The alliance of divine offices, exhibiting all the liturgies of the Church of England since the Reformation as also the late Scotch service-book, with all their respective variations : and upon them all annotations, vindictating the Book of common-prayer from the main objections of its adversaries, explicating many parcels thereof hithereto not clearly understood, shewing the conformity it beareth with the primitive practice, and giving a faire prospect into the usages of the ancient church : to these is added at the end, The order of the communion set forth 2 Edward 6 / by Hamon L'Estrange ...

THE BOOK [ A] OF COMMON PRAYER AND Administration of the SACRAMENTS [ B] AND Other RITES and CEREMONIES [ C] OF THE CHURCH OF ENGLAND. [ D]

CHAP. I.

An Act for the uniformity of Common-Prayer, and service in the Church, and administration of the Sacraments.

WHere at the death of our late soveraign Lord King Edward the sixt, there remained one uniform order of common service and prayer, and of the administration of Sacraments, Rites, and Ceremonies in the Church of England, which was set forth in one book, entituled, the book of Common-prayer, and admini∣stration of the sacraments, and other rights and ceremonies in the Church of England, authorized by act of Parliament, hol∣den in the lift and sixt years of our said late soveraign Lord king Edward the sixt, en∣tituled, an Act for the uniformity of Common-prayer, and administration of the Sacraments: the which was repealed and taken away by act of Parliament, in the first yeer of the raign of our late soveraign Lady Queen Marie, to the great decay of the due honour of God, and discomfort to the professours of the truth of Christs religion.

Be it therfore enacted by the authority of this present Parliament, that the said statute of repeal, and every thing therein contained, onely concerning the said book, and the service, administration of Sacraments, rites and ceremonies, con∣tained

or appointed, in, or by the said book, shall be void and of none effect, from, and after the feast of the Nativity of Saint John Baptist next coming. And that the said book, with the order of service, and of the administration of Sa∣craments, [ F] rites and ceremonies, with the alteration and additions therein added and appointed by this statute, shall stand, and be from and after the said feast of the Nativity of Saint John Baptist, in full force and effect, according to the te∣nour and effect of this statute: any thing in the aforesaid statute of repeal to the contrary, notwithstanding.

And further be it enacted by the Queens highnesse, with the assent of the Lords and Commons of this present Parliament assembled, and by the authority of the same, that all and singular ministers, in any Cathedral or parish Church, or other place within this realm of England, Wal••s, and the marches of the same, or o∣ther the Queens dominions, shall from and after the feast of the Nativity of saint John Baptist next coming, be bounden to say and use the Mattins, Even-song, celebration of the Lords Supper, and administration of each of the sacraments, and all other common and open prayer, in such order and form as is mentioned in the said book, so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt, with one alteration or addition of certain Lessons to [ G] be used on every Sunday in the year, and the form of the Letanie altered and corrected, and two sentences onely added in the delivery of the Sacra∣ment to the Communicants, and none other, or otherwise. And that if any man∣ner of Parson, Uicar, or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book, or minister the sacraments from and after the feast of the ••ativity of saint John Baptist next coming, refuse to use the said common prayers, or to minister the sacraments in such Cathedral or parish Church, or other places, as he should use to minister the same, in such order and form as they be mentioned and set forth in the said book, or shall wilfully or obsti∣nately (standing in the same) use any other rite, ceremony, order, form, or manner of celebrating of the Lords supper openly or privily, or Mattins, Even-song, administration of the sacraments, or other open prayers, then is mentioned and set forth in the said book (Open prayer in and throughout this act, is meant that prayer which is for other to come unto or hear, either in common Churches, or private Chappels, or oratories, commonly called the service of the Church) or shall preach, declare, or speak any thing in the derogation, or depraving of the said book, or any thing therein contained, or of any part thereof, and shall be there∣of lawfully convicted according to the laws of this Realm by verdict of xii. men, or by his own confession, or by the notorious evidence of the fact: shall lose and forfeit to the Queens highnesse, her heires and successors, for his first offence, the profit of all his spiritual benefices or promotions, coming or arising in one whole year next after his conviction: And also that the person so convicted, shall for the same offence suffer imprisonment by the space of six moneths, without baile or mainprise. And if any such person, once convict of any offence concerning the premises, shall after his first conviction eftsoons offend, and be thereof in form aforesaid lawfully con∣vict: that then the same person shall for his second offence suffer imprisonment by the space of one whole yeer, and also shall therefore be deprived ipso facto of all his spiritual promotions. And that it shall be lawful to all patrons or donors of all and singular the same spiritual promotions, or of any of them, to present or collate to the same, as though the person and persons so offending were dead. And that if any such person or persons after he shall be twise convicted in form aforesaid, shall offend against any of the premises the third time, and shall be thereof in form a∣foresaid lawfully convicted: that then the person so offending, and convicted the third time, shall be deprived ipso facto of all his spiritual promotions, and also shall suf∣fer imprisonment during his life.

And if the person that shall offend and be convict in form aforesaid, concerning any

of the premisses, shall not be beneficed, nor have any spiritual promotion: that then the same person so offending and convict, shall for the first offence suffer imprison∣ment during one whole yeer next after his said conviction, without haile or mainprise. And if any such person not having any spiritual promotion, after his first conviction, shall eftsoons offend in any thing concerning the premisses, and shall in form aforesaid be therefore lawfully convicted: that then the same person shall for his second offence suffer imprisonment during his life.

And it is ordained and enacted by the authority abovesaid, that if any person or persons whatsoever, after the said feast of the Nativity of Saint John Baptist next coming, shall in any Enterludes, Playes, Songs, Rimes, or by other open words, declare or speak any thing in the derogation, depraving, or despising of the same book, or of any thing therein contained, or any part thereof, or shall by open fact, deed, or by open threatnings, compel, or cause, or otherwise procure, or maintain any Par∣son, Uicar, o•• other Minister, in any Cathedral or Parish Church, or in Chappel, or in any other place, to sing or say any common and open prayer, or to mini∣ster any Sacrament, otherwise, or in any other manner and form then is mentio∣ned in the said book, or that by any of the said means, shall unlawfully interrupt or let any Parson, Uicar, or other Minister, in any Cathedral or Parish Church, Chappel, or any other place, to sing or say common and open prayer, or to minister the Sacraments, or any of them, in such manner and form as is mentioned in the said book: that then every such person being thereof lawfully convicted in form above∣said, shall forfeit to the Queen our Soveraign Lady, her heires, and successours, for the first offence an hundred marks. And if any person or persons, being once con∣vict of any such offence, eftsoons offend against any of the last recited offences, and shal in form aforesaid be thereof lawfully convict: that then the same person so offending and convict, shall for the second offence forfeit to the Queen our soveraign Lady, her heires and successours, four hundred marks. And if any person, after he in form aforesaid, shall have been twice convict of any such offence concerning any of the last recited offences, shall offend the third time, and be thereof in form abovesaid lawfully convict: that then every person so offending and convict, shall for his third offence, forfeit to our Soveraign Lady the Queen, all his goods and chattels, and shall suffer imprisonment during his life. And if any person or persons, that for his first offence concerning the premisses, shall be convict in form aforesaid, do not pay the sum to be payed by vertue of his conviction, in such manner and form as the same ought to be payed, within six weekes next after his conviction: that then eve∣ry person so convict, and so not paying the same, shall for the same first offence, in∣stead of the said sum, suffer imprisonment by the space of six monethes, without vaile or mainprise. And if any person or persons that for his second offence concern∣ing the primises, shall be convict in form aforesaid, do not pay the said sum to be payed by vertue of his conviciton and this estatute, in such manner and form as the same ought to be paid. within six weeks next after his said second conviction▪ that then every person so convicted and not so paying the same, shall for the same se∣cond offence, in the stead of the said sum, suffer imprisonment during twelve moneths, without baile or mainprise. And that from and after the said feast of the Nativity of saint John Baptist next coming, all and every person and persons, inhabiting within this Realm, or any other the Queens Majesties dominions, shall diligent∣ly and faithfully, having no lawful or reasonable excuse to be absent, endeavour themselves to resort to their Parish Church or Chappel accustomed, or upon rea∣sonable let thereof, to some usual place where common prayer and such service of God shall be used in such time of let, upon every Sunday, and other dayes ordain∣ed and used to be kept as Holy-dayer: and then and there to abide orderly and so∣berly during the time of Common praye••, preachings, or other service of God, there to be used and ministred, upon pain and punishment by the censures of the Church: and also upon pain that every person so offending, shall forfeit for every

such offence, xii. d. to be levied by the Church Wardens of the Parish, where such offence shall be done, to the use of the poor of the same Parish, of the goods, lands, and tenements, of such offender, by way of distresse. And for due execution here∣of, the Queens most excellent Majesty, the Lords Temporal, and all the Com∣mons in this present Parliament assembled, doth in Gods name earnestly require and charge all the Arch-Bishops, Bishops, and other Ordinaries, that they shall ende about themselves to the uttermost of their knowledges, that the due and true execution hereof, may be had throughout their Diocesse and charges, as they will an∣swere before God, for such evils and plagues, wherewith Almighty God, may justly punish his people for neglecting his good and wholsome Law. And for their authority in this behalf, be it further enacted by the authority aforesaid, that all and singular the same Arch-Bishops, Bishops, and all other their officers, exercising Eccle∣stastical iurisdiction, as well in place exepmt, as not exempt within their Diocesse, shall have full power and authority by this act, to reform, correct, and punish by Censures of the Church, all and singular persons, which shall offend within any their jurisdictions or Diocesse, after the said feast of the Nativity of saint John Baptist next comming, against this act and statute: Any other law, statute, privi∣ledge, liberty or provision heretofore made, had, or suffered to the contrary, not∣withstanding.

And it is ordeined and enacted by the authority aforsaid, that all and every Justices of Oyer and Determiner, or Justices of Assise, shall have full power and authority in every of their open and general Sessions, to enquire, heare, and determine all, and all manner of offences that shall be committed or done contrary to any article con∣teined in this present act, within the limits of the Commission to them directed, and to make processe for the execution of the same as they may do against any per∣son being indited before them of trespasse, or lawfully convicted thereof.

Provided alwayes, and be it enacted by the authority aforesaid, that all and e∣very Arch-Bishop and Bishop, shall or may at all time and times, at his liberty and pleasure, joyn and associate himself, by vertue of this act, to the said Justices of Oyer and Determiner, or to the said Justices of Assise, at every of the said open and said general Sessions to be holden in any place within his Diocesse, for and to the inquiry, hearing, and determining of the offences aforsaid.

Provided also, and be it enacted by the authority aforesaid, that the books con∣cerning the said services, shall at the costs and charges of the Parishioners of every Parish and Cathedral Church, be attained and gotten before the said feast of the Na∣tivty of saint John Baptist next following, and that all such Parishes and Cathe∣dral Churches, or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist, shall within three wee∣kes next after the said books so atteined and gotten, use the said service, and put the same in ure according to this act.

And be it further enacted by the authority aforesaid, that no person or persons shall be at any time hereafter impeached, or otherwise molested, of, or for any of the offences above-mentioned, hereafter to be committed or done contrary to this Act, unlesse he or they so offending, be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise, next after any offence committed or done contrary to the tenour of this act.

Provided alwayes, and be it ordeined and enacted by the authority aforesaid, that all and singular Lords of the Parliament, for the third offence above-mentio∣ned, shall be tried by their Peeres.

Provided also that, and be it ordeined and enacted by the authority aforesaid, that the Major of London, and all other Majors, Bayliffes, and other head officers of all and singular cities, boroughs, and towns corporate within this Relam, Wales, and the Matches of the same, to the which Justices of Assise do not commonly re∣paire, shall have full power and authority by vertue of this act, to enquire, heare,

and determine the offences bobe-said, and every of them, yeerly within xv. dayes of∣ter the feasts of Easter and saint Michael the archangel, in like manuer and form as Justices of Assise, and Dyer and Determiner may do.

Provided alwayes, and be it ordeined and enacted by the authority aforesaid, that all and singular Arch-Bishops and Bishops, and every of their Chancellours, Com∣missaries, Archdeacons, and other Ordinaries, having any peculiar Ecclesiastical jurisoiction, shall have full power and authority by vertue of this act, as well to enquire in their visitation, synods, and else where within their jurisoiction, at [ H] any other time and place, to take accusations and informations of all and every the things above mentioned, done, committed, or perpetrated within the limits of their iurisdictions and authority, and to punish the same by admonition, excommunication, sequestration, or deprivation, and other Censures and processe in like form as hereto∣fore hath been used in like cases by the Queens Ecclesiastical laws.

Provided alwayes, and be it enacted, that whatsoever person offending in the pre∣misses, shall for the offence first receive punishment of the Ordinary, having a testi∣monial thereof under the said Ordinaries seal, shall not for the same offence eft∣soones be condicted before the Justices. And likewise receiving the said first offence punishment by the Justices; be shall not for the same offence estsoones ceive punishment of the Ordinary: any thing contained in this act to the contrary, notwithstanding.

Provided alwayes, and be it enacted, that such ornaments of the Church, and of the Ministers thereof, shall be reteined, and be in use, as was in this Church of England, by the authority of Parliament in the second year of the raign of King Edward the sixt, until other order shall be therein taken by authority of the Queens Majesty, with the advise of her Commissioners, appointed and authorised under the great seal of England, for causes Ecclesiastical, or of the Metropolitans of this realnt. And also that if there shall happen any contempt or irreverence; to be used in the Ceremonies or Rites of the Church. by the misusing of the orders appointed in this book: the Queens majesty may by the like advice of the said Commissioners, or Metropolitans, ordein and publish such farther Ceremonies or Rites, as may [ I] be most for the advancement of Gods glory, the edifying of his Church, and the due reverence of Christs holy mysteries and Sacraments.

And ve it further enacted by the authority aforsaid, that all laws, statutes, and or∣dinances, wherein or whereby any other service, administration of Sacraments, or Common prayer is limited, established, or set forth to be used within this Realm, or any other the Queens domiuions and contreyes: shall from henceforth be utterly void, and of noue effect.

By the King, A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm.

ALthough it cannot be unknown to our Subjects by the former Declarations we have published, what Our purposes and proceedings have been in matters of Religion since our coming to this Crown: Yet the same being now by us reduced to a setled form, We have occasion to repeat somewhat of that which hath passed: And how at our very first entry into the Realm, being entertained and importuned with Informations of sundry Ministers, com∣plaining [ K] of the errors and imperfections of the Church here, aswell in matter of Doctrine, as of Discipline: Although We had no reason to presume that things were so far amisse, as was pretended, because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory, blessed with a peace and prosperity, both extraordinary and of many years continuance (a strong evidence that God was therewith wel pleased,) Yet be∣cause the importunity of the Complainers was great, their af∣firmations vehement, and the zeal wherewith the same did seem to be accompanied, very specious: We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties, that is, to settle the affaires of Religion, and the Service of God before their own. Which while We were in hand to do, as the contagion of the sicknesse reigning in our city of London and other places, would permit an assembly of persons meet for that purpose; Some of those who misliked the state of Religion here established, presuming more of Our intents then ever we gave them cause to do, and transported with humour, began such proceedings, as did ra∣ther raise a scandal in the Church, then take offence away, For both they used forms of publick serving of God not here allowed, held assemblies without authority, and did other things carrying a very apparent shew of Sedition, more then of Zeal: whom We restrained by a former Proclamation in the month of October last, and gave intimation of the conference We intended to be had with as much speed as conveniently could be, for the ordering of those things of the Church, which accordingly followed in the moneth of January last at Our Ho∣nour of Hampton Court, where before Our Self, and our Pri∣vie

Councel were assembled many of the gravest Bishops and Prelates of the Realm, and many other learned men, aswell of those that are conformable to the state of the Church esta∣blished, as of those that dissented. Among whom what o••r pains were, what our patience in hearing and replying, and what the indifferency and uprightnesse of Our judgement in deter∣mining, We leave to the report of those who heard the same, contenting our Self with the sincerity of our own heart there∣in. But We cannot conceal, that the successe of that Confe∣rence was such, as happeneth to many other things, which moving great expectation before they be entred into, in their issue produce small effects. For We found mighty and vehe∣ment Informations supported with so weak and slender proofs, as it appeareth unto Us and Our Councel, that there was no cause why any change should have been at all in that which was most impugned, the book of Common Prayer, containing the form of the Publick Service of God here established, neither in the doctrine which appeared to be sincere, nor in the Forms & Rites which were justified out of the practise of the Primitive Church. Notwithstanding, we thought meet, with consent of the Bishops and other learned men there present, That some small things might rather be explained then changed, not that the same might not very well have been born with by men, who would have made a reasonable construction of them: but for that in a matter concerning the Service of God We were nice, or rather jealous, that the publick Form there of should be free not onely from blame, but from suspition, so as neither the common Adversary should have advantage to wrest ought therein contained, to other sense then the Church of England intendeth, nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it: And for that purpose gave forth Our Commission under our great Seal of England, to the Archbishop of Canterbury and others, according to the form which the Laws of this Realm in like case prescribed to be used, to make the said explanation, [ L] and to cause the whole Book of Common Prayer, with the same Explanations, to be newly printed. Which being now done, and established anew after so serious a deliberation, al∣though We doubt not but all our Subjects both Ministers and of••ers, will receive the same with such reverence as ap∣pertaineth, and conform themselves thereunto every man in that which him concerneth: Yet have We tho••ght it neces∣sary, to make known by Proclamation Our authorizing of the same, And to require and enjoyn all men, aswel Ecclesiastical as Temporal, to conform themselves unto it, and to the practise thereof, as the onely publick form of serving of God, e••••ablished and allowed to be in this Realm. And the rather, for that all the learned men who were there present, as well of the Bishops

as others, promised their conformitie in the practise of it, one∣ly making suit to Us, that some few might be born with for a time.

Wherefore We require all Archbishops, Bishops and all other publick Ministers, aswell Ecclesiastical as Civil, to do their duties in causing the same to be obeyed, and in punishing the offenders according to the Laws of the Realm heretofore e∣stablished, for the authorizing of the said Book of Common prayer. And We think it also necessary, that the said Arch-Bishops, and Bishops, do each of them in his Province and Diocesse take order, that every parish do procure to them∣selves within such time as they shall think good to limit, one of the said books so explained. And last of all, We do admo∣nish all men, that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service, from this which is now established, for that nei∣ther will we give way to any to presume, that our own judge∣ment having determīed in a matter of this weight, shal be swaid to alteration by the frivolous suggestions of any light spirit: neither are We ignorant of the inconveniencies that do arise in Government, by admitting innovation in things once setled by mature deliberation: And how necessary it is to use constancy in the upholding of the publike determinations of States, for that such is the unquietnesse and unstedfastnesse of some dis∣positions, affecting every yeer new formes of things, as if they should be followed in their unconstancy, would make all acti∣ons of States ridiculous and contemptible: whereas the stedfast maintaining of things by good advice established, is the weale of all Common-wealths.

Given at our Palace of Westminster, the 5. day of March, in the first year of Our reign of England, France and Ireland, and of Scotland the seven and thirtieth.

God save the KING.

The Preface.

THere was never any thingby the wit of man so wel devised, or so sure established, which in continuance of time hath not been corrupted: as (among other things) it may plainly ap∣pear by the common prayers in the Church, commonly called divine service. The first original and ground whereof, [ M] if a man would search out by the ancient Fathers, he shall finde, that the same was not ordained but of a good pur∣pose, and for a great advancement of godlinesse. For they so ordered the matter, that all the whole Bible (or the greatest part thereof) should be read over once in the year, entending the thereby, that the Clergy, and specially such as were Ministers of the Congregation, should (by often reading and meditation of Gods word) be stirred up to godlynesse themselves, and be more able to exhort other by wholsome Doctrine, and to confute them that were adversaries to the truth. And further, that the people (by dayly hea∣ring of holy scripture read in the Church) should continually more and more in the knowledge of GOD, and be the more enflamed with the love of his true Religion. But these many yeers passed, this godly and decent order of the ancient Fathers, hath been so altered, broken, and neglected, by planting in uncertain Stories, Legendes, Respondes, Verses, vain Repetitions, Commemo∣rations, and Synodalls, that commonly when any Book of the Bible was begun, before three or four Chapters were read out, all the rest were unread. And in this sort the book of Esay was begun in Advent, and the book of Genesis in Septuagesima: but they were onely begun, and never read through. After like sort were other books of holy Scripture used. And moreover, whereas saint Paul would have such language spoken to the people in the Church, as they may understand, and have profit by hearing the same: the service in this Church of England (these many years) hath been read in Latine to the peo∣ple, which they understood not: so that they have heard with their eares only, and their heart, spirit, and minde, have not been edified thereby. And further∣more, notwithstanding that the ancient fathers have divided the Psames into seven portions, whereof every one was called a Nocturn: now of late time a few of them hath been daily said, and oft repeated, and the rest utterly o∣mitted. Moreover, the number and hardnesse of the rules called the Pye, and the manifold changings of the service, was the cause, that to turn the book [ N] only was so hard and intricate a matter, that many times there was more bu∣sinesse to finde out what should be read, then to read it when it was found out.

These inconveniences therfore considered, here is set forth such an order, wherby the same shall be redressed. And for a readinesse in this matter, here is drawn out a Kalender for that purpose, which is plain and easie to be un∣derstanded, wherein (so much as may be) the reading of holy scriptures is so set forth, that all things shall be done in order, without breaking one peece from another. For this cause be cut off Anthems, Respondes, Invitatories, and such like things, as did break the continual course of the reading of the scrip∣ture. Yet because there is no remedy, but that of necessity there must be some rules: therefore certain rules are here set forth, which as they be few in num∣ber, so they be plain and easie to be understanded. So that here you have an or∣der for prayer (as touching the reading of holy Scripture, much agreeable to the minde and purpose of the old fathers, and a great deal more profitable and commodious then that which of late was used. It is more profitable because

here are left out many things, whereof some be untrue, some uncertain, some vain and superstitious, and is ordained nothing to be read but the very pure word [ O] of God, the holy scriptures, or that which is evidently grounded upon the same, and that in such a language and order, as is most easie and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortnesse thereof, and for the plainnesse of the order, and for that the rules be few and easie. Furthermore, by this order, the Curates shall need none other book for their publick service, but this book and the Bible. By the means whereof, the people shall not be at so great charges for books, as in times past they have been.

And where heretofore there hath been great diversity in saying and sing∣ing in Churches within this Realm, some following Salisbury use, some Here∣ford use, some the use of Bangor, some of York, and some of Lincoln: Now from hence forth, all the whole Realm shall have but one use. And if any would judge this way more painful, because that all things must be read upon the book, whereas before by the reason of so often repetition, they could say many things by heart: if those men will weigh their labour, with the pro∣fit and knowledge which dayly they shall obtain by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue thereof.

And for as much as nothing can almost be so plainly set forth, but doubts may [ P] arise in the use and practising of the same: To appease all such diversitie (if any arise) and for the resolution of all doubts concerning the manner how to understand, do, and execute the things contained in this book: The parties that so doubt, or diversly take any thing, shall alway resort to the Bishop of the Diocesse, who by his discretion shall take order for the quieting and appeas∣ing of the same, so that the same order be not contrary to any thing contained in this book. And if the Bishop of the Diocesse be in doubt, then he may send for the resolution thereof unto the Arch-Bishop.

Though it be appointed in the forewritten Preface, that all things shall be read and song in the Church in the English tongue, to the end that the Congre∣gation [ Q] may be therby edified: yet it is not meant, but when men say Morning and Evening prayer privately, they may say the same in any Language that they themselves do understand. [1. B. of Edw. 6. neither that any man shall be bound to the saying of them, but such as from time to time in Cathedral and Col∣legiat Churches, Parish Churches, and Chappels to the same annexed shall serve the Congregation.]

And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer, either privately or openly, except they be let by preaching, study∣ing * 1.1 divinity, or by some other urgent cause, [Scotch liturgy, of which cause, if it be frequently pretended, they are to make the Bishop of the Diocesse, or the Arch-Bishop of the Province, the Judge and allower.]

And the Curate that ministreth in every Parish Church or Chappel, being at home, and not being otherwise reasonably letted, shall say the same in the Parish Church or Chappel where he ministreth, and shall toll a Bell thereto, a convenient time before we begin, that such as be disposed, may come to hear Gods word, and to pray with him.

THE PREFACE.

THE Church of Christ hath in all ages had a pre∣script form of Common prayer, or Di∣vine service, as appeareth by the ancient Liturgies of the Greek, and Latine Churches. This was done, as for other great causes, so likewise for retaining an uniformi∣ty in Gods worship: a thing most be∣seeming them that are of one and the same profession. For by the form that is kept in the outward worship of God, men commonly judge of Religion. If in that there be a diver∣sity, strait they are apt to conceive the Re∣ligion to be diverse. Wherefore it were to be wished, that the whole Church of Christ were one as well in form of publick worship, as in doctrine: And that as it hath but one Lord, and one Faith, so it had but one heart, and one mouth. This would prevent many schismes and divisions, and serve much to the preserving of unity. But since that cannot be hoped for in the whole Catholick Christian Church, yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured.

It was not the least part of our late Soveraigne King JAMES of blessed me∣mory his care, to work this uniformity in all his Dominions: but while he was about to do it, it pleased God to translate him to a better kingdome. His Majestie that now raigneth, (and long may he raigne over us in all happinesse) not suffering his Fathers good purpose to fall to the ground, but treading the same path, with the like zeal and pious affection,) gave order soon after his coming to the Crown, for the framing of a Book of Common prayer, like un∣to that which is received in the Churches of England and Ireland, for the use of this Church. After many lets and hindrances, the same cometh now to be pub∣lished, to the good, we trust, of all Gods people, and the increase of true piety, and sincere devotion amongst them.

But as there is nothing, how good and warrantable soever in it self, against which some will not except: so it may be that exceptions will be taken against this good and most pious work, and perhaps none more pressed, then that we have followed the Service book of England. But we should desire them that shall take this exception, to consider, that being as we are by Gods mer∣cie of one true profession, and otherwise united by many bonds, it had not been fitting to vary much from theirs, our especially coming forth after theirs, seeing the disturbers of the Church both here and there, should by our dif∣ferences, if they had been great, taken occasion to work more trouble. There∣fore did we think meet to adhere to their form, even in the festivals, and

some other rites, not as yet received, nor observed in our Church, rather then by omitting them, to give the Adversary to think, that we disliked any part of their service.

Our first Reformers were of the same minde with us, as appeareth by the ordinance they made, that in all the Parishes of this Realm, the Common∣prayer should be read weekly on Su••daies, and other Festival dayes, with the Lessons of the old and new Testament, conform to the order of the book of Common prayer (meaning that of England, for it is known that divers years after we had no other order for common prayer.) This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus. We keep the words of the history; Religion was not then placed in rites and gestures, nor men taken with the fancie of extemporary prayers. Sure, the publick worship of God in his Church, being the most so∣lemn * 1.2 action of us his poor creatures here below, ought to be performed by a Liturgie advisedly set and framed, and not according to the sudden and vari∣ous fancies of men. This shall suffice for the present to have said; The God of mercy confirm our hearts in his truth, and preserve us alike from prophane∣nesse and superstition.

Amen.

Of Ceremonies why some be abolished, and some reteined.

OF such Ceremonies as be used in the Church, [ S] and have had their beginning by the institution of man: some at the first were of godly entent and purpose devised, and yet at length turned to vanity and superstition: some entred into the Church by undiscreet devotion, and such a zeal as was without knowledge, and for because they were winked at in the beginning, they grew dai∣ly to more and more abuses, which not only for their unprofi∣tablenesse, but also because they have much blinded the peo∣ple, and obscured the glory of God, are worthy to be cut away, and clean rejected. Other there be, which although they have been devised by man, yet is it thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised) as because they pertein to edification, where∣unto all things done in the Church (as the Apostle teacheth) ought to be referred. And although the keeping or omitting of a Ceremony (in it selfe considered) is but a small thing: yet the wilfull and contemptuous transgression and breaking of a common order and discipline, is no small offence before God.

Let all things be done among you (saith Saint Paul) in a seemly [ T] and due order. The appointment of the which order, pertain∣eth not to private men: therefore no man ought to take in hand, nor presume to appoint or alter any publick or common order in Christs Church, except he be lawfully called and au∣thorized thereunto.

And whereas in this our time, the mindes of men are so divers, [ V] that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies (they be so addicted to their old customes) and again on the other side, some be so new fangled, that they would innovate all things, and so despise the old, that nothing can like them but that is new: It was thought expedient, not so much to have respect how to please and satisfie either of these parties, as how to please God, and profit them both. And yet lest any man should be offended (whom good reason might satisfie) here be certain causes rendred, why some of the accustomed Ceremonies be put away, and some reteined and kept still.

Some are put away, because the great excesse and multitude

of them, hath so increased in these latter dayes, that the burden of them was intollerable, whereof Saint Augustine in his time complained, that they were growen to such a number, that the state of a Christian people was in worse case (concerning the matter) then were the Jews. And he counselled, that such yoke and burden should be taken away, as time would serve quietly to do it.

But what would saint Augustine have said, if he had seen the ceremonies of late dayes used among us? whereunto the multitude used in his time was not to be compared. This our excessive multitude of ceremonies was so great, and many of them so dark, that they did more confound and darken, then declare and set forth Christs benefits unto us.

And besides this, Christs Gospel is not a ceremonial law (as much of Moses law was) but it is a religion to serve God, not in bondage of the figure or shadow, but in the free∣dom of the spirit, being content onely with those ceremonies, which do serve to a decent order and godly discipline, and such as be apt to stir up the dull minde of man to the remembrance of his duty to God, by some notable and special signification, [ W] whereby he might be edified.

Furthermore, the most waighty cause of the abolishment of certain ceremonies was, that they were so far abused, partly by the superstitious blindnesse of the rude and unlearned, and partly by the unsaciable avarice of such as sought more their [ X] own lucre, then the glory of God, that the abuses could not well be taken away, the thing remaining still. But now as concerning those persons, which peradventure will be offended, for that some of the old ceremonies are retained still: if they con∣sider, that without some ceremonies it is not posible to keep [ Y] any order, or quiet discipline in the Church, they shall easily perceive just cause to reform their judgements. And if they think much that any of the old do remain, and would rather have all devised anew: Then such men granting some cere∣monies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old, one∣ly for their age, without bewraying of their own folly. For in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity and concord, then of innobations and new-fanglenesse, which (as much as may be, with the true setting forth of Christs religion) is alwayes to be es∣chewed. Furthermore, such shall have no just cause with the ce∣remonies [ Z] reserved to be offended. For as those be taken away which were most abused, and did burden mens consciences without any cause; so the other that remain, are retained for a discipline and order, which (upon just causes) may be alte∣red and changed, and therefore are not to be esteemed equall

with Gods law. And moreover, they be neither dark nor dumb ceremonies, but are so set forth, that every man may un∣derstand what they do mean, and to what use they do serve. So that it is not like, that they in time to come, should be a∣bused as the other have been. And in these our doings, we condemne no other nations, nor prescribe any thing but to our own people onely. For we think it convenient, that every coun∣trey should use such ceremonies, as they shall think best, to the setting forth of Gods honour and glory, and to the reducing of the people to a most perfect and Godly living, without er∣rour or superstition. And that they should put away other things, which from time to time they perceave to be most abu∣sed, as in mens ordinances it often chanceth diversly, in divers countries.

Annotations upon CHAP. I.

(A) The necessity of Common Prayer. And of a Book of Common Prayer; ••b. Arguments for set forms. Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches. (B.) Set forms of Administring the Sacraments. Proved by Primitive practise. (C.) Rites and Ceremonies fit to be prescribed. (D.) Every Particular Church hath authority to prescribe set forms and Rites. The main ground of uniformity. (E.) A necessity of an Act for uniformity (F.) The present Act a revivor of a former. (G.) The Parliament did one∣ly ratify, not make 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 Magi∣strate 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 law∣ful to be read. The Minister hath Liberty to exchange them for Ca∣nonical 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 mo∣deration 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 Li••urgy by the confession of Geneva her self. More scandalized, and more justly by the Directory then our Common Prayer.

THE Book of Common Prayer,] As God is the first principle and [ A] Prime efficient of our being; so that very being (of so super∣eminent a quality) is obligation of the highest importance, for us to defer to him the greatest Honour we possibly can. That which hath the ordering and disposal of this Honour to him is Religion: the most noble, the most proper act of Religion is Prayer: an act by which we turn Tenants to God, and own him as the Donor of eve∣ry good and perfect gift. A duty enforced by our Saviours expresse command, Pray alwayes, so he, Luke 18. 1. Continually, so his blessed Apostle, 1 Thes. 5. 17. that is, Levant and couchant, morning and evening, sutable to the Di∣urnal

sacrifices in the Temple, that at least. A duty dignified with the gift of miracles; exemplified in Elias, Joshua, and many more. * 1.3 Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i e. if the solitary prayer of one single supplicant be so operative, what would it do in a full Assembly? who combining together, besiege and beset God with their prayers, such a storming of, and forceable entry into heaven, being most acceptable to him, as Tertullian, elegantly. Such an advantage hath the Publick above the Private, the Church above the Closet; and hence a necessity of Common Prayer.

But there may be a necessity of Common Prayer, yet no necessity of a Book * 1.4 of Common Prayer, that is, of a set form. The prayers of the Minister, in the Congregation, for the Congregation, are Common Prayers; which are Prayers conceived, and without book.

Answer. Confest, such Prayers may in some sort be called Common Pray∣ers, * 1.5 but not so properly as set forms; because the Minister who officiateth Publickly, is but the Agent, the representative of the people in their resort to God. Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly, or said to send up his prayers on their errand, when they are not privy to one syllable he will deliver, when he speaks alwayes his own, not alwayes their sence▪ in which case the peoples Amen should be as Arbitrary as is his Prayer: and if upon some dislike at the either matter or form, the people think fit to suspend their Amen, what then becomes of the Common prayer? Again, in conceived prayer the spirit of the Congregation is more stinted then imposed; our concernments, whether temporal, or whether spiritual, are very numerous and require in terminis, to the best of our power, a clear enume∣ration of them all by the Congregation in their addresses to God. Com∣mit these particulars to a prescribed form, it will faithfully dictate them again, commit them to memory, impossible it is for her precisely to refund them upon a minutes warning, and where any are omitted, the people's spirits as to those particulars must needs be restrained. Again, Arbitrary prayer is not so edifying as a prescript form. When the people are preacquainted with, and wonted to a set form, better can they accompany the Minister all along that sacred exercise with intention of spirit, then when he prayeth ex tempore ma∣ny words, perhaps sentences, being like to escape audience, either through vo∣cal impediment, or local distance. Again, by set forms many mischiefs are pre∣vented to which conceived prayer stands obnoxious, be the abilities of him who officiateth in an extemporary way, never so eminent, yet are they not alwayes the same. As man, subject he is to those familiar incidents, languor of either body, or mind, and when either of these possesse him, the vigour of his spirit must needs abate, his conceptions become disordered; and it were a sad case, that when a Congregation assemble to sollicit God by publick prayer, there should prove a fail in that great duty, upon any such common emergency, which mischief is prevented by a prayer alwayes the same. Care also is taken thereby, as the * 1.6 Councel of Milevis decreed. Ne forte aliquod contra fidem, vel per ignoratiam, vel per minus studium sit compositum. Lest by chance either through ignorance, or incuriosity, heterodox and unsound tenets be vented: and the necessity of such a provision these woful times have sufficiently taught us. Care is taken in all those three particulars, for whose sake Mr. * 1.7 Calvin ad∣viseth it with his valde probo, I do exceedingly approve of it. First, ut consu∣latur quorundum simplicitati & imperitiae; that there may be a provision to help the simplicity and unskilfulnesse of some, that there be praying not toy∣ing in the Church, that those holy addresses, which should breath all possi∣ble reverence, be not conceited as well as conceived, that all levity, and phan∣tastical wantonnesse be avoyded. Secondly, ut certius constet Ecclesiarum om∣nium inter se consensus, that the consent and of harmony Parochial Churches may the better appear. Thirdly, ut obviam eatur desultoriae quorundam levitati,

qui novationes quasdam affectant. That the Capricious giddinesse of such who like nothing but changes and innovations be encountred. Upon which, and o∣ther considerations, set formes have ever been esteemed so expedient, as the casting all our publick applications to God totally upon occasional and indi∣gested suggestions, cannot but signify a strange humour of singularity, and a practical schism from all holy men in all ages. What the practise of the peo∣ple of God hath been unto the dayes of our Saviour, what of the Christians from Constantine to this day; hath been so often proved by very learned Cham∣pions of our Church, as our adversaries begin to yeeld this controversy to us. But we are slender gainers by it, for now we are told that after Constantines time the Church began to gather soyl; and that unlesse we can produce evi∣dence for set formes within the first 300. yeers, we shall not be heard. Well then, let that be our present task, which if we be not able to make good, we professe we have much missed our aim. And first we will make our inquisiti∣on as early as may be. Acts 1. 14. we finde the Apostles all with one accord in Prayer and supplications: upon which words (d) Chamier (a man far enough from * 1.8 Superstition) Si orabant unâ, ergo communis erat omnibus formula: if they prayed together, then they used one set form, whether such a conclusion be * 1.9 absolutely inferrible from the premises of their Praying together. I will not here determine; that it will easily flow in upon another account, viz. with consideration had to the circumstance of time, I am prone to beleeve. Our Sa∣viour was but new ascended, and the holy Ghost being not yet sent down upon the Apostles, they were not qualified above the rate of other men, and having not yet those extraordinary dispensations of gifts, which were confer∣red upon them at Pentecost, it is very probable they durst not repose them∣selves upon unpremeditated suggestions, but used some known form amongst them, most likely such as they had been acquainted with in the Temple and Synagogues, to which they so often resorted. Pentecost once past, and they with others endowed with miraculous graces (b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.10 i. e. together with all those graces was the gift of prayer dispensed, and he who had it, prayed for all the people. No marvel then, if whilst this grace lasted, there was no form stated. But this with all its confraternity, either expiring, or languishing, about the end of the Apostolical age, cause there was administred of devising set forms to supply the default of those gifts, and upon that moment of time prescribed forms most probably be fixt. That c 1.11 St. Ignatius his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one pra∣yer had reference to such a form, or d 1.12 Justin Martyrs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Common prayer, as learned men conceive, I shall not urge, having testimony elsewhere suffici∣ent. Clemens Alexandrinus e 1.13 giving us the practice of his time, mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Congregation addicted to their prayers, having as it were one mind, and one voice common to all. Now a Congregation cannot have one voice in their prayers, without a set form for them to joyn in. f 1.14 Tertullian sub antistitis manu contestamur nos renunciare Diabolo & Pompa & Angelis ejus; speaking of Baptisme, whilest we are under the Priests hand, we professe that we forsake the Devil, his pomps and his Angels. g 1.15 Origen, Frequenter in oratione dicimus, da omnipotens, da partem cum Prophetis, da cum Apostolis Christi tui, tribue ut inveniamur ad vestigia unigeniti tui. Grant Almighty God, grant us a lot with thy Prophets, with the Apostles of thy Christ, give us that we may follow the steps of thy onely Son. h 1.16 Cyprian, speaking of an imposture acted by a cheating woman, Baptisabat quoque multos, usitata & legitima verba interrogationis usur∣pans: she baptised many using the accustomed words of interrogation; so also, Praefatione praemissa parat fratrum mentes dicendo sursum corda. The priest af∣ter * 1.17 the Preface prepares the hearts of his brethren, saying, Lift up your hearts. What clearer evidence can there possibly be of set forms, and all these

before 300. yeers after Christ! and if in times of such persecution, when Christianity was in her morning-dresse, when colebantun Religiones pie magis quam magnifice, Religion was more devout then splendid, such expedience * 1.18 there was found of set forms, how much more requisite are they in times of peace and rest. A matter so clear, so convincing, as no Christian society, that ever pretended to the name of a Church, did ever think of their abolition be∣fore the late compilers of the Directory. Men who, with hands lifted up to the most high God, did swear to endeavour the reformation of Religion in this King∣dom in worship &c. according to the word of God, and the example of the best re∣formed Churches, a pretence fair and specious. But acting as they did, it had been much to our satisfaction had they pleased to produce one example of any Church best reformed which hath not a set form of Common prayer: their darling Geneva hath hers, approved by Mr. Calvin, their beloved Belgia hath hers, established by the late Synod at Dort, yea, their dear confederate Scot∣land * 1.19 hath hers, and are any Churches in their reputation better reformed then these?

And administration of the Sacraments.] In the time of the old Testament nothing relating to their Sacraments, either that of Circumcision or the Passover [ B] was executed either by the Priest, or in the place dedicated to holy Assemblies, the killing of the paschal Lamb onely excepted, Deut. 16. 2. Chron. 35. 6. This notwithstanding certain forms they had for the administration of both. For circumcision, in the very act thereof the father of the childe usually said [blessed be the Lord God who hath sanctified us by his precepts, and hath comman∣ded us that we should cause this childe to enter into the covenant of Abra∣ham.] So for the Passover, over the pascal Lamb they sung certain hymnes, Lucas Burgensis and Gro••ius perswade they were the Psalmes of David from 112. to the 119. In the first times of Christianity, so far as Apostolick evi∣dences teach, Common Prayer never went alone without the celebration of the Eucharist, then notified by breaking of Bread. Act. 2. 42. 20, 7. And though the form of consecrating these Elements be not there delivered, yet Jerom, Augustine and Gregory affirm it was by the dominical prayer, and that our Lord gave order to his Apostles so to do, and indeed no prayer was more apt for the service of that Sacrament especially if by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread spiritually mystical, and supersubstantial, be intended; as many of the Fathers understood it. As for the other Sacrament of Baptisme, the Practice of those times being immersion and dipping, and that of persons of full growth: a River or pond was necessarily required, and by consequence the place of ho∣ly meetings not capable of it. And yet for all this, even before Fonts or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diving Cisterns were brought to the Church, set forms were or∣dained for the celebration thereof, as appeareth manifestly enough by Tertullian. Aquam aditurs, ibidem, sed & aliquanto pri••s in Ecclesia sub Anti∣stitis manu contestamur nos renunciare di••••olo &c. i. e. being to step into the water, there also, what we formerly did in the Church the Priest laying his hand of Benediction upon us, we declare that we forsake the Devil, his pomps and Angels. A thing so fit in the opinion of men not miscarried by byas, as Calvin himself enforceth the use thereof with an Oportet. Statam esse oportet Sa∣craementorum celebrationem, Publicam item Precum formulam. There is no o∣ther * 1.20 remedy, an established form in celebrating the Sacraments there must be, and so also of Common prayers.

And other rights and Ceremonies.] Besides Common prayer, and Administra∣tion [ C] of the Sacraments, there ever were other Divine offices for several oc∣casions, which in respect they were executed in the holy Assemblies, were al∣so thought covenient to have their prescript forms assigned them: the Church conceiving it to be Christian prudence to leave little arbitrary in sacred ex∣ercises.

Of the Church of England.] a 1.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ D] The word Church is not a name of separation and division, but of unity and concord: good reason therefore had the Apostle to decree that in it all things should be done decently and in order: and order there can∣not be, where there is no unanimity. And because it is impossible to devise one uniform order for the Catholick Church in point of ceremonies, mens minds being as various, as is the difference of climates, therefore it hath been the Catholick practice, for every national Church, as it is cantonised from o∣thers, to frame such models of services, with rites and ceremonies appen∣dant to them, as best sute the temper and disposition of such as are to render obedience to them: upon this account, in the first and purest times, the Churches of the East and West, differed much in their Ecclesiastical customes, and not onely so, but even under the same Patriarchate, many subordinate Churches took liberty to vary each from other, and some time from the mo∣ther Church, so the Church of Millain under St. Ambrose, had offices differ∣ing from that of Rome, and so had the Gallican Churches also in the dayes of Gregory the great, who took so little offence thereat, as he said, b 1.22 In unâ fide nil officit Ecclesiae sanctae consuetudo diversa i. e. [Provided the unity of faith be preserved, customary differences do not put the holy Church to any detriment.] So then if the Church of England hath her set forms of sacred offices peculiar to herself, she assumeth no greater priviledge then others have done before her. And as she is in this particular vindicated from singularity, so hath she pro∣ceeded with semblable prudence in enjoying one common form to all such as call her mother, that she may appear to be all of a peace; For the wor∣ship publickly performed and ni Parochial Assemblies, is not to be reputed the worship peculiar of those Congregations, but common to the whole Natio∣nal Church whereof they are limbs, in which service the spirit of that my∣stical body, being in her subordinate members (as the soul in the natural tota in qualibet parte) is exercised. This service being then the service of the whole National Church, why should she not strictly enjoyn to her several members the frame and model thereof, lest any should in her name pre∣sent to God a service she would not own, and that the uniformity of her worship in her distinct members (as more prevalent with the divine Majesty, when all conspire in the same supplications so) may argue and demon∣strate the mutual and joynt communion all members have one with a∣nother.

An act for uniformity &c.] To what end a book of Common prayer if it [ E] be left arbitrary to use or not to use, and arbitrary it is left where there is no penalty enjoyned upon non-conformists; true it is, ingenuous and obedi∣ent sons of the Church need no law to compel them to observe her orders; they will obey freely enough of themselves, but as c 1.23 meliores sunt quos dirigit a∣mor, i. e. they are the best natured whom love perswades, so plures sunt quos corrigit timor, they are more numerous whom awe constrains, upon which ve∣ry score, necessary it was to call in aid of the civil power, which was done here by act of Parliament▪ So that no one order had reason to except against this established form: the Clergy were imployed as contrivers of the mo∣del, The laity from the highest to the lowest, all, Kings, Lords and Commons, were interested in the ratification wherby a coercive power in order to con∣formity was constituted.

And that the said book with the order of service &c.] This act is not intro∣ductory [ F] of a now Liturgy, but a reviver of the old, that of the fift and sixth of Edward the 6▪ the remains of which structure are so considerable (notwith∣standing it hath gone twice to the mending) as may worthily give it the de∣nomination of Edward the 6▪ his Liturgy.

With one alteration &c.] It must not be imagined that either the Queen or [ G]

the Parliament made those alterations, for the review of the Liturgy was com∣mited by the Queen to certain Commissioners viz, to Mr. Whitehead, Doctor Parker, after Arch-Byshop of Canterbury; Doctor Grindal, after Bishop of London; Doctor Cox, after Bishop of Ely; Doctor Pilkinton, after Bishop of Durham: Doctor May, Dean of St. Pauls; Doctor Bill, Provost of Ea∣ton; and Sr. Thomas Smith. These adding and expunging where they thought meet, presented it to the Parliament who onely established what they had concluded upon. As for the several changes, Alterations, and differences be∣twixt this Liturgy of ours, and that of the 2 of Edward 6. this statute takes not notice of them all, but what is defective herein Smectymnu••s hath supply∣ed, as shall be observed at their several occurrences.

To inquire in their visitation &c.] Diocesan visitations were alwayes of very eminent use in the Ecclesiastical Polity, and peculiar of the Episcopal [ H] function: Indeed none ••o fit to make the scrutiny and lustration, as he who is to pronounce the censure: upon this account Primitive Bishops held them∣selves obliged (as no disparagement to their Grandure) to perform the office in their own persons. a 1.24 St. Augustine plead it in bar to Celer's action of unkind∣nesse against him for not writing sooner, Qu••niam visitandarum Ecclesiarum ad meam Curam pertinentium necessitate profectus sum. i. e. [Because (saith he) I was gone a broad upon abusinesse of necessity, the visiting of such Churches as were within my cure] So the Mareotick Clergy in the defence of b 1.25 Athanasi∣us Bishop of Alexandria against a calumny of his adversaries, make mention of his visitation in person, and not onely so, but also that they themselves were of his train when he went upon that service. In after times their work encreasing, so as they could not well attend it themselves, they had their Periodeutae and Itinerary Vicars to go the circuit for them, these acting still agreeable to a series of Articles enjoyned by their Bishops. In the beginning of the Reformation when it much concerned the Civil power to act (as we say of natural agents) ad extremum Potentiae, to the utmost of its politick hability, King Henry the eighth, and Edward the sixt, and Queen Elizabeth, though (I presume, upon consultation had with the Clergy) assumed and exercised the Authority of framing and imposing a body of Articles for Epis∣copal visitations, which had certainly this very commendable property, that they preserved uniformity, whereas the leaving them to every arbi∣trary fancy, and the exercise of that liberty by some Bishops of later memo∣ray, was (in my opinion) a probable way of erecting Altar against Altar, and creating Schisme in the Church.

The Queens Majesty may by the like advice &c.] There was in the Act pre∣mised, a prohibition, with a penalty annext to it, that no [Parson, Vicar, or [ I] other whatsoever Minister, shall use any other rite, ceremony, order, form, &c. then is mentioned in the Book of Common prayer] against this constitution, a caveat is entred here, whereby the Queen may by the advice of her Commis∣sioners or metropolitan ordain and publish such farther Ceremonies or Rites, as may be most for the advancement of Gods glory &c. So that upon the entertain∣ment of this exception, the rule is corroborated, as to all particulars not so ex∣empted, and consequently that none might innovate any Rite not expressly enjoyned in the book of Common Prayer then established, or Book of Ca∣nons legally to be framed afterwards. Which clause of reserve was no impow∣ring, nor enabling the Queen with any new and upstart authority, but onely a declaration of what was resident in her before, as inseparably incident to the supream Dominion vested in the Crown. Agreeable to which, She Anno. 1597. authorised the Clergy, then met in Convocation, to make and publish certain Canons which she after confirmed under the great Seal of England. Other Canons there were made Anno 1571. But being not ratified with roy∣al Authority, I suppose, they were not obligatory enough to constrain obedience,

and as concerning these of 1597. the formal words of her heires and succes∣sors being omitted in those Ratifications, they were supposed onely obligatory during her Reign, and that they together with her self breathed their last. Whereupon King James in the first year of his reign issued forth a new Com∣mission by his letters Patents to the Convocation then assembled, therein gi∣ving them [full power and Authority to consult and agree upon such Canons &c. as they should think necessary] which being concluded upon by the Clergy and presented to his Majesty. He did [for himself, his heires and lawful successors] confirm them with his royal assent, as may be seen more at large in that Rati∣fication. Indeed the supremacy of the Civil Magistrate, as to confirmation and a cogency of external obedience in Religious and Ecclesiastical affaires, is no usurpa∣tion upon the Churches right, as the Romish party contend against us; but hath been approved of in the purest times; and therefore whereas they seem to presse us with the objection, That our Religion is Parliamentary, because some concernments thereof have been Ratified by Act of Parliament. Our answer is, that Parliaments Enact not without the Royal assent; This is, & onely this, that vi∣tal spirit which regularly animates those establishments, and from such assent the two first general Councels (not to insist upon Nationals,) received their confirmation. Eminent is that of Socrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.26 i. e. I therefore so often mention the Emperours in the series of my History, though Ecclesiastical, because that from the very first of their becoming Christians, all Church matters depended upon their pleasure, so as the greatest and Oecumeni∣cal Councels, were then, and are still, convented by their order and summons. As concerning these Canons of our Church, Regal assent it was alone which firmed them; the Parliament (though then sitting) not being resorted to, nor in∣terposing their Authority; an unhappy disjunctive, for through default of their concurrent Ratification, many of their Canons became insignificant ci∣phers, and where custome and Canon chanced to justle and enterfere, the peo∣ple (if their either inclination, or interest might be gainers by it) alwayes fled to prescription. And prescription was sure to carry the cause, where no Act of Parliament interposed to the contrary.

Now at our first entry into the Realm &c.] The complaint implyed in this Proclamation, is a Libel miscalled, The humble petition of the Ministers of the [ K] Church of England desiring Reformation of certain Ceremones and abuses in the Church, that they might the better fore-speak impunity for so strange bold∣nesse they exhibit their muster-roll thus formidable, To the number of more then a thousand. This Petition they presented in April 1603. Formed it was into four heads, comprehending a summary of all their pitiful grievances, con∣cerning first the Church service, Secondly, Church ministers, Thirdly, Church livings, Fourthly, concerning Church discipline. To encounter these schisma∣ticks both the Vniversities presently endeavour what they can, Oxford models out a very brief, but solid answer to all their objections, not suffering one to escape. Cambridge passeth a grace in their publick Congregation June 9. in the same year. That whosoever shall openly oppose the Doctrine or Discipline of the Church of England or any part thereof, either in words or writing, shall be forth∣with suspended of all degrees already taken, and made uncapable of taking any here∣after. This notwithstanding, they held private conventicles the usual fore∣runners of sedition, so as the King was compelled in October next to restrain them by Proclamation, but promising withal, that he intended a conference should shortly be had for the sopiting and quieting of those disputes. This was the great occasion of that Conference of Hampton Court.

According to the form which the Laws of this Realm &c.] The Kings of this [ L] Realm are by the statute 26. H. c. 1. declared justly and rightfully to be the su∣pream Governours of the Church of England, to have full power and Authority

from time to time to visit, represse, redresse, reform, order correct, restrain and a∣mend all such errours &c. which by any manner spiritual Authority or jurisdiction, ought or may lawfully be reformed, repressed, ordered, redressed, corrected, restrain∣ed, or amended. Agreeable to this power Henry the 8. Edw. the 6. Queen Mary her self, Queen Elizabeth severally in their respective reignes did act. But the laws referred to by this Proclamation is, first that Act of Parliament 1. Eliz. wherein it is ordained, that the Kings and Queens of this Realm shall have have full power and authority by letters Patents under the great Seal of England to assigne, name, and Authorize, when and as often as their Heires and Successors shall think meet and convenient, such person or persons as they shall think meet &c. to visit, reform, redresse &c. Secondly, the latter end of the Act for uniformi∣ty, where the Queen (and consequently her Successors) are authorized by the Ad∣vice of their Commissioners, or the metropolitan to ordain and publish further Rites and Ceremonies. And this helps us with an answer to an objection of Smect∣tymnuus who from the several Alterations made in our Liturgy both by Queen Elizabeth, and King James from that of the second establishment by Edw. 6. infer, that the Liturgie now in use, is not the Liturgie that was established by Act of Parliament, and therefore that Act bindeth not to the use of this Liturgie. To this we reply, that those Alterations can excuse from that act onely in part, and for what is altered, as to what remaineth the same, it bindeth undoubtedly still in tanto though not in ••oto. And for the Alterations themselves, the first being made by Act of Parliament expresse that of 1 Elis. and the second by Act of Parliament reductive, and implied (those afore-mentioned) what gain Smect∣tymnuus by their illation that those alterations are not established by the first Act? And whereas it may be supposed that that Proclamation may lose its vigor by that Kings death, and consequently the Service book may be con∣ceived to be thereby in statu quo prius; yet considering his late Majesty did not null it by any expresse edict, that several Parliaments sitting after did not disallow it, that all subscriptions have been unanimous in reference to those chan∣ges, that the Emendations were made to satisfie the Litigant party. I conceive the Proclamation valid notwithstanding the death of that King.

The first original and ground whereof &c.] Here our Church is explicite, ex∣presse enough, to confute the vulgar errour of her seduced children, who fill the [ M] world with more noise then truth, that our service hath its original from the Masse-Book: her resort is to the Antient Fathers, to their godly and decent or∣ders she conforms her self; leaving the Romanists to the yesterday devised in∣novations of their Church.

The Pye,] Pica, or in English the Pye, I observe used by three several sorts of men. First by the quondam Popish Clergy here in England before the Refor∣mation, [ N] who called their ordinal, or Directory ad usum Sarum (devised for the more speedy finding out the order of Reading their several services, ap∣pointed for several occasions, at several times, the Pye. Secondly by Printers, which call the letters wherewith they Print books and treatises in party co∣lours, the Pica letters. Thirdly, by Officers of civil Courts, who call their Ka∣lendars or Alphabetical Catalogues, directing to the names and things contain∣ed in the Rolls and Records of their Courts, the Pyes. Whence it gained this de∣nomination is difficult to determine, whether from the Bird Pica variegated with divers colours, or whether from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (contracted into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) which denoteth a Table, the Pye in the Directory being nothing else but a Ta∣ble of rules directing to the proper service for every day, I cannot say, from one of these probably derived it was, and no great matter which.

Wherein the reading of the Scriptures is so set forth &c.] The Lessons appointed

in the Kalendar are onely ordered for the week dayes, or such festivals, as happen upon them; not for the Sundayes, for which resort must be had to a future order.

Nothing but the pure word of God, or that which is evidently grounded upon the [ P] same.] Here the Church declareth that over and besides the Canonical Scrip∣ture, what is evidently grounded upon the same, vi••. Some part of the Apo∣crypha, she approveth and appointeth to be read in Churches, to which end some Lessons in the Kalendar are selected thence, but neither considered by her in a party of honour with the Canon, nor so strictly enjoyned, but that she in some cases tolerateth, yea, commendeth a swerving from her prescripti∣ons. a 1.27 For [where it may so chance, some one or other Chapter of the Old Testa∣ment to fall in order to be read upon the Sundayes or holy-dayes, which were better to be changed with some other of the New Testament of more edification, it shall be well done of Ministers Ecclesiastical, to spend their time to consider of such Chapters before hand] which mutation being restrain'd to the Old Testament alone, administers probable occasion of conjecture, that our Church thereby intended an allowance of declining Apocryphal Lessons on ho∣ly-dayes, that the history of the Saints might be the better complcated by some expresse Chapters of the New Testament, which will be the lesse con∣troverted, if it be withal observed, that in the sense of our Church, the anci∣ent model of both the Canonical, and Apocryphal books, passe under the com∣plexed notion of the b 1.28 Old Testament. That they are at all permitted by our Church is accounted by her adversaries grande nefas, and yet they are not ig∣norant, that as Canonical Scripture they are not read, that in the Primitive Church c 1.29 they, as also d 1.30 Clemens his Epistles to the Corinthians were read, that the e 1.31 Belgick Church in her confession grants they may lawfully be read. That their own Sermons have as little of the spirit either of infallibility, or Sanctification as those books. That exclusive Parenthesis of the Directory (But none of those which are commonly called Apocrypha) had been, I must con∣fesse, a prudent, I say not, a necessary Order: had the edification of the peo∣ple been better provided for by certain Lessons of the Canon succenturiated (according to the Order of the Scotish Liturgy) in their stead; but when I perceive, not onely a liberty given, but a requisitenesse commended by the same Directory in the reading of very many Chapters, not onely lesse, but not at all edifying to a popular Auditory, such are some Chapters in Genesis, in Le∣viticus very many, some in the Chronicles &c. which are required to be read in their order, then will they have just cause to wish either those Apocry∣phals postliminiated again, or others of the Canon to succeed them, whereby the Congregation might receive better instruction.

Nothing can almost be so plainly set forth but doubts may rise.] It is a rule in the Law. Lex positiva non omnia cogitat; plura enim sunt negotia, quam vocabula. [ Q] Positive Law cannot fore-cast and prevent all questions, there being more mat∣ters then words to declare them: upon which consideration, fit it is there should be a power in reserve for the stating of emergent doubts; in whom can this power more prud ently be lodged then in Bishops, the spiritual Governours of our Church, whose experience and discretion must be valued above the rate of ordinary Pastors. f 1.32 Ecclesiae salus in summi sacer dotis dignitate pendet cui si non exors quaedam & ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot sacerdotes. [The safety of the Church depends upon the dignity of the Chief Priest, to whom unlesse a power be given, matchlesse, and super∣eminent above all others, there will be soon as many Schismes, as Priests.] But though the Power decretory and deciding be reposed in the Bishop, yet it is not indefinite, but limited to a non-repugnancy to any thing contained in this Book.

In the English tongue.] The work of reformation was not more glorious, [ R]

then difficult; being to enterprise upon such habits, as many hundred of years continuance seemed to render insuperable so: that if it went slowly on at first, and got ground but by inches, the grand opposition it found is sufficient to excuse it. A work it was not for artificers to undertake, not for a giddy multitude to order, not for any beneath the very Supream Magistrate to med∣dle with; a work it was fit onely for a King, and therefore could not be begun until it found a King fit for the work. Such a King at length appeared Henry the eight, a King of great courage, and withal of prudence. The first onset he gave, in order to this work, was the bringing God Almighty and his people ac∣quainted, by causing them to understand each other; for whilst the people spake to God, and he to them: they knew not what, they did not understand each other; nor he them because he onely understands the language of the heart, not the babling of the lips; for a 1.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [what vocal words are to us, the same is the cogitation of our hearts to God:] not they him, because they understood the Romish Religion, better then the Romish tongue: therefore to redresse this very great mischief to their souls, this Kings first care is, to render Divine offices a in tongue, their native English, familiar to them. But this he effected not all at once, but by de∣grees: and first he begins with the great essentials of Religion, the Pater Noster, Creed and Decalogue, these were imparted to them in the English tongue by his injunctions, Anno 1536. then he proceeded to the communication of the sacred Scripture to them by a Translation of his own authorising, Anno 1540. But as yet the publick Service was kept lockt up from them: to indulge them therefore his Royal favour in this particular also, he caused an extract to be drawn out of the Latin Service, containing many of the best and most edifying Prayers, which (with the Litany, all translated into the vulgar tongue, under the title of his Primer) by injunction bearing date the sixth of May 37. of his Reign, he published for the good of his Subjects: But King Henry dying not long after, he left what he had begun to be compleated by his Son Edward; This Prince zealously devoted to the service of Gods Church, plied him as fast as the perplexity of the work, and little time he lived would well permit. The Bible which I told you before, King Henry had commended to the use of his people, not long after, upon reason of State he was enforced to withdraw from them again, and the restauration of it was King Edwards first endeavour, by * 1.34 injunctions dated July the last 1547. confirming also the use of the other things, as Pater Noster, Creed, Decalogue, Primer, and Litany. But nothing was done yet in reference to the Sacrament of the Altar, as they called it then, whereof the Clergy had extended and extorted the moity, the Cup, from the peo∣ple; therefore ful restitution was made, in the next and first Parliament, to such as did in both kindes desire it. And because slender benefit this Act of Grace was like to prove, as long as in the service proper to it they understood not a syllable, (for the Reformation formerly made had not proceeded to the Communion office) this consideration drew on another peece of Reformation, viz. the forming and collecting of an office in the vulgar tongue sutable to that great ordinance; and this was done by the Bishops and others convened by the Kings command at Windsor, passing under the Title of The order of the Communion, which was a breviate and summary of neer resemblance to that we now have, and was published March the 8. 1548. But this was onely an interim order, made to stay the stomacks of earnest longers for the present, that very Proclamation which enjoynd it, promising somewhat of an higher import, which was effected accordingly in the first Liturgy of that King, being com∣piled by the most judicious Bishops and others of that time, ratified by Act of Parliament, and set forth March 17. 1549. But this Liturgy being as some conceived, not throughly racked from the lees of superstition, The King and

ment, desirous to give all reasonable satisfaction to male-contents, gave or∣der (probably to the same persons or so many of them as were then living) that the Book should be faithfully and godly perused, explained, and made fully perfect, and being so reviewed and explained, they confirmed it again, Anno 5. & 6. of Edward 6. as in the statute appeareth. Thus have I drawn the line of our Reformation, so far as concerneth Publick worship in a known tongue, that the Reader may observe all its motions, stages, and processions, from its first rise unto the second Book of Edward 6. wherein our Church (some few particulars excepted) doth acquiesce.

Either privatly or openly] The act preceding telling us so expresly, that open [ S] Prayer is such as is made in a Cathedral, Church, Chappel, or Oratory, in a conse∣crated Place, we need no Oedipus to unriddle the import of Private, or to doubt that it signifieth any thing other then such as is performed at home. But why is the Minister bound to say it daily, either in publick or at home? Some think our Church had under consideration how ignorant and illiterate many Vicars were, and ordered thus, that they might con in private, the better to enable them for the Publick. But I am of another perswasion: for, first the Church, I conceive, would not, as she doth, enjoyn them to officiat in pub∣lick, did she not suppose them already in some tollerable degree fitted for the service. Again, the words are general, not definitively such and such of those mean abilities, but all Ministers without exception. Now though very many were, yet it is no charitable judgement to beleeve them all Dunces. And it is apparent that where such ignorance fell under the consideration of authority, the phrase doth vary, with a particular application to them alone who were guilty of it; so it is in the a 1.35 Queens injunctions such: (such onely, not all) as are but mean readers, shall peruse over before once or twice the Chapters and Homilies, to the intent they may read to the better understanding of the people, and the more en∣couragement to Godlinesse. So that I rather think the Churches policy was the better to inure and habituate the Clergy to Religious duties. But be this so, or not so, sure of this we are, that the Church doth hereby warrant the use of her Liturgy sometimes in places not consecrated. This daily service especially, which in its original designation, was not onely indulged to privat places, but private persons in those places, I mean for Masters of families, and others in the pri∣vate exercises of Religion. This is evident by the ancient Primers which con∣taining the daily service, were set forth to be frequented and used as well of the elder People, as also of the youth for their common and ordinary prayers, as is in the injunction of Henry the 8. prefixt to that of his, in the year 1546.

Of such ceremonies as have had their beginning by the institution of man.] A∣mongst [ T] the many exceptions, to which this very venerable peece of piety & An∣tiquity hath been exposed, the first in order gives a countercheck to Ceremonies of humane institution; for told we are, that the b 1.36 Common Protestant tenent was alwayes, that it is reprovable to add unto Christs intention, new-found rites and fan∣tasies of men, which being so positively delivered by such a man of abilities, as Dr. Amesius, were enough to stagger any one whose curiosity leads him not to further search, but when the streame of those tenents, and practise elicited from them, shall appear upon strict examination to be carried with a tide clean contrary, certainly nothing but shame can justly attend so bold, so confident, and withal so groundlesse and false an Assertion. Nothing assuredly can be more demonstrative of the Protestant tenents, then the confession of their several Churches. That of c 1.37 Helvetia first, [Churches have alwayes used their liberty in rites, as being things indifferent which we also do at this day.] That of d 1.38 Bohe∣mia, [Humane traditions, and ceremonies brought in by a good custom, are with an uniform consent to be reteined in the Ecclesiastical assemblies of Christi∣an people, at the common Service of God.] The e 1.39 Gallican, [Every place may have their peculiar constitutions, as it shall seem convenient for them.] The

a 1.40 Belgick, [we receive those Laws as are fit, either to cherish▪ or maintain con∣cord, or to keep us in the obedience of God]. That of b 1.41 Ausburg, [Ecclesiasti∣cal rites which are ordeined by mans authority, and tend to q••ietnesse and good order in the Church, are to be observed.] That of c 1.42 Saxony, [For order∣sake, there must be some decent and seemly ceremonies. That of d 1.43 Sweveland, [Such traditions of men as agree with the Scriptures, and were ordeined for good manners, and the profit of men, are worthily to be accounted, rather of God then of man.] These were the tenents they publickly owned, nor did they act different from what they thought, ordeining Churches, Pulpits, prayers be∣fore and after Sermon, administring the Sacraments in Churches, delivering the Communion in the forenoons, to women. Baptising infants, and several other things, not one wherof were directly commanded by either Christ of his Apostles.

Let all things be done among you (saith St. Paul) in a seemly a••d due order.] The Apostles having their full stock of imployment, and a great task set them, viz. [ V] the planting of the Gospel, and conversion of souls, had little leasure to in∣tend the ordaining of Holy-dayes, or external rites, the accidents of publick worship; besides, prescient and foreknowing they were, that several emer∣gences of occasions, differences of Climates, various dispositions of Ages, would not well admit one general uniform order. Neverthelesse, that the Church might have somewhat of direction in such concernments, some rules of universal observation, and of expresse relation to Church-meetings and Assemblies the Apostle St. Paul prescribed; all within the provision of one Chapter, that of 1 Cor. 14 whereof these here mentioned are the close, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let all things be done decently, and according to appointment. First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, observing the due and proper scheam and figure, that the action requireth, as kneeling at prayer, and confession of sins, standing when we glorifie God, or professe our Christian faith &c. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i e according to the orders and injunctions of the Superiours, or Governours of the Church, for they erre which think the appointment of this order apper∣taineth to private men, herein the Doctrine of our Church in this para∣graph is highly commendable, interdicting all persons not lawfully called, that is, not publickly authorised from attempting any thing by way of appointing, or altering the orders of the Church. True it is, subjects not onely may, but must question the orders of their Superiours in foro conscientiae, in the courts of their own consciences, but then withal they must state the question aright, not whether they be inconvenient, scandalous, over-numerous, in edifying, or so: but whether they be elemented of things in their own nature indifferent; if they be directly evil, away with them, they must not be obeyed: if but collate∣rally evil, e 1.44 Reum regem facit iniquitas imperandi, innocentem subditum ordo ser∣viendi i. e. the sinfulnesse of the command findes the King guilty, whilst the or∣der of obeying acquits the subject. Unlesse this rule of uniform order be pun∣ctually observed, we must never expect any thing of decency in Gods Church, and therefore the Apostle hath very well sent abroad his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum custo∣de, with his keeper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to appointment: Something must be appointed, before decency can be looked for. Should one enter the Church at the Celebrating of the blessed Eucharist, and behold, here some prostrate on their knees, there others sitting with their hats on, here some lolling all at length, there others standing up, were it possible for him, if well in his wits, to imagin this is decency, in an action of such import? even common sense is able to inform him otherwise, and that one umform establishment is abso∣lutely necessary to preserve due decorum.

But it may be objected, that my Superiour may enjoyn me such a law, as my con∣science tels me is scandalous to my brother, not convenient, not edifying, &c. what shal I do in this cōdition? if I conform I sin against my conscience, Rom. 14. 23. If I do not, I sin against his Authority. Answer, that Text of Rom. 14. 23. hath

onely reference to things not onely indifferent in their own nature, but left free from any superiour command interposing, & therefore the text is not ad idem: for though such laws may be of things indifferent, yet being commanded by just Au∣thority, the indifference by that command determineth, & they become necessary.

And whereas in this our time &c.] In this Paragraph our Church doth not suppose, but state the case as it really was. In the beginning of the Reforma∣tion, [ W] many thousands beside what where already converted, were then well dis∣posed, and advancing towards the entertainment of the Gospel-light, who yet notwithstanding stood well affected to their ancient Ceremonies, to which loth they were to bid an eternal adieu. On the other side, some, whose passion for Reformation had no other bounds, then no communion with the Church of Rome, no, not in those things whose use was harmlesse and innocent, would not endure to hear of any thing lesse then a total rout gi∣ven to the whole Publick worship of that Church. Our Godly Reformers standing erect in a discreet neutrality, not siding with eithers passions, fixt them∣selves upon a serious view of such things as the Church of Rome had of most ancient extraction, and which were tractable to more pious uses: of these, seve∣red from the drosse they had contracted, they compiled this excellent model of our Liturgy, in so moderate and well tempered a mode, as neither part had just cause to think themselves agrieved.

By some notable and special signification.] They who are by the force of reason beaten from their first fort, viz. that man hath no power to institute external [ X] rites accidental to publick worship: their next refuge is, to the Objection, that humane significant Ceremonies in Gods worship are disagreable to Christian liberty, and unlawful: and upon the stresse of this position, the Crosse in Baptisme, and Surplice go to wrack. Before I undertake to answer this Objection, & the au∣thority upon which it is grounded, I must crave leave to lay open the Partiality of the objecters. The Ancient Authors of the admonition to the Parliament, defend their sitting posture at the Communion by the very same doctrine of significati∣on, saying, it b••t••k••neth rest, & full accomplishment of legal ceremonies in Christ, and the Author of a 1.45 altare Damascenum, approveth the same opinion cited out of Johannes Alasco, Sessio commendatur per significationem mysterii nempe requiei nostrae in Christo: i. e. Session or sitting is commended for the mysterious signi∣fication it hath, that is, of our rest in Christ. It is not very credible, that this Doctrine of the adversaries of our Liturgy, should passe unobserved to the former of this objection, and if it did not, we must be bold to tell him, he should have done well to have begun his reformation at home with those of his own perswasion. But let us examine the foundation of this Objection, and this is derived from those words of Isa. urged by our Saviour against the Pharisees, In vain ye worship me, teaching for Doctrines the traditions of men, Matth. 15. 9. where first it will be difficult to prove, that this was a significant ceremony; the Pharisees standing upon the outward custom, without the least hint of signification. Again, if it were a significant rite, here is a non con∣stat of any reproof relating to it as significant, but that they stood more up∣on it, then upon the precepts of God, that being of a civil relation, they ur∣ged it as out of an opinion of holinesse, and as an essential part of Religion, in which respects those Ceremonies of the Crosse and Surplice, were never by us entertained or defended. And if all significant ceremonies are unlawful, what shall we think of that holy kisse mentioned in the holy Scripture, used at the Eucharist in the Primitive Church, which b 1.46 Zanchy tells us was, ad significandam veram & Christianam amicitiam ac fraternitatem, i. e. to signifie true and Chri∣stian friendship, and brotherhood. Yet Zanchy passeth not the least note of re∣proof upon it.

By the Superstitious blindnesse, &c.] Superstition is usually defined to be, a will-worship more then God commanded; with submission to others, I conceive [ Y]

the word defines the thing by Grammatical analysis, and resolving of the compo∣sition: and that it is a standing too much upon a thing, & more then the nature of it requireth: to describe it larger, it is the doing or omitting of any thing out of a supposition of some holinesse, or pollution resident in it more then is. So that superstition is both positive, and negative; Positive, ye observe dayes, and months, and times, and yeers. Gal. 4. 10. Negative, touch not, taste not, handle not Colos. 2. 21. And so I may say of those expressions, be not signed with the Crosse, kneel not at the Sacament; for the placing of Religion, abstaining from such things of their own nature indifferent, is scituated under the same parallel of superstition with the Papists, who observe them as meritorious.

Some of the old Ceremonies be retained still.] Some, not all; some of the old [ Z] Ceremonies; not of those late innovations of the Church of Rome; but of those Ceremonies which antidate the Popish Masse hundreds of yeers. It is a very pittiful one, that trite and false Objection; That our Liturgy hath its rise and Original from the Masse-Book; ask why, because say they, all that is in our Liturgy is in the Masse-Book: directly false. The beginning of morning Prayer Sentences, Exhortation, Confession, Absolution, all to the Lords Prayer, seve∣ral Collects in the Litany, the rehearsal of the Decalogue, and divers Collects belonging to the Communion service, are no where to be found, either in the Masse-Book, or any other Popish service. So the All is false. But admit all our Liturgy were to be found in the Masse Book, that is no evidence it hath its Original from thence, not onely the Lords prayer, and Book of Psalms, but the greatest and most edifying part of Canonical Scripture, is there to be found, as well as our Liturgy, why do we not therefore ascribe its Original to the Masse-Book, and upon that very score renounce it? Nay, if our Book was a compli∣ance with the Papists, as the late Assembly have urged against it, assuredly it ill sorted with the Prudence of such Divines, to present the world with their own establishment, under a title borrowed expressly from the Papists, their Directory being the same, both name and thing, with the Directorium Sacerdo∣tum, * 1.47 in the Romish Church.

Such shall have no just cause with the Ceremonies received to be offended.] Ano∣ther [ A] great exception against our Liturgy, is the scandal it hath given to many. That some have taken offence there at there is no dispute, it shall be granted; that they have taken it justly, and upon due consideration, we deny against all opponents. Nor is scandal alone sufficient of it self to cause abolition. a 1.48 Quam∣vis quod obtruditur scandalum asserat, quia tamen verbo dei per se non repugnat, concedi po••est, saith the great Legislator of the other side: Although that which is enjoyned doth bring some scandal with it, yet if it be not of it self against the word of God, it may be yeelded to. Agreeable to Calvins Doctrine, Geneva acteth. Nous scavons quelle occasion de Scandal plusieurs ont prins du chan∣gement que nous avous fait en cest vne droit, [we know well enough, that many have taken occasion of scandal at the changes we have made in this subject,] so she in her Rubrick before the Communion. And fully perswaded I am, the a∣bolishers of the Liturgy of this Church cannot but have the same sense of ma∣ny scandalised by the change of the Liturgy into a Directory. I must professe my self of those many to be one, upon a solemn day summon'd we are by a bell to Church, thither we come, what to do? to offer up our prayers and pray∣ses in the Congregation? it may be, and it may not be so: for such prayers may scarce be reputed ours, whereof as we know not a syllable before-hand what they are, so when they are uttered we often hear but little, under∣stand lesse, and in our judgements consent to least of all: told we are by con∣siderable persons engaged in this change, that the imposition of set forms was introduced into the Primitive Church, as a defensive (b) against the Arrian and Pelagian Hereticks, which did convey their poyson in their set forms of Prayers * 1.49 and hymnes: if so, never times required the practise of set Prayers upon that

consideration more then these, never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now, where one decryes the Deity of Christ and his mediatorship, by making no applications to him, nor to God by him. Another sets him up too high by omitting of con∣fession of sins as impertinent in those who are planted into Christ, and being so, as he conceiveth sin not at all; if nothing of unsound belief be uttered, yet how frequent is the venting of several passions upon the private in∣terest of mens factious ingagement, even so far, as many have preferred their Petitions to God for the destruction of the very Presbyterial Government, * 1.50 whereof Mr. Edwards giveth several instances. Who can not justly be offended at such mis-carriages in so holy a duty?

Far be it from me to charge the generality of our new ministery with these blemishes: confesse I must, and will; many, very many of them, are excellently qualified and endowed with gifts proper for this sacred duty, and do exercise those gifts to the great edification of their congregations; but in the mean time, if such miscarriages have actually happened already, or may so hereafter, through the violent passions of other men mis-principled, may it not justly be judged a matter of scandal and offence, to such as have a due value for that holy ordinance, and consequently may not those worthier men be concei∣ved guilty of the crime, through whose misprovidence these errours have come to passe. How much better were an amicable compliance on both sides, by pre∣scribing set forms for the desk, and allowing conceived prayer for the Pulpit, so that neither may professe and engrosse the whole service to it self, but share and divide it by a friendly agreement, untill such an award shall be made by those who assume the power of Arbitration in this affair, slender hopes have I to see much of either order or edification, in the service of our Church.

The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer, through∣out the yeer, except certain proper feasts, as the rules following more plainly declare, The order how the Psalter is appointed to be read. CHAP. II.

Common Prayer.	Scotch Liturgy.
The Psalter shall be read through once every moneth. And because that some months be longer then some o∣ther be, it is thought good to make them even by this means.	The Psalter shall be read through once every month save February, and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year.

TO every moneth shall be appointed (as concerning this pur∣pose) just xxx. dayes.

And because January and March hath one day above the said number, and Februarie which is placed between them both, hath onely xxviii. dayes: February shall borow of either of the monthes (of January and March) one day: And so the Psalter which shall be read in February, must begin at the last day of January, and end the first day of March.

And whereas [Scotch Littur: many monthes have &c.] May, July, August, October, and December have xxxi. dayes a peece: it is ordered that the same Psalms shall be read the last day of the said moneths, which were read the day before, so that the Psalter may begin again the first day of the next monethes ensuing.

Now to know what Psalms shall be read every day: Look in the kalender the * 1.51 number that is appointed for the Psalmes, and then finde the same number in this table, and upon that number shall you see what Psalmes shall be said at Morning and Evening prayer.

And wher the Cxix. Psalm is divided into xxii. portions, and is overlong to be read at one time: it is so ordered, that at one time shall not be read above four or five of the said portions, as you shall perceive to be noted in this table following.

And here is also to be noted, that in this table, and in all other parts of the service, where any psalms are appointed, the number is expressed after the great english Bible, which from the ix. psalm, unto the Cxlviij. psalm (following the division of the Hebrewes) doth vary in numbers from the common Latine trans∣lation.

The Table for the order of the Psalms to be said at Morning and Evening Prayer.

Dayes of the moneth	Psalmes for Morning prayer	Psalmes for Evening prayer.
i	i. ii iii iiii. v.	vi. vii. viii.
ii	ix. x. xi.	xii. xiii. xiiii.
iii	xv xvi. xvii.	xviii.
iiii	xix. xx. xxi.	xxii. xxiii.
v	xxiiii. xxv. xxvi.	xxvii. xxviii. xxix.
vi	xxx. xxxi.	xxxii. xxxiii. xxxi i.
vii	xxxv. xxxvi.	xxxvii.
viii	xxxviii. xxxix. xl.	xli. xlii. xliii.
ix	xliiii. xlv. xlvi.	xlvii. xlviii. xlix
x	l. li. lii.	liii. liiii. lv.
xi	lvi. lvii. lviii.	lix. lx. lxi.
xii.	lxil. lxiii. lxiiii.	lxv. lxvi. lxvii.
xiii	lxviii.	lxix. lxx.
xiiii	lxxi. lxxii.	lxxiii. lxxiiii.
xv.	xxv. lxxvi. lxxvii.	lxxviii.
xvi	lxxix. lxxx. lxxxi.	lxxxii. lxxxiii. lxxxiiii. lxxxv.
xvii	lxxxvi. lxxxvii. lxxxviii.	lxxxix.
xviii	xc. xci. xcii.	xciii. xciiii.
xix	xcv. xcvi. xcvii.	xcviii. xcix C. ci.
xx	cii. ciii.	ciiii.
xxi	cv.	cvi.
xxii	cvii.	cviii. cix.
xxiii	cx. cxi. cxii. cxiii.	cxi. ••c. cxv.
xxiiii	cxvi. cxvii. cxviii.	cxix. Jude. iiii.
xxv	Jude. v.	Jude. iiii.
xxvi	Jude. v.	Jude. iiii.
xxvii	cxx. cxxi. cxxii. cxxiii cxxiiii. cxxv.	cxxiv. cxxvii. cxxviii. cxxix. cxxx. cxxxi.
xxviii	cxxxii. cxxxiii. cxxxiiii. cxxxv.	cxxxvi. cxxxvii. cxxxviii.
xxix	cxxxix. cxl. cxli.	cxxli cxliii.
xxx	cxliii. cxlv. cxlvi.	cxlvii. cxlviii. cxlix. xl.

The order how the rest of holy Scripture, beside the Psalter is appointed to be read.

THE old Testament is appointed for the first Les∣sons at Morning and Evening prayer and shall be read through every yeer once, except certain Books and Chapters which be least edifying, and [ B] might be best spared, and therefore be left un∣read.

The New Testament is appointed for the se∣second Lessons at Morning and Evening prayer, and shall be read over orderly every yeer thrice, beside the Epistles and Gospels: Except the A∣pocalips, out of the which there be onely cer∣tain Lessons appointed upon divers proper feasts.

And to know what Lessons shall be read every day: Finde the day of the Moneth in the Kalender following, and there ye shall perceive the Books and Chapters that shall be read for the Lessons both at Morning and Evening Prayer.

And here is to be noted, that whensoever there be any proper Psalmes or Les∣sons * 1.52 appointd for the Sundayes, or for any feast moveable or unmoveable: Then The Psalms end Lessons appointed in the Kalender, shall be omitted for that time.

Ye must note also that the Collect, Epistle, and Gospel appointed for the Sunday, shall serve all the week after, except there fall some feast that hath his proper.

Common Prayer.	1. and 2. B. of Edw. 6.
When the years of our Lord may be be divided into four even parts, which is every fourth year: then the Sunday∣letter leapeth, and that year the Psalmes and Lessons which serve for the xxiii. day of February, shall be read again the day following, except it be Sunday, which hath proper Lessons of the old Testament appointed in the table ser∣ving for that purpose.	This is also to be noted concerning the leap yeer, that the 25. day of February, which in leap year is counted for two dayes, alter neither Psalm nor Lesson, but the same Psalmes and Lessons which be said the first day shall also serve for the second.

Also, wheresoever the beginning of any Lesson, Epistle, or Gospel, is not ex∣pressed: there ye must begin at the beginning of the Chapter.

And wheresoever is not expressed how far shall be read there shall you read * 1.53 to the end of the Chapter.

Item, so oft as the first Chapter of Saint Matthew is read either for Lesson or Gospel, ye shall begin the same at: The birth of Jesus Christ was on this wise. &c. And the third Chapter of Saint Lukes Gospel shall be read unto: So that he was supposed to be the son of Joseph.

Proper Lessons to be read for the [ C] first Lessons, both at Morning and Even∣ing Prayer, on the Sundayes throughout the year, and for some also the second Lessons.

	Mattens.	Evensong.	Lent.	Mattens.	Evensong.
Sundayes of Advent.			i. Sunday.	Gen. xix.	Gen. xxii.
			ii.	xxvii.	xxxiiii.
The first.	Esai. i.	Esai. ii.	iii.	xxxix.	xlii.
ii.	v.	xxiiii.	iiii.	xliii.	xlv.
iii.	xxv.	xxvi.	v.	Exod. iii.	Exod. v.
iiii.	xxx.	xxxii.	vi.	ix.	x.
			Easter day.
Sundayes af∣ter Christ∣mas.			i. Leasson.	Exod. xii.	Exod. xiiii.
			ii. Lesson.	Rom. vi.	Acts. ii.
			Sundayes af∣ter Easter.
The first	xxxvii.	xxxviii.
ii.	xli.	xliii.	The first.	Num. xvi.	Num. xxii.
			ii.	xxiii,	xxv.
			iii.	Diut. iiii.	Deut. v.
			iiii.	vi.	vii.
Sundayes af∣ter the Epi∣phanie;			v.	viii.	ix.
The first.	xliii.	xlvi.	Sunday after Assention day.	Deut. xii:	Deut. xiii.
ii.	li.	liii.
iii.	lv.	lvi.
iiii.	lvii.	iviii.	Whitsun∣day.
v.	lix.	lxiiii.	i. Lesson.	Deut. xvi.	Wisd. i.
Septuagesi.	Gen. i.	Gen. ii.	ii. Lesson	Acts. x.	Acts xix.
				Then Peter opened his mouth &c.	It fortuned when Apollo went to Co∣rinth &c. unto After these things.
Sexagesima.	iii.	vi.
Quinquage.	ix.	xii.

Trinity Sunday	Mattens.	Evensong.	Sundayes af∣ter Trinitie.	Mattens	Evensong
i. Lesson.	Gen. xviii.	Josue. i.	xii	x	xvii
ii Lesson.	Matth. iii.		xiii	xix	xxiii.
Sundayes af∣ter Trinity.			xiiii	Jere. v.	Jere. xxii.
			xv	xxxv	xxxvi.
The first.	Josue. x.	Josu. xxiii.
			xvi	Ezech. ii	Ezech. xiiii.
ii.	Judic. iiii.	Judic. v.
			xvii	xvi	xviii
iii.	i King. ii.	i King iii.
			xviii	xx.	xxiiii
iiii.	xii.	xiii.
			xix	Dan. iii.	Dan. vi.
v.	xv	xvi.
			xx	Joel. ii.	Miche. vi.
vi.	ii King. xii.	ii King xxi.
			xxi	Abacuc. ii.	Proverb. i.
vii.	xxii.	xxiiii
			xxii	Proverb. ii.	iii
viii.	3 King. xiii.	3 King. xvii.
			xxiii	xi	xii
ix.	xviii	xix
			xxiiii	xiii.	xiiii
x.	xxi	xxii
			xxv	xv	xvi
xi	4 King. v.	4 King. ix.
			xxvi.	xvii.	xix

Lessons Proper for Holy dayes

2. of Edw. 6. Proper Lessons for divers feasts and dayes at morning and Evening grayer.

Scotch Lit. Lessons Proper for some holy dayes.

	For morning		For Evening
St. Andrew.	Proverb. xx.	Omited in the 1. and 2. B. of Edw. 6. and in the Scotch Lit.	Prover. xxi.	Omitted in the 1. and 2. B. of Edw. 6. and Scoth Lit.
St Thomas Apost.	xxiii	Omitted in the 1. & 2. B. of Edw. 6.	xxiiii	Omited in the 1. and 2. B. of Edw. 6.
Nativity of Christ.
1 Lesson.	Isai. ix.		Isai. vii. God spake &c.
2 Lesson.	Luke it unto And unto men good will.		Titus iii. The kindness and love &c.

	For morning		For Evening
St. Stevens day.
1 Lesson.	Prov. xxviii.	Omitted in the 1. & 2. B. of Edw. 6.	Eccles. iiii.	Omitted in the 1. & 2. B of Edw. 6.
2. Lesson.	Acts vi. & vii. Stephen full of faith; and power &c. unto. And when xl. years &c.		Acts vii. And when xl. years were exp••red, there appea∣red unto Mo∣ses &c. unto. Stephen full of the holy ghost &c.
St. John.
1. Lesson.	Eccle. v	Omitted in the 1. & 2. B. of Edw. 6.	Eccles. vi.	Omitted in the 1. & 2. B. of Edw. 6.
2. Lesson.	Revelati. i.		Revela. xxii.
Innocents.	Jere. xxxi. unto. Moreo∣ver I heard Ephraim.	Scotch Lit. Exod. 1.	Wisdom. 1.	Scotch Lit. Jer. 31. unto verse 18.
1. Lesson.
Circ••mcision.
1. Lesson.	Gen. xvii.		Deut. x. unto now Israel &c
2 Lesson.	Rom. ii.		Coloss. ii.
Epiphanie.
1. Lesson.	Esai. xl.		Esai. 49.
2. Lesson.	Luke iii. unto So that he was supposed to be the son of Joseph.		John ii. unto. After this he went to Ca∣pernaum.
Convertion of St. Paul.
1. Lesson.	Wisdom. v.	Omitted in the 1. & 2. B. of Edw. 6.	Wisd. vi.	Omitted in the 1. B. of Ed. 6. Scotch Lit. Wis. 2.
2. Lesson.	Art. xxii. unto they heard him	Scotch Lit. Wis. 1.	Acts xxvi.
Purification of the Uirgin Mary.	Wisd. ix.	Omitted in the 1. & 2. B. of Edw. 6. Scotch Lit. Wis. 4.	Wisd. xii.	Omitted in the 1. & 2. B. of Edw. 6. Scot. Lit Wisd. 6.
S. Mathias.	Wisd. xix.	Omitted in the 1. & 2. B. of Edw. 6. And in the Schotch Lit.	Ecclesi. i	Omitted in the 1. & 2. B. of Edw. 6. and Scotch Lit.
Anuntiation of our Lady.	Eccles. ii.	Omitted in the 1. & 2. B. of Edw. 6.	Ecles. iii.	Omitted in the 1. & 2. B. of Edw. 6. 1. B. of Edw. 6. Lam. 1. omitted in the 2. B. of Edw. 6 1. B. of Edw. 6. Lam. 3.
Wednesday afore Easter.	Osee xiii.	Omitted in the 1. B. of Edw. 6. 2. B. of Edw. 6. Osee. 13. 14. 1. B. of Edw. 6. Lam. 2.	Osee xiiii.
Thursday be∣fore Easter.	Dan. ix.		Jer. xxxi.

	For morning.		For Evening
Good Friday	Gen. 22.
			Esai. liii
Easter even.	Zach. ix.	1 B. of Edw. 6. Lamen. 4. & 5.	Exod. xiii.	Omitted in the 1. & 2. B of Edw. 6.
Munday in Easter week.
i. Lesson.	Exod. xvi.	Omited in the 1. and 2. B. of Edw. 6.	Exod. xvii. Acts iii.	Omitted in the 1. & 2. B. of Edw. 6.
ii. Lesson.	Matth. xxviii.
Tuesday in Easter week
i Lesson.	Exod. xx.	Omitted in the 1. & 2. B. of Edw. 6.	Exod. xxxii.	Omitted in the 1. & 2. B. of Edw. 6.
ii Lesson.	Lu. xxiiii. un∣to. And behold two of them.		i Cor. xv.
St. Mark.	Eccle. iiii.	Omitted in the 1. & 2. B. of Edw. 6.	Eccles. v.	Omitted in the 1. & 2. B. of Edw. 6.
Philip & Ja∣cob.	Eccles. vii.	Omitted in the 1. & 2. B. of Edw. 6.	Ecclesi. ix.	Omitted in the 1. & 2. B. of Edw. 6.
ii Lesson.		1. B. of Edw. 6. Act. 8. unto when the A∣postles.
		Omitted in the 1. & 2. B. of Edw. 6. 1. & 2. of Ed. 6. Joh. 6.	4 Kings ii.	Omitted in the 1. & 2. B. of Edw. 6. 1. & 2. B. of Ed. 6. Ephes. 4.
Assention day	Deut x.
ii Lesson.
Munday in Whitsun week.
i. Lesson.	Gen. xi. unto These are the generations of Sem.	Omitted in the 1. & 2. B. of Edw. 6.	Nilm. xi. Ga∣ther unto me. unto. Moses & the Elders returned.	Omitted in the 1. & 2. B. of Edw. 6.
ii Lesson.	i Cor. xii.	Omitted in the 1. & 2. B. of Edw. 6.
Tuesday in Whitsun∣week	i Kin. xix. from verse xviii to the end.	Omitted in the 1. & 2. B. of Edw. 6.	Deut xiii.	Omitted in the 1. & 2. B. of Edw. 6.
S. Barnabe.
i Lesson.	Eccles. x.	Omitted in the 1. B. of Edw. 6.	Eccles. xii.	Omitted in the 1. & 2. B. of Edw. 6.
ii Lesson.	Acts xiiii.		Acts. xv. unto. After certain dayes.

	For morning		For Evening
S. John Bap∣tist.
i Lesson.	Mallachy iii.		Mallachy iiii.
ii Lesson.	Matth. iii (D)		Mat. xiv. unto When Jesus heard.
S. Peter.
i Lesson.	Eccles. xv.	Omitted in the 1 & 2. B. of Edw. 6. and in the Scotch Lit.	Eccles. xix.	Omitted in the 1. and 2. B. of Edw. 6. and Scoth Lit.
ii Lesson.	Acts iii.		Acts 4.
St. James.	Eccle. xxi.	Omitted in the 1. & 2. B. of Edw. 6. and in the Scotch Lit.	Eccle. xxii.	Omitted in the 1. 2. B. of Edw. 6. & in the Scotch Lit.
St. Batthe∣lomew.	Eccle. xxv.	Omitted in the 1. & . 2. B. of Edw. 6.	Eccles. xxix.	Omited in the 1. and 2. B. of Ed. 6.
St. Mathew.	Eccle. xxxv.	Omitted in the 1. &. 2. B. of Edw. 6.	Eccles. xxxviii	Omitted in the 1 & 2. B. of Edw. 6.
St. Michael.	Eccle. xxxix.	Omitted in the 1. & 2. B. of Edw. 6. and in the Scotch Lit.	Eccle. xiiii.	Omitted in the 1. & 2. B. of Edw. 6. & Scotch Lit.
St. Luke.	Eccle. li.	Omitted in the 1. & 2. B. of Edw. 6. and in the Scotch Lit.	Job i.	Omitted in the 1. & 2. B. of Edw. 6. and Scotch Lit.
Simon and Jude.	Job xxiiii. xxv.	Omitted in the 1. &. 2. B. of Edw. 6. and in the Schotch Lit.	Job. xlii.	Omitted in the 1. and 2. B. of Edw. 6 and Scotch Lit.
All Saints
1 Lesson.	Wis. 3. unto. Blessed is ra∣ther the Bar∣ren.		Wis. v. unto. His Jelousy.
2. Lesson.	Hev. xi. xii. Saints by faith. unto. If ye endure.		Apoc. xix. unto and I saw an Angel stand.

Proper Psalmes on certain dayes

dayes.

	Mattens.		Evensong.		Mattens.	Exensong.
	Psal.	xix.	lxxxix.		viii.	xxiii.
Christmas day.		xlv.	Cx.	Assention. day.	xv.	lxviii.
		lxxxv.	Cxxxii.		xxi.	Cviii.
	ii.		Cxiii.	Whitsun∣day.	xlv.	Ciiii.
Easter day.	lvii.		Cxiiii.		lxvii.	Cxlv.
	Cxi.		Cxviii.

Golden number.

To finde Easter for ever.

	A	B	C	D	E	F	G
i	April. ix	x	xi	xii	vi.	vii	viii
ii	March xxvi.	xxvii	xxviii	xxix	xxx	xxxi	April i.
iii.	April. xvi.	xvii	xviii	xix	xx.	xiiii	xv
iiii.	April. ix.	iii	iiii	v	vi.	vii	viii
v.	March. xxvi.	xxvii	xx••iii	xxix	xxiiii	xxiiii	xxv
vi.	April. xvi.	xvii	xi	xii	xiii	xiiii	xv
vii.	April. ii.	iii	iiii	v	vi	March 31.	April. i
viii.	April. xxiii	xxiiii.	xxv	xix	xx	xxi	xxii
ix.	April. ix.	x	xi	xii	xiii	xiiii	viii
x	April. ii.	iii	March 28.	xxix	xxx	xxxi	April. i.
xi	April. xvi	xvii	xviii	xix	xx	xxi	xxii
xii	April. xi.	x	xi	v	vi	vii	viii
xiii	March. xxvi	xxvii	xxviii	xxix	xxx	xxxi	xxv
xiiii	April. xvi	xvii	xviii	xix	xiii	xiiii	xv
xv	April. ii.	iii	iiii	v	vi	vii	viii
xvi	March. xxvi.	xxvii	xxviii	xxii	xxiii.	xxiiii	xxv
xvii	April. xvi.	x	xi	xii	xiii	xiiii	xv
xviii	April. ii.	iii.	iiii	v	March xxx.	xxxi	April. i.
xix	April. xxiii	xviii	xxiiii	xix	xx.	xxi	xxii

When ye have found the Sunday letter in the uppermost line, guide your eye downward from the same, till ye come right over against the prime, and there is shewed both what moneth, and what day of the moneth Easter falleth that year.

Januarie hath xxxi. dayes. [ E]

Sun	riseth.	houre	vii. min. 34	Psalms.
	falleth		iiii. min. 26	Morning prayer.	Evening prayer.
						i. Lesson	ii Lesson.	i. Lesson.	ii Lesson.
iii	A	Kalend.		Circumcision.	i	Gen. xvii.	Rom. ii.	Deut 10.	Coloss. ii.
	b	iiii	No.		ii	Gen. i.	Matth. i	Gen. 2.	Rom. i
xi	c	iii	No.		iii.	iii	ii.	iiii	ii
	d	prid.	No.		iiii.	v	iii	vi	iii
xix	e	Nonas.			v.	vii	iiii	viii	iiii
viii	f	viii.	Id.	Epiphanie.	vi.	Esai. lx.	Luke iii.	Esai. 49.	John ii.
	g	vii.	Id.		vii.	Gen. ix	Matth. v.	Gen. 12.	Rom. 5.
xvi	A	vi.	Id.	Lutian.	viii.	xiii	vi	xiiii	vi
v.	v	v	Id.		ix.	xv	vii	xvi	vii
	c	iiii	Id	Sol in Aquario.	x	xvii	viii	xviii	viii
xiii	d	iii	Id		xi	xix	ix	xx	xi
ii	e	prid.	Id.		xii	xxi	x	xxii	x
	f	Idus	Hyllarii.	xiii	xxiii	xi	xxiiii	xi
x	g	xix	kl.	Februarii.	xiiii	xxv	xii	xxvi	xii
	A	xviii	kl.		xv	xxvii	xiii	xxviii	xiii
xviii	b	xvii	kl.		xvi	xxix	xiiii	xxx	xiiii
vii	c	xvi	kl.		xvii	xxxi	xv	xxxii	xv
	d	xv.	kl.	Prisca	xviii	xxxiii	xvi	xxxiiii	xvi
xv	e	xiiii	kl.		xix	xxxv	xvii	xxxvii.	i Cor. i.
iiii	f	xiii	kl.	Fabian	xx	xxxviii	xviii.	xxxix	ii
	g	xii	kl.	Agnes	xxi	xl	xix	xli	iii
xii	A	xii	kl.	Uincent.	xxii	xlii	xx	lxiii	iiii
i	b	x	kl.		xxiii	xliiii	xxi	xlv	v
	c	ix	kl.		xxiiii	xlvi.	xxii	xlvii.	vi
ix	d	viii	kl.	Convert. Paul.	xxv.	Wisd. v.	Act. 22.	Wisdom 6.	Act. 26.
	e	vii	kl.		xxvi	Gen. 48.	Matth. 23.	Gen. 49.	i Cor. vii.
xvii	f	vi	kl.		xxvii	••	xxiiii	Exod. i.	viii
vi.	g	v	kl.		xxviii	Exod. ii.	xxv	iii	ix
	A	iiii	kl.		xxix	iiii	xxvi	v	x
xiiii	b	iii	kl.		xxx	vii.	xxvii	viii.	xi
iii	c	prid.	kl.		i	ix	xxviii	x	xii

Februarie hath xxviii. dayes.

Sun	riseth.		houre	vii. min. 14	Psalms.
	falleth			iiii. min. 46		Morning prayer.		Evening prayer.
						i. Lesson	ii Lesson.	i. Lesson.	ii Lesson.
	d	Kalend.		(F) Fast.	ii	Exod. xi	Mark. i.	Exod. xii.	i Cor. xiii.
xi	e	iiii	No.	Purific. of Mar.	iii.	Wisd. ix.	ii.	Wisd. xii.	xiiii
	f	iii	No.	Ba sii.	iiii.	Exod. xiii.	iii	Exod. xiiii.	xv
xix	g	prid.	No.		v.	xv	iiii	xvi	xvi
viii	A	Nonas.		Agathe.	vi.	xvii	v.	xviii	ii Cor. i.
xvi	b	viii.	Id.		vii.	xix	vi	xx	ii
v.	c	vii.	Id.		viii.	xxi	vii	xxii	iii
	d	vi.	Id.	Sol in Piscibus.	ix.	xxiii	viii	xxiiii	iiii
xiii	e	v	Id.		x	xxxii	ix	xxxiii	v
ii	f	iiii	Id.		xi	xxxiiii.	x	Levit. xviii.	vi
	g	iii	Id		xii	Lev. xix.	xi	xx	vii
x	A	prid.	Id.		xiii	xxvi	xii	Num. xi	viii
	b	Idus			xiiii	Num. xii.	xiii	xiii.	ix
xviii	c	xvi	kl.	Naleutine.	xv	xiiii	xiiii	xvi	x
vii	d	xv.	kl.	March.	xvi	xvii	xv	xx	xi
	e	xiiii	kl.		xvii	xxi	xvi	xxii	xii
xv	f	xiii	kl.		xviii	xxiii	Luk. di. i.	xxiiii	xiii
iiii	g	xii	kl.		xix	xxv	di. i.	xxvii	Gala. i.
	A	xi	kl.		xx	xxx.	ii	xxxi	ii
xii	b	x	kl.		xxi	xxxii.	iii	xxxv	iii
i	c	ix	kl.		xxii	xxxvi	iiii	Deut. i.	iiii
	d	viii	kl		xxiii	Deut. ii.	v	iii	v
ix	e	vii	kl.	Fast.	xxiiii	iiii	vi	v	vi
	f	vi	kl.	S. Matthias	xxv.	Wisd. 19.	vii	Eccles. i.	Ephes. i.
xvii	g	v	kl.		xxvi	Deut. vi.	viii	Deut. vii.	ii
vi.	A	iiii	kl.		xxvii	viii.	ix	ix	iii
	b	iii	kl.		xxviii	x	x.	xi	iiii
xiiii	c	prid.	kl.		xxix	xii	xi	xv.	v

March hath xxxi. dayes.

Sun	riseth.		houre	vi. min. 18.	Psalms.
	falleth			v. min. 42.		Morning Prayer.		Evening Prayer.
						i Lesson.	ii. Lesson.	i Lesson.	ii Lesson.
iii	d	Kalend.		David.	xxx	Deut. xvi.	Luke xii.	Deut. xvii.	Ephe. vi.
	e	vi	No.	Cedde.	i	xviii	xiii.	xix	Phil. i.
xi	f	v	No.		ii	xx	xiiii	xxi	ii
	g	iiii	No.		iii	xxii	xv	xxiiii	iii
xix	A	iii	No.		iiii	xxv	xvi	xxvi	iiii
viii	b	prid.	No		v	xxvii	xvii	xxviii	Colos. i.
	c	Nonas.		Perpetue.	vi	xxix	xviii	xxx	ii
xvi	d	viii	Id.		vii	xxxi	xix	xxxii	iii
v	e	vii	Id.		viii	xxxiii	xx	xxxiiii	iiii
	f	vi	Id.		ix	Josue. i.	xxi	Josue ii.	i Thes. i.
xiii	g	v	Id.		x	iii	xxii	iiii	ii
ii	A	iiii	Id.	Gregory.	xi	v	xxiii	vi	iii
	v	iii	Id.	Sol in Ari••te.	xii	vii	xxiiii	viii	iiii
x	c	prid.	Id.		xiii	ix	Johji. i.	x	v
	d	Id••s.			xiiii	xxiii	ii	xxiiii	ii Thes. i.
xviii	e	xvii	kl.	Aprilis.	xv	Judg. i.	iii	Judg. ii.	ii
vii	f	xvi	kl.		xvi	iii	iiii	iiii	iii
	g	xv	kl.	Edward.	xvii	v	v	vi	i Tim. i.
xv.	A	xiiii	kl.		xvii	vii	vi	viii	ii. iii.
iiii	b	xiii	kl.		xix	ix	vii	x	iiii
	c	xii	kl.	Benedict.	xx	xi	viii	xii	v
xii	d	xi	kl.		xxi	xiii	ix	xiiii	vi
i	e	x	kl.		xxii	xv	x	xvi	ii Tim. i.
	f	ix	kl.		xxiii	xvii	xi	xviii	ii
ix	g	viii	kl.	Fast.	xxiiii	Eccle. ii.	xii	Eccle. iii	iii
	A	vii	kl.	Annun. of Ma.	xxv	Judg. xix.	xiii	Judg. xx.	iiii
xvii	b	vi	kl.		xxvi	xxi	xiiii	Ruth i.	Titus. i.
vi	c	v	kl.		xxvii	Ruth ii.	xv	iii	ii. iii.
	d	iiii	kl.		xxviii	iiii	xvi	i King. i.	Phil. i.
xiiii	e	iii	kl.		xix	i King. ii.	xvii	iii	Hebr.
iii	f	prid.	kl.		xxx	iiii	xviii	v	ii.

April hath xxx. dayes.

Sun	riseth.	houre	vi. min. 17.	Psalms.		Morning prayer.		Evening prayer.
	falleth		vi. min. 4.
						ii. Lesson	ii Lesson.	i. Lesson.	ii Lesson.
	g	Kalend.			i	i. king. vi.	John xix.	i King. vii.	Hebr. iii.
xi	A	iiii	No.		ii	viii.	xx	ix	iiii
	b	iii	No.	Richard.	iii.	x.	xxi	xi	v
xix	c	prid.	No.	Ambrose.	iiii.	xii	Acts. i.	xiii.	vi
viii	d	Nonas.			v.	xiiii	ii.	xv.	vii
xvi	e	viii.	Id.		vi.	xvi	iii	xvii	viii
v.	f	vii.	Id.		vii.	xviii	iiii	xix.	ix
	g	vi.	Id.		viii.	xx	v.	xxi	x
xiii	A	v	Id.		ix.	xxii	vi	xxiii	xi
ii	b	iiii	Id.	Sol in Taur.	x	xxiiii	vii	xxv	xii
	c	iii	Id		xi	xxvi	viii	xxvii	xiii
x	d	prid.	Id.		xii	xxviii	ix	xxix	Jacob. i.
	e	Idus			xiii	xxx	x	xxxi	ii
xviii	f	xviii.	kl.	Maii.	xiiii	ii King. i.	xi	ii King. ii.	iii
vii	g	xvii	kl.		xv	iii.	xii	iiii	iiii
	A	xvi	kl.		xvi	v.	xiii	vi	v
xv	b	xv.	kl.		xvii	vii	xiiii	viii	i. Pet. i.
iiii	c	xiiii	kl.		xviii	ix	xv	x	ii
	d	xiii	kl.	Alphege	xix	xi.	xvi	xii	iii
xii	e	xii	kl.		xx	xiii	xvii	xiiii	iiii
i	f	x	kl.		xxi	xv	xviii	xvi	v
	g	xi	kl.		xxii	xvii	xix	xviii	ii. Pet. i.
ix	A	ix	kl.	S. George	xxiii	xix	xx	xx	ii
	b	viii	kl		xxiiii	xxi.	xxi	xxii	iii
xvii	c	vii	kl.	Mark Chang.	xxv.	Eccl. iiii.	xxii	Eccle. v.	i. John i.
vi.	d	vi	kl.		xxvi	ii Kin. xxiii.	xxiii	ii King. 24.	ii
	e	v	kl.		xxvii	iii King. i.	xxiiii	iii King. ii.	iii
xiiii	f	i••••i	kl.		xxviii	iii.	xxv	iiii	iiii
iii	g	iii	kl.		xxix	v.	xxvi	vi	v
	A	prid.	kl.		xxx	vii.	xvii	viii.	2. 3. John.

May hath xxxi. dayes.

Sun		riseth.		houre	v. min. 18.	Psalms.
		falleth			vii. min. 24.		Morning Prayer.		Evening Prayer.
						i Lesson.	ii. Lesson.	i Lesson.	ii Lesson.
xi	b	Kalend.		Philip & Jacob.	i	Eccles. vii.	Acts viii.	Eccle ix.	Judas. i.
	c	vi	No.		ii	3 King. ix.	xxviii	3 Ring. x	Kom. i.
xix	d	v	No.	Inu. of the crose	iii	xi	Matth. i.	xii	ii
viii	e	iiii	No.		iiii	xiii	iii	xiiii	iii
	f	iii	No.		v	xv	iii	xvi	iiii
xvi	g	prid.	No	John Evan.	vi	xvii	iiii	xviii	v
	A	Nonas.			vii	xix	v	xx	vi
	b	viii	Id.		viii	xxi	vi	xxii.	vii
xiii	c	vii	Id.		ix	iiii King. i.	vii	4 King. ii.	viii.
ii	d	vi	Id.	Sol in Gemini.	x	iii	viii	iiii	ix
	e	v	Id.		xi	v	ix	vi	x
x	f	iiii	Id.		xii	vii	x	viii	xi
	g	iii	Id.		xiii	ix	xi	x	xii
xviii	A	prid.	Id.		xiiii	xi	xii	xii.	xiii
vii	v	Idus.		xv	xiii	xiii	xiiii	xiiii
	c	xvii	kl.	Junii.	xvi	xv.	xiiii	xvi	xv
xv.	d	xvi	kl.		xvii	xvii	xv	xviii	xvi
iiii	e	xv	kl.		xviii	xix.	xvi	xx	i Cor. i
	f	xiiii	kl.	D••nstane.	xix	xxi	xvii	xxii	ii
xii	g	xiii	kl.		xx	xxiii	xviii	xxiiii	iii
i	A	xii	kl.		xxi	xxv	xix	i. Esd. i.	iiii
	b	xi	kl.		xxii	i Esd. iii.	xx	iiii	v
ix	c	x	kl.		xxiii	v	xxi	vi	vi.
	d	ix	kl.		xxiiii	vii	xxii	ix	vii
xvii	e	viii	kl.		xxv	ii Esd. i.	xxiii	ii Esd. ii.	viii
vi	f	vii	kl.	Augustine.	xxvi	iiii	xxiiii	v	ix
	g	vi	kl.		xxvii	vi	xv	viii	x
xiiii	A	v	kl.		xxviii	ix	xvi	x	xi
iii	b	iiii	kl.		xxix	xiii	xvii	Esther i	xii
	c	iii	kl.		xxx	Esther. ii.	xviii	iii	xiii
xi	d	prid.	kl.		xxxi	iiii	Mark i.	v	xiiii

June hath xxx. dayes.

Sun	riseth.	houre	••iii. min. 34.	Psalms.	Morning Prayer.		Evening Prayer.
	falleth		viii. min. 26.
					i Lesson.	ii. Lesson.	i Lesson.	ii Lesson.
	e	Kalend.			i	Esther 6.	Mark. ii	Esth. vii.	i Cor. xv.
xix	f	iiii	No.		ii	viii	iii	ix	xvi
viii	g	iii	No.	Nichomede.	iii	Job. i.	iiii	Job ii.	ii Cor. i.
xvi	A	prid.	No		iiii	iii	v	iiii	ii
v	b	Nonas.		Boniface	v	v	vi	vi	iii
	c	viii	Id.		vi	vii	vii	viii	iiii
	d	vii	Id.		vii	ix	viii	x	v
xiii	e	vi	Id.		viii	xi	ix	xii.	vi
ii	f	v	Id.		ix	xiii	x	xiiii	vii
	g	iiii	Id.		x	xv.	xi	xvi	viii.
x	A	iii	Id.	S. Barnabe Apo.	xi	Eccles. 10.	Acts xiiii	Eccle xii.	Acts xv.
	b	prid.	Id.	Sol in Cancro▪	xii	Job. 17. 18.	Mark xii.	Job xix.	ii Cor. ix▪
xviii	c	Idus.		Solstitium estinum	xiii	xx	xiii	xxi	x
vii	d	xviii	kl	Julii.	xiiii	xxii	xiiii	xxiii	xi
	e	xvii	kl.		xv	xxiiii. xxv.	xv	xvi. xvii.	xii
xv.	f	xvi	kl.		xvi	xxviii	xvi	xxix	xiii
iiii	g	xv	kl.		xvii	xxx	Luke i.	xxxi	Gala. i.
	A	xiiii	kl.		xvi i	xxxii	ii	xxxiii	ii
xii	b	xiii	kl.		xix	xxxiiii	iii	xxxv	iii
i	c	xii	kl.	Edward.	xx	xxxvi	iiii	xxxvii	iiii
	d	xi	kl.		xxi	xxxviii	v	xxxix	v
ix	e	x	kl.		xxii	xl	vi	xli	vi.
	f	ix	kl.	Fast.	xxiii	xlii	vii	Prov i.	Ephes. i.
xvii	g	viii	kl.	John Baptist.	xxiiii	Mala. iii.	Matth. iii.	Mal. iiii.	Matth. 14.
vi	A	vii	kl.		xxv	Prov. ii.	Luke viii.	Prov. iii.	Ephes. ii.
	b	vi	kl.		xxvi	iiii	ix	v	iii
xiiii	c	v	kl.		xxvii	vi	x	vii	iiii
iii	d	iiii	kl.	Fast.	xxviii	viii	xi	ix.	v
	e	iii	kl.	S. Pet. Apost.	xxix	Eccles. 15.	Acts iii.	Eccles. xix.	Acts iiii.
xi	f	prid.	kl.		xxx	Prov. x.	Luke xii.	Prov. xi.	Ephes. vi.

July hath xxxi▪ dayes.

Sun	riseth.		houre	iiii. min. 18.	Psalms.
	falleth			viii. min. 24.		Morning Prayer.		Evening Prayer.
						i Lesson.	ii. Lesson.	i Lesson.	ii Lesson.
xiv	g	Kalend.		Uisita. of Mar.	i	Prov. xii.	Luke xiii.	Prov. xiii.	Phil. i.
viii	A	vi	No.		ii	xiiii	xiiii	xv	ii
xvi	b	v	No.	Martin.	iii	xvi	xv	xvii.	iii
	c	iiii	No.		iiii	xviii	xvi	xix	iiii
v	d	iii	No.		v	xx	xvii	xxi	Coloss. i.
	e	prid.	No	Dogge dayes	vi	xxii.	xviii	xxiii	ii
xiii	f	Nonas.			vii	xxiiii	xix	xxv	iii
ii	g	viii	Id		viii	xxvi.	xx	xxvii	iiii
	A	vii	Id.		ix	xxviii	xxi	xxix	i Thes. i.
x	b	vi	Id.		x	xxxi	xxii	Eccles. i.	ii
	c	v	Id.		xi	Eccles. ii.	xxiii	iii.	iii
xviii	d	iiii	Id.	Sol in Leone.	xii	iiii	xxiiii	v	iiii
vii	e	iii	Id.		xiii	vi	John. i.	vii	v
	f	prid.	Id.		xiiii	viii	ii	ix	ii Thes. i.
xv.	g	Idus.		Swithune	xv	x	iii	xi	ii
iiii	A	xvii	kl.	Augustine.	xvi	xii	iiii	Jer. i.	iii
	b	xvi	kl.		xvii	Jer. ii.	v	iii	i Tim. i.
xii	c	xv	kl.		xvi i	iiii	vi	v	ii. iii
i	d	xiiii	kl.		xix	vi	vii	vii	iiii
	e	xiii	kl.	Margaret.	xx	viii	viii	ix.	v
ix	f	xii	kl.		xxi	x	ix	xi	vi
	g	xi	kl.	Magdalen.	xxii	xii	x	xiii	ii Tim. i.
xvii	A	x	kl.		xxiii	xiiii	xi	xv.	ii
vi	b	ix	kl.	Fast.	xxiiii	xvi	xii	xvii	iii
	c	viii	kl.	James, Apost.	xxv	Eccles. 21.	xiii	Eccles. 23.	iiii
xiiii	d	vii	kl.	A••me.	xxvi	Jer. 18.	xiiii	Jer. 19.	Titus. i.
iii	e	vi	kl.		xxvii	xx	xv.	xxi	ii. iii.
	f	v	kl.		xxviii	xxii	xvi	xxiii	Phil. i.
xi	g	iiii	kl.		xxix	xxiiii	xvii	xxv	Hebr. i.
	A	iii	kl.		xxx	xxvi.	xviii	xxvii	ii
xix	b	prid.	kl.		xxx	xxviii.	xix	xxix.	iii.

August hath xxxi. dayes.

Sun	riseth.		houre	vii. min. 34	Psalms.
	falleth		iiii. min. 26		Morning prayer.		Evening prayer.
						i. Lesson.	ii Lesson.	i. Lesson	ii. Lesson.
	c	Kalend.		Lammas.	i	Jer. xxx.	John 20.	Jer 31.	Hebr. iiii
viii	d	iiii	No.		ii	xxxii	xxi	xxxiii	v
xvi	e	iii	No.		iii	xxxiiii.	Acts i.	xxxv	vi
v.	f	prid.	No.		iiii	xxxvi	ii	xxxvii	vii
	g	Nonas.			v	xxxviii	iii	xxxix	viii
xiii	A	viii.	Id.	Transfiguration	vi	xl	iiii	xli	ix
ii	b	vii.	Id.	Name of Jesus.	vii	xlii	v	xliii	x
	c	vi.	Id.		viii	xliiii	vi	xlv. xlvi	xi
x	d	v	Id.		ix	xlvii	vii	xlviii	xii
	e	iiii	Id.	Laurence,	x	xlix	viii	l.	xiii
xviii	f	iii	Id		xi	li	ix	lii	Jacob. i.
vii	g	prid.	Id.		xii	Lamen. i.	x	Lamen. ii.	ii
	A	Idus		xiii	iii	xi	iiii	iii
xv	b	xix	kl.	Septembris.	xiiii	v	xii	Ezech. ii.	iiii
iiii	c	xviii	kl.	Sol in Virgine	xv	Ezech. iii	xiii	vi	v
	d	xvii	kl.		xvi	vii	xiiii	xiii	i Pet. i
xii	e	xvi	kl.		xvii	xiiii	xv.	xviii	ii
i	f	xv.	kl.		xviii	xxxiii	xvi	xxxiiii	iii
	g	xiiii	kl.		xix	Dan. i.	xvii	Dan. ii.	iiii
ix	A	xiii	kl.		xx	iii	xviii	iiii	v
	b	xii	kl.		xxi	v	xix	vi	ii Pet. i.
xvii	c	xi	kl.		xxii	vii	xx	viii	ii
vi.	d	x	kl.	Fast.	xxiii	ix	xxi	x	iii
	e	ix	kl.	Barthol. Apost.	xxiiii	Eccles. 25.	xxii	Eccles. 29.	i John i▪
xiiii	f	viii	kl.		xxv	Dan. 11.	xxiii	Dan. 12.	ii
iii	g	vii	kl.		xxvi	xiii * 1.54	xxiiii	xiiii	iii
	A	vi	kl.		xxvii	Osee i.	xxv	Osee. ii. iii.	iiii
xi	b	v	kl.	Augustine	xxviii	iiii	xxvi.	v. vi.	v
	c	iiii	kl.	Behead. of John	xxix	vii	xxvi.	viii	ii. iii. Id.
xix	d	iii	kl.		xxx	ix	xxviii.	x	Jude i.
viii	e	prid.	kl.		xxx	xi	Matth. i.	xii	Rom. i.

Added by King James and not extant in former Kalenders.

September hath xxx. dayes.

Sun	riseth.		houre	v. min. 36.	Psalms.	Morning Prayer.		Evening Prayer.
	falleth			vi. min. 24.
						i Lesson.	ii Lesson.	i Lesson.	ii Lesson.
xvi	f	Kalend.		Gyles	i	Osee. xiii.	Matth. ii	Osee. xiiii.	Rom. ii.
v	g	iiii	No.		ii	Joel. i.	iii	Joel ii.	iii.
	A	iii	No.		iii	iii	iiii	Amos i.	iiii
xiii	b	prid.	No.		iiii	Amos ii.	v	iii.	v
ii	c	Nonas.		Dog dayes end.	v	iiii	vi.	v	vi
	d	viii	Id.		vi	vi	vii	vii	vii
x	e	vii	Id.		vii	viii	viii	ix	viii
	f	vi	Id.	Nati. of Mary.	viii	Abdias i.	ix.	Jouas i.	ix
xviii	g	v	Id.		ix	Jo. ii. iii.	x	iiii	x
vii	A	iiii	Id.		x	Mich. i.	xi	Mich. ii.	xi
	v	iii	Id.		xi	iii.	xii	iiii	xii
xv.	c	prid.	Id.		xii	v	xiii	vi	xiii
iiii	d	Idus.		Sol in Libra.	xiii	vii	xiiii	Naum. i	xiiii
	e	xviii.	kl.	Holy crosse.	xiiii	Naum. ii	xv	iii	xv
xii	f	xvii	kl.	Aequinoctium. Autumnale.	xv	Abacuc. i.	xvi	Abac. ii.	xvi
i	g	xvi	kl.		xvi	iii	xvii.	Soph. i.	i Cor. i.
	A	xv	kl.	Lambert	xvii	Soph. ii.	xviii	iii	ii
ix	b	xiiii	kl.		xvii	Agge. i.	xix	Agge. ii	iii
	c	xiii	kl.		xix	Zacha. i.	xx	Zach. ii. iii.	iiii
xvii	d	xii	kl.	Fast.	xx	iiii. v.	xxi	vi	v
vi	e	xi	kl.	S. Matthew	xxi	Eccles. 35.	xxii	Eccles. 38.	vi
	f	x	kl.		xxii	Zacha. vii	xxiii	Zach. viii.	vii
xiiii	g	ix	kl.		xxiii	ix	xxiiii	x	viii
iii	A	viii	kl.		xxiiii	xi	xxv	xii	ix
	b	vii	kl.		xxv	xiii	xxvi	xiiii	x
xi	c	vi	kl.	Ciprian.	xxvi	Mala. i.	xxvii	Mala. ii.	xi
	d	v	kl.		xxvii	iii	xxviii.	iiii	xii
xix	e	iiii	kl.		xxviii	Tobi. i.	Mark i.	Tobi. ii.	xiii
viii	f	iii	kl.	St. Michael	xxix	Eccles. 39.	ii	Eccles. 44.	xiiii
	g	prid.	kl.	Hierome.	xxx	Tobi. iii.	iii.	Tobi. iiii	xv

October hath xxxi. dayes.

Sun	riseth.		houre	vi. min. 35	Psalms.
	falleth			v. min. 25		Morning prayer.		Evening prayer.
						i. Lesson.	ii Lesson.	i. Lesson	ii. Lesson.
xvi	A	Kalend.		Remige.	i	Exod. 6. * 1.55	Mark iiii.	Tobi. 6.	i Cor. xvi.
v	b	vi	No.		ii	Tobi. vii	v	viii	ii Cor. i.
xiii	c	v.	No.		iii	ix	vi	x	ii
ii	d	iiii	No.		iiii	xi	vii	xii	iii
	e	iii	No.		v	xiii	viii	xiiii	iiii
x	f	prid.	No.	Faith	vi	Judic. i	ix	Judic. ii.	v
	g	Nonas.			vii	iii.	x	iiii	vi
xviii	A	viii.	Id.		viii	v	xi	vi.	vii
vii	b	vii.	Id.	Dennis	ix	vii	xii	viii	viii
	c	vi.	Id.		x	ix	xiii	x	ix
xv	d	v	Id.		xi	xi	xiiii	xii	x
iiii	e	iiii	Id.		xii	xiii	xv.	xiiii	xi
	f	iii	Id.	Edward.	xiii	xv	xvi	xvi	xii
xii	g	prid.	Id.	Solin Scorpio.	xiiii	Wisd. i.	Luke vi. i.	Wisd. ii.	xiii
i	A	Idus			xv	iii	vi. i.	iiii	Galat. i.
	b	xvii	kl.	Novembris.	xvi	v	ii	vi	ii
ix	c	xvi	kl.	Etheldrede	xvii	vii	iii	viii	iii
	d	xv.	kl.	Luke Evang.	xviii	Eccl. li.	iiii	Job i.	iiii
xvii	e	xiiii	kl.		xix	Wisd ix	v	Wisd. x	v
vi.	f	xiii	kl.		xx	xi	vi	xii	vi
	g	xii	kl.		xxi	xiii	vii.	xiiii	Ephes. i.
xiiii	A	xi	kl.		xxii	xv	viii	xvi	ii
iii	b	x	kl.		xxiii	xvii	ix	xviii	iii
	c	ix	kl.		xxiiii	xix	x	Eccles. i.	iiii
xi	d	viii	kl	Crispine.	xxv	Eccles. ii.	xi	iii	v
	e	vii	kl.		xxvi	iiii	xii	v	vi
xix	f	vi	kl.	Fast.	xxvii	vi	xiii	vii	Phil. i.
viii	g	v	kl.	Simon & Jude.	xxviii	Job 24. 25	xiiii	Job xlii	ii
	A	i••ii	kl.		xxix	Eccle. viii.	xv	Eccle. ix.	iii
xvi	b	iii	kl.		xxx	x	xvi	xi	iiii
v.	c	prid.	kl.	Fast.	xxx	xii	xvii	xiii	Colos. i.

Added by King James instead of Tobi the 5. ni former Kalenders.

November hath xxx. dayes.

Sun	riseth.	houre	vii. min. 34	Psalms.	Morning prayer.		Evening prayer.
	falleth		iiii. min. 26
						i. Lesson.	ii Lesson.	i. Lesson	ii. Lesson.
	d	Kalend.		All Saints	i	Wisd 3.	He. xi. xii.	Wisd. v.	Apoc. xix
xiii	e	iiii	No.		ii	Eccl. xiiii	Luke 18.	Eccles. xv	Colos ii
ii	f	iii	No.		iii	xvi	xix	xvii	iii
	g	prid.	No.		iiii	xviii	xx	xix	iiii
x	A	Nonas.			v	xx	xxi	xxi	i Thes. i.
	b	viii.	Id.	Leonarde	vi	xxii	xxii	xxiii	ii
xviii	c	vii.	Id.		vii	xxiiii	xxiii	xxv * 1.56	iii
vii	d	vi.	Id.		viii	xxvii	xxiiii	xxviii.	iiii
	e	v	Id.		ix	xxix	John i.	xxx	v
xv	f	iiii	Id		x	xxxi	ii	xxxii	ii Thes. i
iiii	g	iii	Id	Saint Martin	xi	xxxiii	iii	xxxiiii	ii
	A	prid.	Id.	Solin Sagittario	xii	xxxv	iiii	xxxvi	iii
xii	b	Idus		Brice.	xiii	xxxvii	v	xxxviii	i Tim. i.
i	c	xviii	kl.	Decembris	xiiii	xxxix.	vi	xl	ii. iii.
	d	xvii	kl.	Machute.	xv	xli	vii	xlii	iiii
ix	e	xvi	kl.		xvi	xliii	viii	xliiii	v
	f	xv.	kl.		xvii	xlv	ix	xlvi ** 1.57	vi
xvii	g	xiiii	kl.		xvi••i	xlvii	x	xlviii	ii Tim. i.
xvi.	A	xiii	kl.		xix	xlix	xi	l.	ii
	b	xii	kl.	Edmund King	xx	li	xii	Bar••c. i.	iii
xiiii	c	xi	kl.		xxi	Barnc. ii.	xiii	iii	iiii
iii	d	x	kl.	Cicelie	xxii	iiii	xiiii	v	Titus i.
	e	ix	kl.	Clement	xxiii	vi	xv.	Esai. i.	ii. iii.
xi	f	viii	kl		xxiiii	Esai. ii.	xvi	iii	Phil. i.
	g	vii	kl.	Kattharine	xxv	iiii	xvii	v	Hebre. i.
xix	A	vi	kl.		xxvi	vi	xviii	vii	ii
viii	b	v	kl.		xxvii	viii	xix	ix	iii
	c	iiii	kl.		xxviii	x	xx	xi	iiii
xvi	d	iii	kl.	Fast.	xxix	xii	xxi	xiii	v
v.	e	prid.	kl.	Andrew Apostle	xxx	Prov. xx.	Acts. i.	Prov. xxi	vi

December hath xxxi. dayes.

Sun	riseth.		houre	viii. min. 12.	Psalms.
	falleth			iii. min. 48.		Morning Prayer.		Evening Prayer.
						i Lesson.	ii Lesson.	i Lesson.	ii Lesson.
	f	Kalend.			i	Esa. xiiii	Acts ii.	Esai. xv.	Hebre. vii
xiii	g	iiii	No.		ii	xvi	iii	xvii	viii
ii	A	iii	No.		iii	xviii	iiii	xix	ix
	b	prid.	No.		iiii	xx. xxi.	v	xxii	x
x	c	Nonas.			v	xxiii	vi.	xxiiii	xi
	d	viii	Id.	Nicholas	vi	xxv	vi. vii	xxvi	xii
xvi	e	vii	Id.		vii	xxvii	vi. vii	xxviii	xiii
vii	f	vi	Id.	Concep of Ma.	viii	xxix	viii	xxx	James i.
	g	v	Id.		ix	xxxi	ix.	xxxii	ii
xv.	A	iiii	Id.		x	xxxiii	x	xxxiiii	iii.
iiii	b	iii	Id.		xi	xxxv	xi	xxxvi	iiii
	c	prid.	Id.	Sol in Capri.	xii	xxxvii.	xii	xxxviii	v
xii	d	Idus.		Lucie,	xiii	xxxix	xiii	xl	i Pet. i.
i	e	xix	kl.	Tanuarii	xiiii	xli	xiiii	xlii	ii
	f	xviii.	kl.		xv	xliii	xv	xliiii	iii
ix	g	xvii	kl.	Osapientia	xvi	xlv	xvi	xlvi	iiii
	A	xvi	kl.		xvii	xlvii	xvii.	xlviii	v
xvii	b	xv	kl.		xviii	xlix	xviii	l	ii Pet. i.
vi	c	xiiii	kl.		xix	li	xix	lii	ii
	d	xiii	kl.	Fast.	xx	liii	xx	liiii	iii
xiiii	e	xii	kl.	Thomas Apost.	xxi	Prov. 33.	xxi	Prov. 24.	i John i.
iii	f	xi	kl.		xxii	Esai. lv.	xxii	Esai. lvi.	ii.
	g	x	kl.		xxiii	lvii	xxiii	lviii	iii
xi	A	ix	kl.	Fast.	xxiiii	lix	xxiiii	lx	iiii
	b	viii	kl.	Christmas	xxv	Esai. ix.	Luke 22.	Esai. vii	Tit. iii.
xix	c	vii	kl.	S. Steven	xxvi	Prov. 28.	Acts 6. 7.	Eccles. iiii.	Acts vii
viii	d	vi	kl.	S. John.	xxvii	Eccles. 5.	Apoca. i.	Eccles. vi	Apo. xxii.
	e	v	kl.	Innocentes	xxviii	Jer. xxxi.	Act. 25.	Wisd. i.	i John. v.
xvi	f	iiii	kl.		xxix	Esai. lxi.	xxvi	Esai. lxii.	ii John.
v	g	iii	kl.		xxx	lxiii.	xxvii	lxiiii	iii John.
xiii	A	prid.	kl.	Silvester.	xxx	lxv	xxviii.	lxvi	Jude i.

Septuagesima.	before Easter.	ix	weeks.
Sexagesima		viii
Quinquagesim.		xii
Quadragesima.		vi
Rogations.	after Easter.	v	weekes.
Whitsunday.		vii
Trinity sunday.		viii

These to be observed for holy [ G] dayes, and none other.

THat is to say: All Sundayes in the yeer. The dayes of the feasts of the Circumcision of our Lord Jesus Christ. Of the Epiphanie. [Scotch Lit. of the Conversion of S. Paul.] Of the Purification of the blessed virgin. Of Saint Ma∣thie the Apostle. Of the Innuntiation of the blessed Uir∣gin Of Saint Mark the Evangelist. Of Saint Philip and Jacob the Apostles. Of the Assention of our Lord Jesus Christ. [Scotch Lit. of Saint Barnabas.

Of S Peter the Apostle

Of S. Bartholomew apostle.

Of S Michael the Archangel

Of S. Simon & Jude Apostles

Of Saint Andrew the apostle.

Of the Nativitie of our Lord.

Of S. John the Evangelist.

Mun. & Tuesday in East. week

Of the Nativity of S. John Baptist.

Of Saint James the Apostle.

Of S. Matthew the apostle.

Of S. Luke Evangelist.

Of all Saints.

Of S. Thomas the apostle.

Of S. Steven the Martir,

Of the holy Innocents.

Munday & Tuesday in whitsun week

Annotations upon CHAP. II.

(A) The division of the Psalmes very discreet. The ancient manner of sing∣ing them various in Antiquity. The 15. Cannon of the Councel of Laodi∣cea Expounded. (B) Bookes and Chapters of Canonical Scripture least e∣difying omitted (C) The Rubrick for proper Lessons cleared. (D) A ne∣cessary Cave at to ministers. (E) Differences between the former Ka∣lendars and ours. Why several saints are added now more then formerly (F) Feasts instrumental to piety. The Jews fasted on high festivalls 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 Judgement of foreign Church and Divines. Zanchy cleared a demur upon the best reformed Churches. Our Holy-dayes not derived from the Pagans, yet warrantable if they were.

THE Psalter shall be read through once every moneth] In the Preface we are told that the Psalter was anciently divided [ A] into seven Portious called Nocturnes, so as it was read o∣ver every week, as may be collected out of Hierom. But this custom was onely peculiar to the Latine Church, as for the Syriak and Greek Churches, which as Mr Brere∣wood assures us, conformed much in their rites, they di∣vided it so, as it was not read over but every twenty dayes. Our Church being loath that hir service should seem over-prolix, allottteth to it one moneth or thirty dayes, the very Tearm the a 1.58 Turks assign for their Alcoran, a wonder she hath not forthat very reason been suspected as inclining to Mahu∣metism.

Though the Psalter be here appointed to be read, yet must it be interpreted according to the ancient practise, that is, by way of responce, the Priest one verse, and the people another, as Moses and Miriam sang their trium∣phant hymn. Exod. 15. 1, 21. The people alwayes bare a part in these psalms, else the Venite were to little purpose, though the mode did sometimes vary b 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one while ecchoing all together, with the Priest; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another while returning by way of Antiphones, as Philo of his Essenes. Sometimes answering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as the same Philo calls them, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemens, the Acrosticks, extremities or feet of the verses: oe else repeating the same again, as it is supposed by Musculus and Calvin the Apostles did to our Saviour at his last hymn; if so, then we have an earlier president upon whom to fix it then either Platina's Damasus, or The∣odoret's Flavian and Dioscorus, or Socrates 'his Ignatius. But not to enqure in∣to its first original which is uncertain; let us rest and acquiesce in what is and must be granted, that it was of Catholick practise in the primitive times. St. Basil speaks for the East, and St. Ambrose for the West. In duas partes * 1.60 divisi alternatim sibi invicem canunt, saith the first of the Christians of his age, Disposed into two divisions they sing by course one to another d 1.61 Ecclesia stridet responsoriis Psalmorum saith the second, The Temple roares and rings again with the responsories of the Psalms. Now whereas counter to this the 15. Ca∣non of a great e 1.62 Councel may be opposed which ordaineth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That none but the Canons or singing men of the Church, which ascend up into the Pulpit, and sing out of the Parchment should pre∣sume to sing in the Church, Balsamon, the great Canonist interpreteth the minde of the Fathers to be onely this, that none of the people, (as it seemeth some had done before) should undertake to begin, or set the Psalmes, but that it should be left to singers alone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for to sing in consort with the rest of the Quire, the people are not interdicted by the Church. This is Balsamons sense of this Canon. I am rather prone to conceive that the Councel did intend a restreint upon the people from singing in consort, that none should sing the body of the Psalm, but the Canonical singers, and that the people should onely return 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extremities, and ends of the verses, as is said before: for so doth Balsamons own f 1.63 Chrysostome represent the practise of his times, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. he who singeth, singeth alone, and though all the Congregation Eccho out the close of the verse, the voice and sound seemeth to proceed as from one mouth. Somewhat correspondent hereunto was that which Antiquity called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which answered the Hebrew Selah. For where in the Psalmist there occurreth Selah in the original, there the Septuagint, The∣odotion, and Symmachus constantly render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the word importing as St. Hierom conceiveth a connexion of antecedent and subsequent matter to∣gether, the mode whereof g 1.64 St. Augustine tells us was for the Reader to bear his part, and the people theirs. Aliquando (saith the Father) in Psalmo 142. versus ipse in Diapsalmate ponitur qui praeeatur à lectore, & respondeatur à po∣pulo. Sometimes in the 142. Psa. the verse it self is set after the fashion of a Dia-Psalm, so that it may be begun by the Reader, and returned by the people. By the way take notice, that here instead of Praeeatur, the Froben edition, that of Paris, and o∣thers also, as I conceive, read Praebeatur, which signifieth nothing, and de∣stroyes St. Augustines sense. Praeeatur it must certainly be according to that usual form so often mentioned in Livy, Agedum Pontifex publicus praei verba solemnia. But to return to my former matter; The truth is, no uniform usage can be concluded out of the Primitive Fathers, in this particular h 1.65 St. Hie∣rom observing that there were Tot pene psallentium chori, quot gentium diversitates. As many different modes of singing as there were variety of Na∣tions.

Except the Books and Chapters which be least edifying.] The Books omitted [ B] are the Chronicles, Canticles, Revelation, and almost all Leviticus, whereof two Chapters onely are reteined. The Chapters are too numerous to set down, if any please to examine them they will appear such as are as little edify∣ing as the Bookes omitted; and to omit what is in edifying our Church hath good warrant from that rule of the Apostle, Let all things be done to edification.

Proper Lessons to be read on Sundayes.] This table was added by the Reformers under Queen Elizabeth, the former books having no Lessons appointed for [ C] the Lords dayes. And therefore unto the fourth paragraph of the page pre∣ceding these words (for the Sundayes or) were added, and to these Lessons the Act for uniformity hath relation. But at the same time there were also added many proper Lessons for certain holy dayes, which had Epistles and Gospels assigned them, but no proper Lessons untill then; why then was not the ad∣dition of these Lessons expressed in the Act, as well as those for Sundayes? The answer is, because they were already comprehended in the provision of the Paragraph before cited under these words, And here is to be noted that whenso∣ever there be any proper Lessons appointed for any feast, moveable or inmoevable &c. where the word whensoever is not to be limited to the then present order of the Church, but extended to any further constitution appointed by the same

Authority at another time, so that be the appointment in the present, or in the future tense, the Paragraph is comprehensive of both.

Matth. 3.] I finde in the Scotch Liturgy, in all the Cambridge impressions of [ D] our Book of Common Prayer, and some others of the London edition, a ma∣nifest errour, in rendering here the 13. of Matth. for the third; ex∣presly varying from the Liturgies of Edw: the 6. the 1. & 2. and from that of Q. Elizabeth, all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous. This slip is taken, in truth, ex traduce from the first Church-Book printed in King James his time, which ought to be the standard for ensuing times, and which hath it the 13. of Matth. That it ought to be the third, is without dispute, upon comparing the two Chapters together, and therefore Ministers should do well to observe it henceforward, taking their directions from the Kalender, not from this Table. The like mistake is also current through all the same Impressions, in the proper Psalmes appointed for Whitsunday, where the xlvii is evidently put for the lxvii, and the x mislaid.

In the Kalendar there is little observable, yet because some perhaps will [ E] be desirous to understand the several diversities betwixt the last and the two first; I shall briefly note them out for their satisfaction. First then, upon the account of the Sundayes, and some holydayes having, de novo, Proper Lessons assigned them, as I said before, our Kalendar differeth from the former. Sme∣ctymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha: if so, as so it is, then I hope forty seven for thirty two is a fair amends, and might have passed without a Cavil. Secondly; in the first Kalendar St. Paul, Barnabas, & Mary Magdalene are in their Scarlet, in the two latter in their Sa∣bles. Thirdly, in the first there are no Saints dayes mentioned but such as are in the Rubrick. In the second onely (besides Pauls and Barnabas) St. George St. Laurence, and St. Clement. In the last very many more, not that we re∣pute them all for Saints, or holy men, so are the very words of the i 1.66 Admoni∣tion to the Reader in Praeces privatae, But that they may be as notes of some certain things, and fixed seasons, the knowledge of which is very beneficial. That is in civil re∣lations, most great faires being kept, and many ancient rents and services be∣ing payable upon those dayes. Lastly, in the first and second no fasts on the vigils of any Saint, in the last many are added. But whereas Smectymnuus woul perswade the world, that what were fish-dayes before, were in the latter Kalendar called Fasting-dayes, and do strongly endeavour to charge it as an innovation upon our Church; I hope by this time they have seen their error, for certainly Fasting-dayes were never stiled fish-dayes by any former Litur∣gie since the Reformation, nor by any Injunctions of Henry the eight, nor of Edw. the 6. nor of Queen Elizabeth, but constantly Fasting-dayes.

Between the Scotch Liturgie and ours, there is in the Kalendar a greater change, and more to the gust of our opponents. All Apocryphal Chapters be∣ing proscribed out of the Sunday and week dayes service by that Liturgy, and but a few admitted as proper Lessons for some festivals. Again, where∣as ours begins the Prophet Esay at Advent, the Scotch begins it the 28. of July.

Fast] Too daily experience teacheth us, that nothing blunts the edge of [ F] holy Zeal, or disposeth the soul to the performance of sacred duties, more then an intemperate surcharge of meat or drink: if so, by the conse∣quence of contrary causes producing contrary effects, nothing doth more puri∣fy the spirit of man from earthly reflections, or whet it's appetite to heavenly concernments, and acts of Religion, then Fasting and abstinence, proportioned agreeable to the several conditions of several persons. Upon which very account amongst the Jews, such Feasts as were celebrated with

the most solemn service, were most strictly fasted in the fore-noon untill mid-day, or their sixt hour, that is, until after their morning service. This is the reason that the Pharisees cavill'd at our Saviour in relation to his disci∣ples, saying, Thy disciples do that which is not lawful to do upon the Sabbath day. Matth. 12. 2. what was that? not because they pluckt the ears of corn, but be∣cause they eat them, breaking thereby the fore-noone fast of the sabbath as they pretended. So also when some mockt at the Apostles. Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pente∣cost. Peter refuteth the calumny from the cool of the day, For these are not drunk as ye suppose, seeing it is but the third houre of the day, and they were in∣terdicted both meat and drink until the sixth.

As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes, I finde no direct nor expresse example of them in the Primitive Church. But very obvious, nothing more, is the devout practise of those early Christians, imploying the nights preceding their great festivals in humiliations, lying on the floore, watchings, teares and such outward acts of inward humiliation. But in tract of time abuses stealing in, and defiling those sacred exercises, the Church, say learned men, changed those night-vigils and watchings into Diurnall fasts.

But it will be here demanded, why are fasts prefixt to some holy-dayes and not to all? My answer is, Proceeding in due order. The first of Jan. being the Circumcision is but of late known by that name, and anciently called the Octave of Christs nativity, and Octaves never were assigned their vigils in the Primitive Church. The Epiphany is no saints day. Again, if Theophilus Alex∣andrinus, as he is cited by Riccardus upon Proclus deceive me not, it was a fast day it self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which we were wont to fast till night. Now a fast-day could not have a fasted vigil. As for St. Mark, and Philip and Jacob they fall within the fifty dayes after Easter, which priviledged them from having fasts. Amongst all the rest onely St. Michael and St. Luke have no fasts, Not St. Michael because, as ritualists observe, the Angels did not enter into their joyes through sufferings. Not St. Luke, because another day formerly of great esteem in our Church falleth upon the Eve thereof.

These to be observed for Holy dayes and none other] In the Catalogue of the Ad∣ditional alterations of our Liturgy, this Catalogue of Holy-dayes stands char∣ged [ G] by Smectymnuus. Truth it is in King Edwards Liturgy, no such Catalogue expresly occurrs, but they have in the Kalendar an establishment tant a mount: this Catalogue is extracted from a statute 5. & 6. Edw. 6. repealed by Queen Ma∣ry, and revived by King James. 1. Jacob 1 c. 25. And by Act of Parliament re∣quisit it is Holy-dayes should be confirmed; the property Parents claim in their children, masters in their Servants directs it: neither of which being sui juris, but subordinate to others their Superiours, it would be injurious to them who have the Paramount disposal of them, to deprive them of their work with-out their free consent; which being done by Parliament, where every man either personally, or by representation virtually voteth, all men are alike concluded, & none hath reason to complain. For which very reason perhaps the Apostles were sparing in instituting holy-dayes, especially with a strict cessation from bodily la∣bour, wherein masters and Parents challenging an interest, their consent was ne∣cessarily required. And perhaps this may be in part the reason why the Councel of Laodicea can. 29. decreeing the observation of the Lords-day in stead of the Sabbath, in these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That it is fit Christians preferring the Lords day before the Sabbath, should rest like Christians on that day, addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if they can, that is, if their Masters, Parents, or Superiours, will permit them; grant I do, Zondras interpreteth this additional, as referring to the affaires of husbandry, and village making its import to be this, if they can with safety to the fruits of

the earth, but I see no necessity but the other may be included also. As con∣cerning feastivals of the Church they have rational grounds for their original, for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church, the Memorials of his most remarkable works (for his greatest work-dayes, ought to be our capital Holy-dayes) tending to mans temporal, or eternal benefit: which works the prophet David saith, ought to be had in ever lasting remembrance: and not onely so, they are also the annual rent of that publick honour we owe, and return to him for those gracious dispensations, sometimes reserved by Divine limitation, sometimes left to the Churches liberty: for Gods Institution puts no absolute restraint upon the Churches freedom, nor doth the enjoying of the Lords day to be observed holy, exclude all power in the Church to constitute any other. The Jews had of humane ordination their feast of Lots. Ester 9. 21. their feast of Dedication. 1 Maccab. 4. 59. This last honoured with: our Saviours presence, without the least hint of reproof, which certainly we should have heard of, had Judas Macchabeus done more then he had warrant for, as some sup∣pose. Now if the people of God before Christ were dispenced with to super∣add, as occasions did emerge, peculiar dayes of thanksgiving, over and be∣sides those of Divine establishment, it is not to be presumed that the Church of Christ, which pretends to a greater, should be abridged of the same liberty indulged to her predecessor: sure I am, her Catholick, both doctrine, and practise hath been alwayes a challenge of that immunity. What the opinion and usage of the primitive Church in this particular was, I shall leave copious occasion to declare in the future considerations of the Festivities in several; here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion, and then descend to shew the judgement of Protestant Divines in defence of this liberty. St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes, relating to the festivals and time of ce∣lebration of the Eucharist, summs up all with an excellent Corollary. Totum hoc genus rerum liberas hàbet observationes. All these kindes of things have their free observations, which free observations, some enlarge to every Private Per∣son, as if he were at liberty to observe or omit them, directly crosse to that fathers scope, who speaks not of particular persons, but Churches national, as is most infallibly evident by the whole context, especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode, quo agere videt Ecclesiam ad quamcun{que} forte pervenerit, which is em∣braced by that Church whereto it shall be his fortune to resort. As for the sense of Reformed Churches and Doctors, the k 1.67 confession of Auspurge thus. Ritus illi servandi sunt qui ad tranquillitatem & bonum ordinem in Ecclesia conducunt: ut certae feriae, certae cantiones piae. [those customes, which advance peace and good order in the Church, are to be continued, such are set holy∣dayes, and sacred hymnes, &c.] The l 1.68 confession of Helvetia thus [if the Church do religiously celebrate the memory of the Lords Nativity, Circum∣cision, Passion &c. according to Christian Liberty, we do very well allow of it.] The confession of m 1.69 Bohemia thus, [Feasts consecrated to the celebrating of the works of Christ, as to his Nativity, his Passion &c. and such as be dedi∣cated to the remembrance of those Saints, of whom there is mention in the holy Scriptures, are by us retained at this day.] The confession of Wir∣tenberg thus, [It is lawful for the Bishops, with the consent of their Church, to appoint holy-dayes, Lessons &c. As for the Protestant Doctors, not to trouble my reader with over-many questions, I shall onely fix upon two. First n 1.70 Bucer, [I wish (saith he) the people could be brought to it, to celebrate with the Lords day, onely such Feasts wherein the Lords incarnation is so∣lemnized, as his Nativity, Circumcision &c. as also wherein the visitation of the Virgin Mary, St. John, St. Peter, and St. Paul, the Martyrs, and Angels, are

commemorated.] Secondly Zanchy, Quanquam liberum est Ecclesiae Christi, quos velit, praeter Dominicum, dies sibi sanctificandos deligere; honestius tamen est, laudabitius atque utilius eos sanctificare, quos etiam vetus at{que} Apostolica, purior{que} Ecclesia sanctificare solita fuit i. e. [Though the Church hath liberty to make choice of what dayes, besides the Lords day, she will celebrate, yet is it more de∣cent, laudable, and profitable, to sanctifie those which the elder Apostolick and purer Church was wont to solemnize.] Now what those dayes were in Zanchys judgement he soon after deciphers, by the Festivals of Easter, Pente∣cost, Ascension, Good-Friday, Christs Nativity. But to turn the keen edge of this great mans testimony, two places are cited from him, which some would perswade are of a contrary import: and fit it is we should, before we leave him, see the peace kept betwixt Zanchy and himself. [It is more agreea∣ble with the first institution and Apostolical writings, that onely one day in a week be kept holy,] so saith Zanchy, and so I; for what doth these words ex∣hibite, but barely this, that in the Apostles times, there is no constat of any other Christian Festival observed then the weekly onely, which I conceive few will deny. Again, [They have not done ill, who have abolished all but the Lords day] This is granted too: for Festivals, being of an adiaphorous, and indifferent quality, far be it from me to impute sin to them who abrogate them, I speak of Magistrates impowred with the supream Authority, but though I allow they have not done ill in the abolishing, yet do I conceive they had done better in retaining them. So that I cannot discern any material in∣terfearing betwixt Zanchy quoted pro and con, but that he is reconcileable e∣nough, both to himself, and to the Doctrine of the forecited Confessions, and all speaking home as to the advantage of our Churches liberty in appointing dayes, and of her prudential piety in selecting these; But the best reformed Churches have laid these Holy dayes aside, and it is fit we conform to them. Answer, If the Churches here intended be, as the contrivers of it administer cause of conjecture, those of Geneva, France, Scotland, Belgia, it will raise a new question whether they may properly be called the best reformed Churches, a question fit to be stated before they be propounded as exemplary to us. To which end very proper it is, that it be demonstrated to us, that the advenu'es, the entries, the mode and way of their Reformation was agreeable to princi∣ples of Christianity, that the work proceeded in a regular, sober, and orderly manner, was not carried on by tumult, sedition, and Rebellion. For this hath been controverted, and no satisfaction given adaequate, or which hath made even with all scruples. Again, omitting how, and to examine what they did, we say their several parcels of that new structure, which they cry up for so rare a beauty, whose symmetry and proportion in the sense of many learned and judicious men, holds no conformity to the rules of Christianity. They have, it is feared, in an odd humour of singularity, abandoned the most ex∣cellent order of Bishops, an order of 1500. years standing, before the new fan∣gled discipline; wherein if they have done well, the consequence must infallibly be, that all those blessed Martyrs, Confessors Fathers, and others holy men of former ages, did abuse the Church in preserving such a Prelacy, and that Gods providence was supinely negligent, and fast asleep to permit his Church all a∣long so many Centuries, to be so mis-governed. To proceed, they have not onely layed aside these holy-dayes above specified, but even the Lords day it self, which our great adversaries themselves repute to be of Divine institution. True it is, they make it a day of publick assembling, but not for sacred concern∣ments alone, No, for civil also, having their markets kept upon those dayes: Till these obstacles be removed, we hold it not just that they pretend to the title of the best reformed Churches. Onely one objection more I must not fasti∣diously * 1.71 slight. To which though, à clarissimo ingenio occupata sunt meliora, it hath been the exercise of a more learned pen, I shall endeavour an an∣swer.

The Objection is this, many of these festivals had their rise and growth from Christians conformity to the heathenish feasts, and customs, which is not agreeable to Gospel principles. Answer; No proof being produced out of an∣cient monuments to strengthen this assertion, it is as easily repelled as offered: there is indeed reference made to Gregory the great, but that Epistle, being the 71. of his 9. Book, speaks short; The Question is matter of Fact, whether actually the Christian came in place of Pagan feastivals: of this Gregory af∣fords not a syllable, all he saies is onely this. That Augustine the monk, who was his Emissary into England, desired his resolution what should be done with the Pagan Temples, as also with their festivals. Gregories direction in this case was this, that the Temples he should convert into Churches, and the Pagan festivals into Christian holy-dayes. How far Augustine pursued his Masters Order, there is no constat; suppose it acted what was commanded; then I say, first, the same objection lieth against our Churches also, which they have urged against our festivals. Secondly, this is enough to confute that mi∣serable mistake that Christmas day took it's rise from the Paganish Saturnals, when certain it is, that day was in observation hundreds of years before St. Gregory, and for other Festivals, they must rather be then supposed translated, then instituted, considering that q 1.72 Gildas speaking of the peace restored to the Church, after the Dioclesian persecution, gives this account of the Chri∣stians doings, renovant Ecclesias ad solum usque destructas, basilicas sanctorum mar∣tyrum fundant, dies festos celebrant: they repair the Churches demolisht to the ground, they rear up monuments for the blessed Martyrs, they celebrate holy-dayes. This Gildas delivers, who was neer a century of years Gregory his Ancient. And if holy dayes were celebrated then, they could not take rise from this Act of Augustines 300. years after. Lastly, if the Christian festivals were re∣moved and translated to a coincidence with those of the Heathens, neither was the either direction, or execution too blame: St. Paul, in order to the Jews conversion made himself a Jew to them, upon this very score he circumcised Timothy, and shaved his own head at Cenchrea; why might not Pauls act be a leading case to all posterity, why might not Gregory and Augustine, shew his act for their warrant. Beleeve it, if they could by this complyance cheat the Heathens of their Idolatry, and cozen them to the saving of their Souls, it was for ought I see a pious fraud. If Gregory be thought to have adventured too far in his direction, hear a Protestant of eminent note and account amongst us. Learned Zanchy, speaking of the Jewish feasts of Pasch, Pentecost, Taber∣nacles, Jubiles &c. r 1.73 Quis prohibet, quin Ecclesia sicut Diem septimum transtulit in Dominicum, sic etiam illos reliquos dies festos in alios transferre potuerit, who can hinder, but as the Church did translate the seventh day into the Lords day, so she may also change those festivals into others? Now if Zanchy be in the right as to Jewsh festivals, what just cause can be shewed why 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, [ A]	2. B. of Edw. 6.
THE morning and E∣vening * 1.74 Prayer shall be used in the accustomed place of the Church, Chappel, or Chancel, (B) ex∣cept 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 Mat∣tens 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, Pre∣bendaries and fellows being Gra∣duates, may use in the quire, besides their Surplices, such hoods as per∣taine to their several degrees, which they have taken in any uni∣versity within this Realm. But in all other places every Minister shall be at liberty to use any Sur∣plice 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 no∣ted, that the Minister at the time of the Commu∣nion, and at all other times in his ministrati∣on shall use (D) such or∣naments in the Church as were in use by Au∣thority of Parliament in the 2. year of the reign of King Edw. the 6th. according to the act of Parliament set in the be∣ginning of the Book.	And here is to be noted, that the Mi∣nister at the time of the Communion and at all other times in his ministration, shall use neither All, Vestment, nor cope, but being Arch-Bi∣shop, 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 Communi∣on in the Church, or execute any o∣ther 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 Mi∣nister at the time of the Communion, and at o∣ther times of his mini∣stration, shall use such Ornaments, in the Church, as are prescri∣bed, 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 * 1.75 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 a∣gainst 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 con∣••rite * 1.76 hearts.

Rent your hearts, and not your garments, and turn to the Lord your God, be∣cause * 1.77 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 a∣way * 1.78 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 * 1.79 be consumed and brought to nothing.

Amend your lives, for the kingdome of God is at hand. * 1.80

I will go to my father, and say to him; Father, I have sinned against heaven, and * 1.81 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 * 1.82 in thy sight.

If we say that we have no sin, we deceive our selves, and there is no truth in * 1.83 us.

DEarly beloved brethren, the Scripture moveth us in sundry places, to acknow∣ledge 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 mer∣cy. And although we ought at all times humbly to acknowledge our sinnes be∣fore 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. Where∣fore 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 [ G] 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 mise∣rable 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 here∣after 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 [ H] 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,] his Ministers, to declare and pronounce to his people being penitent, the absolution and remission of their sins: he pardoneth and absol∣veth all them which truely repent, and unfeignedly beleeve his holy Gospel. Where∣fore we beseech him to grant us true repentance and his holy spirit, [Scot. Lit. That we may receive from his absolution from all our sins,] that those things may please him which we ••o at this present, and that the rest of our life hereafter may be pure and holy, so that at the last we may come to his eternal joy, through Jesus Christ our Lord.

The people shall answer, Amen.

Common prayer.	1. B. of Edw. 6.
Then shall the Minister begin the [ I] Lords Prayer with a loud voice. [Scot. Lit. And in this, and in all other pla∣ces of the Lit. where the last words for thine is the kingdom, are expressed, the Presbyter shall read them. But in all places where they are not expressed, he shall end at these words, But deli∣ver us from evil. Amen.]	The Priest being in the Quire, shall * 1.84 begin with a loud voice the Lords Prayer, called the Pater noster.

OUR father which are in heaven, hallowed be thy ••ame. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our dayly bread. And forgive us our trespasses, as we forgive them that trespasse against us. And lead us not into temptation, But deliver us from evil, [Scot. Lit. for thine is the kingdome, the power and the glory, for ever and ever, (K) Amen.

Then likewise he shall say [ L]

O Lord open thou our lips.

Answer.

And our mouth shall shew forth thy praise.

Priest.

O God make speed to save us

Answer.

O Lord make hast to help us.

Priest.

[Scotch Liturgy, then all of them standing up, the Presbyter shall say or sing.]

Glory be to the Father, and to the Son. &c. [ M] As it was in the beginning, is now, &c.

Praise ye the Lord.	1. B. of Edw. 6.
(O) [Scot. Lit. Answer The Lord be praised.]	(N) And from Easter to Trinity Sunday. Allelujah.

COMMON PRAYER.

Then shall be said or sung this Psalm following.

O Come let us sing unto the Lord, &c. Psal. 95. [ P] * 1.85

Then shall follow certain Psalmes, in order, as they be appointed in a Table [ Q] made for that purpose: except there be proper Psalmes appointed for that day. And at the end of every Psalm through the year, and likewise in the end of Renedictus, Benedicite, Magnificat, and Nun•• dimittis, shall be re∣peated: Glory be to the Father &c.

[Scot. Lit. And the people shall answer. As it was in the beginning &c. every one standing up at the same.]

Then shall be read two Lessons distinctly, with a loud voice, that the people may hear. The first of the old Testament, the Second of rhe new, like as they be appointed by the Kalender, except there be proper Lessons assign∣ed for that day: the priest that readeth the Lesson, standing, and turning him so, as he may best be heard of all such as be present. (R) And before e∣very Lesson the Priest shall say thus, The first, second, third, or fourth Chap∣ter of Genesis, or Exodus, Matthew, Mark, or other like, as is appointed in the Kalender. And in the end of every Chapter, he shall say, Here end∣eth such a Chapter of such a book.

And to the end the people may the better hear in such places where they do sing, there shall the Lessons be sung in a plain tune, after the manner of di∣stinct reading, and likewise the Epistle and Gospel.

Common Prayer.	1 B. of Edw. 6.
After the first Lesson shall follow (T) Te deum Laudamus in English day∣ly through the whole year.	And after the first Lesson shall follow [ S] Te Deum Laudamus in English dayly throughout the year: except in ••ent, all the which time, in the place of te Deum shall be used Benedicite omnia opera Do∣mini Domino in English, as followeth.

WE praise thee O God: we acknowledge thee to be the Lord. All the earth doth worship thee: the Father everlasting. * 1.86 To thee all Angels cry aloud: the heavens, and all the powers therein. * 1.87 To thee Cherubin and Seraphin: continually do cry.* 1.88

Holy, holy, holy: Lord God of Sabbath. Heaven and earth are full of the majesty: of thy Glory. The glorious company of the Apostles praise thee. The goodly fellowship of the prophets: praise thee. The noble Army of Martyrs: praise thee. The holy Church throughout all the world: both knowledge thee. The Father of an infinit majestie. Thy honorable, true, and onely Son. Also the holy Ghost: the comforter. * 1.89 Thou art the King of Glory: O Christ. Thou art the everlasting son of the Father. When thou tookest upon thee to deliver man: thou didst not abhor the Uir∣gins womb. When thou hadst overcome the sharpnesse of death: thou diddest open the King∣dome of heaven unto all beleevers. Thou sittest on the right hand of God: in the glory of thy Father. We beleeve that thou shalt come: to be our judge. We therefore pray thee help thy servants: whom thou hast redeemed with thy pretious blood. Make them to be numbred with thy Saints: in glory everlasting. O Lord save thy people: and blesse thine heritage. * 1.90 Govern them: and lift them up for ever. Day by day: we magnifie thee. * 1.91 And we worship thy name: ever world without end. Uouchsafe, O Lord: to keep us this day without sin. * 1.92 O Lord have mercy upon us: have mercy upon us. * 1.93 O Lord let thy mercy lighten upon us: as our trust is in thee. O Lord, in thee have I trusted: let me never be confounded. * 1.94

Or this Canticle (V) Benedicite omnia orpra domini domino.

O All ye works of the Lord, blesse ye the Lord: praise him and magniffe him forever. O ye Angels of the Lord, blesse ye the Lord. praise him and magnifie him forever. O ye heavens blesse ye the Lord: praise him and magnfie him for ever. O ye waters that be above the fitmament, blesse ye the Lord: praise him and magnify him forever. O all ye powers of the Lord, blesse ye the Lord: praise him and magnify him for ever. O ye Sun and Moon, bless ye the Lord: praise him and magnifie him for ever. O ye stars of heaven, blesse ye the Lord: praise him and magnifie him for ever. O ye showers and dew, blesse ye the Lord: praise him and magnifie him for ever. O ye winds of God, blesse ye the Lord: praise him and magnify him for ever. O ye fire and heat, blesse ye the Lord: praise him and magnify him for ever. O ye winter and summer, bless ye the Lord: praise him and magnify him for ever. O ye dews and frosts, blesse ye the Lord: praise him and magnify him for ever. O ye frosts and cold, blesse ye the Lord: praise him and magnify him for ever. O ye 〈◊〉〈◊〉 snow, blesse ye the Lord, praise him and magnify for ever. O ye nights and dayes, blesse ye the Lord: praise him and magnify him for ever. O ye light and darknesse, blesse ye the Lord: praise him and magnify him for ever. O ye lightnings and 〈◊〉〈◊〉, blesse ye the L••••d: praise him and magnify him for ever. O let the 〈◊〉〈◊〉 ••••esse the Lord: yea, let it praise him and magnify him for ever. O ye mountains and hils, ••lesse ye the Lord: praise him and magnify him for ever.

O all ye green things upon the earth, blesse ye the Lord: praise him and magnify him for ever. O ye wells, blesse ye the Lord: praise him and magnify him for ever. O ye seas and floods, blesse ye the Lord: praise him and magnify him for ever. O ye Whales and all that move in the waters, blesse ye the Lord: praise him and magnify him for ever. O all ye fouls of the aire, blesse ye the Lord: praise him and magnify him for ever. O all ye beasts and cattle, blesse ye the Lord: praise him and magnify him for ever. O ye children of men, bless ye Lord: praise him and magnify him for ever. O let Israel bless the Lord: praise him and magnify him for ever. O ye priests of the Lord, bless ye the Lord: praise him and magnify him for ever. O ye servants of the Lord, ble••e ye the Lord: praise him and magnify him for ever. O ye spirits and souls of the righteous, blesse ye the Lord: praise him and mag∣nify him for ever. O ye holy and humble men of heart, blesse ye the Lord: praise him and magnify him for ever. O Ananias, Azarias, and Misael, bless ye the Lord: praise him and magnify him for ever. Glory be to the Father, and to the Son; and to the holy Ghost. As it was in the beginning, is now, &c.

And after the second Lesson, shall be used and said (V) Benedictus, in English as followeth,

BLessed be the Lord God of Israel, &c. * 1.95 Glory be to the Father, and to the Son, &c. As it was in the beginning, is now, &c.

Or else this Psalm.

O Be joyfull in the Lord (all ye lands;) &c. Psalm. 100. * 1.96 Glory be to the Father, and to the Son, &c. * 1.97 As it was in the beginning, is now, &c. * 1.98

1. B. of Edw. 6.

Then shall be said dayly throughout the year the Prayers follwing, as well at Evensong, as at Mattens, all devoutly kneeling.

Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us.

The Common Prayer.	1. B. of Edw. 6.
Then shall be said [Scot. Lit. or sung] the creed by the Priest and the people standing.	The shall the minister say the Greed and the Lords prayer in English, with a loud voice.

I Believe in God the father Almighty, maker of heaven and earth, and in Jesus Christ his only son our Lord, which was conceived by the Holy Ghost, born of the Uirgin Mary, suffered under Ponce Pilate, was crucified, dead, and buried, he de∣scended into Hell, the third day he rose again from the dead, he ascended into Hea∣ven,

and sitteth on the right hand of God the father almighty, from thence shall he come to judge the quick and the dead. I beleeve in the holy Ghost, the holy Catho∣lick Church, the Communion of Saints, the forgivenesse of sins, the resurrection of the body, and the life everlasting, Amed.

And after that, these prayers following, as well at Evening Prayer, as at Morning Prayer: all devoutly kneeling, the Priest first pronouncing with a loud voice.

The Lord be with you. [ X]	This salutation and answer do enter between the Versicles, and the Collect for the day, in the first Book of Edward the sixt.
Answer.
And with thy spirit.

The Priest, Let us pray. [ Y] Lord have mercy upon us. [ Z] Christ have mercy upon us. Lord have mercy upon us.

Then the Priest, Clarks and people, shall say the Lord Prayer in English, with a loud voice.

Our father which are in heaven, &c. 1. B. of Edw. 6. Answer. But deliver us from evil. [ A] Then the Priest standing up, shall say. [ A] O Lord shew thy mercy upon us. Answer. And grant us thy salvation. Priest. O Lord save the King. Answer. And mercifully hear us when we call upon thee. Priest. Indue thy ministers with righteousnesse. Answer. And make thy chosen people joyful. Priest. O Lord save thy people. Answer. And blesse thine inheritance. Priest. Give peace in our time O Lord. Answer. Because there is none other that fighteth for us, but onely thou O God. Priest. O God make clean our hearts within us. Answer. And take not thy holy Spirit from us.

Then shall follow [1. B. of Edw. 6. dayly.] Three Collects. The first of the day, which shall be the same that is appointed at the Communion. The second for Peace The third for Grace to live well. And the two last Collects shall never alter, but dayly be said at morning Prayer throughout all the year, as followeth. [1: B. of Edw. 6. the Priest standing up, and say∣ing, Let us pray, then the Collect for the day.]

The second Collect for peace.

O God, which art the author of peace, and lover of concord, in knowledge of whom standeth our eternal life, whose service is perfect freedom: defend us thy humble servants in all assaults of our enemies, that we surely trusting in thy defence, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen.

The Third Collect for Grace.

O Lord our heavenly father, Almighty and everlasting God, which hast safely brought us to the beginning of this day, defend us in the same with thy mighty power, and grant that this day we fall into no sin, neither run into any kinde of danger, but that all our doings may be ordered by thy governance, to do alwayes that is righteous in thy sight, through Jesus Christ our Lord, Amen.

[Scot. Lit. After this Collect ended, followeth the Letany, and if the Letany be not appointed to be said or sung that morning, then shall be next said the prayer for the Kings Majesty, with the rest of the Prayers following, at the end of the Letany, and the Benediction.]

Annotations upon CHAP. III.

(A) Morning and Evening Prayer agreeable to the Jewish and Christian practice. The three houres of Prayer in the Temple. The 6. of Private devotion. (B) Where Morning and Evening prayer are to be said. Why the place left arbitrary to the Bishop. (C) what meant by Chancels shall stand as as they have done. (D) Ornaments in Cathedrals (E) the Surplice defended and Primitive practise set down. (F) A discourse concerning the Translations of the Bible, where the obstacle was, that our Liturgy was not reformed in this particular. (G) To begin with confession ancient. (H) What meant by the word alone in the Rubrick of absolution. (I) The Lords Prayer why pronounced in a loud voice. (K) The Primitive practise concerning Amen. (L) The versicles and Re∣sponds, Canonical Scripture, approved by Bucer. (M) The original of the Decalogy, its antiquity. (N) Hallelujah at what times to be used. (O) The Invitatory what and why devised. (P) The Number of Lessons in the Romish 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 deri∣ved. difference betwixt it, and Peace be to you. (Y) Let us pray, an an∣cient formula. (Z) Lord have mercy upon us &c. called the Lesser Litany. (AA) O Lord shew thy mercy upon us &c. are canonical Scrip∣ture. (BB) Collects why so called.

MOrning and Evening Prayer] Prayer ought to be made as oft as occasion [ A] 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 prescri∣bed 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, sacri∣ficia quot idie ce••••bramus, we daily offer sacrifices to God, saith a 1.99 Cyyrian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith b 1.100 Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith c 1.101 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Morning Prayers and Hymns are continually used in the holy Church as also Eve∣ning * 1.102 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 devo∣tion: at which hour, after dinner, devout people resorted to the Temple to offer up their more pecular supplications, in reference to their private and pro∣per 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 f 1.103 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith S. Chrysostome, from the heat of the day for it was a∣bout 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 uni∣versal practice, because g 1.104 Clemens Alexandrinus restraineth it to some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 [ B] 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 h 1.105 Oportet ut sa∣cra 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 war∣rant it.

And the Chancels shall stand as they have done.] In the beginning of the [ C] Reformation under King Edward the 6. his Reign, Altars were taken down upon good and godly consideration, as King Edwards Letter to Bishop Ridley im∣ports. 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 popu∣lar tumult, for the consideration might be good and Godly, yet the way of pro∣ceeding 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. i 1.106 Also that the Steps which be as yet at this day remaining in any our Cathedral, Collegiate or P••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 [ D] 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 put her power into exercise further then is expressed in her Advertisments of the 7. year of her reign, by which it is ordered, that in Cathedrals the Chief Minister officiating at the Communion, shall wear a decent Cope with Gospellor and E∣pistoler agreeable.

Shall use a Surplice.] Of civil concernment and politick necessity, it is, that [ E] men be distinguished into several not onely degrees, but sorts; To these sorts Custome, hitherto uncontroled, hath rationally assigned such vestments as set a peculiar mark upon them distinguishing each from other. If amongst the rest, sacred institution hath separated some to serve at the Altar, why should not they be known by their livery to what profession they belong, as well as others? and if so, why may not also some attyre be allotted them, se∣lect from the the ordinary, when they are called to officiate in holy admini∣strations. Religio Divina alterum habitum habet in ministerio, alterum in usu com∣muni saith n 1.107 Hierom, Divine religion hath one habit for ministration in the Church, another for ordinary uses. What habit more decent then white, the badge and cognisance of innocence; and which the practise of the primitive Church com∣mendeth to us. Quae sunt rogo inimicitia contra Deum si Episcopus Presbyter & Diaconus & reliquus ordo Ecclesiasticus in Administratione sacrificiorun•• candi∣da veste processerint? what defiance is it, I pray, to God (expostulateth i 1.108 Hier. with the Pelagians) if the Bishop, Presbyter, and Deacon and others of the Clergy in ministring at the Altar, use a white garment? did ever man speak more expresse and clear, restraining the usage of these white vestments to the Clergy alone, and to them onely in officiating at the holy Altar? yet Mr. k 1.109 Bright∣man, the Oracle of them of the Revolt, hath the face to tell us that this Can∣dida vestis of Hierom was no garment belonging to the minister alone in Divine service, but a decent and cleanly vesture. The like interpretation he gives us of St. Chrysostom, who reproving the Clergy of Antioch for not ex∣cluding * 1.110 notorious offenders from the Eucharist, tells them, God requireth somewhat more from them, then onely walking up and down the Church in white and shining garments, when the Sacrament is administred. Such barefaced op∣position to manifest verities is to be pittied, not quarrel'd at. To these evi∣dences out of Hierom and Chrysostom, let me adde that of Gregory Nazianzen, antient to them both, and Master to the first: who rendring the narrative of his dream, describeth himself sitting in his Throne his Presbyters seated on ei∣ther hand, and his Deacons standing by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, m 1.111 adorned in shining garments, no doubt according to his wonted fashion when he was pre∣sent at divine service. Indeed exterior objects have a potent influence upon the soul, and variously affect it according to the quality of them, should one behold a Priest officiating about those dreadful mysteries in cuerpo, or a fools∣coate, it would certainly excite thoughts of lesse respect; whereas a vesture

solemn, grave, and becoming, fitted with agreeable actions must need move to a sutable reverence.

The Priest shall read with a loud voice some one of these sentences] The first step [ F] to repentance the heathen could teach us, is, to know we have offended; the next is, to acknowledge it. By these degrees our Church labours to bring us to our knees, leading us to Confession by these Excellent sentences, and an exhortation sutable to her purpose; and without an humble and unfeined confession, it were madnesse in us to hope for pardon for our transgressions. Homoes, (saith the n 1.112 Father) & vis rogari, ut ignoscas: & putas D••um tibi non roganti ignoscere? Thou art a contemptible man, yet wilt be entreated before thou forgivest; and shall God remit thine own sins unasked? But before I ad∣vance further, at this first threshold of our Liturgy I stumble upon an ob∣jection, and an untoward one it is, I confesse; for this first sentence referred by the margin to Ezechiel is not there to be found, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or expressly the words of the Prophet being these c. 18 v. 21. & 22. [But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right he shall surely live, he shall not die; all his transgressions that he hath committed, they shall not be mentioned unto him,] Whereby it is evident that this sentence in our Liturgy resulteth from the Original, rather by inference, then by translation. Now because many such seeming blemishes will perhaps occur to captious inquirers in the com∣paring of this old translation, with that of the best edition: it will be time well spent to alleviate the burthen of this, and all other Objections, emergent upon this account. And first, we are ready to justifie our Church, thus far, that she never swerveth from the native verity in any one particular, re∣lating to the fundamentals of, either faith, or morality. Secondly, it will be proper to examine what translation we follow. The first translation of the Bible into the English tongue in order to our reformation, was performed by Mr. Tyndal, Anno 1530. afterwards Martyr. But some Bishops had represen∣ted to King Henry the 8. that Tyndal was of a seditious spirit, and had disper∣sed several books tending thereunto (a most false aspersion, witnesse that most Loyal peece, called the obedience of a Christian man) and that his Translation was very corrupt; whereupon it was immediatly called in and suppressed. But the Popes Authority about the year 1536 going down, upon the entreaty & petition of the Clergy, King Henry issued out an order for a new translation, indulging in the intrim to his Subjects the use of a Bible then passing under a feined name of Matthews Bible, not much differing from Tyndals; the King promising a new, and more perfect Translation shortly to be published. This Translation came forth in the year 1540, and was called the Bible of the great volume, or the Great Bible, and sometimes Coverdales Translation. And though this Bible was enforced by the aid of a Proclamation, yet was both it, and all other Translations abolished by act of Parliamant 1542. and the publick use of the Bible interdicted in Churches without leave from the King or Ordinary first had: which interdict lasted all King Henries reign. But he not living many years after, and his son Edward succeeding him, the former statute was soon repealed, and the Scripturs made publick again according to the Trans∣lation of Miles Coverdale, which in truth doth not differ much from Tyndals. In King Edwards time was our Liturgy compiled, and no Translation being then more perfect then this of Coverdals, reason good it should follow that. And from that doth our Liturgy derive both the Translations of the Psalms and other portions of Canonical Scripture But there have been two new and more correct translations since; one in Queen Elizabeths Reign, called the Bishops-Bible, it being the labour of some Bishops commissionated by the Queen, the other in King James his time, and why was not our Liturgy reformed in this particular by those translations? shall I tell you what I have

heard, and from a very credible hand. A convocation in the Queens time were once in good earnest upon this very designe, but proceeding upon good advice, they thought fit, first, to examine the gust of the Parliament then sitting, by some confidence of theirs; these seriously disswaded them from fur∣ther progresse in it, declaring that this reformation being not very feasable without dissolving the ancient frame, they had cause to fear it would finde so potent enemies in the house (a thing of no great wonder) as it would scarce be allowed to passe again. The case standing thus, it sorted well with Christian prudence to desist. And the same Christian prudence moved the Compilers of the Scotch Liturgy, who had no other then the Royal Authority to regard, to reform agreeable to the best Translation, not onely these sen∣tences, but what else of sacred Scripture was ingredient into the service of that Church.

A general confession to be said.] To begin Morning prayer with confession of [ G] sins, I may call the Catholick custome of the Primitive Church, De nocte po∣pulus surgens antelucano tempore domum precationis petit, in labore, tribulatione & Lachrymis indesinentibus facta ad Deum Confessione; saith Basil. Early in the * 1.113 morning at break of day the people rising, go straight to the house of Prayer ma∣king confession of their sins to God with much sorrow, sobbs, and tears. Which custom lest it should be thought a peculiar of his own Church, was, he tells us consonant to all other Churches. Nor is he onely a witnesse for confession, but for confession so qualified as ours, the Congregation repeating the words after the Minister, suis quisque verbis resipiscentiam profitetur, every man pro∣nounceth his own confession with his own mouth.

The absolution to be pronounced by the Minister alone.] Of absolution I shall [ H] treat in the Communion of the sick. In the interim take this in part, that the Argentine Liturgy, used by such Protestants as live there in exile, and which Liturgy is dedicated to Edw. 6. as it begins service with a confession in substan∣tials * 1.114 like to ours, so doth it enjoyn Absolution to follow presently upon it. As for this it is, you see, appointed to the Minister alone to pronounce it, which word alone hath here a double import; first, in relation to the Publick use of the Morning service in the Church, where it implieth that the people must not in this, as in their antecedent confession, say after the Minister, but leave it to be pronounced by him alone. Its second relation is to the private, for you must know that Morning and Evening prayer were not in their Original de∣signation intended by our Reformers, as onely peculiar to Church assem∣blies, but as well appointed for the service of God in private families; this is evident by ancient Primers set forth which are composed of those services, and were designed to be, not only lessons for children to be initiaed into letters by, but also as helps for devout people in the performances of familie duties, as is evident by the injunction proemial to them. Now lest in the private ex∣ercises of piety the people or Laiety ignorantly should rush into the Priestly office, this caveat is entred by the Church, declaring that the Minister alone, and no lay-man ought then to officiate. I think it also not improper here to acquaint you, that the words or Remission of sins was added, as also the word Priest changed into Minister both here and in divers other places by the Reformers under K. James.

Then shall the Minister begin the Lords prayes with a loud voice.] This prayer [ I] is appointed to be read with a loud voice for three causes. First, that people ignorantly educated might the sooner learn it. Secondly, that the Congregati∣on might the better hear and joyn with the Minister, in that most excellent part of holy worship. Thirdly, because it is part of the Gospel which was alwayes pronounced with a loud voice.

Amen.] This word being an index of the peoples assent to the preceding [ K] Prayer, was usually in the Primitive Church pronounced by all the People

with a loud voice p 1.115 ad similitudinem coelestis tonitrui Amen: populus reboat, the people eccho out the Amen like a thunderclap saith St: Hierom. q 1.116 Clemens Alex∣andrinus, relateth a mode remarkable in his time at the pronouncing thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we raise our selves upon our tip-toes (for they prayed standing) at this last acclamation of our prayers, and he assigneth this reason for it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if we desired that word should carry up our bodies as well as our souls to heaven.

O Lord open thou our lips] These versicles with thir Responds are pure Cano∣nical [ L] Scripture, the singular number onely changed into the plural. O Lord open thou my lips, and my mouth shall shew forth thy praise. Psal. 51. 15. Be pleased to deliver me, O Lord make hast to help me. Psal. 40. 13. very apt∣ly are they premised to usher in the ensuing doxology. The answers are to be returned by the people, not by the Quire, as is the Romish use, direct con∣trary to the ancient practise r 1.117 Populus cum sacerdote loquitur in precibus, the people and Priest spake one to another in prayers: conformable is the direction of s 1.118 Bucer, Dum sacrae preces recitantur nomine totius populi, respondeant Mi∣nistro, & non tantum Amen, verumetiam omnia alia quaecunque ministris solent: u•• in litania ac aliis precibus vetus mos obtinet. Whilst dovout prayers are made in the behalf of all the people, let them answer the Minister, and not onely the Amen, but also all other responces which are wont to be returned to the Minister, as the ancient wont hath been both in the Liturgy and other prayers.

Glory be the Father &c.] Glory is appropriated to God alone, his peculiar it [ M] is, as he is the King of Glory. The heavens declare it Psal. 19. the Angels chant it Glory be to God on high. Luke 2. 14. The Seraphins resound it; Holy, holy, holy, Lord God of Hosts, the whole world is full of his Glory Isai. 6. 3. Is man lesse obliged to this duty then these blessed spirits? certainly no. If the cele∣stial Quire were so ravished, so transported with joy, as to sing that Angeli∣call hymn, when they were imployed as Heralds to proclaim that general peace and reconciliation betwixt heaven and earth, God and us, at the birth of our Saviour, sure much more reason hath man, who is the grand concernment of that peace, to ply God with Doxologies; and certainly no place on earth more proper for our Hallelujahs, then Gods own house, in his Temple where every man doth speak of his honour. Every man did so in King Davids time, did they so in ours, the Solemn prayers of God would take up much more of the Lords day then in most places they do, as Master Baxter saith very well.

As for this Doxology so often repeated in the service of our Church, cause there is to think it very ancient, and of much elder standing then the Coun∣cel of Nice. St. Basil derives it very high, citeth Irenaeus for the use thereof, cal∣leth it antiquam vocem, a phra••e of great antiquity. And doubtlesse so it is, for t 1.119 Justine mentions it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Glorifying the Father, the Son, and the holy Ghost without a sound Confession of the Trinity is not enough to save us. So also Clemens u 1.120 Alexandinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Glorifying the Father onely, and the Son with the holy Ghost. And in all probability to this had Tertullian regard, where interpreting that of the prophet Malachi, Incense shall be offered and a pure offering, he gives his sense of it thus, by id est Gloriae relatio Benedictio & Hymni, the giving Glory to God, the blessings and Hymnes. Truth it is, there might in the former times be some small syllabical difference in the rehearsing of it, some thus, Glory be to the Father, by the Son in the holy Ghost; some thus, Glory be to the Father, and the Son with the holy Ghost, as Irenaeus in St. Basil: others, as we use it now, in which diversity there was certainly nothing either intended ill towards the truth, or which could be directly drawn into ill construction, but when about the

time of the Nicene Councel, the Arrians began to sow their seeds of heresie touching the inequality of the three Persons, and the better to colour their pre∣tences, sheltered themselves under the protection of the Doxology, the Father, by the Son, in the holy Ghost, formerly used, to which they constantly adhered; hereupon the Councel of Nice to avoid all occasion of future question, held her self to that form which came nighest to the form of Baptisme composed by our Saviour, and the Doctrine of Christian faith, prescribing it to be pun∣ctually observed by all such as were of the Orthodox party. So that the Church being then split into two divisions, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and form of Do∣xology used by ether side, because the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and note of distinction from the other. Now whereas it may be urged out of Philostorgius, that Flavianus first brought it into use, if the Author may not be questioned as partial being an Arrian, yet may he be interpreted to speak in reference to Antioch onely. And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse, As it was in the beginning &c. the story of Le∣ontius his cunning pronouncing of onely the end of that versicle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. world without end, in an audible tone, is evidence to the contrary, w 1.121 that Leontius, being contemporary with Athanasius, and both long before Jerom.

And from Easter to Whitsunday Hallelujah] The fifty dayes between Easter [ N] and Whitsunday, were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection, and were in some particulars observed with equal solemnity to the Lords day, as in not fasting, not kneeling, & chanting this An∣gelical Hallelujah upon these dayes; which last was retained by our first Re∣formers as a mark of honour fixt upon them. In the Scotch Liturgy by way of responce is added, The Lords name be praised, more in compliance to exemplary usage, then in advantage of the sense, which is compleat enough without it: for the Allocution of praise ye the Lord hath no implied reference to any such return from the people, but onely regardeth the subsequent Psalm, for as let us pray is usually premised to incite intention to an ensuing prayer, with the same congruity is praise ye the Lord, assigned as an impressive invitatory to a following Hymn, calling upon the people to joyn not not onely mentally but vo∣cally by way of alternate response, after the Priest.

Then shall be said or sung this Psalm.] Such also was the mode in St. Basils time. x 1.122 Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they (the Assembly) fall to singing of Psalmes.

O come let us sing &c.] This is, not to say properly the Invitatory, but the In∣vitatory [ O] Psalm; so called, because it comprehends the Invitatory: for the Invitatory it self is onely the verse, O come let us worship and fall down and kneel before the Lord our maker, which was in the Church of Rome often, no lesse then six times repeated by the Priest, at certain closes and Periods of this Psalm, and as oft returned by the people: which our Reformers judging to be a vain Tautology, thought fit to omit it, appointing the venite to be without the Invitatory. The Original of this Invitatory was at first, of valua∣ble consideration. For you must know, that anciently (as appeareth out of y 1.123 Chrysostome) before the Congregation was compleat and fully assembled, the usage was to entertain the time with singing of Psalms, where of this was the chief, And z 1.124 Durandus who lived about the 400 years since, tells us it was then the fashion in some Churches for the people, who lay in expectation of the morning Service, as soon as they heard this Psalm once began, presently they all hasted into the Church.

Then shall follow certain Psalmes] Concerning the dividing of the Psalmes into certain portions for every day, I have spoke before.

Then shall be read two Lessons.] In the Romish Church there are usually ap∣pointed [ P] nine Lessons, whereof the three first are commonly out of the Epistles,

the three next are short extracts out of the Homilies and Sermons of the Fa∣thers, the seventh is almost constantly out of the Gospel, next which followeth ashred of a homily out of the Fathers, which supplieth the place of the Ser∣mon in more ancient times, and is a short exposition upon the Gospel; then two Lessons taken out of some antient writer. Therefore in the first injuncti∣ons of Edw. the 6. elder by a year then the first Liturgy, it is appointed, that in order to the reading of the Epistles and Gospels, and one Chapter in the New Testament in English, a 1.125 when nine Lessons should be read in the Church, three of them shall be omitted and left out with their Responds. The reading of Lessons out of the Old, as also out of the New-Testament, is in a punctual imitation of the Ancient Church. b 1.126 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Justine Martyr, i. e. the Com∣mentaries of the Apostles, and writings of the Prophets are read, as the time permits. These Lessons except before excepted are not left arbitrary, but either to be ap∣pointed by the Kalendar, or by the Table of proper Lessons: the first for Ordina∣ry and work-dayes, the second for Festivals. And such also was the Primitive Custom. c 1.127 Audistis Librum legi Job (saith Ambrose) qui solemni munere est decursus & tempore, you have heard the book of Job read unto you, at its solemn of∣fice and peculiar time. And a little after, sequente die (speaking of good-Fryday) Le∣ctus est de more liber Joniae, the next day according to the old wont was read the book of Jonas, his convert St. Aust. to the same purpose. Nunc interposita est solemnitas sanctarum dierum, quibus certas ex Evangelio lectiones oportet in Ecclesia tractari, quae ita sunt annuae, ut aliae esse non possunt. d 1.128 Now is the Solemnity of the holy∣dayes (meaning Easter) wherein set Lessons, out of the Gospel are ordered to be read, which are so determined and limited, as they can be no other. And e 1.129 elsewhere, in∣tercesserunt, ut omitteremus textum hujus Epistolae, quaedam pro diebus festis so∣lemnia lectionum, quae non potuerunt nisi legi. Solemn Lessons appointed for festi∣val dayes, which must not be left unread, interposed and caused me to omit a while the text of this Epistle.

The Contents of the Chapters were devised as helpful indexes, to facilitate the more speedy finding out of the most remarkable passages, being onely service∣able for private use; For which reason, from the tenth Chapter of the Prov. to the twenty fift, there are no contents prefixt, these Chapters being not as the other, written in method, or upon a set subject, but occasionally uttered at several times, and observed by Solomons Courtiers, who committed them to writing as they occurred to their memories.

And before every Lesson the Minister shall say thus] The Primitive Custome in [ Q] this particular was surpassing edifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: * 1.130 the Deacon stood up, proclaiming aloud, Listen my Brethren. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then the Reader begins to read; first inviting his audience to attention by saying these words. Thus saith the Lord.

After the first Lesson shall follow Te Deum] This order of intermixing Hymnes [ R] and Psalmes with Lessons, is made in pursuance of that excellent Canon of La∣odicea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it is not meet to sing the Psalmes in a * 1.131 continued course in the Church, but to interpose a Lesson between evey Psalm. So ordered saith Balsamon, that this might be as a rest in musick, and after that the congregation to sing again, that the service might not be thought tedious: and there∣fore he Con's that Councel many thanks for so discreet a Canon. Indeed Breve * 1.132 videbitur tempus, quod tantis operum varietatibus occupatur, The variety of such changes is an excellent disposing of the time in such imployments. Nothing is cer∣tainly more delightful, not onely to the outward senses of the Body, but even to the very soul it self, then variety: this it is, which calls up in her, her former vigor and vivacity, this that makes her shake off her former lassitude, embracing

every new object with a most greedy desire, every change is, as it were: an unbending of the minde: the very heathen Orator found it so, Stilus lectione requiescit & ipsius lectionis taedium vicibus levatur, The stile is refresht by reading, and reading it self is much relieved by interchanges. The ob∣servation * 1.133 of this Rule in other relations, hath been motive all sufficient to Gods people in all ages, to frame their Divine service so Mosaick, of so many peeces, so commodiously disposed to rescue each other from tediousnesse, as upon every transition and passage from one Duty to another, the spi∣rit may still reserve an appetite, whence it is that Consessions, prayers, Doxo∣logies, Psalms, Lessons, &c. are assigned their proper vicissitudes, and di∣vide the time alloted for such sacred perfomances so as the soul may attend every motion of them.

Te Deum laudamus.] This hymn passeth up and down as the Compositi∣on [ S] of St Ambrose and St. Augustine joyntly, upon occasion of St. Augustines conversion and Baptisme by St. Ambrose. But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Ni∣cetius, * 1.134 and from Monardus, proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life, which was about the year 500, who speaks of it in his Canonical Rules, or Benedictine Office in whose time one Nicetius a Bishop lived, and perhaps the same to whom it is ascribed. But be he the Author, or be he not, the frame is so excellently mo∣delled, as the Church of human structure could not enjoyn a better: and in∣deed the structure 'tis alone that is human, the materials being divine, and of sacred derivation, as for the avoiding of prolixity, I have noted in the Margin.

Or Benedicite.] This is called the Hymne of the three children; the first men∣tion [ T] I finde of it in antiquity is in the fourth councel of Toledo Anno 634. * 1.135 which saith, Ecclesia Catholica per totum Orbem diffusa celebrat, the Catholick Church spread over all the Earth doth sing it, and that juxta antiquam consuetu∣dinem, agreeable to the ancient custom.

Benedictus.] This hymn, with Nunc dimittis, and Magnificat are faulted, be∣cause [ V] being made upon occasion of particular benefits they are not applicable to all. To which it is answered, that these hymns are not absolutely com∣manded, but being joyned with others, the rule of our Church is precisely this or that; leaving in the minister a power to make his own election. Again, this Argument hath the same force and edge against Davids Psalms, many of which were composed upon private emergences, and seem as incommodious for publick concernments, which yet we dare not upon that account proscribe out of the service of the Church, Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort, Hymni Mariae, Zachariae, Simeonis * 1.136 cantabuntur, the Hymns of Mary, Zachary, Sime on, shall be sung.

Then shall be said the Creed.] The Creed, neither this nor any other, was ne∣ver any part of the Liturgy, or publick office either in the Greek, or in the La∣tine [ W] Church, until nigh upon 600. years after Christ: the onely and constant use thereof in publick, was the prescribing it as the great Lesson for the Cate∣chumens to learn and rehearse in Publick in order to their Baptisme. So, for this Creed, Ruffinus tells us it was the Roman mode, qui gratiam Baptismi sus∣cepturi * 1.137 sunt, fidelium populo audiente symbolum reddunt: They who are about to re∣ceive the grace of Baptism, rehearse the Creed in the hearing of all the faithful. And being himself about to expound upon it, he first premiseth, that he intends to tie himself to the order and form, quem in Aquileiensi Ecclesia per lavacri gratiam susc••pimus, which in the Church of Aquileia we received, when we

were admitted to the laver of Regeneration. So for the Hiero solymitan Creed, Cyril his Catecheses are explications upon it, for the instruction of the Care∣chumens: so for the Nicene or rather the Constantinopolitan Creed, Epipha∣nius * 1.138 tells us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every Catechumen who intended to come to the blessed Laver, was first to learn it: not a man of them, nor any other author of reputation, giving the least hint of it as any parcel of the Liturgy. As to the antient names by which it was called, there occur, first Regula fidei, the Rule of faith used by Tertullian, then Symbolum fidei, the symbol of Faith as Cyprian very often, sometimes confessio fidei the confession Faith. The Creed here inserted pas∣seth under the Title of the Apostles Creed, supposed by many to have been composed by the Apostles, when they were about to disperse themselves into their several walks, to be the summary of their Faith, every Apostle collating one Article, his share, to the frame. But our Church did not confide in this Relation, and therefore hath delivered her self very sparingly in these saving terms, Symbolum quod vulgo Apostolorum dicitur, the Creed which is vulgarly denominated from the Apostles. And learned Vossius hath evidently proved it is a vulgar error, and that really the Apostles made no such Creed. His ar∣guments are; first, there is not the least syllable witnessing any such Creed * 1.139 made by them, neither in the Acts of the Apostles, nor in their Epistles. Se∣condly, amongst all the Ecclesiastical writers not a man mentions it. Thirdly, that if any such Creed had been made by the Apostles, the Antient Fathers of the Church would never have presumed, or attempted to contrive so many se∣veral confessions, but would have acquiesced in this. Fourthly, if this Creed had been delivered, totidem verbis, by the Apostles, there would not have ap∣peared in several Churches such variety of confessions, with such Additions, such omissions of Articles, as the year 400. represents, many instances where-of he gives in comparing the three Creeds of Rome, Aquilegia, and the East, as Ruffinus renders them. But whereas that judicious man takes exception a∣gainst the word Catholick in the Article of the Holy Catholick Church, and * 1.140 yields this reason, Apostolorum aetate nondum obtinebat consuetudo ut Christiani dicerentur Catholici. In the Apostolical age custome had not yet prevailed to call Christians Catholicks. That assertion being negative, is tenant only by cour∣tesie, and were it precisely true, yet can it not be rationally deduced from thence, that the word Catholick was not in that age applied to the Church, es∣pecially there being Record extant to the contrary. For Ignatius who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conversed familiarly with the Apostles, tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.141 where Jesus Christ is, there is also the Catholick Church. In the right he is, confident I am, Catholicae nomen appo∣ni caepit, ut Ecclesia quae toto orbe obtineret, distingueretur à conventiculis haere-ticorum. The word Catholick began to be annext, that the Church over spreading all the earth, might be severed from the Conventicles of hereticks. And so Cle∣mens Alexandrinus, 120. years before the Nicene Councel, clearly applieth it; for, speaking of those Hereticks of the primitive times, he saith, f 1.142 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all their Conventicles were juniors to the Catholick Church, which having demonstrated by evident reasons, at length he concludes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supereminently, and by way of excellence, we say, the Primitive and Catholick Church is one, to which perhaps that Article of the Constantinopolitan Creed alluded, I believe one Catholick and Apostolick Church, for Apostolick and Primitive are in that application Convertibles. If then the word Catholick entred upon this account, viz. as a mark of difference to separate the true Church from the Conventicles of Hereticks, and such con∣venticles there were (whereof there is no doubt) in the Apostles days, the inference is spontaneously consequent, that in that early age, it might be en∣tertained.

But to return to the Creed; if it was not framed by the Apostles, how came it to derive denomination from them? my answer is, because it is an excellent epitome of their Doctrine, and contrived in a neer resemblance to their own Language, or rather, because a great part of it was probably digested by the Apostolick Church, though some Articles were added by after times. So the great Creed is called the Nicene, though many things were affixt to it by the Councel of Constantinople, and some things since, For, certain it is, the Primitive Church not farr distant from the Apostolick age, had a Creed resembling this of the Apostles, as to most particulars, and the substance of the Articles, though with some syllabical variations, as it is evi∣dent by g 1.143 Tertullians Regula fidei, which he renders thus; [A Belief in one God Allmighty Creator of the world, and his Son Jesus Christ born of the Virgin Mary, crucified under Pontius Pilate, raised again the third day, received up into heaven, sitting there now at the right hand of his Father, who shall come again to judge both the quick and the dead, at the Resur∣rection of their flesh] Where the Articles concerning the Holy Ghost. and the Church, being omitted, they are to be supplied from the forme of Catechi∣zing then in use, which was in truth a Creed: So Cyprian, h 1.144 si aliquis illud opponit, eandem legem Novatianum tenere quam Catholica Ecclesia tenet, eodem quo & nos Symbolo baptisare. But some will say Novatian holds the same rule of faith with the Catholick Church, baptiseth with the profession of the same Creed, With the rehersal then of the Creed they were baptized, sub tribus nominibus testatio fidei pignoratur, the testification of our faith is made under three sacred names, saith the same i 1.145 Tertullian, and thence inferreth, necessariò adjicitur; Ecclesiae mentio, quoniam ubitres, id est, Pater, & filius & spiritus Sanctus, ibi Ecclesia quae trium corpus est. [Of necessity the mention of the Church must fol∣low, for where these three are, the Father, Sonne, and Holy Ghost, there is the Church the body of all three.] Which perhaps was Ignatus his meaning when he said, where Jesus Christ is, there is the Catholick Church. This is also fur∣ther made out by Cyprian, who lived not long after Tertullian, and an Afri∣can too, for mentioning a forme of interrogation taken out of the Baptismal Symhol, he renders it thus k 1.146 Credis in vi••an•• aeternam, & remissionem pecca∣torum per sanctam Ecclaesiam, i. e. Doest thou believe eternal life, and forgive∣ness of sins by the holy Church, where there is not only mention of the holy Church, and of forgiveness of sins, but also of life everlasting, which learned l 1.147 Vossius will have to be an additional article after Russinus his time. True it is, what he saith out of m 1.148 Hierome; Omne Christiani dogmatis Sacramentum carnis resurrectione concluditur. All the mysteries of the Christian faith were then terminated in the Resurrection of the flesh, and so Tertullian concludeth his rule of faith; but yet, that notwithstanding, the Article of life everlasting might be, as by S. Cyprian it is clear it was not, no new addition, but represen∣ted in a different order. So that to draw to an end, uniting these African par∣cels 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 di∣versity

This and the other Creeds in the offices of our Church, are alwayes appoint∣ed 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 stand∣ing.

Secondly, because the stationary posture is most significant, and im∣porteth 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 Victori∣nus his deportment in this case speaks thus, ut ventum est ad horam profitendae fidei, quae verbis certis, conceptis retentisque memoriter de loco eminentiore in con∣spectu 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in direct terms.

The Lord be with you.] The Psalms, Lessons, and hymns, having long im∣ployed both minister and people, they now address themselves to prayer a∣gain, [ X] the Priest greeting the people with this form, called therefore the Salu∣tation of the Priest, whom they re-salute with the Response, and with thy spi∣rit, derived as many conjecture, from Ruth. 2. 4. where Boaz said to the Rea∣pers, The Lord be with you, and they answered him, the Lord bless thee. Ve∣ry ancient it is, and one of the first formulas used in the Christian Church n 1.149 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. The chief Priest or Bishop, wisheth peace to all the people, as entring into his Fathers house, and therefore whereas the o 1.150 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 ge∣nerally retained in the East, either the custome must be changed since St, Chry∣sostomes 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 Ep••phanius saith was derived from our Saviours first greeting the Apostles after his Resurrection with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peace be to you. In-observed let it not pass, that this salutation * 1.151 did anciently denote, as it is here applied, a transition from one service to ano∣ther, 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 [ Y] in sacred exercises, either seised upon with drowsinesse, or withdrawn by straying thoughts p 1.152 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. when we come into Gods d••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, q 1.153 while we supplicate God to hear our prayers, we do not hear them our selves. To summon and rouze us therefore to a fixt in∣tention towards the ensuing duty, the Church hath accustomed to call upon us often with an Oren••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. r 1.154 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Les∣ser [ Z] Litany, and of early admission they were into the service of the Church, being mentioned in the constitutions ascribed to s 1.155 Clemens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 t 1.156 expedient it is we im∣plore 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ have mercy upon us. in the second place,

O Lord shew thy mercy upon us.] These versicles, with their answers, are of [ A] 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 ma∣jor 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 [ B] and collected into one body, or because they are gathered from several porti∣ons of Scripture, especially from those appointed for the Epistles and Gospels of the Dayes. As well those here next following, as others appropriated to dayes of solemn celebration, or dispersed abroad in the several offices of our Church, are for the greater part borrowed from the Sacramentary of Gregory the great, and where others are omitted, it is upon this account, because they conteined something edifying towards the invocation of Saints.

CHAP. IIII. [ A] An order for Evening prayer Throughout the Year.

[Scotch Lit.] After the sentences, Exhortation, Confession and Absolution, as is appointed at Morning Prayer, the Presbyter shall say or sing.]

The priest shall say.

OUR father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our dayly bread. And forgive us our trespasses, as we forgive them that trespasse against us. And lead us not into temptation, But deliver us from evil, [Scot. Lit. for thine [ B] is the kingdome, the power and the glory, for ever and ever, Amen.

Then likewise he shall say.

O Lord open thou our lips.

Answer.

And our mouth shall shew forth thy praise.

Priest.

O God make speed to save us

Answer.

O Lord make hast to help us.

Priest.

Glory be to the Father, and to the Son. &c.

As it was in the beginning, is now, &c.

Praise ye the Lord.

Answer.

Scot. Lit. [The Lord be praised.]

Then Psalms in order as they be appointed in the Table for Psalmes, except there be proper Psalms appointed for that day. Then a Lesson of the old Testament, as is appointed likewise in the Kalender, except there be proper Lessons appointed for that day. After that Magnificat in English, as fol∣loweth.

MY soul doth magnifie the Lord, &c. Luke 1. * 1.157 Glory be to the Father, and to the Son, &c. As it was in the beginning, is now, &c.

Or else this Psalm,

OSing unto the Lord a new song. Psalm 98.

Glory be to the Father, and to the Son, &c. * 1.158

As it was in the beginning, is now, &c.

Then a Lesson of the new Testament. And after that, Nunc dimittis in Eng∣lish, as followeth.

LOrd now lettest thou thy servant depart in peace: according to thy word &c.

Glory be to the Father, and to the Son. &c. * 1.159

As it was in the beginning; is now, &c.

Or else this Psalm.

GOd be merciful unto us, &c. Psalm 47.

Glory be to the Father, and to the Son; and to the holy Ghost. * 1.160

As it was in the beginning, is now, and ever shall be, world without end. Amen.

The Common Prayer.	1. B. of Edw. 6.
Then shall follow the Creed, with other Prayers as is before appointed at Morning Prayer after Benedictus. And with three Collects. First of the day The second of peace. Third for aid against all perils, as hereafter followeth. Which two last Collects shall be dayly said at Evening prayer without alteration.	Then the suffrages before assigned at Mattins, the Clerk kneeling, like∣wise with three Collects, &c.

The second Collect at Evening Prayer.

O God, from whom all holy desires, all good counsels, and all just works do proceed, give unto thy servants that peace which the world cannot give, that both our hearts may be set to obey thy commandments, and also that by thee, we being defended from the fear of our enemies, may passe our time in rest and quiet∣nesse, through the merits of Jesus Christ our Saviour. Amen.

The third Collect, for aid against all perils.

LIghten our darkness we beseech thee, O Lord, and by thy great mercy defend us from all perils and dangers of this night, for the love of thy onely Son our Saviour Jesus Christ. Amen.

[Scot. Lit. Then shall follow the prayer for the Kings Majesty, with the rest [ C] of the Prayers at the end of the Letany, to the Benediction.

Common Prayer	1 B. of Edw. 6.
In the Feasts of Christmas, the Epi∣phany, St. Mathy, Easter, the Ascen∣sion, Pentecost, St. John Baptist. St. James, St. Bartholomew, St. Matthew, St. Simon and Jude, St. Andrew, and Trinity Sunday, shall be sung or said immediately after Benedictus, this confession of our Christian faith. [Scot. Lit. the Presbyter and all the people standing.]	In the Feasts of Christmas, the Epi∣phany, Easter, Ascension, Penrecost, and upon Trinity Sunday, shall be sung or said immediately after Benedictus, this confession of our Christian faith.

WHosoever will be saved: before all things, it is necessary that he hold the Catholick faith. [ D] * 1.161

Which faith, except every one do keep holy and undefiled; without doubt he shall perish everlastingly.

And the Catholick faith is this; that we worship one God in trinity, and Tri∣nity in unity.

Neither confounding the persons; nor dividing the substance.

For there is one person of the Father, another of the Son, and another of the holy Ghost.

But the Godhead of the Father, of the Son, and of the holy Ghost is all one: the glory equal, the majesty coeternal.

Such as the Father is, such is the Son; and such is the holy Ghost.

The Father uncreate, the Son uncreate; and the holy Ghost uncreate.

The Father incomprehensible, the son incomprehensible; and the holy Ghost in∣comprehensible.

The Father eternal, the son eternal; and the holy Ghost eternal.

And yet they are not three eternals; but one eternal.

As also there be not three incomprehensibles, not three uncreated, but one uncre∣ated, and one incomprehensible.

So likewise, the Father is almighty, the son almighty; and the Holy Ghost al∣mighty.

And yet they are not three almighties; but one almighty.

So the Father is God, the son is God, and the holy Ghost is God.

And yet are they not three Gods, but one God.

So likewise the father is Lord, the son Lord; the holy ghost Lord.

And yet not three Lords: but one Lord.

For like as we be compelled by the Christian verity, to acknowledge every per∣son by himself to be God and Lord:

So are we forbidden by the Catholick Religion, to say, there be three Gods, or three Lords.

The Father is made of none; neither created nor begotten.

The son is of the Father alone; not made, nor created, but begotten.

The holy Ghost is of the father and of the son; neither made, nor created, nor be∣gotten, but proceeding.

So there is one father, not three fathers, one son, not three sons; one holy Ghost, not three holy Ghosts.

And in this Trinity, none is afore or after other; none is greater or lesse then o∣ther.

But the whole three persons be coeternal together, and coequal.

So that in all things, as is aforesaid; the Unity in Trinity, and the Trinity in Uni∣ty is to be worshipped.

He therefore that will be saved must thus think of the Trinitie.

Furthermore it is necessary to everlasting salvation; that he also beleeve rightly in the incarnation of our Lord Jesus Christ.

For the right faith is, that we beleeve and confesse, that our Lord Jesus Christ, the son of God, is God and man.

God, of the substance of the father, begotten before the worlds, and man of the substance of his mother, born in the world.

Perfect God, and perfect man, of a reasonable soul, and humane flesh subsi∣sting.

Equal to the Father as touching his Godhead; and inferiour to the father, touch∣ing his manhood.

Who although he be God and man; yet he is not two, but one Christ.

Due, not by conversion of the Godhead into flesh; but by taking of the manhood into God.

Due altogether, not by confusion of substance; but by unitie of person.

For as the reasonable soul and flesh is one man; so God and man, is one Christ.

Who suffered for our salvation; des••••nded into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth on the right hand of the father God almighty, from whence he shall come to judge the quick and the dead.

At whose coming all men shall rise again with their bodies; and shall give ac∣count for their own works.

And they that have done good, shall go into life everlasting; and they that have done evil, into everlasting fire.

This is the Catholick faith; which except a man beleeve faithfully he cannot be saved.

Glory be to the father, and to the Son, &c.

As it was in the beginning, is now, &c.

❧ Thus endeth the order of Morning and E∣vening Prayer through the whole year.

Here followeth the Letany, to be used upon Sundayes, Wednesdayes, and Fridayes, and [ E] at other times when it shall be com∣manded [ F] by the ordinary.

(Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes.)

O God the father of Heaven; have mercy upon us miserable sinners.

O God the father of heaven, have mercy upon us miserable sinners.

O God the son redeemer of the world; have mercy upon us miserable sinners.

O God the son redeemer of the world; have mercy upon us miserable sinners.

O God the holy Ghost, proceeding from the father and the son; have mercy upon us miserable sinners.

O God the holy Ghost, proceeding from the father and the son; have mer∣cy upon us miserable sinners.

O holy, blessed, and glorious Trinity, three persons and one God; have mercy up∣on miserable sinners.

O holy, blessed, and glorious Trinity, three persons and one God; have mercy upon us miserable sinners.

Remember not Lord our of••ences, nor the offences of our forefatheres, neither take thou vengeance of our sins; spare us good Lord, spare thy people whom thou hast redeemed with thy most pretious blood, and be not angry with us for e∣ver.

Spare us good Lord.

From all evil and mischief, from sin, from the crafts and assaults of the Devil, from thy wrath, and from everlasting damnation.

Good Lord deliver us.

From all blindnesse of heart, from pride, vain glory and hypocrisy, from envie, ha∣tred and malice, and all uncharitablenesse.

Good Lord deliver us.

From fornication and all other deadly sin, and from all the deceits of the world, the flesh, and the Divel.

Good Lord deliver us.

From lightening and tempest, from plague, pestilence and famine, from battel and murther, and from suddain death.

Good Lord deliver us.

From all sedition and privy conspiracy, [1. & 2. B. of Edw. 6. from the tyranny of the Bishop of Rome, and all his detestable enormities,] from all false doctrine and heresie, from hardnesse of heart, and contempt of thy word and commande∣ment.

Good Lord deliver us.

By the mystery of thy holy incarnation, by thy holy nativity and circumcision, by thy baptisme, fasting and temptation.

Good Lord deliver us.

By thy agony and bloody sweat, by thy cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, and by the coming of the holy Ghost.

Good Lord deliver us.

In all time of our tribulation, in all time of our wealth, in the hour of death, and in the day of judgement.

Good Lord deliver us.

We sinners do beseech thee to hear us (O Lord God) and that it may please thee to rule and govern thy holy Church universally in the right way.

We beseech thee to hear us good Lord.

That it may please thee to keep and strengthen in the true worshipping of thee, in righteousnesse and holinesse of life, thy servant our most gracious King and go∣vernour.

We beseech thee to hear us good Lord.

That it may please thee to rule his heart in thy faith, fear, and love, and that he may evermore have affiance in thee, and ever seek thy honour and glory.

We beseech thee to hear us good Lord.

That it may please thee to be his defender and keeper, giving him the victory o∣ver all his enemies.

We beseech thee to hear us good Lord.

That it may please thee to illuminate all Bishops, Pastours, and ministers of the Church, with true knowledge and understanding of thy word; and that both by their preaching and living, they may set it forth, and shew it accordingly.

We beseech thee to hear us good Lord.

That it may please thee to endue the Lords of the Councel, and all the Nobility with grace, wisdome, and understanding.

We beseech thee to hear us good Lord.

That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth.

We beseech thee to hear us good Lord.

That it may please thee to bless and keep all thy people.

We beseech thee to hear us good Lord.

That it may please thee to give to all nations, unitie, peace, and conc••rd.

We beseech thee to hear us good Lord.

That it may please thee to give us a heart to love and dread thee, and diligently to live after thy Commandements.

We beseech thee to hear us good Lord.

That it may please thee to give to all thy people increase of grace, to h••a•• meekly thy word, and to receive it with pure affection, and to bring forth the fruits of the spirit.

We beseech thee to hear us good Lord.

That it may please thee to bring into the way of truth, all such as have erred and are deceived.

We beseech thee to hear us good Lord.

That it may please thee to strengthen such as do stand, and to comfort and help the week hearted, and to raise up them that fall, and finally to beat down Satan under our feet.

We beseech thee to hear us good Lord.

That it may please thee to succour, help, and comfort, all that be in danger, neces∣sity, and tribulation.

We beseech thee to hear us good Lord.

That it may please thee to preserve all that travel by land or by water, all women labouring of child, all sick persons and young children, and to shew thy piti•• upon all prisoners and captives.

We beseech thee to hear us good Lord.

That it may please thee to defend and provide for the fatherless, children and wid∣dews, and all that be desolate and oppressed.

We beseech thee to hear us good Lord.

That it may please thee to have mercy upon all men.

We beseech thee to hear us good Lord.

That it may please thee to forgive our enemies, persecutors and slanderers, and [ F] to turn their hearts.

We beseech thee to heare us good Lord.

That it may please thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them.

We beseech thee to hear us good Lord.

That it may please thee to give us true repentance, to forgive us all our sins, neg∣ligences and ignorances, and to endue us with the grace of thy holy spirit, to amend our lives according to thy holy word.

We beseech thee to hear us good Lord.

Son of God, we beseech thee to hear us.

Son of God, we beseech thee to hear us.

O Lamb of God that takest away the sins of the world,

Grant us thy peace.

O Lamb of God that takest away the sins of the world,

Have mercy upon us. [ G]

O Christ hear us.

O Christ hear us.

Lord have mercy upon us.

Lord have mercy upon us.

Christ have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us

Lord have mercy upon us.

Our father which art in heaven, &c.

And lead us not into temptation,

But deliver us from evil, Amen.

The Versicle.

O Lord deal not with us after our sins.

The Answer.

Neither reward us after our iniquities.

Let us pray.

O God, merciful father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful: mercifully assist our prayers that we make before thee in all our troubles and adversities whensoever they oppresse us. And gra∣tiously hear us, that those evils, which the craft and subtilty of the Devil or man worketh against us be brought to nought and by the providence of thy goodness they may be dispersed, that we thy servants being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church, though Jesus Christ our Lord.

O Lord arise, help us, and deliver for thy names sake.

O God we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their dayes; and in the old time before them.

O Lord arise, help us and deliver us for thine honour.

Glory be to the Father, and to the Son; &c.

As it was in the beginning, is now, &c.

From our enemies defend us O Christ.

Gratiously look upon afflictions.

Pitifully behold the sorrows of our hearts.

Mercifully forgive the sins of thy people.

Favourably with mercy hear our prayers.

O son of David have mercy upon us.

Both now and ever vouchsafe to hear us, O Christ.

Gratiously hear us O Christ, Graciously hear us, O Lord Christ.

The Versicle.

O Lord let thy mercy be shewed upon us.

The Answer.

As we do put our trust in thee.

Let us pray.

WE humbly beseech thee, O father, mercifully to look upon our infirmities, and for the glory of thy name sake turn from us all those evils that we most righteously have deserved, and grant that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holinesse and purenesse of living, to thy honour and glory, through our onely mediator and adva∣cate Jesus Christ our Lord Amen.

A prayer for the Kings majesty. [ X]

O Lord our heavenly father, high and mighty, King of Kings, Lord of Lords, the onely ruler of Princes, which doest from thy throne behold all the dwellers * 1.162 upon the earth; most heartily we beseech thee with thy favour to behold our most gracious soveraign Lord, and so replenish him with the grace of thy holy spi∣rit, that he may alway encline to thy will, and walk in thy way, endue him plen∣tifully with heavenly gifts, grant him in health and wealth long to live, strengthen him, that he may vanquish and overcome all his enemies, and finally after this life he may attain everlasting joy and felicitie, through Jesus Christ our Lord, Amen.

[Scot. Lit. A prayer for the holy Clergy.

ALmighty and everlasting God, which only workest great marvails, send down * 1.163 upon our Bishops and Curates, and all congregations committed to their charge, the healthful spirit of thy grace, and that they may truely please thee, powre upon them the continual dew of thy blessing: grant this, O Lord, for the honour of our advocate and mediator Jesus Christ, Amen.

[Scot. Lit. A prayer to be said in Ember weeks, for those which are then to be admitted into holy orders: and is to be read every day of the week, beginning on the Sunday before the day of Ordination.

ALmighty God, the giver of all good gifts, who of thy divine providence hast [ Y] appointed divers Orders in thy Church, give thy grace we humbly beseech thee to all those which are to be called to any office and administration in the same: and so replenish them with the truth of thy Doctrine and innocency of life, that they may faithfully serve before thee, to the glory of thy great name, and the benefit of thy holy Church, through Jesus Christ our Lord, Amen.]

A Prayer of Chrysostome.

ALmighty God, which hast given us grace at this time with one accord to make our common supplications unto thee, and doest promise that when two or three be gathered together in thy name, thou wilt grant their requests: fulfil now, O Lord, the desires, and petitio••s of thy servants, as may be most expedient for them, granting us in this world knowledge of thy truth, and in the world to come life ever∣lasting, Amen.

THe grace of our Lord Jesus Christ, and the love of God, and the fellowship 2 Cor. 13. of the holy Ghost, be with us all evermore, Amen.

Scot. Litnrgies.	For Rain, if the time require.
O God Heavenly Father, whose gift it is that the Rain doth fall, the earth is fruitful, beasts encrease, and fishes do multiply: send us, we beseech thee, in this our necessity, such mode∣rate Rain and showers, that we may receive the fruits of the earth, to our comfort, and to thy honour, through Jesus Christ our Lord, Amen.	O God Heavenly Father, which by thy son Jesus Christ hast promised * 1.164 to all them that seek thy kingdom, and the righteousnesse thereof, all things ne∣cessary to their bodily sustenance: send us, we beseech thee, in this our necessity, such moderate Rain and showers, that we may receive the fruits of the earth to our comfort, and to thy honour, through Jesus Christ our Lord, Amen.

For fair weather.

O Lord God, which for the sin of man didst once drown all the world, except eight persons, and afterwards of thy great mercy didst promise never to destroy it so again: we humbly beseech thee, that although we for our iniquities have wor∣thily deserved this plague of rain and waters, yet upon our true repentance, thou wilt send us such weather, whereby we may receive the fruits of the earth in due season, and learn both by thy punishment to amend our lives; and for thy clemencie to give thee praise and glory, through Jesus Christ our Lord.

In the time of dearth and famine.

O God heavenly father, whose gift it is that the rain doth fall, the earth is fruit∣ful, beasts increase, and fishes do multiply; behold we beseech thee, the affli∣cuons * 1.165 of thy people, and 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 pow∣er no creature is able to resist, to whom it belongeth justly to punish sin∣ners, 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 glori••ie thee which art the one∣ly 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 ••ay with the plague of pestilence threescore and ten thousand, and yet remem∣bring

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, re∣ceive 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 Je∣sus Christs sake our mediatour and advocate, Amen.

A Thanksgiving for rain.

O Gd our heavenly Father, who by thy gratious providence, doest cause the [ H] * 1.166 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 l••st a joyful rain upon thine inheritance, and to refresh it when it was dry, to the great comfort of us thy un∣worthy 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 deli∣verance 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 trans∣gressions by thy late, heavy and dreadful visitation, and now in the midst of

judgement remembring mercy, hast reo••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 mag∣nifying 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 glori∣ous 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 Pri∣mitive 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 an∣cient, 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 Christia∣nity. The Jewish and Romish practice contrary to it. (I.) Repeated Prayers most powerful. (K.) The Thanksgivings for Rain &c. a ne∣cessary Reformation.

AN order for Evening Prayer.] Though Evening service varieth not much [ A] 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. a 1.167 The Curate of every Pa∣rish, 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 ex∣amine 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 obser∣ved by the b 1.168 Belgick Church, and so did the Palatine Divines advise at the Synod at c 1.169 Dort, that it should be an afternoon exercise, with this positive resolution. Non dubitamus, cur tot haereses, et nova dogmata locum passim in∣veniant 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 Af∣ternoon Sermon hath not that countenance of Authority in our Church which catechizing hath, this being setled by express rule, that only tolerated, or entring in by remote implication; and though late custome hath invested it with an honour commensurate with, and equal to that of the morning Sermon, sure I am it was of minor reputation in the Apostolick, and next succeeding a∣ges. So that Mr. d 1.170 Thorndick demands to see what place these afternoon Ser∣mons had in the Publick service of the antient Church. If by Church he intend eth the Catholick and universal Church, or the greatest and most considerable

parcels of it, that place I conceive cannot be found, nor is there any mention thereof any where, Caesarea of Cappadocia, and Cyprus only excepted: of these e 1.171 Socrates thus, Caesareae Cappadociae, et in Cypro; die Sabbato et Domi∣nica semper sub vesperam, accensis cucercris, Presby••eri et Episcopi Scripturas in∣terpretantur. At Caesarca of Cappad••cia, as also at Cyprus on the Sabbath and Lords day, alwayes at candle light in the Evening, the Presbyters and Bishops in∣terpret the Scriptures. And this I take it is the reason why St. Basil (who was Bishop of that Caesarea) preached so many Homilies (evidently the 2. 7. and ninth of his Hexamaeron) at the Evening. Now as this testimony of Socrates chalketh out the place of the afternoon Sermon to be the same with that in the morning, viz. after the reading of the Scriptures, so doth it imply that the custome was no where taken up but there, and that in other places preaching, at Evening service, was but occasional and arbitrary, not stated as parcel of the office. Let it not be thought that I here endeavour to disparage that ordi∣nance of Preaching, an ordinance so often instrumental to the conversion of souls. No, my only design is to commend the other duty to more frequent practise: a duty without whose pre-elementation Sermons themselves edify ve∣ry little.

Evening Prayer] The office Catechistical being past, evening Prayer is to [ B] begin. But why not afternoon, rather then Evening Prayer? I answer, be∣cause then the sun and consequently the light begins to decline. It seems the Greek Church had two services in the afternoon, one at one three, their nine; and another at the close of the Evening as appeareth by the Councel of Laodicea, Can. 18. decreeing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the same service of Prayers ought to be made use of both at the ninth hour and at Evening. This at evening was at candle lighting, whence the prayers appropriated to it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Psalms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, candle-light hymns: the reason is, because when the candles were first lighted their mode was to glorifie God with an hymn, one form whereof is still extant in these words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Blessed Jesus Christ, thou cheerful brightnesse of the ho∣ly immortal glory of the heavenly and holy Father; when the Sun is set, no sooner do we behold the Evening light to shine, then we glorifie the Father, Son, and holy Ghost. Son of God, giver of life, thou art worthy at all times to be praised with holy voices, therefore the whole world doth glorifie thee. This is that Eucharistical hymn whereof f 1.172 St Basil thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Fathers thought mee•• not silent∣ly to passe by the benefit of this evening light, but as soon as it appeareth, presently they gave thanks, saying, Glory be to the Father, and to the Son, and to the holy Ghost. He that desireth to see more of this particular, may resort to the same foun∣tain whence I had it, the late learned Primate de Symbolis, which being so excellent a peece, and so undoubtly his, I cannot but wonder why Dr. Barnard in his first and second Catalogue of his workes omitted it.

For thine is the kingdom &c. [This Doxology not being affixt to the Lords [ C] Prayer, as St. Luke represents it to us, and being omitted in very ancient ma∣nuscripts of St. Mathews Gospell, Learned men conjecture, à Graecis ad E∣vanglii textum ascriptum fuisse ex Liturgiis aut solemni alioqui consuetudine, it was transplanted out of the Liturges of the Greek Church, or some such solemn usage in∣to the text of the Gospel. So Lucas Burgensis in his variae Lectiones: of the same minde are Beza, Grotius, and most learned men Probably enough, for the Greek Church ever had it in her Liturgies, as is evident from Clemens his Constitutions. Lib. 3. c. 18. From Chrysostom, Theophylact, and others, and

comment upon it. And the Latine Church as constantly omitted it. Which is the very true reason why it is left out in ours, complying more with the Western, then the Eastern formes.

Scot. Lit. Then shall follow &c.] A very necessary Rubrick. For though use [ D] and custome had stated in our Churches a practise conformable to it, a••nex∣ing those Prayers to the Morning and Evening service, yet the want of ex∣presse rule for its establishment, left our Liturgy, in this point, n••t altogether in∣obnoxious to exceptions. The Morning and Evening services constitute offices distinct from the Litany and Communion, offices D••urnal and of daily-duty, and consequently they ought to have all their parts compleat, perfect, and in∣tire. But these offices, as they are bounded with these words, Thus endeth the order of Morning and Evening Prayer throughout the whole year, want first a fit prayer for the King. If that Versicle of O Lord save the King, be urged against me, I answer, That short versicle doth not fit the Latitude of our obli∣gations to him, nor of those temporal advantages we desire to enjoy under him, nor of his personal qualifications, as Man, as Father, as King, as Christian, to all which our Prayers ought regularly relate, and which are considered in the Litany Collects. Secondly they want the Dimissory Benediction of the Priest; and it looks like a solecisme, for a religious assembly to break off abrupt∣ly, as it were in the middest of sacred imployment, and for the people to de∣part without a Benediction. The premises well weighed, This Rubrick was very pertinently inserted.

Quicunque vult.] The Tradition is current, that this Creed was composed by [ E] Athanasius and sent to Pope Julius, as an account of his faith. But the learned g 1.173 Vossius endeavoureth by many arguments to demonstrate that it is a meer fiction, and that Athanasius could not in all probability be the Author thereof. The reliances of his Assertion are, first, it rarely occurreth in any ancient ma∣nuscript of that Fathers works; and where it doth, it hath not Athanasius his name affixt to it. Secondly, that neither Nazianzen, Basil, Chrysostom, nor any other of the Primitive Fathers, give any account of it. Thirdly, that had it been extant and owned for Athanasius his composure Anno 777. or thereabout, when the controversie concerning the procession of the holy Ghost was so eagerly debated betwen the East and Western Church, the Western should have needed none other argument or testimony to produce against her antagonist, then this very Creed, in respect of Athanasius his so high reputation in that Church. Lastly, that there is seldome mention of it untill about a thousand years after Christ. These are the reasons perswading that judici∣ous man that the Tradition is fabulous. And it is likely enough to be so, for the late reverend Primate, (that great inqui••er into ancient ••arities) in one * 1.174 very old manuscript observed it ascribed to a triumvirate. Eusebius, D••onysius, and a namelesse third in another belonging to King Aethelstane, about the year 924 it is called fides Sancti Athanasi••, the Creed of St. Athanasius. In another ancienter far then the other two, it is called Symbolum fide•• Ca∣tholicae, the Symbol of the Catholick Faith, without any name affixt. Now this last being written in capital Letters, the Primate thence inferreth Gregorii 1. tempore non fuisse recentius; it was (meaning the M. S.) at least as old as the age of Gregory the great, and if so, the Creed it self must be elder, and then be the Author who he will, satisfaction it is enough that it is ancient.

The Litany.] Our sacred addresses and applications to God are quadrupartite, [ F] fourfold, al•• comprehended in one ver. of the Apostle. 1 Tim. 2. 1. where first there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supplication, deprecation, a praying to be delivered from dangers ghost∣ly and bodily, such as is the Litany. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Petition, appreca∣tion, an invocation of divine blessings and benefits upon our selves. Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Intercession, an importuning the throne of grace in the behalf of others. Lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thanksgiving for blessings received either by our selves or

others. Did not this sufficiently warrant sacred Litanies, we might derive, authority from the last Petition of the Lords prayer, Deliver us from evil. To which pattern of our Saviour, and precept of his Apostle, the Primitive Church began early to conform. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and first moment of their admis∣sion into the Classis of Divine offices is difficult to define that these Litanies made a distinct part of the Liturgy in St h 1.175 Augustins time is evident, for enu∣merating the several parcels thereof, he expostulateth, Quando non est tem∣pus cantandi in Ecclesia nisi cum Legitur, aut disputatur, aut Antistites clarâ vo∣ce deprecantur, aut communis oratio voce Diaconi indicitur? What space is free from singing of Psalmes in the Church, unlesse it be when the Lessons are reading, or the Sermon Preaching, or the Priests are rehearsing the Litany aloud, or Common prayer is enjoyned by the mouth of the Deacon. To ascend up unto i 1.176 St. Cyprian he testifieth as much of his time. Pro arcendis hostibus, & imbribus impetrandis & vel auferendis, vel temperandis adversis rogamus semper & preces fun••imus: for delive∣rance from our enemies, for rain in time of droughts, for the removing or moderating of our afflictions we constantly pray. Senior to St. Cyprian k 1.177 Tertul. Quando non geniculationibus nostris, & jejunationibus nostris siccitates sunt depulsae? Tell me the time when by our kneelings and fastings droughts are not changed into moisture? In the Greek Church they moved somewhat slower, not entring until about the year 300. In the dayes of Gregory Thaumatergus, who florished about the year 260. l 1.178 St. Basil tells the Neocesarians there was not any such thing as Lita∣nies known, and his telling them so, implieth that in his own time they had made their entry. By what hath already been said, Mr. Cartwrights mistake seems grosse enough in founding the first rise of Litanies upon Mamercus Bishop of Vienna. He, if he did any thing in their establishment, probably went no further then the reviewing of anteceding Litanies, and disposing them into a form agreeable to Vienna's sad condition, and the assigning three dayes before Ascension for that service. As did also the Councel of Aureli∣a after him can. 23. Next Mamercus comes in Gregory the great, the sup∣posed Author of the great Litany, that of Mamercus being stiled the lesse, and most probably so he was; but the sneezing sicknesse being decryed by all learned men as fabulous, and so it no motive or inducement to the work, some other cause must be assigned, which perhaps might be some rage of con∣tagious Pestilence; or else it may be conjectured to have been compiled upon the general score of Reformation. For Gregory, observing in the several offices of diverse Latine Churches many things which gave cause of dislike, some being vain, some unapt, some scarce making out sense, he presently applied himself to consider of and compare them all together, and so to compile a Li∣turgy of the most choice peeces extracted from them, which he performing left as a Legacy to his successors, which was at first owned as the proper ser∣vice of the Romish Church. Part of this Liturgy was the Great Litany, which contained the very quintessence of all former Models, with additions of his own, some for the better and some for the worse, and these rather the ble∣mishes of his times, then of himself. That age wherein he lived was none of the learnedst, but declined much towards ignorance, which is worthily stiled the mother of blinde devotion, or superstition: this ignorance soon brought in the Invocation of Saints, an errour which began to be whispered in the writings of others some few yeers preceding, but never durst shew it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bare-faced in the service of the Church untill this Gregory led it in; who over facile to credit mis-reported miracles (as his Dialogues demonstrate) was made susceptible of any errour which presented it self un∣der the shape of devotion, and consequently of invocation of Saints. He therefore imbibing this fallacious opinion, acted agreeable to its principles, and after the addresse to the sacred Trinity inserted in the Litany an ap∣plication, first to the Virgin Mary, next to the Archangels. and Angels, then

to the Apostles, Martyrs, Confessors, and Virgins, bestowing upon every one an Orapro nobis, nominally applied.

As for the Litany used in our Church, a very neer resemblance it hath with that devised by St. Gregory, if he were the Author of the Sacramontary, as I am prone to beleeve he was. The first part of it, whose Responsory terminati∣ons are, Have mercy upon us, seems to be an exemplification of the most ancient forms, for in those Liturgies extant under the names of misreputed Authors, which neverthelesse retain some relicks of remote antiquity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the great ingredient into the Litanies: between these and the Deprecatory part, im∣mediately before Remember not Lord our iniquities &c. grew that ex••rescence of misguided zeal, and the forementioned addresse to the Saints, which our Church worthily expunged, Those answers of Good Lord deliver us, vary lit∣tle from the ancient mode. Those of we beseech thee to hear us good Lord, pre∣tend a neer conformity to that model mentioned in the m 1.179 Clementine con∣stitution, and which answereth in substance to our Prayer for the whole state of Christs Church: for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Catholick Collect, as it is sti∣led in the old Liturgies, which was a prayer for the Catholick Church, was essentially the same with ours in the Communion office, and differed in fashion onely, being rehearsed Litany wise. Part of that prayer, so far as may conduce to make good my Title, or may declare the Alliance of that service with our Litany, I shall here subjoyn, and the rather, because to my apprehension, those ancient constitutions have not many parcells of farther extraction.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	Let us pray for the Church and for the people.
	Let us pray for the whole order of Bi∣shops, * 1.180 for all Presbyters, for all Deacons, and ministers of Christ, and for the whole family of the Church, that God would preserve and keep them.
	Let us pray for Kings, and all in high places, that under them being peace∣ably and quietly governed, we may spend our dayes in all godlinesse and honesty.
	Let us pray for our brethren afflicted with sicknesse, that the Lord would please to free them from their diseases, * 1.181 and restore them in perfect health to his Church.
	Let us pray for those that sail by wa∣ter, or travail by land.
	Let us pray for those that are condem∣ned to mines, to banishment, to imprison∣ment and bonds for the name of the Lord.
	Let us pray for those that are oppres∣sed.
	Let us pray for those that persecute us for the Lords sake, that he would abate their rage and confound all their devices against us.
	Let us pray for all those that erre & are deceived, that God would bring them into the way of truth.
	Let us pray for all widdows & orpha••s.
	Let us pray for seasonable & temperate * 1.182 weather that we may receive the fruits of the Earth

As for the so frequent repetition of Lord have mercy upon us: In all pro∣bability Christianity did not devise it new, but imitated elder patterns, I mean that mode of the 136. Psalm, where for his mercy endureth for ever, is itera∣ted no lesse then 27. times, and which versicle was used Litany-wise (that is, returned by the people) in the service of the Temple, as is evident. 1 Chron. 16. 41. & 2 Chron 9. 13.

The gesture proper to this service must be kneeling. This is manifest by the Ru∣brick belonging to Commination, where the Litany is appointed to be read after the accustomea manner, implying thereby both the place and posture for∣merly used. Now the accustomed place was the midst of the Church, and the accustomed posture was kneeling, for so was it appointed in the n 1.183 Queens Injunctions, and in those of o 1.184 Edward the sixt, the Priests shall kneel in the midst of the Church, and sing or say plainly and distinctly the Litany. Indeed what fitter posture can there be then kneeling. Excellently saith p 1.185 St. Chrysostom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is fit that he who applies himself to prayer, should put on the outward garb and deportment, as well as the inward minde of a supplicant: what scheam sutes a supplicant better then lowly kneeling, and can we kneel too low at such supplications as these? The motions of the body ought to keep pace with the affections of the Soul, when this is most transported with Zeal, the members of the body must move at the same rate, the higher the spirit soares in Prayer, the lower falls the body. When our Saviour prayed in the Garden, his first posture was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling upon his knees: Luk. 22. 41. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being brought to his agony, and to pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more ardently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he cast himself prostrat upon his face, Matth 26. 39. Now if the Litany be, as certainly it is, our most fervent resort to God, fit it is it should be made in the most significant, that is, in the lowest posture of supplication.

As for the exceptions made against this Litany, they are so few, and so contemptible, as I disdain to honour them with a reply, and shall end in this true character of it; That in all concernments, so excellently is it contrived in accommodation to our general wants, so full of Christian Rhetorick, and pious Raptures, as it justly deserves to be accounted a noble parcel of our Li∣turgy. Nor can all the cavils of malevolent spirits, ballance the honour it hath acquired abroad. For Gilbertus Cognatus, (a German and Amanuensis to the famous Erasmus) very neer an ICO years since, under this title, Litania veteris Ecclesiae, the Litany of the Ancient Church, presents us with a form precisely the same with ours, as then established by Act of Parliament.

On Wednesdayes and Fridayes.] These were in the Primitive times, dayes of [ G] Solemn assemblies, in imitation of the Jewish practise, I fast twice a week, ••aid the Pharisee. Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God. The reason given why these two dayes were chosen, is, because on the one, (Wednesday) Judas conspired to betray his Master, and our Saviour Christ; and on the other, (Friday) he suf∣fered death upon the Crosse. And this is that which q 1.186 Clemens Alexandri∣nus intendeth in these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. he knows the mystical sense of those dayes, the fourth and the Parasceve: and he is the first Greek Author wherein it occurreth, unlesse we will resort to those constitutions of the A∣postles recorded by Epiphanius, whence he borroweth so much, and to which in all probability he referreth, where he saith r 1.187 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes. Nor was this observation peculiar to the Greek Church, for s 1.188 Tertullian ex∣presly mentions, stationes Quartae & sextae feriae, the stations of the fourth and sixt day of the week. The very nomination of these dayes may be enough a∣gainst

all contenders, to decipher to us what this Ancient meant by stations, viz. dayes of humiliation, and the context of the place will not hear of any other construction, where pleading hard for Montanus against the Catholick Church in the point of Fasts, he appeals to her self, whether the Apostles did ever yoke her to any such observances, and whether the dayes she hath assigned for those intents, were not of her arbitrary choice: so that it being indisputably evident that the Father here intended dayes of humiliation, I cannot think it probable, though very learned men have so opined, that the word should be capable elsewhere in this Author of a sense diametrically op∣posite, or that it should import dayes of the highest Festivity and rejoycing. For where he saith, Similiter de stationum Diebus, non putant plerique sacrifi∣ciorum orationibus interveniendum, quod statio solvenda sit accepto corpore Domini. Ergo devotum Deo obsequium Eucharistia resolvit, an magis obligat? nonne so∣lemnior erit statio tua, si ad aram Dei steteris? Accepto corpore Domini & re∣servato utrumque salvum est, & participatio beneficii, & executio officii. t 1.189 So also of dayes of Station, many think they must then forbear to come to the prayers of the sacrifices, because the station is to be dissolved by the receiving of the body of the Lord, what then doth the Eucharist countermand the duty due to God, doth it not rather oblige us to it? Shall not thy station be the more solemn, if performed before Gods Altar, the Body of our Lord being taken and reserved both are secu∣red, the participation of his blessed Son, and the discharge of the duty. Here I say some understand by Stations, those dayes, viz. All Sundayes of the year, and all the interval between Easter and Pentecost, on which, according to primitive custome, it was not permitted to kneel at prayers, and these dayes were noted as of singlar contrariety to Humiliation. The custom is acknow∣ledged, and so also is it that statio properly signifieth standing, but both these concessions will be improved no further, but onely to render their interpre∣tation a specious fallacy. For, to my reading, statio is never by any Author of those early ages applied in reference to that custom: not in Tertullian I am certain, no, not withstanding his ad aram Dei steterts. For (not to rein∣force the absurdity of one word denoting in the same Author two things so contradictory, as fasting and feasting) Tertullian tells us statio is of military extraction, de miluari exemplo nomen accipit; it borroweth its name from military example, if so, then not derived from the pretended custome of standing. Now the military mode was this, so many Souldiers were ordered to be upon the respctive guards, there were they to continue compleatly armed, and on horse-back ready to receive any impression of an assaulting enemy: in that posture were they to abide anciently from morning to night, until u 1.190 Pau∣lus Aemylius observing it to be to great a burthen both for horse and man, ap∣pointed these gards should at noon be relieved with fresh both men and hor∣ses. Now because, according to the martial discipline, none was permitted to depart the gard until the time presixt; Christians, who on the dayes of Humiliation tied themselves as strictly to Religious duty, did aptly enough impose upon those dayes the name of Stations. And this will conclude sufficiently for the figurative, against the proper sense of Sta∣tions. Further to illustrate Tertullian, by Tertullian, elsewhere remonstrat∣ing the mischievous consequences of unequal yokes where a Christian woman marcheth with an Infidel, ••e delivereth himself thus. w 1.191 Si statio facienda sit, maritus eo Die conducat ad Balnea: si jejunia observanda sunt, maritus ca∣dem die convivium exerceat, If a station be to be kept, the husband may the same day lead her to the Baths. If a solemn fast must be observed, the husband may the same day make a feast, where statio must necessarily denote a day of Humi∣liation. For Tertullians designe is to shew that the Church and the Husband may be at crosse purposes, and to command things contrary to each other. And the Bath being, as the mode was then, applied to Luxury, was as opposite to humiliation as a feast to a fast, But here it seemes, say some, Tertullian did

not consider both these under a real identity but as different things, for else one instance would have served. To which I answer, true it is Tertullian doth somewhat distinguish them, the difference being this, that stations signified the lesse, and jejunia, the more solemn fasts, these continued from morning to night, and they onely to the ninth hour or three in the after-noon, whence it is that Tertullian calls them in a scoff x 1.192 stationum semi-jejunia, Half-fasted stations,

Having thus, I hope, made a clear prospect into Tertullians dark minde in reference to these stations, the construction of the former passage is very fa∣cile. viz. That whereas many were scrupulous of coming to the Eucharist upon wednesdayes and Fridays, lest the receiving of the Elements should prove a breaking of their Fasts, which were to be continued untill three in the after-noon, Tertullian tells them they were in the wrong, and that the Eucharist is so far from dissolving the duty of Fasting, as it makes the work more valuable in Gods sight. But if they would not credit him then, there is a∣nother expedient will salve both sores. viz. The taking of the Body, and reser∣vation of it to be eaten at home ante omnem cibum, Fasting, as he in the same book doth hint, whereby neither the Fast will be interrupted, nor the other du∣ty neglected.

To forgive our enemies &c.] Amongst all the inordinate lusts of our cor∣rupt [ H] nature, no one is so unreformable, so obstinate, so stubborn as hatred; and therefore our Saviour at his Sermon upon the mount, that excellent summa∣ry of Christian institution, administreth more expressly towards the mortifica∣tion of this immortal passion, Blesse them that curse you, a precept whereby the keen edge of revenge is not onely blunted, but turned the contrary way: A precept by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and additional explication of the fift Peti∣tion of the Lords prayer. For lest we should imagin the whole duty of cha∣rity towards our neighbour lodged in a bare remission of the injury, and an indisposition to revenge; he extends his discipline to an higher pitch, com∣manding us not onely to forgive our enemies, but to love them, yea, to blesse i. e. to wish all the good we can to those which curse us: for seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are put heare as termes contradistinct, as y 1.193 Groti••s hath noted a∣right, and seeing that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 never doth, nor (considering the simples whereof it is composed) can import any malediction but what is attended with impre∣cation and cursing. I cannot conceive so meanly of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place to think, with this learned man, it implieth no more but benignis verbis compel∣lare, to Speak our Execrators fair: but that it intendeth a serious praying for an accumulation of all blessings upon them, so I am sure did the Primitive Fathers understand it: For in the prayer for all states which was their Litany and very neer resembleth ours, one Petition was for those that hate us, and persecute us, as is evident by the Constitutions ascribed to Clemens, which I the more con∣fidently rely upon, because z 1.194 Justin martyr tells Trypho the Jew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; For you and all men whatsoever, who are maliciously minded against us, we send forth our Prayers. This I cannot but note in recommendation of our Churches Charity in this Petition towards the great enemies of her Religion; she Pray∣ing in this excellent and solemn form even for those who do as solemnly curse her. The Jews first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Execrating in their Synagogues all those who professe the Christian faith, So in a 1.195 Justin Martyrs time, and so etiam nunc, even at this very present, as the famous b 1.196 Grotius sufficiently demonstrateth. Secondly, the Papists, who make it a peculiar part of their service appointed for Maunday-thursday, to curse with bell, Book and candle all whom they account for hereticks, as ap∣peareth by their Bulla Caenae.

O Christ hear us.] The Civilians have a saying, voluntas fortior attenditur [ I]

ex geminata expressione, the meaning of a man is best understood by iterating and doubling of the expression. No lesse true in those resorts we make to God, the frequent repeating of our supplications, striking the more forceable impression upon our soules. Whence the so often redoubling of several members of Davids Psalms whence our Saviour in his great agony, & conflict prayed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 using alwayes the very same words; whence in the primitive Church the Litanies which were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prayers spirited with the greater vehemency, were alwayes full of such reduplications, as may be seen by the seve∣ral forms mentioned by the constitutions of Clemens, and in the several Liturgies of those early times.

A thanksgiving for rain] Gods blessings and our prayses are the great intel∣ligencers [ H] which negotiate betwixt him & us. The first are testimonials to us that our Prayers and Almes miscarried not in their way, got safe to heaven. The last are certificates to him, that his blessings got safe to us, for that we have received his gifts, no notice will he take from any but our selves, and no no∣tice can we convey to him without the sacrifice of Prayse. Indeed reason good our hearts should move our lungs and lips as readily to thank, as to supplicate him for his benefits: therefore whereas in our service book certain collects of prayers were framed applicable to cases of extraordinary visitations, it was noted as a great defect that set formes of thanksgiving were not also contri∣ved relative to the same occasions in case the issues and dispensations of the Almighty proved answerable to our requests: And though it hath been in∣terposed by judicious Mr. Hooker on our Churches behalf, that this were better provided for by select dayes assigned by supream authority for that duty, and by set formes agreeable thereunto, then by a small collect: That defence is in my opi∣nion, but partly satisfactory. For calamities are most commonly not National, but sometimes Provinical, somtimes they quarter onely in one City, sometimes but in a petty village, and unlesse they spread to be Epidemical, they rarely reach the cognizance of the supream magistrate, or if they do, they will not car∣ry with them importance enough to perswade the indiction of dayes of univer∣sal either Humiliation or thanksgiving, for such minute mergencies: therefore, (not to defraud the reformation under king James of the honour it hath meri∣ted) the superadding of those relative Thanksgivings was not onely a com∣mendable, but a necessary Act.

CHAP. V.

1. B. of Edw. 6.

The (A) Introits, Collects, Epistles and Gospels, to be used at the Celebration of the Lords supper and holy Com∣munion through the year, with proper Psalmes and lessons for divers Feasts and dayes.

COMMON PRAYER

The Collects, (B.) Epistles and Gospels to be used at the Celebration of the Lords Supper and holy Communion, through the year.

(C.) The first Sunday in Advent.

1. B. of Edw. the 6. Blessed is the man &c. Psal. 1.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty God, give us grace that we may cast away the workes of darknesse, & put upon us the Armour of light, now in the time of this mortal life (in the which thy son Jesus Christ came to visit us in great humility) that in the last day, when he shall come again in his glorious majestie to judge both the quick and the dead, we may rise to the life im mortal, through him, who liveth and raigneth with thee and the holy Ghost, now and ••v••r, Amen.

The Epistle.

O we nothing to any man. Rom. 13. verse 8. unto the end.

Scotch Liturgie, when the Presbyter or Minister readeth the Gospel the peo∣ple shall stand up; and the Presbyter, before he beginneth to read the Gos∣pel, shall say thus. [The Gospel of our Lord and Saviour Jesus Christ, written in such a Chapter of such an Evange∣list, beginning at such a verse] And the people shall answer, Glory be to God.

The Gospel.

And when they drew nigh. Mat. 21. verse 1. to the end.

Scotch Lit. When the Gospel is en∣ded the Presbyter or Minister shall say, Here endeth the Gospel; and the people shall answer, Thanks be to thee, O Lord.

And thus at the beginning and end∣ing of the Gospel every Sunday and Holyday in the year; or when else soe∣ver the Gospel is read.

The second sunday in Advent.

1. B. of Ed. 6. When I was in trouble &c. Psal. 120.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

BLessed Lord, which hast caused all holy scriptures to be written for our learning: Graunt us that we may in such wise hear them, read, mark, learn, and in∣wardly digest them, that by patience and comfort of thy holy word, we may em∣brace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ.

The Epistle

Whatsoever things are written. Rom. 15. verse 4. to verse 14.

The Gospel.

There shall be signes in the Sun. Lu. 21. verse 25. to verse 34.

The third Sunday in Advent.

1. B. of Edw. 6. Hear me when I call. Psal. 4.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd, we beseech thee give ear to our prayers, and by thy gratious visita∣tion lighten the darknesse of our heart, by our Lord Jesus Christ.

The Epistle.

Let a man this wise esteem us. 1 Cor. 4. verse 1. unto verse. 6.

The Gospel.

When John being in prison. Mat. 11. verse 2. unto verse 11.

The fourth Sunday in Advent.

1. B. of Edw. 6. Ponder my words O Lord. &c. Psal 5.

Glory be to the Father &c.

As it was in the beginning. &c.

The Collect.

LOrd raise up (we pray thee) thy pow∣er, and come among us and with great might succour us, that whereas (through our sins and wickednesse) we be sore let and hindered, thy bountiful grace and mercy (through the satisfacti∣on of thy son our Lord) may speedily de∣liver us: to whom with thee, and the holy ghost, be honour and glory, world without end:

The Epistle.

Rejoyce in the Lord alway. Phil. 4. verse 4. unto verse 8.

The Gospel.

This is the record of John. John 1. verse 19. unto verse 29.

(D.) Christmas day.

1 B. of Edw. 6. Proper Psalmes and Les∣sons on Christmas day.

At Mattens.

19.	The first Lesson Esai. 9. un∣to the end.
Psalm 45.
85.	The second Lesson Mat. 1. unto the end.

At the 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 Re∣deemer, so we may with sure confi∣dence behold him when he shall come to be our Judge, who liveth and reign∣eth &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, •• this day to be born of

a pure virgin: Grant that we being re∣generate and made thy children by a∣doption and grace, may dayly be renued by thy holy spirit, through th•• same our Lord Jesus Christ, who liveth and reign∣eth 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 Les∣sons at Even-song.

89.	The first Lesson. Esay. 7. God spake once again &c. to the end.
Psalm 110.
132.

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 continu∣ally 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 expi∣red (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 e∣verlasting 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 wit∣nesses have confessed and shewed forth, not in speaking, but in dying: mortifie and kill all vices in us, that in our con∣versation, 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 Isra∣el, 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 Epi∣phany 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 fortu∣ned; 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 be∣gotten 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 for∣get 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 fulfil the same, through Jesus Christ our Lord.

The Epistle.

I beseech you therefore brethren, Rom. 12. ver. 1. unto ver. 6.

The Gospel.

The father and mother of Jesus Luk. 2. verse 41. unto the end.

The second Sunday after the E∣piphany

1 B. Edw. 6. The fool hath said in his heart &c. Psal. 14.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, which ••ost govern all things in heaven and earth: mercifully hear the supplications of thy people; and graunt us thy peace all the dayes of our life.

The Epistle.

Seeing that we have divers gifts, Rom. 12. ver. 6. unto ver. 16.

The Gospel.

And the third day was there Joh. 2. verse 1. unto ver. 12.

The third Sunday after the Epi∣phany.

1 B. of Edw. 6. Lord who shall dwell in thy tabernacle &c. Psal. 15.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, mercifully look upon our infirmi∣ties, and in all our dangers and neces∣sities, stretch forth thy right hand to help and defend us, through Christ our Lord.

The Epistle.

Be not wise in your own opinions. Rom. 12. verse 16. unto the end.

The Gospel.

When he was come down Matth. 8. verse 1. to verse 14.

The fourth sunday after the Epi∣piphany.

1. B. Edw. 6. Why do the Heathen so fu∣riously rage together &c. Psal. 2.

Glory be to the father &c.

As it was in the begining &c.

The Collect.

GOd which knowest us to be set in the midst of so many and great dan∣gers, that for mans ••railnesse we cannot alwayes stand uprightly: grant to us the health of body and soul, that all those things which we suffer for sinne, by thy help we may well passe and over∣come, through Christ our Lord.

The Epistle.

Let every soul submit himself Rom. 13. verse 1. unto ver. 8.

The Gospel.

And when he entred into a ship, Mat. 8. verse 23. unto the end.

The fifth Sunday after the Epi∣phanie.

1. B. of Edward 6. The Lord hear thee in the day of thy trouble &c. Psal. 20.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd, we beseech thee to keep thy Church and houshold continually in thy true religion, that they which no leau only upon hope of thy heavenly grace, may evermore be defended by thy mighty power, through Christ our Lord.

The Epistle.

Put upon you as the elect of God Colos. 3. verse. 12. unto verse 18.

The Gospel.

The kingdom of heaven Mat. 13. verse 24. unto ver. 31.

The 6. Sunday (if there be so many) shal have the Psalm, Collect, Epistle, and Gospel, that was upon the fift Sun∣day.

The Sunday called Septuage∣sima.

1 B. of Edw. 6. The Lord is my Shep∣heard &c. Psal. 23.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

OLord, we beseech thee favourably to hear the prayers of thy people, that we which are justly punished for our offences, may be mercifuly delivered by thy goodnesse, for the glory of thy name, through Jesus Christ our Savi∣our, who liveth and reigneth world with∣out end.

The Epistle.

Perceive ye not, how that they which 1 Cor. 9. 24. ver. 24. unto the end.

The Gospel.

The kingdom of heaven is like Mat. 20. verse 1. unto ver. 17.

The Sunday called Sexa∣gesima.

1 B. of Edw. 6. The earth is the Lord▪ &c. Psal. 24.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd God, which seest that we put not our trust in anything that we do: mercifully grant, that by thy power we may be defended against all adver∣sitie, through Jesus Christ our Lord.

The Epistle.

Ye suffer fooles gladly, 2 Cor. 11. verse 19 unto ver. 32.

The Gospel.

When much people were gathered Lu. 8. verse 4. unto verse 16.

The Sunday called Quin∣quagesima.

1 B. of Edw. 6. Be thou my judge O Lord &c. Psal. 26.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

O Lord, which doest teach us that all our doings without charity are no∣thing worth, send thy holy ghost, and powre into our hearts that most excellent gift of charity, the very bond of peace and all vertues, without the which who∣soever liveth, is counted dead before thee: grant this for thy onely son Jesus Christs sake.

The Epistle.

Though I speak with tongues of men, 1 Cor. 13. verse 1, unto the end.

The Gospel.

Jesus took unto him the twelve, Mat. 4. verse 31. unto the end.

(I.) The first day of Lent

1 B. of Edw. 6. O Lord rebuke me not in thine indignation Psal. 6.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, which 〈◊〉〈◊〉 nothing that thou hast 〈◊〉〈◊〉, and dost forgive the sinns of all them that be penitent: create and make in us new & con••rit•• hearts, that we worthi∣ly lamenting our sins, and knowledging our wretchednesse▪ way obtain of the•• the God of all mercy, perfect remission and forgivenesse, through Jesus Christ.

The Epistle.

Turn you unto me with Joel 2. verse 12. unto ver. 18.

The Gospel.

When ye fast be not sad Matth. 6. verse 16. unto ver. 22.

The first Sunday in Lent.

1 B. of Edw. 6. Blessed is he whose un∣righteousnesse is forgiven &c. Psa. 32.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd, which for our sake didst fast for∣ty dayes and forty nights: give us grace to use such abstinence, that our flesh being sub••tied to the spirit, we may ever obey thy godly motions in righte∣ousnesse and true holinesse, to thy honour and glory, which livest and raignest. &c.

The Epistle:

We as helpers exhort you 2 Cor. 6. verse 1. unto verse 11.

The Gospel.

Then was Jesus led away Luk. 18. verse 1. unto ver. 12.

The second Sunday in Lent.

1 B. of Edw. 6. Out of the deep have I called &c. Psal. 130.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty God, which doest see that we have no power of our selves to help our selves: keep thou us both out∣wardly in our bodies, & inwardly in our souls, that we may be defended from all adversities which may happen to the bo∣dy, and from all evil thoughts which may assault and hurt the soul, through Jesus Christ &c.

The Epistle.

We beseech you brethren, 1 Thes. 4. verse 1. unto ver. 9.

The Gospel.

Jesus went thence, Matth. 15. verse 21. unto verse 29.

The Third Sunday in Lent.

1 B. of Edw. 6. Give sentence with me O Lord, &c. Psal. 45.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

WE beseech thee almighty God, look upon the hearty desires of thy humble servants, and stretch forth the right hand of thy majestie, to be our defence against all our enemies, through Jesus Christ our Lord.

The Epistle.

Be ye the followers of God Ephes. 5. verse 1. unto ver. 15.

The Gospel.

Jesus was casting out a devil Luk 11. verse 14. unto ver. 26.

The fourth Sunday in Lent.

1 B. of Edw. 6. God is our hope and strength, &c. Psal. 46.

Glory be to the Father &c. As it was in the beginning, &c.

The Collect.

GRant we beseech thee almighty God, that we which for our evil deeds are worthily punished, by the comfort of thy grace may mercifully be relieved, through our Lord Jesus Christ.

The Epistle.

Tell me (ye that desire to be under Gal. 4. verse 21. unto the end.

The Gospel.

Jesus departed over the sea John 6. verse 1. unto ver. 15.

The fift Sunday in Lent.

1 B. of Edw. 6. Save me O God for thy name sake &c. Psal. 54.

Glory be to the Father, &c. As it was in the beginning &c.

The Collect.

WE beseech thee almighty God, mercifully to look upon thy peo∣ple, that by thy great goodnesse they may be governed and preserved evermore, both in body and soul, through Jesus Christ our Lord.

The Epistle.

Christ being an high priest Hebr. 9. verse 11. unto verse 16.

The Gospel.

Which of you can rebuke me of sin: Joh. 8. verse 46. unto the end.

(K.) Sunday next before Easter.

1. B. of Edw. 6. Hear my crying O God, &c. Psal. 61.

Glory be to the Father, &c. As it was in the beginning, &c.

The Collect.

ALmighty and everlasting God, which of thy tender love towards man, hast sent out Saviour Jesus Christ, to take upon him out flesh, and to suffer death upon the crosse, that all mankinde should follow the example of his great humility: mercifully grant, that we both follow the example of his patiente, and be made partakets of his resurrection, through the same Jesus Christ our Lord.

The Epistle.

Let the same minde be in you Phil. 2. verse 5. unto verse 11.

The Gospel.

And it came to passe, Matth. 26. verse 1. unto Chap. 27. ver. 57.

(L.) Munday before Easter.

The Epistle.

Who is this that cometh Esa. 63. verse 1. unto the end.

The Gospel.

After two dayes was Easter, Mark 14. verse 1. unto the end.

Tuesday before Easter.

The Epistle

The Lord God hath opened Esai. 50. verse 5. unto the end.

The Gospel.

And anon in the dawning Mar. 15. verse 1. unto the end.

The Wednesday before Easter.

The Epistle.

For where a Testament is, Hebr. 9. verse 16. unto the end.

The Gospel.

The feast of sweet bread Luke 22. verse. 1. unto the end.

1. B. of Edw. 6. at Evensong, the first Lesson Lamentations 1. unto the end.

(M.) Thursday before Easter.

1. B. of Edw. 6. at Mattens, the first Lesson, Lamentations 2. unto the end.

The Epistle.

This I warn you of, 1 Cor. 11. verse 17. unto the end.

The Gospel.

The whole multitude of Luke 23. verse 1. unto the end.

1. B. of Edw. 6. At Even-song the first Lesson Lamen. 3. unto the end.

(N.) On Good Friday.

1. B. of Edw. 6. At Mattens, The first Lesson, Gen. 22. unto the end.

The Collect.

Almighty God, we beseech thee gratiously to behold this thy fami∣ly, for the which our Lord Jesus Christ was contented to be betrated and given up into the hands of wicked men, and to suffer death upon the crosse, who siveth and raigneth, &c:

1. B. of Edw. 6. My God, my God, look upon me &c. Psal. 22.

Glory be to the Father &c.

As it was in the beginning, &c.

After the 2. Collects at the Communion shall be said these two Collects fol∣lowing.

ALmighty and everlasting God, by whose spirit the whole body of the Church is governed and sanctified: Re∣ceive our supplications & prayers, which we offer before thee for all estates of men in thy holy congregation, that every member of the same in his vocation and ministry, may truely and godlily serve thee, through our Lord Jesus Christ.

MErciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of a sin∣ner, but rather that he should be conver∣ted and live: have mercy upon all Jews, Turks, Jufidels, and Hereticks, and take from them all ignorance, hardnesse of heart, and contempt of thy word: And so fetch them home, blessed Lord to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold, under one shepheard Jesus Christ our Lord, who liveth and taigneth, &c.

The Epistle.

The law which hath Hebr. 10. verse 1. to verse 16.

The Gospel.

When Jesus had spoken John 18. verse 1. unto the end of Chap. 19.

1. B. of Edw. 6. At Evening, the first Lesson Esai. 53. unto the end.

(O.) On Easter Eve.

1 B. of Edw. 6. At Mattens, the first Lesson Lamen. 4. unto the end.

O Lord God of my salvation &c. Psal. 88.

Glory be to the Father &c.

As it was in the Beginning, &c.

The Epistle.

It is better (if the will of 1 Pet. 3. verse 17. unto the end.

The Gospel.

When the even was come, Mat. 27. verse 57. unto the end.

(P.) Easter day.

At Morning prayer, in stead of the Psalm, O come let us. &c. These Anthems shall be sung or said.

CHrist rising again from the dead, now dieth not. Death from hence∣forth hath no power upon him. For in that he died, he died but once to put a∣way sin, but in that he liveth, he liveth unto God, And so likewise count your selves dead unto sin, but living unto God in Christ Jesus our Lord. [1 B. of Edw. 6. Allelujah, Allelujah.]

CHrist is risen again, the first fruits of them that sleep. For seeing that by man came death, by man also com∣eth the resurrection of the dead. For as by Adam all men do die: so by Christ all men shall be restored to life.

1 B. of Edw. 6. The Priest.

Shew forth to all nations the glory of God.

Answer.

And among all people his wonderful works.

Let us pray.

O God who for our Redemption didst give thine onely begotten Son to the death of the crosse: and by his glorious resurrection hast delivered us from the power of our enemy: grant us so to die daily from sin, that we may evermore live with him in the joy of his Resurrection through the same Jesus Christ our Lord Amen.

Proper Pfalms and Lessons at Mattins

2.	The first Lesson. Exod. 12.
Psalm 57.	to the end.
111.	The second Lesson Rom. 6. to the end.

At the first Communion.

Preserve me O God. Psal. 16.

Glory be to the Father. &c.

As it was in the beginning, &c.

The Collect.

ALmighty God, which through thy onely begotten Son Jesus Christ hast overcome death, and opened to us the gate of everlasting life: We humbly beseech thee, that as by thy special grace preventing us, thou doest put in our minds good desires: so by thy continual help we may bring the same good to ef∣fect, through Jesus Christ our Lord, who liveth and raigneth. &c.

The Epistle.

If ye be risen again with Christ, Colos. 3. verse 1. unto the 8.

The Gospel.

The first day of the Sabbothes John 20. verse 1. unto verse 11.

1 B. of Edw. 6. At the second Com∣munion.

Lord how are they increased &c. Psal. 3.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty father which hast given thy onely Son to die for our sins, & rise again for our justification, grant us to put away the leaven of malice and wickednesse, that we may alwayes serve

thee in purenesse of living and truth through Jesus Christ our Lord.

The Epistle.

Know ye not that a little leaven &c. 1 Cor. 5. verse. 6. unto verse 9.

The Gospel.

When the sabbath was past &c. Mar. 16 unto ver. 6.

At Even-song.

Proper Psalmes and Lessons.

113.	The second Lesson Act. 2. unto the end.
Psalm 114.
118.

(Q.) Munday in Easter week.

1 B. of Edw. 6. At Mattens.

The second Lesson Mat. 28. unto the end.

My soul truely waiteth still upon God Psal. 62.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

ALmighty God, which through thy onely begotten son Jesus Christ, hast overcome death, and opened unto us the gate of everlasting life: We humbly beseech thee, that as by thy spe∣cial grace preventing us, thou dost put in our mindes good desires: so by thy continual help we may bring the same to good effect, through Jesus Christ our Lord, who liveth and raign∣eth, &c.

The Epistle.

Peter opened his mouth, and said, verse 34. unto verse 44.

Act. 10

The Gospel.

Behold two of the disciples verse 13. unto verse 36.

Luk. 24.

1 B. of Edw. 6. At Even-song.

The second Lesson Act. 3. unto the end.

Tuesday in Easterweek.

1 B of Edw. 6. At Mattens.

The second Lesson Luke 24. unto And behold two of them

Praise the Lord ye servants &c. Psal. 113.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty father, which hast given thine onely son to die for our sins, and to rise again for our justification: grant us so to put away the leaven of malice and wickednesse, that we way alway serve thee in purenesse of living and truth, through Jesus Christ our Lord.

The Epistle.

Ye men and brethren, Act. 13. verse 26. unto verse 42.

The Gospel.

Jesus stood in the midst of Luk. 34. verse 36. unto ver, 49.

1. B. of Edw. 6. at Evensong.

The Second Lesson, 1 Cor. 15. unto the end.

(R.) The first Sunday after Easter.

1 B. of Edw. 6. Blessed is the man that feareth the Lord, Psal. 112.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

Almighty God &. (As at the Com∣munion on Easter-day.)

The Epistle.

All that is born of God, 1 John. 5. verse 4. unto ver. 13.

The Gospel.

The same day at night verse 19. unto verse 24.

John 20.

The seco••d Sunday after Easter.

1 B. of Edw. 6. Hast thee O God to de∣liver me &c. Psal. 70.

Glory be to the Father &c. As it was in the beginning &c.

The Collect.

ALmighty God, which hast given thine onely son to be unto us both a sacrifice for sin, and also an ensample of good life: give us the grace that we may alwayes most thankfully receive that his inestimable benefit, and also dai∣ly endeavour our selves to follow the blessed steps of his most holy life.

The Epistle.

This is thank-worthy verse 19. unto the end.

1 Pet. 2.

The Gospel.

Christ said unto his disciples, verse 11. unto ver. 17.

John 10.

The third Sunday after Easter.

1. B. of Edw. 6. Unto thee O God do we give thanks &c. Psal. 75.

Glory be to the Father &c. As it was in the beginning &c.

The Collect.

ALmighty God, which shewest to all men that be in errour the light of thy truth, to the intent that they may return into the way of righteousnesse: grant unto all them that be admitted into the fellowship of Christs religion, that they may eschew those things that be contrary to their profession, and follow al such things as be agreeable to the same, through our Lord Jesus Christ.

The Epistle.

Dearly beloved, I beseech you verse 11. unto verse 18.

1 Pet. 2.

The Gospel.

Jesus said to his disciples, ver. 6. unto ver. 23.

John 16.

The fourth Sunday after Easter.

1 B. of Edw. 6. God standeth in the Con∣gregation of Princes &c. Psal. 82.

Glory be to the Father &c. As it was in the beginning &c.

The Collect.

ALmighty God, which doest make the mindes of all faithful men to be of one will: Grant unto thy people, that they may love the thing which thou com∣mandest, and desire that which thou dost promise, that among the sundry and ma∣nifold changes of the world, our hearts may surely there be fired, where∣as true joyes are to be ••ound, through Christ our Lord.

The Epistle.

Every good gift, ver. 17. unto ver. 22.

James 1.

The Gospel.

Jesus said unto his disciples, vers•• 5. unto ver. 16.

John 16.

(S.) The fift Sunday after Easter.

1. B. of Edw. 6. O how amiable are thy dwellings &c. Psal. 84.

Glory be to the Father, &c. As it was in the beginning &c.

The Collect.

LOrd from whom all good things do come, grant us thy humble servants, that by thy holy Inspiration, we may think those things that be good, and by thy merciful guiding may perform the same through our Lord Jesus Christ.

The Epistle.

See that ye be overs of the word, Jam. 1. verse 22. unto the end.

The Gospel.

Uerily, verily I say unto you. Joh. 16. verse 23. unto the end.

(T.) The Ascension day.

1. B. of Edw. 6 Proper Psalmes and Lessons at Mattens.

8.	The second Lesson, John 14. unto the end.
Psalm 15.
21.

O Clap your hands &c. Psal. 47.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

GRant we beseech thee almighty God, th••t ••••ke as we do beleeve thy on••y begotten son our Lord to have ascen∣ded into the ••••ave••s: so we may also in heart and minde thither ascend, and with him continually dwell,

The Epistle.

In the former treatise Acts 1 verse 1. to verse 12.

The Gospel.

Jesus appeared unto the Mark 16. verse 14. unto the end.

1. B. of Edw. the 6. Proper Psalmes and Lessons at Evensong.

24.	The second Lesson Ephes. 4. unto the end.
Psalm 68.
148

The Sunday after Ascension day.

1. B. of Edw. 6. The Lord is King &c Psal 93.

Glory be to the father &c.

As it was in the beginning &c.

The Collect.

O God the King of glory, which hast exalted thine onely son Jesus Christ with great triumph into thy kingdom in heaven: We beseech thee leave us not comfortlesse, but send to us thine ho∣ly ghost to comfort us, and exalt us un∣to the same place whither our Saviour Christ, is gone before, who liveth and ••eigneth, &c.

The Epistle.

The end of all things is at hand. 1 Pet. 4. verse 7. unto verse 12.

The Gospel.

When the comforter is come, John 15. verse 26. and Chap. 26 end in ver. 4.

(V.) Whit-Sunday

1. B. of Edw. 6. Proper Psalmes and Lessons at Mattens.

48.	The second Lesson, Act. 10. Then Peter opened his mouth, unto the end.
Psalm 67.
145.

Rejoyce in the Lord O ye Righteous &c. Psal. 33.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

GOD which as upon this day hast taught the hearts of thy faithful people, by the sending to them the light of thy holy spirit: grant us by the same spirit to have a tight judgement in all things, and evermore to re∣joyce in his holy comfort, through the merits of Christ Jesu our Saviour, who liveth and reigneth with thee in the uni∣ty of the same spirit, one God, world without end, Amen.

The Epistle.

When the fifty dayes were come to an end, Acts 2. verse 1. unto ver. 12.

The Gospel.

Jesus said unto his disciples, John 14. verse 15. unto the end.

1. B. Edw. 6. Proper Psalms and Les∣sons at Evensong.

Psalm 104.	The second Lesson Acts 19. It fortuned when Apol∣lo went to Corinth, un∣to After these things.
145.

Munday in Whitsun-week.

1 B. of Edw. 6. O be joyful in the Lord all ye lands, Psal. 100.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

God which &c. As upon Whitsunday.

The Epistle.

Then Peter opened his mouth, Acts 10. verse 34. unto the end.

The Gospel.

So God loved the world, John 3. verse 16. unto verse 22.

Tuesday after Whitsunday.

1 B. of Edw. 6. My song shall be of mercy &c. Psal. 101.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

God which hast &c. (As upon Whitsun∣day.)

The Epistle.

When the Apostles which Acts 8. verse 14. unto ver. 18.

The Gospel.

Uerily, verily I say unto you, John 10. verse 1. unto ver. 11.

Trinity Sunday.

1. B. of Edward 6. At Mattens

The first Lesson Gen. 18. unto the end.

The second Lesson Mat. 3. unto the end.

God be mercifull unto us and blesse us &c. Psal. 67.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, which hast given unto us thy ser∣vants grace by the confession of a true faith, to acknowledge the glory of the e∣ternal Trinity, and in the power of the divine Majesty to worship the Unity: We beseech thee, that through the sted∣fastnesse of this faith, we may evermore be defended from all adversity, which li∣vest and re••gnest one God, world with∣out end. Amen.

The Epistle.

After this he looked, and behold. Apoc. 4. verse. 1. unto the end.

The Gospel.

There was a man of the John. 3. verse 1. unto ver. 16.

The first Sunday after Trinity.

1 B. of Edw. 6. Blessed are those that are undefiled in the way &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

GOD the strength of all them that trust in thee, mercifully accept our prayers: And because the weaknesse of our mortal nature can do no good thing without thee, grant us the help of thy grace, that in keeping of thy com∣mandments, we may please thee both in will and deed, through Jesus Christ our Lord.

The Epistle.

Dearly beloved, let us love one another, 1 John 4. 5, 6. ver. 7. unto the end.

The Gospel.

There was a certain rich man Luk. 16. verse 19. unto the end.

The second Sunday after Trinity.

1 B. of Edw. 6. Where with shall a young man cleanse his way &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd, make us to have a perpetual fear and love of thy holy name, for thou never failest to help and govern them, whom thou dost bring up in thy stedfast love. Grant this, &c.

The Epistle.

Marvel not, my brethren, 1 John 3. verse 13. unto the end.

The Gospel.

A certain man ordeined Luke 14. verse 16. unto ver. 25.

The third Sunday after Trinity.

1 B of Edw. 6. O do well unto thy servant &c. Psalm 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd, we beseech thee mercifully to hear us, and unto whom thou hast given an hearty desire to pray, grant that by thy mighty aid we may be defended, through Jesus Christ our Lord.

The Epistle.

Submit your selves every man 1 Pet. 5. verse 5. unto ver. 12.

The Gospel.

Then resorted unto him Luke 15. verse 1. unto verse 11.

The fourth Sunday after Trinity.

1. B. of Edw. 6. My soul cleaveth to the dust &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

GOd the protector of all that trust in thee, without whom nothing is strong, nothing is holy: encrease and multiply upon us thy mercy, that thou being our ruler and guide, we may so passe through things temporal, that we finally lose not the things eternal: grant this heavenly father, for Jesus Christs sake our Lord.

The Epistle.

I suppose that the afflictions Rom. 8. verse 18. unto verse 24.

The Gospel.

Be ye merciful, as your father Luke 6. verse. 36. unto verse 43.

The fift sunday after Trinity.

1 B. of Edw. 6. Teach me O Lord the way of thy statutes &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

GRant Lord we beseech thee; that the course of this world may be so peaceably ordered by thy governance, that thy congregation may joyfully serve thee in all godly quietnesse, through Jesus Christ our Lord.

The Epistle.

Be you all of one minde and of one heart, 1 Pet. 3. verse 8. unto verse 15.

The Gospel.

It came to passe, Luke 5. verse 1. unto ver. 12.

The sixt Sunday after Trinity.

1 B. of Edw. 6. Let thy loving mercy come also unto me O Lord &c. Psal. 119. Glory be to the Father. &c. As it was in the beginning, &c.

The Collect.

GOd which hast prepared to them that love thee, such good things as passe all mans understanding: powre in∣to our hearts such love toward thee, that we loving thee in all things, may ob∣tain thy promises, which exceed all that we can desire, through Jesus Christ our Lord.

The Epistle.

Know ye not, that all we Rom. 6. verse 3. unto verse 12.

The Gospel.

Jesus said unto his disciples, Mat. 5. verse 20 unto verse 27.

The seventh Sunday after Trinity.

1 B. of Edw. 6. O think upon thy servant as concerning thy word &c. Psal. 119.

Glory be to the Father &c.

As it was in the Beginning, &c.

The Collect.

LOrd of all power and might, which ar•• the author and giver of all good things, graff in our hearts the love of thy name, encrease in us true religion, nourish us with all goodnesse, and of thy great mercy keep us in the same, through Jesus Christ our Lord.

The Epistle.

I speak grosly, because Rom. 6. verse 19. unto the end.

The Gospel.

In those dayes, Mark 8. verse 1. unto ver. 10.

The eight Sunday after Trinity.

1 B. of Edw. 6. Thou art my portion O Lord &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

GOd whose providence is never de∣ceived, we humbly beseech thee that thou wilt put away from us all hurtful things, and give those things which be profitable for us, through Je∣sus Christ our Lord.

The Epistle.

Brethren, we are debters Rom. 8. verse 12. unto verse 18.

The Gospel.

Beware of false Prophets Matth. 7. verse 15. unto ver. 22.

The ninth Sundy after Trinity.

1 B. of Edw. 6. O Lord thou hast dealt graciously with thy servant, Psal. 119.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

GRant to us, Lord, we beseech thee, the spirit to think and do alwaies such things as be rightfull, that we which cannot be without thee, may by thee be able to live according to thy will, through Jesus Christ our Lord.

The Epistle.

Brethren, I would not that 1 Cor. 10. verse 1. unto verse 14.

The Gospel.

Jesus said unto his disciples Luke 16. verse 1. unto verse 10.

The tenth Sunday after Trinity.

1 B. of Edw. 6. Thy hands have made and fashioned me &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning, etc.

The Collect.

LEt thy merciful enrs, O Lord, be open to the prayers of thy humble servants, and that they may obtain their petitions, make them to aske such things as shall please thee, through Jesus Christ our Lord.

The Epistle.

Concering spiritual things 1 Cor. 12. verse 1. unto verse 12.

The Gospel.

And when he was come near Luke 19. verse 41. unto verse 47.

The eleventh Sunday after Tri∣nity.

1 B. of Edw. 6. My soul hath longed for thy salvation &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning, &c.

The Collect.

GOd which declarest thy Almighty power most chiefely in shewing mer∣cy and pitie, give unto us abundantly thy grace, that we running to thy pro∣mises, may be made partakers of thy heavenly treasure, through Jesu Christ our Lord.

The Epistle.

Brethren, as pertaining to the Gospel 1. Cor. 15. ver. 1 unto ver. 12.

The Gospel.

Christ told this parable Luke 18. verse 9. unto verse 15.

The twelfth sunday after Tri∣nity.

1 B. of Edw. 6. O Lord thy word endu∣reth for ever in heaven, &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, which art alwayes more ready to hear then we to pray, and are wont to give more then either we desire or de∣serve: powre down upon us the abun∣dance of thy mercy, forgiving us those things whereof our conscience is afraid, and giving unto us that, that our prayer dare not presume to ask, through Jesus Christ our Lord.

The Epistle.

Such trust have we through 2 Cor. 3. verse 4. unto verse 10.

The Gospel.

Jesus departed Mark 7. verse 31. unto the end.

The thirteenth Sunday after Tri∣nity.

1. B. of Edw. 6. Lord what love have I unto thy Law? &c. Psal. 119.

Glory to be the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and merciful God, of whose onely gift it cometh that thy faithful people do unto thee true and laudable service: grant we beseech thee, that we may so run to thy heavenly pro∣mises, that we fail not finally to attain

the same, through Jesus Christ our Lord.

The Epistle.

To Abraham and his seed Gal. 3. ver. 16. unto ver. 23.

The Gospel.

Happy are the eyes which Luke 10. ver. 23. unto ver. 38.

The fourteenth Sunday after Tri∣nity.

1 B. of Edw. 6. Thy word is a Lanthorn unto my feet &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty and everlasting God, give unto us the increase of faith, hope, and charity, and that we may obtain that which thou dost promise, make us to love that which thou doest command, through Jesus Christ our Lord.

The Epistle.

I say walk in the Spirit, Gal. 5. verse 16. unto ver. 25.

The Gospel.

And it chanced as Jesus went Luk. 17. verse 11. unto verse 20.

The fifteenth Sunday after Tri∣nity.

1. B. of Edw. 6. I hate them that imagine evil things, &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

KEep we beseech thee. O Lord, thy Church with thy perpetual mercy. And because the frailty of man without thee cannot but fall, keep us ever by thy help, and lead us to all things profitable to our salvation, through Jesus Christ our Lord Amen.

The Epistle

Ye see how large a letter Gal. 6. verse 11. unto the end.

The Gospel.

No man can serve two Matters: Mat. 6. verse 24. unto the end.

The sixteenth sunday after Tri∣nity.

1 B. of Edw. 6. I deal with the thing that is lawful and right &c. Psal. 119.

Glory be to the Father &c.

As it was in the beginning, &c.

The Collect.

LOrd we beseech thee, let thy conti∣nual pitie clense and defend thy con∣gregation. And because it cannot conti∣nue in safety without thy succour, pre∣serve it evermore by thy help and good∣nesse, through Jesus Christ our Lord.

The Epistle.

I desire that you faint not Ephes. 4. verse. 13. unto the end.

The Gospel.

And it fortuned that Jesus Luke 7. verse 11. to verse 18.

The seventeenth Sunday after Trinity.

1. B. of Edw. 6. Thy testimonies are Wonderful &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

LOrd, we pray thee that thy grace may alway prevent and follow us,

and make us continually to be given to all good works, through Jesus Christ our Lord.

The Epistle.

I (which am a prisoner of the Lords) Ephes. 4. verse 1. unto ver. 7.

The Gospel.

It chanced that Jesus went Luke 14: verse 1. unto ver. 12.

The eighteenth Sunday after Trinity.

1. B. of Edw. 6. Righteous art thou O Lord &c. Psal. 119.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

LOrd we beseech thee grant thy peo∣ple grace to avoid the infections of the Devil, and with pure heart and mind to follow thee 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 adver∣sity, 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 be∣ing ready both in body and soul, may with free hearts accomplish those things that thou woulost have done, through Je∣sus 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 de∣voutly 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 ob∣tain 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 peo∣ple from their offences, that through thy bountiful goodnesse we may be deli∣vered from the bands of all those sins, which by our frailty we have commit∣ted: 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 command∣ments, 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 fol∣low 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 beginning &c.

The Collect.

ALmighty and everlasting God, we humbly beseech thy majesty, that as thy onely begotten son was this day presented in the temple in substance of our flesh: So grant that we may be presented unto thee with pure and clear minds, by Jesus Christ our Lord.

The Epistle.

The same that is appointed for the Sun∣day.

The Gospel.

When the time of Luk. 2. verse 22. unto verse 27.

Saint Matthias day.

1. B. of Edw. 6. Deliver me O Lord from the evil man &c. Psal. 140.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

ALmighty God, which in the place of the traitor Judas, bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles: grant that thy Church being alway preserved from false Apostles, may be ordered and gui∣ded by faithful and true Pastors, through Jesus Christ our Lord.

The Epistle.

In those dayes Peter. Act 1. verse 15. unto the end.

The Gospel.

In that time Jesus answered Mat. 11: verse 25 unto the end.

(Z.) Annuntiation of the Virgin Mary.

1 B. of Edw. 6. Lord I am not high minded &c. Psal. 131.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

We beseech thee Lord powre thy grace into our hearts, that as we have known Christ thy sons incarnation by the message of an angel: so by his crosse and passion we may be brought unto the glory of his resurrection, through the same Christ our Lord.

The Epistle.

God spake once again unto Ahaz, Isai. 7. verse 10. unto ver. 16.

The Gospel.

And in the sixth moneth Luke 1. verse 26. unto ver. 39.

Saint Marks day.

1 B. of Edw. 6. Lord I call upon 'thee, hast thee unto me &c. Psal. 141.

Glory be to the Father &c.

As it was in the beginning, &c.

The Collect.

ALmighty God, which hast instruct∣ed thy holy Church with the hea∣venly doctrine of thy Evangelist St. Mark, give us grace that we be not like children carried away with every blast of vain doctrine: but firmly to be esta∣blished in the truth of the holy Gospel, through Jesus Christ. &c.

The Epistle.

Unto every one of us is given grace, Ephes. 5. verse 4. unto ver. 17.

The Gospel.

I am the true vine, John 15. verse 1. to verse 12.

(A.) Saint Philip and James.

1. B. of Edw. 6. at Mattens.

The second Lèsson Acts 8. unto when the Apostles.

Behold how good and joyful a thing it is &c. Psal. 133.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

ALmighty God, whom truely to know is everlasting life: grant us perfectly to know thy son Jesus Christ, to be the way, the truth and the life, as thou vast taught Saint Philip and other apostles, through Jesus Christ our Lord.

The Epistle.

James the servant of God, James 1. verse 1. unto ver. 13.

The Gospel.

And Jesus said unto his disciples, Joh. 14 ver. 1. unto ver. 15.

Saint Barnabas Apostle.

1 B. of Edw. 6. at Mattens

The second Lesson Acts 14. unto the end.

I cryed unto the Lord with my voice &c. Psal. 142.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

LOrd almighty, which hast endued thy holy Apostle Barnabas with sin∣gular gifts of thy holy Ghost, let us not be destitute of thy manifold gifts, nor yet of grace to use them alway to thy honour and glory, through Jesus Christ our Lord.

The Epistle.

Tidings of these things Acts 11. verse 22. unto the end.

The Gospel.

This is my commandement, John 15. ver. 12. unto ver. 17.

1. B. of Edw. 6. At Evensong.

The second Lesson, Acts 15. unto after certain dayes.

Saint John Baptist.

1 B. of Edw. 6. Proper Lessons at Mattens.

The first Lesson Malach. 3. unto the end.

The second Lesson Mat. 3. unto the end.

Hear my Prayer O Lord &c. Psal. 43.

Glory be to the Father &c.

As it was in the beginning, &c.

The Collect.

ALmighty God, by whose providence thy servant John was Baptist won∣derfully: born, & sent to prepare the way of thy son our Saviour, by preaching of ••e∣nance: make us so to follow his doctrine and holy life, that we may truly repent, according to his preaching, and after his example constantly speak the truth, boldly revuke vice, and patiently suffer for the truthes sake: through Jesus Christ &c.

The Epistle.

Be of good chear my people, Isai. 40. verse 1. unto ver. 12.

The Gospel.

Elizabeths time came Luke 1. verse 57. unto the end.

1 B. of Edw. the 6. proper Lessons at Even-song.

The first Lesson Malach. 3. unto the end.

The second Lesson, Mat. 14. unto when Jesus heard.

(B.) St. Peters day.

1. B. of Edw. 6. At Mattens.

The second Lesson Acts 3. unto the end. Blessed be the Lord my strength &c. Psal. 144.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

ALmighty God, which by thy son Jesus Christ hast given to thy A∣postle St. Peter many excellent gifts, & commandedst him earnestly to feed thy flock: make we beseech thee all Bishops and pastours diligently to preach thy ho∣ly word, and the people obediently to follow the same, that they may receive the crown of everlasting glory through Jesu Christ our Lord.

The Epistle

At the same time, Herod the Acts 12. verse 1. unto verse 12.

The Gospel.

When Jesus came into the Mat. 16. verse 13. unto verse 20.

1. B. of Edw. At Evensong. The second Lesson Acts 3.

(C.) Saint Mary Magdalene.

Praise the Lord O my soul &c. Psal. 146.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

MErciful father, give us grace that we never presume to sin through example of any creature, but if it shall chance us at any time to offend thy divine Majesty: that then we may truely repent and lament the same, af∣ter the example of Mary Magdalene, and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ.

The Epistle.

Whosoever findeth an honest faithful woman, &c. Prov. 31.

The Gospel.

And one of the Pharises desired Jesus &c. Luk. 7. ver. 36. unto the end.

St. James the Apostle.

1. B. of Edw. 6. O praise the Lord of heaven Psal. 148.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

GRant O merciful God, that as thy holy Apostle Saint James, leaving his Father and all that he had, without delay was obedient unto the calling of thy son Jesus Christ, and followed him: So we forsaking all worloly and carnal affections may be evermore ready to fol∣low thy commandments, through Jesus Christ our Lord.

The Epistle.

In those dayes came Acts 11. verse 26. unto ver. 3. of chap. 12.

The Gospel.

Then came to him the mother Mat. 12. verse 20. unto verse 29.

Saint Bartholomew the Apostle.

1 B. of Edw. 6. Not unto us O Lord, not unto us &c. Psalm 115.

Glory be to the Father, &c.

As it was in the beginning, &c.

The Collect.

O Almighty and everlasting God, which hast given grace to thine A∣postle Bartholomew truely to beleeve

and to preach thy word: grant we be∣seech thee, unto thy Church, both to love that he beleeved, and to preach that he taught, through Christ our Lord.

The Epistle.

By the hands of the Apostles Acts 5. verse 12. unto ver. 17.

The Gospel.

And there was a strife among them, Luk. 22. verse 24 unto ver. 31

Saint Matthew apostle,

1. B. of Edw. 6. O praise the Lord all ye heathen &c. Psal. 117.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty god, which by thy blessed son didst call Matthew from the receit of custom, to be an apostle & Evangelist: Grant us grace to forsake all covetous desires and inordinate love of riches, and to follow thy said son Jesus Christ, who liveth and raigneth, &c.

The Epistle.

Sering that we have such an office, 2 Cor. 4. verse 1. unto verse 7.

The Gospel.

And as Jesus passed forth Mat 9. verse 9. unto ver. 14.

Saint Michael and all angels.

1 B. of Edw. 6. Praise the Lord ye ser∣vants &c. Psal. 113.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

Euerlasting God, which hast ordained and constituted the services of all angels and men in a wonderful order: mercifully grant, that they which alway do thee service in heaven; may by thy appointment, succour and defend us in earth, through Jesus Christ our Lord.

The Epistle.

There was a great battle in heaven, Apoc. 12. verse 7. unto ver. 13.

The Gospel.

At the same time came Matth. 18. verse 1. unto ver. 11.

Saint Luke Evangelist.

1 B. of Edw 6. By the waters of Baby∣lon &c. Psal. 137.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty God, which calledst Luke the Phisycian whose praise is in the Gospel, to be a Phisycian of the soul: it may please thee by the wholesom me∣dicines of his doctrine, to heal all the diseases of our souls, through thy son Jesus Christ our Lord.

The Epistle.

Watch thou in all things 2 Tim. 4. verse 5. unto ver. 16.

The Gospel.

The Lord appointed other Luk. 10 verse 1. unto verse 7.

Simon and Jude Apostles.

1 B. of Edw. 6. O praise Gd in his holi∣nesse &c. Psal. 150.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

ALmighty God, which hast builded thy congregation upon the funda∣tion of the Apostles and Prophets, Jesu Christ himself being the head corner

stone: grant us so to be joyned together in unity of spirit by their doctrine, that we may be made an holy temple accepta∣ble to thee, through Jesus Christ our Lord.

The Epistle.

Judas the servant of Jud. verse 1. unto ver. 9.

The Gospel.

This command I you John xv. verse 17. unto the end.

All-Saints.

1 B. of Edw. 6t. Proper Lessons at Mat∣tens.

The first Lesson Sapi. 3. unto, Blessed rather is the.

The second Lesson Heb. 11. ver. 12. unto If ye endure.

O sing unto the Lord a new Song &c. Psal. 118.

Glory be to the Father &c.

As it was in the beginning &c.

The Collect.

A Amighty God, which hast knit to∣gether thy elect in one Communi∣on and fellowship in the mystical body of thy son Christ our Lord: grant us grace so to follow thy holy saints in all vertuous and godly living, that we may come to those unspeakable joyes, which thou hast prepared for them that unfein∣edly love thee, through Jesus Christ our Lord.

Behold, I John saw Apoc. 7. verse. 2. unto verse 13.

The Gospel.

Jesus seeing the people &c. Matth. 1. verse 1. unto ver. 13.

1 B. of Edw. 6.

Proper Lessons at Evensong.

The first Lesson Sapi. 5. unto, his jea∣lousy also.

The second Lesson, Apoc. 19. unto, And Jesus saw an Angel stand.

Annotations upon 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 denomi∣nation. (C.) Advent, what, and why observed. (D.) Christmas day, Its antiquity, variously observed in the Primitive times. The Precise day dubious, and unnecessary to be known. Calvin passionately for it. Observed by the Synod of Dort and the Belgick Church. A main argu∣ment for it (E.) Two Communions anciently in one fore-noon. (F.) Why the Feasts of St. Stephen, St. John, and Innocents are celebrated neer Christmas day. (G.) Antiquity of the Circumcision feast. (H.) Epi∣phany what, Ancient. (I.) Ashwednesday and Lent, the original and various observation of them (K.) Palm Sunday 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 Apostoli∣cal institution. (Q.) Easter-Munday, and Easter-Tuesday very anci∣ently observed. (R.) Dominica in Albis. (S.) Rogation dayes why in∣stituted. (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 and 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 Fe∣stival of Mary Magdalen why discontinued.

THE Introites.] The Introites were certain Psalms, appointed for certain dayes, and were at first devised as decent imployments for the people, [ A] whilest the Priest was ascending up to the high Altar. They did somewhat resemble those Psalms of degrees appointed in the service of the Temple.

Epistles and Gospels.] The Epistles and Gospels need no advocate to plead for them, it not being imaginable that Christians assembling for sacred exer∣cises, [ B] should omit the main fundamentals of Christianity; or that the Jews should have the Law and the Prophets read in their Synagogues every Sab∣bath-day, as it is clear they had, and that the Christians should debar them∣selves of having the Epistles and Gospels, (the great evidences of their faith) rehearsed in their Assembly places, in their Churches, Having had occasion

before to deliver the Practise of the Primitive Church in this particular, and to evidence that those leading Fathers did not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at peradventure, and casually read these Lessons, but were studious to fit and dispose them to the concernment of every Festival, I shall not, actum agere, but onely, adde that without those Lessons the Festivals would signifie little, for what can more illustrate the designe of the holy-day, then the recital of the history upon which it is founded? so that these Canonical Narratives may passe for the prime of∣fice of every day, for which they are set apart. But some will say, why Epistles, when several of them are taken out of the Acts, as that for St. Stevens day, and several others, some out of the Revelation, as that for Innocents day, yea, some out of the old Testament, as that for Ashwednesday, out of ••eremie and Isaiah, others. To this it is answered, that (though it were more proper, in my opinion, to call them Lessons yet) since Denomination usually is derived from the major part; the word Epistle is no unapt Appellation for them, the paucity of the rest being considered. Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it: had this word-catcher * 1.197 searched into Antiquity he might have seen Clemens thus bespeaking the Co∣rinthi••ns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Take into your hands the Epistle of Blessed Paul ••he Apostle, what writes he first to you, in the beginning of his Gospel? whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it. And it be∣ing so, we shall the lesse weigh this objection, but passe on to discourse what hath come to our cognizance, as most observable, relating to those dayes severally taken, not intending to speak to all, but to such onely, as being of most remark, have afforded the most plentiful matter for memori∣alls.

First Sunday in Advent.] The first initiation of our Saviour into the of∣fice of a Mediator was his manifestation in the flesh, and incarnation; a [ C] thing promised all along, from the very fall of wretched man, untill as the A∣postle said the fulnesse of time was come. Gal. 4. 4. And the more remote from this time, the more obscure the prophesies, the neerer the more explicite. First, Gen. 3. the seed of the woman shall break the serpents head, go on to Abra∣ham, Gen. 12. 3. In thy seed (declaring specificatively in whose) shall all the nations of the earth be blessed. Go on to David, of the fruit of thy body will I set upon thy Throne, Psal. 132. 11. Proceed to Esay, the prophecy is more apodeictical, more demonstrative, Behold a Virgin shall conceive and bear a Son, and she shal call his name Emanuel. C. 7. v. 14. Go neerer to the approaching of this time, still more Ecce's, Behold thou shalt conceive in thy womb, and bring forth a Son, and thou shalt call his name Jesus. Luke 1. 31. And the Virgin Mary to her self. Behold from hence-forth all generations shall call me blessed, ib. v. 48. All this to keep up the hope of the long looked for Theophany, and the Messias his appea∣rance in the flesh. God himself having thus led in the Nativity of our Savi∣our, with such a train of anteceding predictions to assure man that he would come; the Christian Church thought it also expedient, that the day of com∣memoration, that he is come, should be somewhat more then ordinarily atten∣ded. And upon this very account she hath assigned to this great festival the four Sundayes preceding, (the first beginning alwayes next before, or after, or on St. Andrews day) which are as it were one Christmas Eve, or, as so many heralds to proclaim the approaching of his feast, and are therefore called Advent Sundayes as fore-speaking Christs birth-day; and therefore the an∣cient Author of the Nativity Sermon ascribed to Cyprian, begins it with, Adest diu expectata Nativitas i. e. the long-looked for Nativity which we ex∣pected all this time of Advent, is come at length. And upon this account proper

Lessons taken out of the Evangelist, or Gospel-Prophet Esay, agreeable to their design are allotted them.

Christmas day. This Anniversary solemnity cannot be denied to be as old [ D] as up to Gregory Nazianzens time, he and his great intimate St. Rasil, having each an excellent Homily upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith one, This celebrity is called Gods appearance or his Nativity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the other. We name this our Festival the Theophany. Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then, wherefore we may presume it was existant long before, indeed Nicephorus sadly tells us so, re∣lating no lesse then twenty thousand Christians massacred by fire on that day, being assembled at Church under the Dioclesian persecution. A matter not incredible, for if it be true, as little doubt is to be made of it, what Gildas reports of us Brittains, that after that Persecution ceased, the Christians began a∣gain to repair their Churches and celebrated Festivals, Why should not this great day make one? what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival, (the Lords day excepted) whatsoever, considering that even Christianity it self result∣eth from it. In the determination of the precise and true day, Antiquity it self hath been to seek, as well as modern times. b 1.198 Clemens Alexandrinus, who florished about the end of the second Century, saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most curious inquisitors after the year and day of Christs Nativity have fixt it, some, on the 25. of the moneth of Pachon, (our May,) and some on the 25. of Phar∣mouthi, (our April.) The c 1.199 Churches of Aegypt observed it constantly upon the 6. of January, celebrating both it, and his Baptism on the same day, which they called the Epiphany. The Asiatick Grecians and Syrians turned o∣ver his Baptism to another day, retaining still the 6. of January for his Nati∣vity. The Church of Rome, pretending to a more perfect information from the Censual Rolls of Augustus Caesar, kept close to the 25. of December: from thence it was first transported to Antioch, as is evident from St. Chrysostomes Homily preached there, upon that day, where he declareth the darknesse of incertainty wherein those Christians were in before, and from whence they were enlightened to the notion of the true day. Not long after, either con∣vinced that this was the very day of Christs Nativity, or that none truer could be assigned, it became about Anno 500. the general observation of the Catho∣lick Church. Since that, and neer home to our times an opinion hath possest some very learned men, that our Saviour was born in September, in such va∣riety of judgements it is not safe dogmatically to determine one way, or the other. d 1.200 Nihil opusest ut ea cum discrimine definiantur, quae absque crimine nesciuntur. What necessity is there of positively defining that, whereof it is no fault to be ignorant. And the best is, there is nothing in this particular cogent to it. The exact notion of the day precise, is no concernment of the Duty, which consists not in observing the day, but a day. God standeth not upon punctilio's with man, no, not in ceremonials of his own designation, wherein he dispenseth with the Churches liberty to vary, necessity or just occasion in∣viting. The celebration of the blessed Eucharist is, by universal usage, mis-timed from its first institution, now in the morning, then at night. So is the Lords-day, beginning in the Apostles times at the Evening preceeding, with us at one in the morning: why may not then the memorial of our Saviours Nativity, be celebrated on a day varying from its true original, especially considering that it is not yet infallibly discovered which it is? And if so, why may we not, conforming to the practise of the Catholick Church, observe the 25. of December as our Church enjoyneth? To stand upon such niceties is but a peevish kinde of Devotion, meer superstition, and the next way to bring

the great mystery of our Saviours 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and incarnation, first into con∣tempt, and next into oblivion.

And whereas we are upbraided with the practise of Reformed Churches, which have discontinued the solemnization of this day; not to repeat what I have instanced before out of the Churches of Helvetia, and Bohemia, out of Bucer, and Zanchy, and to reach the very vitals of this objection, I must tell the opponents, that for Geneva, the place so urged against us, Mr. Calvin himself blusheth at her Reformation, and is so concerned, so moved with the * 1.201 blemishes of it in this point, as he passionately apologizeth thus. Sancte testari possum, me inscio, ac ne optante quidem, hanc rem fuisse transactum. I can so∣lemly protest, that the Abrogation of this festival was transacted, without my knowledge, nay, against my wish. And again, Ex quo revocatus sum hoc tempera∣mentum quaesivi, ut Christi Natalis celebraretur vestro more. From the very first of my return to this place, I endeavoured this moderation, that Christs Birth∣day should be observed after your custom. If Calvins judgement, because single, will not be listened to, what say they to the very remarkable practise of the Synod of Dort, for which in other relations they have so high a friendship? f 1.202 Festum natalis Domini nostri Jesu Christi instabat, propter cujus celebrationem actiones Synodi, per aliquot jam dies interrumpendae essent. The Nativity of our Lord Jesus Christ was now at hand, in order to whose celebration, the actions of the Synod were, for some few dayes, to be interrupted: which was actually done, the Sesson being intermitted from Dec. the 22. to the 28. as appeareth by the acts of that Synod. And lest it should be thought this was done onely to complement our British Divines, I shall produce the warrant it self of its esta∣blishment from the very g 1.203 Canons of that Church. Ecclesiae observabunt, prae∣ter Diem Dominicum, etiam diem Nativitatis Domini, Pascha item & Pentecho∣sten, cum die insequente; Et quoniam in plerisque urbibus, ac regionibus Belgiae insuper observantur festa Circumcisionis, ac Ascensionis Christi; allaborabunt mi∣nistri, quibuscunque locis id nondum est usu receptum, ut volente Magistratu, hac in parte reliquis accedant. The several Churches shall observe over and besides the Lords-day, the day also of Christs Nativity, Easter also and Whitsunday with the day following; And because in many places and Cities of Belgia, moreover the feasts of Christs Circumcision, and Ascersion, are celebrated also; The Mini∣ster shall use his best endeavour, that the Magistrats consent first obtained, they, in such places where these dayes are not yet received into use, would conform to the practise of others. So this Canon, confirmed with the rest, by the Synodi∣cal Act of Dort Anno 1619. confirmed I say, by a ratification superinducted to a former establishment, as is evident by the Greek and Latine edition of those Canons set forth by Jacobus Revius.

To be short, let our Adversaries be in their declamations against other festivals, as obstreperous and loud as they please; such clamours we can both hear, and pitty: but when they de-cry with so much noise this grand Festival, to∣gether with that of our Saviours Resurrection, and Ascension, and the descent of the holy Ghost; to our Christian charity they stand obliged, if we do not justly suspect, in good earnest, some designe dangerous even to Christianity it self, considering, that the main fundamentals of our faith have such direct and immediat reference to those feasts, and that the yearly celebration of them, is but a tacite Anniversary rehearsal of the chief Articles of our Creed.

At the second Communion.] Some festival dayes in the Primitive Church were of higher repute then others. In the Greek Church the Nativity of Christ, [ E] the Epiphany, Easter, Ascension, and Pentecost, the Latine instead of the Epi∣phany, advanced the passion day or good Friday. These dayes were called most commonly by the Eastern Fathers X 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Christian Pa∣negyries, as a note of distinction from dayes of Lesser account, alluding to the

custome of the Hea then Greeks who called their Olympick, Isthmiack, Pythick and Nemean games, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the whole nation resorted to those solemnities, as at these feasts, the whole Diocesse did assemble, and this is the reason that in the Homilies of the ancient Fathers and Bishops, who usual∣ly preached at their Cathedrals on these dayes, the Church is so often said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 throng'd with the concourse of the people. This confluence of the multitude being so great when Christianity had once possest whole nations, few Churches could afford room convenient for so many to communicate at once; whereupon it was directed, ut cum solemnior festivitas conventum populi numerosioris indixerit quem simul recipere un a basilica non possit, sacrificii oblatio indubitanter iteretur, That when some high Festival summoneth too many for one Church at once to receive, then the celebration of the Sacrament to be without fur∣ther scruple repeated, whic practise continuing down to the reformation, and still preserved in the first Liturgy of Edw. 6. was discreetly omitted in the second, upon consideration that it was formerly the turn-key to let in the mul∣titude of Masses, so frequent in the Romish Church.

St. Stephen, St, John, St. Innocents.] h 1.204 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Proclus upon St. Ste∣phen. [ F] Here's ons Festival upon the neck of another, the servants honour at∣tends his masters Birth-day, and this is the onely account we have from Anti∣quity of his waiting upon Christs Nativity in his own solemnity. The consti∣tutions called Apostolical, reckon St. Stephens in the catalogue of holy∣dayes i 1.205 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let them cease from labour upon St. Stephans day, but when that his Anniversary was to be celebrated, onely Proclus informeth us. As for St. John, though there be no clear and expresse mention of his Festival in elder times, yet considering that all the Apostles had their set dayes assigned, he is in all reason to be supposed to have had his share of honour equal to the rest. As for Innocents day, that Homily upon Matth. 2. which if not Origens, is yet very Ancient, speaketh ex∣presse, Horum & memoria semper ut dignum est in Ecclesia celèbratur secundum inte∣grum ordinem sanctorum, ut primorum martyrum pro Domino occisorum. The memory of the Innocents also is alwayes, as fit it is, celebrated in the Church, accor∣ing to the order of the Saints, as of those who were first slain for the Lord.

This juncto of Festivals are not here placed as evidences of the times of the Death, or sufferings of those Persons. For if tradition faileth not, St. Stephen was stoned in August, and St. John died' on the feast of St. John Baptist k 1.206 Du∣randus, and from him other Ritualists, why these feasts rather then others were ordered to accompany Christs nativity, assigneth this reason. There is, saith he, a threefold martyrdom; In will, and deed; In will, but not indeed; In deed, but not in wil. The first was undergone by St. Stephen, the second by St. John, the third by the Innocents; And who fitter to attend our Saviour then his Mar∣tyrs? for if right-dear in the sight of the Lord is the death of all his Saints, then most precious certainly to him must the death of them be, who not onely die in, but for him. This reason of Durandus is founded upon the tradition, that St. John was miraculously preserved in a Chaldron of boyling Oyl, to which he was condemned at Rome: might I interpose mine own thoughts, I should rather conceive that St. Stephen had the first place, because he was the Proto-Martyr of Christianity, St. John the second, because his death falling upon the Festival of another John, the Baptist, and reason good they should be honou∣red with dayes apart; no day could be assigned to this John more proper, that he might be nigh his Master, he being the disciple whom Jesus loved. And the Innocents might well pretend to the third, because as St. Cyprian saith l 1.207 Na∣tivitas Domini à Martyriis Infantium statim caepit, the slaughter of the Innocents was the first considerable consequent of his birth. Nor wil I omit what else seemeth a

specious exposition upon the Original of these three. viz that Martyrium, A∣mor, Innocentia, Martyrdom, Love, and Innocence are first to be magnified as wherein Christ is most honoured.

The feast of Circumcision.] I dare not affix any remote antiquity to this holy-day. The first mention of it under this title occurreth in Ivo Carnot••nsis, who [ G] lived about the year 1090. a little before St. Bernard, and who hath a Ser∣mon upon it: under the name of the Octave of Christs nativity, we finde it in Isidorus 4000. before. The reason why it was not then observed was, as I conceive, because it fell upon the Kalends of January, which were Solemnized among the Heathens with such disorder, revellings, and prophane appendants of Idolatry, that St. Chrysostom called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Devils festival, and the sixt general Councel absolutely interdicted the observation of them. m 1.208 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we decree that the Feast called the Calends, be utterly taken away from the custome and society of the faithful.

The Epiphany.] This feast hath several appellations amongst the Greek Fa∣thers, sometimes it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Gregory Nazianzen, the day of [ H] sacred illumination, this being in the Eastern Church, a day as signal for Baptism, as Easter or Pentecost in the Western. Sometimes it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The manifestations of God, so Horolog. Grac. upon the 6. of January place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it is consest this word very often imports Christs Birthday 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now is the Festival of the Theophany, or Christs nativity, saith Nazianzen; yet sometimes they are evidently distinguished, as in that n 1.209 imperial constitution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The Nativity of Christ, and the Theophany &c. are to be accounted for Holy-dayes. Most clear is that of Epiphanius o 1.210 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first fe∣stival is that of Christs birth, the next is that of the Theophany, where not onely this feast is manifestly differenced from the Nativity, but the feast of Cir∣cumcision, as I said before, remarkably excluded. But of all the names most usuall and most frequently applied to it is this of Epiphany, which though the Egyptians, and such as were under the Patriarchate of Alexandria com∣municated both to the Nativity and Baptism of Christ (possest with an opini∣on that he was baptised upon the Aniversary of his Birth) yet in other places it past onely currant for the day of his Baptisme; St. p 1.211 Chrysostom puts a question to himself in these tearms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; How comes it to passe that not the day of Christs Birth, but of his Baptisme is called the Epiphany? and he resolveth it thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because his Birth was obscure, but at his Baptisme he manifestly appeared to all men. The like hath St. q 1.212 Hierom Epiphaniorum Dies huc usque venerablils est, non (ut quidam putant) natalis in carne, tunc enim absconditus est & non apparuit. The day of the Epiphany is at this day venerable, I mean not Christs Nativity (as some suppose) for then he rather hid himself and appeared not.

By what hath been already said, the day is without all question of no late edition. Now for the grounds upon which the solemuity is founded r 1.213 St. Augustine delivereth them to be four, sive quod in Caelo stella ortus sui nuncium praebuit: sive quod in Cana Galilaeae in convivio nuptiali aquam convertit in vinum: sive quod in Jordanis undis aquas ad reparationem humani generis suo Baptismo conse∣cravit: sive quod, de quinque panibus quinque millia hominum satiavit. Either be∣cause a star in the heavens became the Nuncio of his birth; or because he turned water into wine at the Marriage feast; or because being Baptised in the river of Jordan he consecrated the water for the regeneration of man: or because he s••d five thousand men with five loaves. The three first causes our Church seems to own in the conformity of her Divine offices; the Collect for the day mentions the

coming to the wisemen to worship our Saviour, by the convoy of the Star, and the Gospel is a narrative of the Story. The second Lesson at Evening service being John the 2. recounts the miracle wrought at the Marriage feast. And the second Lesson for Morning Prayer being Luk. 3. 22. is a relation of his Baptism, But as for the first, though it be delivered by St. Augustine quoted before, and by Isidorus after him, to have been a con-cause of this dayes Solemnity, yet I finde the Greek fathers of another judgement, these celebrating the coming of the wisemen and appearing of the star on the day of Christs na∣tivity. So s 1.214 Nazianzen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fol∣low the guide the star, and offer thy gifts with the Wismen, applying the most remarkable occurrents of that day as inci••ements to rejoyce upon it. Conso∣nant is that of St. t 1.215 Basil who reckoning the special events on Christs Nativity, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The stars from heaven came to behold him, the Magicians among the Gentiles made hast to adore him.

Ash-Wednesday and Lent.] Ash-Wednesday hath in antiquity two names. [ I] First, it is called Dies cinorum, in reference to the Penitents) whereof more under the title of Commination) who were this day sprinckled with Dust and Ashes. Secondly, Caput jejunii, the top of the Fast, or first day of Lent. Institu∣ted it was by Gregory the Great, the occasion this, Lent, commencing ac∣cording to the former mode on the Sunday after Quinquagessima, lasted six weeks or forty dayes: from these substract six Sundayes which were never to be fasted, there remained thirty six Lenten dayes, the just tenth of the year, abating the fraction of five dayes: for multiply 360 by 10 the quotient will be 36. so then, God by this observation received from the Christians a tenth as well of their time, as of their fruits, this was one designe of Lents original. Now St. Gregory, that the Churches practise might be more agreeable to the great exemplar of our Saviours 40. dayes (the quo∣tient observed by Moses and Elias) abstinence in the wildernesse, added these four dayes to compleat the number of 40. dayes. But though by this rule the Church conformed nigher to the pattern of our Saviour as to the Num∣ber of 40. yet in the appointment of that time she varied from his copy, Christ fasting immediatly after his baptisme, she fasting before Baptisme: and great reason had she so to do, there were in those dayes many persons adult, of full growth, who became converts to Christianity, and had besides origi∣nal, many actual sins to account for: these could not be cleansed by the water of Baptisme, unlesse they were first rinsed in the water of contrition, therefore to these repentance was as necessary a requisite before baptisme as faith for as St. Basil saith exellently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Repentance must l••ad the way to Faith, whereas our Saviour being without sin, had no need of Repentance to precede his baptisme. in this re∣spect this Quadragesimal fast (whose chief end is humiliation and Repen∣tance) was very aptly premised before Easter (the grand time designed for that Sacrament) as a preparation to it. And not in this respect alone, but in several others, for at that great solemnity Penitents were to be restored to a neerer Communion with the faithful, did they shew any evident signes of Godly sorrow or contrition, which the Scleragogy, and hard treatment of so long a time of fasting and humiliation was most like to create. And as Peni∣tents were at that time to be reconciled to the faithful; so were the faith∣ful then also more then ordinarily to be reconciled to God, Easter being the most solemn time alloted for the celebration of the Lords supper, whereof the Jewish Passeover was a Type.

As for the first Institution, uncertain it is from whom to derive it. r 1.216 St. Hie∣rom ascends to Apostolical Tradition, Nos unam Quadragesimam toto Anno jejunamus secundum traditionem Apostolicam: We observe in the whole year one

Quadragesimal Fast, according to Apostolical tradition: Not strictly so, I con∣ceive, but according to the latitude of the Language, or conception of those times, wherein the same s 1.217 Hierom tells us, Unaquaeque Provintia praecepta majorum l••ges Apostolicas arbitratur: every Province accounts the Precepts of their Ancestors, as Apostolical Ordinances: But though its derivation possibly will not reach so far, yet considering that Origen; Tertullian, and the Councel of Laodicea, mention it, it must be allowed for very ancient.

For the manner how it was in general observed, (leaving particular dayes to be spoken to in their proper order) the Councel of Laodicea, informs us of these four particulars. t 1.218 First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That no consecration of the Sacrament be made in Lent, but onely on the Sabbath, and Lords-day. This was done upon this account: The consecration of the Bread and Wine was, as those Fathers supposed, an action more properly ally'd to the nature of a Festival, then of a Past; and it being the custom at that time to receive the Sacrament of the Lords Supper every day, that there might be wherewith to supply the concernments of that Service, and also for a Viaticum to Penitents, and others in the••r fatal last, it was thought meet that upon the Sabbaths and Lords Dayes, there should be consecrated, such a surplusage to be reserved, as might be sufficient for those in∣tents; which consecrated Elements, so received, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fore∣consecrated: By this Canon the different, nay cont••ary customs of the East and West, may be observed; the first keeping the Sabbath as a Festival, the second as a Fast, yea, the Trullan Councel, magisterially enough, decreeth, that the 66. Canon of the Apostles, which is penal to all such as fast on the Sab∣bath day, shall be of force 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the very Church of Rome her self, For which cause, saith u 1.219 Balsamon, that Church doth dis∣claim this for an Oecumenical Councel.

The second particular, is Canon 50. w 1.220 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That it is meet to fast all Lent, eating dry-meats: These dry-meats, we may safely presume, were Bread, water, and Salt, for so Epipha∣nius deciphereth them at the end of his Panarium: If so, it may be positive∣ly concluded, that Wine, Whit-meats, Oyl, and Fish, as well as Flesh, were within the interdict of the ancient Abstinence.

The third is, w 1.221 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That the Birth dayes of the holy Martyrs be not celebrated in Lent, But that their comme∣moration be transferred to the Sabbaths and Lords dayes; whether this was exten∣ded to all other Festivals, as well as the Birth-dayes of Martyrs, I cannot say, sure I am, the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Annuntiation, which alwayes falls in Lent, was observed under the sixth General x 1.222 Counsel.

The last, y 1.223 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That there must no Marriages, nor Birth-dayes be celebrated during the time of Lent.

At what hour this Fast was to determine, and when the people were to take their repast, this Synod hath no decree: in which point I observe in the Primitive Church a diversity betwen the Quadragesimal, the Lent Fast, and that of Wednesdayes and Fridays: The Lent, as all extraordinary and high Fasts, were protended and reached to the evening thereof: Expectas vesperam ut cibum oapias, saith z 1.224 Basil, of Lent Fast, thou waitest for the Evening that thou maist refresh thy self: The weekly Fast determined at the ninth hour or three in the afternoon, a 1.225 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Epiphanius, All the year long, and Wednes∣days and Fridayes, they brake not their fasts until three in the afternoon: But this distinction was not entertained in the Catholik Church, until after b 1.226 Tertulli∣ans time; for writing against the Orthodox Party as a Montanist, he tells them, they continued their Fasts but to the ninth hour, whereas his Brethren

of the Discipline of Montanus, protracted theirs to the evening.

The Sunday before Easter.] This is called Palm Sunday, in Latine Dominica in Ramis, in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Epiphanius and Johannes Eucha••••ensis: All [ K] upon one and the same account, because the people strewed boughs of Palm in our Saviours passage to Hierusalem; a Custom used by other Nations upon their reception of Kings, and eminent Persons: So did they of Cremon•• enter∣tain Vitellius, c 1.227 Lauro rosisque viam constraverant, regium in morem, They had strewed the way with Bays and Roses after a Princely maner; and so the Roman Commodus, d 1.228 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Car∣rying Bays and all sorts of Flowers then in their Prime.

e 1.229 Isidorus, that liv'd about 630, tells us, That this day the Creed, or Sum∣mary of the Christian Faith, was wont to be delivered to the competents, or persons who desired to receive the Seal of Baptism, the like is affirmed by f 1.230 Alcuine, and perhaps it might be so, for St. g 1.231 Ambrose speaking of his Offi∣ciating upon this day, saith, Post lectiones atque Tractatum dimissis Catechume∣nis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae: After the Lessons and Sermon, I delivered the Creed to the Competents, in the Baptisteries of the Church: h 1.232 Durandus (their junior 500 years) fixeth this Custom upon Maundy Thursday, but his word being traditur, may import that he onely in∣tended the practice of his present, not of the Primitive times.

Monday before Easter.] This week had many appellations in Antiquity: It was sometimes called Pasch, or Easter, so i 1.233 Epiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ L] The Church observeth to celebrate the Feast of Easter, that is, the week defined by the Apostles Constitutions: And k 1.234 elsewhere he calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the six days of Easter: So l 1.235 Augustine, Ecce Paschaest, da nomen ad Baptismum, See it is now Easter, give in thy name for Ba∣ptism: Perhaps for that very cause it became to be stiled also, The great Week, Easter being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as St. John calls it, c. 19. v. 31. and the Coun∣cels after him) The grand Festival; it was proportionable enough, that this Septimana Paschae, or the Week preceding it, should be called the Great Week; or else, as m 1.236 St. Chrysostome in his Lenten Sermons yields the reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because great and unutterable Blessings (as Christs Passion, Burial and Resurrection) ac∣crued to us this Week: It was stiled also the holy Week, because celebrated with devotion extraordinary.

This Week had especial priviledges; first it was a Justitium, and Vacation from civil pleadings, and by the Edicts of Theodosius, and other godly Prin∣ces, All prisoners committed for Debt or petty crimes, were then set at liberty: Sanctis diebus Hebdomadis ultimae solebant debitorum laxari vi••cula, saith n 1.237 Am∣brose, In the holy days of the last week, the Bonds of Debtors were wont to be loosed: So of Theodosius, o 1.238 St. Chrysostome, that he commanded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All the Prisoners throughout the Em∣pire to be freed.

In this week were penitents reconciled into the Communion of the Faithful. p 1.239 St. Hieromes Fabiola ante diem Paschae stabat in ordine Poenitentium, Stood before Easter in the row of Penitents, whom he presently renders, reconciled to the Church.

This Week the Competents gave in their names for Baptism: Durandus, and others of later Antiquity, apply this Custom to the Wednesday after the fourth Sunday in Lent; possibly it was so in their days, not so certainly in St. Augustines time, as is evident by his words above cited, and elsewhere: q 1.240 Ap∣propinquabat Pascha, dedit nomen inter alios competentes, Easter was at hand, he gave in his name amongst other Competents.

Thursday before Easter.] This day was anciently called r 1.241 Coena Domini, and [ M]

in Greek, s 1.242 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great fifth day, as a parcel of the great Week, and dies Mandati, with us Maundy Thursday, because Christ this day instituted the Sacrament of his Supper, commanding his Disciples, and in them Posteri∣ty, to do the same in remembrance of him.

Many were the peculiars of this day: First, because the Bodies of such as were to be Baptized on the next Sabbath, had contracted an offensive scent through the observation of Lent, and it was therefore necessary that they should be washed and cleansed before they entred the sacred Font: This day was set apart for that lotion as St. u 1.243 Augustine informs us.

Secondly, The Catechumeni, or rather the Competents that gave in their names for Baptism, were in the w 1.244 Greek Church to rehearse the Articles of their Faith, either to the Bishop, or to the Presbyters.

Thirdly, Upon this day there was a double Communion, the blessed Eucharist being given twice on this day by the Latine Church: x 1.245 Bis in coena Domini Eu∣charistia datur, manè propter prandentes, ad vesperum propter jejunantes: The Eu∣charist is given twice on that day whereon the Lord instituted it, in the morning in re∣spect of those that dine, in the evening for their sakes who forbear meat all the day, which he saith was done upon this account, ut in honorem tanti Sacramenti, in as Christiani prius dominicum corpus intraret, quam caeteri cibi: That for the honor of that great Sacrament, the Body of Christ should have the precedence of entring in at our mouthes before ordinary meat.

Upon this day the now Church of Rome accurseth and Excommunicateth all Protestants, under the notion of Hereticks, and more then Protestants, his Ca∣tholick Majesty of Spain also, for fingring some part of St. Peters Patrimony, but she soon makes him an amends, by absolving him on Good Friday.

Upon this day also the Kings of England, in imitation of our Saviour, were wont either themselves, or by their Eleemosynary or Almner, to wash the feet of so many poor People as they were years of age.

Good Friday.] This day, with the Saturday and Sunday following, y 1.246 St. Au∣gustine [ N] calleth, Sacratissimism triduum crucifixi, sepulti, suscitati: The most sa∣cred three days of Christ Crucisixt, Buried, and raised again: It was anciently of so high esteem, as z 1.247 Constantine entred it into the same Edict, wherein he commanded the observation of the Lords Day: Augustine mentions Passionem Domini, The day of Christs Passion, amongst those which were of Catholick and universal observation: a 1.248 Nos non Azymorum Pascha celebramus, sed Resurectio∣nis & crucis, saith St. Hierome, We do not observe the Feast of unleavened Bread, but the days of Christs Resurrection and his Passion: It was a day of general ab∣solution to all the faithful: Oportet hoc die indulgentiam Criminum clara voc•• omnem Populum praestolari, saith the fourth b 1.249 Councel of Toledo: This day all the People are to expect Absolution of their Sins, declared with a loud voice by the Priest: And in the next Canon it is ordained that none dissolve the Fast, (chil∣dren, aged, and sick persons excepted) ante peractas Indulgentiae preces, before the absolution office be over.

Why it is called Good Friday needs slender elucidation, every ordinary pre∣tender to Christianity is able to say, because it was the completory of our eter∣nal Redemption.

Upon this day the Gospel is taken out of St. John, probably as the c 1.250 Ra∣tionalists inform us, because he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an eye witness of what he relateth: In the African Church, St. d 1.251 Augustine tells us, it was taken out of St. Mat∣thew: Passio quia uno die legitur, non solet leg i nisi secundum Mattheum: Be∣cause the Gospel appointed for the Passion is read but one day, it is wont to be taken out of St. Matthew.

Easter Eve.] This was stiled Sabbatum magnum, the great Sabbath: upon [ O] this day were the Competents Baptised, and this day with the next sabbath ensuing called Clausum Paschae, the close of Easter, and all the dayes within that enclosure, were called octo dies Neophytorum, the eight dayes of the Neophytes,

or new-made Christians, which wore white vestments all that time.

There was a tradition amongst the Jews that Christ should come again up∣on Easter-day at midnight (about the hour of his Resurrection) upon which ground St. e 1.252 Hierom conceived the tradition continued ut in die vigiliarum Pas∣chae, ante noctis medium Populos dimittere non liceat expectantes adventum Christi. That on Easter-Eve the people should not be dismissed before midnight, as waiting for Christs coming. The like is attested by Theodorus Balsamon, limiting the practise to those onely who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the devoutest sort. A Re∣lick of which custom remained in this Church until the first reformation, implyed in that ceremony of setting up the Sepulture of Christ, and watch∣ing of the Sepulchre frequently mentioned in the Ritual monuments of those times.

Upon this day it was the custom for the Bishop in imitation of our Saviour, to wash the feet of the new baptised persons; Ascendisti de fonte, quid secutum est? succinctus est Sacerdos (licet enim Presbyteri fecerint, tamen exordium mi∣nisterii est à summo Sacerdote) pedes tibi lavat, saith St. f 1.253 Ambrose. Thou didst a∣rise out of the font, what was next? the chief Priest being girt washt thy feet; for though the Presbyter officiateth, yet the derivation of his power is from the chief Priest, where he seemeth to make this ceremony proper onely to the Bishop, as indeed so was all relating to Baptisme, according to the sense of An∣tiquity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith g 1.254 Ignatius, it is not lawfull to Baptise without licence from the Bishop. Dandi Baptismum ius habet summus Sacerdos, dein Presbyteri & Diaconi, non tamen sine Episcopi authoritate, so h 1.255 Tertullian, The Chief Priest hath power to administer Baptisme, so also have Presbyters and Deacons, but not without authority derived from the Bishop.

Easter-Day.] This was the Birth-day of our Saviour in his state of Glory [ P] and exaltation, as his first nativity was the Birth-day to his state of humiliati∣on. It was anciently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great day; By Gregory i 1.256 Nazian∣zen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Feast of Feasts. How could it be lesse, it being the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of eminence) which the Lord hath made, Psal. 118. 24. for of this day do the Fathers unanimously expound that place, and therefore with them, as it is with us, that Psalm was alwayes part of the office of this day.

For the antiquity of the observation of this day, innumerable Authors might be produced, but in a matter not at all controverted it would edifie little. I shall therefore supersede from others, and content my self with a Reference to that known contest betwixt the Churches of the East and West about it, whether it should be observed on the 14. of the first New-moon in March, as they of the East pretended, or on the Lords-day, as the Western custom was, wherein both pleaded, and justly too, as I conceive, Apostolical tradi∣tion. The Quarta decimani, or they who kept the fourteenth day, derived their practise from St. John, the other from St. Peter. The matter being adiapho∣rous, they of the Levant, the East, might in this, as they did in other things, condescend to the customs of the Jews their cohabitants, on designe to win upon them in higher matters. And the Western Churches more conversant with Gentiles, having not the same occasion, might rather make choice of the Lords day, it being the very day of Christs Resurrection, in memory whereof that feast was observed. That the celebration of this day was Aposto∣lical is a truth as radient, as if it were written with the beams of the Sun, and needs no further demonstration then the consideration how early this Questi∣on invaded the Church. The first news we hear of it, is, from Polycarpus, his journey to the Roman Bishop Anicetus Propter quasdam super die Pas∣chae quaestiones, by reason of some questions raised about Easter-day. So k 1.257 Hierom,

and l 1.258 Eusebius. Polycarpus was St. Johns disciple, and when Anicetus en∣deavoured to gain him to the western usage, his answer was, he would ne∣ver desert that custom, which he had received from St. John. So that though Polycarpus and Anicetus argued the question, yet, like stout Champions, both kept their ground, and which is most laudable, like good Christians, kept also the peace of the Church. So did not Victor Bishop of Rome a while after, for being a man composed of fire and tow, and inflamed with an Epistle of Policrates, then Bishop of Ephesus, to him: he grew so cholerick, that he renounced Communion with all Asia upon that sole account; for which Irene∣us, of Victors perswasion; not of his Spirit, sent him a sound rattle. Let this suffice for the Antiquity of this grand festival.

This day, with Christs Nativity, Epiphany and Pentecost, were dayes of so high solemnity, as all the Clergy m 1.259 were bound upon pain of excommunica∣tion for three years, not to be absent from their Cures at any of them. And that such was the Practise for Easter n 1.260 St. Cyprian giveth us early account, for being desired by Fortunatus and others to consult with his confraternity about the receptions of Persons lapsed through torture, he referreth them for his answer to another time, because, saith he, Nunc omnes inter Paschae prima so∣lemnia apud se cum fratribus demorantur. Now all my Collegues are tied to their proper Cures until the Easter holy-dayes be over.

The Anthymnes appointed by our Church are pure Canonical Scripture, wherof the last beginning thus, Christ is risen again, being taken out of 1 Cor. 15. 20. seemeth to be an Imitation of the Ancient practise of the Primitive Christians, who were accustomed to greet one another every Easter morning, one saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord is risen, and the other answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is risen indeed, and in the now Greek Church, some memorial of that custom remaines in their solemn hymn beginning o 1.261 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ is risen from the dead triumphing over and trampling one death with another.

Easter Munday and Tuesday.] All this week which we call Easter week was anciently kept holy, but above others these two dayes were of highest remark: [ Q] so that Artificers, who made bold with the other four, did not exercise their Mechanical crafts upon either of these, as p 1.262 Theodorus Balsamon noteth: there∣fore q 1.263 Gregorius Thaumatergus stileth the Easter Festivals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the three holy-dayes ordained by the Church. r 1.264 St. Augustine also menti∣ons, ter••ium Festi diem, the third day of the Feast, and to ascend higher s 1.265 St. Cyprian, in all probability, meant no lesse, where he spake of, prima solemnia Paschae, the first solemn dayes of Easter.

In some particulars, the whole interval betwixt Easter and Pentechost, was honoured with an esteem adaequate to the Lords-Day, and the principal of them, Easter it self. That is, in not fasting and Praying standing. I shall only con∣tent my self with urging two, of very many Authorities. For the Western Church t 1.266 Tertullian, Die dominico jejunium nefas ducimus, vel de geniculis a∣dornare. Eadem immunitate à die Paschae in Pentechosten us{que} gaudiamus, we count it a great offence either to Fast, or kneel at Prayer on the Lords-Day. And the same custom do we observe from Easter to Pentechost. for the East The u 1.267 Councel of Nice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy Synod decreeth that on the Lords day, and from Easter to Pentechost Prayers be made standing, where al∣so learned men suppose an interdict from fasting also to be implied. The ground of this practise was the suddain transition of the Church from one contrary Passion to another, that is, from grief to joy which operated contrary motions in the body. All Lent-long, Lords dayes excepted, not onely the Penitents which were under the Churches censures, but the very faith∣ful themselves were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cast upon their knees as in a state of humi∣liation.

But the Resurrection day, the day of Jubile once come, the visage of the Church was changed, and nothing to be seen but what signified excesse of joy. w 1.268 St. Basil no man better unfolds the mystery 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By our kneeling and ri∣sing upright, we signifie that we are cast down to the earth by our sins, and that we are raised again to heaven by the Clemency of our maker. So that the posture of standing was not onely a ceremony significant of our Saviours Resurrection, but also an embleme of the Churches rising with him, which was most graphically described in their stationary mode, which x 1.269 Tertullian represents thus; in coelum suspicientes, manibus expansis, Looking up to heaven, with their armes ex∣tended at length. y 1.270 St. Chrysostom more fully, and like what I formerly ob∣served out of Clemens Alexandrinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. I have known my self many men, almost elevated quite from the earth, stretching out their hands as wide as possibly they could, and as if they were male-contents that they could not fly even up to heaven, and in that posture of ardent devotion to behave them selves at Prayer.

First Sunday after Easter.] This Sunday had several appellations in Antiqui∣ty: the Latines called it Dominica in Albis, in relation to the white vestments [ R] of the Neophytes, or new-made Christians. But why in Albis, and not rather post Albas? the Sunday after white vestments, as z 1.271 Alcuin more truely cal∣leth it? considering that they deposited and laid aside those whites upon the Eve of this day, called clausum Paschae, the close of Easter, as the same a 1.272 Alcuin testifieth elsewhere, and is comfirmed by b 1.273 St. Augustine Paschalis solemni∣tas hodierna festivitate concluditur, & ideo Neophytorum habitus mutatur. The Paschal solemnity is this day (speaking of the Easter Octave) determined, and therefore the new Christians change their habits this day. The Greek called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reason is given by c 1.274 Gregory Nazianzen, because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the birthday of that salvation, which had its commence∣ment the Sunday before. By us it is vulgarly called Low-Sunday, probably as our Rationilist hath observed, as it succeeds and stands in relation to Easter∣day, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an high day.

The fift Sunday after Easter.] This Sunday is called Rogation Sunday, be∣cause [ S] it precedeth the three dayes of Rogation before Ascension day. These three fast-dayes were first instituted by Mamercus Bishop of Vienna, upon oc∣casion of a great earth-quake, and incursion of wolves, and wilde beasts, to the extream tetrour of the people. He knowing no better expedient to divert so severe a chastisment, then fasting and humiliation, ordered these dayes for that intent, and contrived a Litany apt and sutable for such humble addres∣ses. This pious course taking good effect, succeeding times continued that Fast in their Anniversary practise, so as the d 1.275 Councel of Aurelia established it by a decree. Which custom having had so long footing in the Church, our Reformers were loth to be singular in rescinding it, and the rather be∣cause she observed it fell casually and beyond its first intention, upon such a season as might be very agreable to the service of those dayes. For this being that critical time of the year when all the fruits of the earth are in greatest ha∣zard of miscarrying, by frosts and unseasonable weather, it is therefore exceed∣ing proper to supplicate God for the withholding of his judgments, and to im∣plore his blessing upon the labours of the husband-man. And although our Liturgy hath no set office, yet hath our Church set homilies for it. And in the injunctions Anno 1559. and Advertisments Anno 7. Eliz. it was ordered, that in the Rogation dayes of procession, the Curat sing or say in English the two

Psalms, beginning Benedic Anima mea, &c. with the Litany and Suffrages there∣unto belonging.

Ascension Day.] I do not meet in any of the Fathers, before St. Augustines time, mention of this as of an Holy day, yet doubtless it was of as ancient [ T] standing as the other four Dominical Days, for e 1.276 Augustine reckons it a∣mongst those days which toto terrarum orbe observantur, now observed all over the world, and which are supposed to have been instituted by the Apostles themselves, or General Councels. A little after St. Augustine, Proclus, Arch-Bishop of Constantinople, enumerating the five grand Festivals, maketh this the 4^th, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The fourth, saith he, declares the ascent into Heaven of him who was our first fruit: And after all, addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These are the solemnities which the Lord hath made. Now to take off the wonder why there is so little news of it be∣fore St. Augustine, it must be considered, that anciently all the interim be∣tween Easter and Whitsunday, was called by the name of Pentecost, and was kept as one intire Festival, which moved f 1.277 Tertullian to oppose against the Pagans, Excerpe singulas nationum solemnitates, & in ordinem texe, non Pentecosten imple∣re non possunt, Gather all the Festivals of the Gentiles, and put them together into one sum, the Festival of Pentecost will outvy them all. As Tertullian delivered this for the Western, so for the Greek Church, the g 1.278 second Councel of An∣tioch, Anno 341. speaking of the Synods to be yearly assembled, decreeth that the first convene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the third Week following Easter, in the fourth Week of Pentecost. And so the h 1.279 Canons denominated from the Apostles, limitteth the first Synod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the fourth Week of Pente∣cost. And so was the practice of those times, for St. Cyprians Ides of May, where in the Councel he treateth of Epist. 55. was held, might probably fall upon that very week. To apply what hath now been said to my present pur∣pose, it may very rationally be supposed, that those seven Weeks being com∣prehended under the single denomination of one Festival, what other days of sacred account did chance to happen within that time, were the less distinguish∣ed or considered otherwise then as parcels of the great solemnity.

Whitsunday.] This day is called Pentecost, being the fiftieth day from Easter. A day observed by the very Apostles themselves, Acts 2. 1. And all the reason [ V] in the world it should be celebrated as one of the highest Festivals; it was the day whereon the Law was given on mount Sinai, called therefore the Feast of the Law, and the day whereon the Gospel was given in Sion, by the descent of the holy Ghost; and therefore venerable upon either account; but most ve∣nerable upon the last: This day was in the Jewish practice one of their great Panegyries or Generals, as I may call them, to which there was an universal confluence from all nations; and in the like maner was it observed by the Chri∣stian Church, as a great Rendezvouz for persons resorting to be Baptized: This day is called Whitsunday by reason, say some of the White Garments then put on by them who were at this time Baptized, the probability whereof, as I cannot absolutely deny, so it may be free for me to offer mine own conjecture, differing from it, and then I would rather derive it from the French word huict, which signifieth eight, and then Whitsunday will be huict Sunday, the eighth Sunday accounting from Easter, which all men will yield to be the first; and that this conceit may pass the better, let me further it not onely with an Argu∣ment drawn from the consonancy of the words huict and whit, which sound exactly like, but also from another word of the same denomination, used in our Law, I mean ut as, which is no more but the huictas, in Latine, the Octavo of the anteceding Feast.

This Week was not intirely a Festival, like that of Easter, i 1.280 the Wednes∣day, Thursday and Friday being observed as Fasts, and days of Humiliation

and Supplication for a blessing upon the work of Ordination (which was usu∣ally on the next Sabbath, imitating therein the Apostolic•• practice, mentioned Acts 13. 3. And when they had fasted and prayed, and laid their hands on them: This custom of Fasting this Week, is as ancient as k 1.281 Athanasius. In hebdo∣made post sacram Pentecosten, populus completis jejuniis ad orandum abiit. i. e. In the Week following sacred Whitsunday, the People having ended thir Fasts, went to Prayer.

Having thus done my respects to the Festivals, Dominical especially, & of high∣est remark, they which follow not affording any thing of extraordinary note, I pass to the holy days of an inferior order, whereof very few will fall under consideration, in regard antiquity hath transmitted to us so little, specifically relating to them.

St. Andrews day.] This Apostle leads the van in the Rubrick of our Saints, [ W] some conceive because he first came to Christ, and followed him before any of the other Apostles, John 1. 3••. Reason good he should have that honor, were this infallibly certain, whereof the Scripture gives slender assurance, for the words of the Evangelist are [the two Disciples heard him speak, and they followed Je∣sus] so that there were two Disciples, one of them indeed was Andrew, but he being mentioned joyntly with the other (who most probably was St. John him∣self) Priority and Posteriority, cannot be admitted: Andrew, true it is, first revealed the Messias to his Brother Simon, yet this no argument that he came the first of Apostles unto Christ: And where it is said that these two Disciples followed Christ, yet is it not thence inferrible that they followed Christ as Disciples, but out of curiosity; for clear it is, they continued still in their vo∣cations, until they had their call, Matth. 4. 18. as is evidently demonstrated by the learned Annotator on that Place, and by Mr. Casaubon before him.

The Conversion of Paul.] This posthume Apostle, though he came late in∣to Christs Livery, yet gives us this account of his service, that he toiled, sweat, [ X] and labored more, in Christs vineyard, then all the rest, 1 Cor. 15. 10. and there∣fore hath gained the reputation to be understood, when we think fit to say no more then the Apostle; and if such an eminent Saint should not be assigned a room amongst his fellow Apostles in the Memorials of the Church, it may to any seem a wonder; yet, in part, so hath it come to pass: for though he hath in the service of our Church as much respect as the best of them, yet both in the Kalendar and Catalogue, he seems with his companion Barnabas to be o∣mitted. The truth is, I do not observe so high a value set upon him by the Romish Church, as his labor hath merited; for in the Roman Order, where the Letany gives the names of all the other Apostles, and Canonized Saints, one∣ly St: Paul and Barnabas are missing in that nomenclature: in their ancient Kalendars indeed, and in that prefixt to King Henry the eighths Primer, though his conversion be not dignified with a Rubrick Note, yet is he yoked with St. Peter on the twenty ninth of June, that day bearing the Dedication of St. Pe∣ter and St. Paul; upon which consideration, perhaps our Reformers forbare the allotting him any other day peculiar to himself.

The Purification of St. Mary the Virgin] This Feast is called by the Greeks, [ Y] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth a Meeting, because Simeon and Anna the Prophe∣tessmet at the presentation of our Saviour in the Temple: l 1.282 Nicephorus ascribeth the Institution thereof to Justinian the Emperor, about the year 550. whe∣ther Justinian first instituted it, or whether he established its Oecumenical Celebration, which perhaps before was but Provincial, that Author is not ex∣press enough; with us in the vulgar Language it is called Candlemass Day, be∣cause, saith a Learned m 1.283 Bishop, the Lights formerly used all Winter through in the Evening Service, were then laid aside, according to the Proverb, On Candlemas day, lay Candles away: But more properly from the former custom of bearing Tapers lighted in Procession; upon this day, in imitation of the

five wise Virgins, represented in the parable, Matth. 25. as St. Bernard deli∣vereth, or to put Christians in remembrance of Christ, the spiritual Light, of whom Simeon did Prophesie, as is read in the Church that day.

The Annunciation of the Virgin Mary.] There pass two Homilies, the one [ Z] under the name of Gregorius Neocaesariensis, the other of Athanasius, which were Preached on this Day: But in regard they are both Impostures, the yong∣est being at least 600 years after Christ, as the Ora pro nobis sufficiently demon∣strateth, I shall not urge them: Nor indeed could the celebration of this Day consist with the Canons of the Church at that time, because it fell in Lent, a time of Fasting and Humiliation, wherein the n 1.284 Councel of Laodicea de∣creed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the Birth-days or Passions of the Martyrs, (and consequently other Festivals) be not celebrated; nor do I finde any mention of this Festival in any piece I dare confide in, before the sixth ge∣neral Councel in Trullo, where the fifty second Canon stands thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. [that in all the days of the Lenten Fast, unle••s it be on the Sabbaths, Lords-Days, or on the holy Annunciation Day, the service of the Elements before∣consecrated be performed.]

Philip and Jacob.] In ancient Martyrologies this day was stiled the Feast of Philip and Jacob, and All Saints. All Saints was indeed its first and most ge∣nuine [ A] appellation; upon which account, as the Western Church observed this very day, so also did the Eastern, or at least some other in temporality, and point of time very near it, for o 1.285 St. Basil preaching upon this, or the like day, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. for the most part we celebrate the memory of the Martyrs (Martyrs, not of one Martyr) this day. Now what this day was, at the end of that Homily he is more explicite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This very day determineth the year past, and commenceth that which is to come, e∣vidently denoting New-years day. Now the Primitive Christians of the East, began their year in April, (which they called Hecatombaeon) in honor of their Easter, and so the distance of time could not be much: As to the original of its Institution, it was this, The Apostles, Evangelists and Martyrs, Luminaries of the greatest Magnitude, being honored with days of single appropriation; it was withal considered, that very many others, though of inferior note, had yet sacrificed their Lives in defence of the Catholick Faith, and it was requi∣site their Honor should in some competency be provided for; to gratifie it with the assignation of a particular day to every one, being so numerous, was impossible, therefore the best expedient was to celebrate their memories by one day allotted to all, whereby God might be glorified for them, as comprehen∣ded under one Constellation; why this Feast was translated to the Calends of November, Ritualists give a probable, though earthy and sensual account, viz. Because of the scarcity of Victuals in the Spring, and plenty at the time of de∣foliation, or fall of the leaf, so p 1.286 Durandus, Biel, and others. As to the per∣sons now commemorated on this day, the first is Philip, not the Evangelist; neither the Collect, second Lesson, nor Gospel of our Church speaks him so, but the Apostle; and not he, because he suffered on that day, as Chronologers and Ritualists of the Romish Church assert; late Tradition I confess hath cru∣cified him, and so Johannes Euchaitensis delivers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philip came to the same end with Peter: But neither Eusebius nor Hierome, who followed him, knew of any such thing: and q 1.287 Clemens Alexandrinus, who lived near up to the Apostles times, is positive in the contrary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matthew, Philip, Thomas and Levi, did not suffer as Christian Confessors: The next is James, not he the son of Alpheus, nor he the son of Zebedee, but

James the brother of our Lord, though the Greek Menology fixeth this day up∣on the second.

St. Peters Day.] This day was not dedicated to Peter alone, but to Peter and Paul joyntly, and in the Romish Church, June the 13 is allotted intirely for [ B] the Commemoration of St. Paul; the coupling of these two Apostles toge∣ther in one Festival, is no late invention, for r 1.288 Theodorus Lector mentioning a Petition of one Festus a Roman Senator, to Anastatius the Emperor, for the celebration of the memory of these two Champions of the Church, Peter and Paul; he saith, It was never kept with such splendid solemnity as then, an Argu∣ment of its existence before.

St. Mary Magdalene.] Upon stricter scrutiny and inquiry to our second Re∣formers, [ C] it did appear dubious, as it doth still to Grotius and other learned men, whether the Woman mentioned in the Gospel applyed to this day, was Mary Magdalene, or not; nay, they rather inclined to think she was Mary the sister of Lazarus, upon which account the Festival came to be discontinued in our Chruch.

CHAP. VI.

Common Prayer.

The Order for the Administration of the Lords Supper or holy Communion.

1 B. of Edw. 6.

The Supper of the Lord, and the holy Communion Com∣monly called the Masse.

SO many as intend to be partakers of the holy Communion, shall signifie their names to the Curate over night, or else in the morning, before the beginning of Morning prayer, or im∣mediately after. [ A]

And if any of those be an open and notorious evil liver, so that the congregation by him is offended, or have done any wrong [ B] to his neighbours, by word or deed: The Curate having knowledge thereof, shall call him, and advertise him in any wise not to presume to come to the Lords table, untill he have openly declared himself to have truely repented and amended his former naughty life, that the congregation may thereby be sa∣tisfied, which afore were offended: and that he have recompensed the par∣ties whom he hath done wrong unto, or at the least declare himself to be in full purpose so to do, as soon as he conveniently may.

The same order shall the Curate use with those betwixt whom he perceiveth [ C] malice and hatred to raign, not suffering them to be partakers of the Lords table, untill he know them to be reconciled. And if one of the parties so at variance, be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended, and the other party will not be perswaded to a godly uni∣ty, but remain still in his frowardnesse and malice: The Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate.

1 B. of Edw. 6.

Upon the day, and at the time appointed for the ministration of the holy Com∣munion, the Priest that shall execute the holy ministry, shall put upon him the ve∣sture appointed for that ministration: that is to say, a white Alb plain with a vest∣ment

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 inspirati∣on 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. Turn∣ing to the people] rehearse distinctly all the ten Commandments: and the Peo∣ple [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 im∣portance 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 Command∣ments and their responds want∣ing in 1 B. of Ed. 6. * 1.289	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 to∣wards 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 daugh∣ter, thy manservant, and thy maid servant, thy cattel, and the stranger that is with∣in 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 ••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 beseec•• thee.

Then shall follow the Collect of the day, with one of these two Collects following for the King, the Minister standing up, and * 1.290 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 au∣thority 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, say∣ing 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 E∣pistle ended [Scot. Lit. the Gospel shall be read] he shall say, the Gospel beginning thus. The Gospel written in the Chapter 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 ••reed. [Scot. Lit. All still reverent∣ly (H) standing up.]	The Collects ended, the Priest, or he that is appointed shall read the E∣pistle, in a place assigned for the pur∣pose, 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 ap∣pointed to read the Gospel shall say, The holy Gospel written in the Chapter of The Clerks and peo∣ple shall answer, (I.) Glory be to thee O Lord. The Priest or Deacon then shal read the Gospel: after the Gospel en∣ded 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 fa∣ther, 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 Ma∣ry, 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 Scri∣ptures, 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 [ L] 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 [ M] shall declare unto the People whether there be any holy days or fasting days the Week fol∣lowing; and earnestly to ex∣hort them to remember the Poor, saying, [Scot. lit. for the Offertory] one or more of these [ N] Sentences following, as he thinketh most convenient by his discretion, [Scot. according to the length or shortness of time that the people are offer∣ing.]	Then shall follow for the Offertory, one or more of these Sentences of Scrip∣ture, 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 fol∣low after the two Exhortations to the Communion, and the last clause is omitted by Bu∣cer.

Scotch Lit.

And in process of time it came to pass, that Cain brought of the fruit of the * 1.291 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. * 1.292

Ye shall not appear before the Lord empty: every man shall give as he is a∣ble, according to the blessing of the Lord your God which he hath given * 1.293 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 * 1.294 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 plea∣sure in uprightness. As for me in the uprightness of my heart I have willing∣ly 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 glo∣rifie * 1.295 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 * 1.296 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 four∣fold.

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 * 1.297 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 * 1.298 eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk [ O] of the Flock?

If we have sown unto you spiritual things, is it a great matter if we shall reap * 1.299 your worldly things?

Do ye not know, that they which minister about holy things, live of the sacri∣fice? * 1.300 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 * 1.301 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 in all good * 1.302 things. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall be reap.

While we have time, let us do good unto all men, and specially unto them which * 1.303 are of the houshold of faith.

Godliness is great riches, if a man be contented with that he hath: For we brought nothing into the world, neither may we carry any thing out.

Charge them which are rich in this world, that they be ready to give, and glad to distribute, laying up in store for themselves a good foundation against the time to come, that they may attain eternal life.

God is not unrighteous, that he will forget your works and labor that proceedeth of love, which love ye have shewed for his names sake, which have ministred unto * 1.304 the Saints, and yet do minister.

To do good, and to distribute, forget not: for with such sacrifices God is pleased.

Whoso hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in * 1.305 him:

Give almes of thy goods, and turn never thy face from any poor man, and then the face of the Lord shall not be turned away from thee.

Be merciful after thy power. If thou hast much give plenteously. If thou hast little, do thy diligence gladly to give of that little: for so gatherest thou thy self a good reward in the day of necessity.

He that hath pity upon the poor, lendeth unto the Lord: and look what he Prov. 19. layeth out, it shall be paid him again.

Blessed be the man that provideth for the sick and needy: the Lord shall deliver Psalm. 41. him in the time of trouble.

1 B. of Edw. 6.	Editio Lat. Buceri.
Where there be Clerks, they shall sing one or many of the sen∣tences above written, according to the length and shortnesse of the time that the people be offer∣ing.	Harum & similium sententia∣rum ex Thobia, Proverbiis, vel Psal∣mis una aut plures canentur, ut tem∣pus oblationis & numerus offerenti∣um postulabit.

Scotch Lit.	Common Prayer.	1 B. of Edw. 6.
While the Presbyter distinct∣ly pronounceth some or all of those sentences for the offerto∣ry, the Deacon, or (if no such be present) one of the Church-wardens shall receive the de∣votion of the people, there pre∣sent, in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason, with the obla∣tions therein, and deliver it to the Presbyter, who shall hum∣bly present it before the Lord, and set it upon the holy Table.	(P) Then shall the Church-wardens, or some other by them ap∣pointed gather the de∣votion of the people, & put the same into the poor mans box: and up∣on the (Q) offering dayes appointed, every man shall pay unto the Curate the due and ac∣customed offerings. Af∣ter which the Minister shall say.	And in the mean time whilst the Clerks do sing the offertory, so many as are disposed shall offer unto the poor mans box, every man according to his ability and charita∣ble minde. And at the offering dayes appoin∣ted, every man and woman shall pay to the Curate the due & accustomed offerings.

And the Presbyter shall then offer up, and place the Bread and Wine prepared for the Sacrament, upon the Lords Table, that it may be ready for that service, and then he shall say.

(R) Let us pray for the whole state of Christs Church, militant here in earth.

ALmighty and everlasting God, which by thy holy Apostle * 1.306 hast taught us to make prayers and supplications, and

to give thanks for all men, we humbly beseech thee most merci∣fully to accept our almes and to receive these our prayers, which * 1.307 we offer unto thy divine majesty, beseeching thee to inspire continually the universal Church with the spirit of truth, uni∣ty and concord, and grant that all they that do confesse thy holy name, may agree in the truth of thy holy word, and live in u∣nity and godly love. Me beseech thee also to save and defend all Christian Kings, & Princes, & Governours, and specially thy servant our King, that under him we may be godly and quietly governed: and grant to his whole Councel, and to [ S] all that be put in Authority under him; that they may truely and indifferently minister justice, to the punishment of wick∣ednesse and vice, and to the maintenance of Gods true Religi∣on and vertue. Give grace (O heavenly father to all Bi∣shops, Pastors, and Curats, that they may both by their life and doctrine set forth thy true and lively word, and rightly and duely administer thy holy Sacraments: & to all thy people give thy heavenly grace, and especially to this Congregation here present, that with meek heart and due reverence they may hear and receive thy holy word, truely serving thee in ho∣lynesse and righteousnesse all the dayes of their life [Sot. Lit. And we commend especially unto thy merciful goodnesse, the Con∣gregation, which is here assembled in thy name to celebrate the Com∣memoration of thy most precious death and sacrifice of thy Son our Saviour Jesus Christ.] And we most humbly beseech thee of thy goodnesse, O Lord, to comfort and succour all them which in this transitory life be in trouble, sorrow, need, sicknesse, or any other adversity 1 B. of Edw. 6. And especially we com∣mend unto thy merciful goodnesse this Congregation which is here assembled in thy name, to celebrate the Commemoration of the most glorious death of thy Son.

1 B. of Edw. 6.

Scotch Lit.

And here we do give unto thee most high praise, and hearty thanks, for thy wonderful grace and virtue declared in all thy Saints, from the beginning of the world. And chiefly in the glo∣rious and most blessed (T) Virgin Mary, mother of thy Son Jesus Christ our Lord and God, and in thy holy Patriarches, Prophets, Apostles, and Martyres, whose examples (O Lord) and stedfastnesse in thy faith, and keeping thy holy Commandments, grant us to follow: we Commend un∣to thy mercy (O Lord) all other thy servants, which are (V.) departed

from us with the signe of faith, and now rest in the sleep of peace: grant unto them, we beseech thee, thy mercy and everlasting peace, and that at the day of the general resurrection, we and all they which be of the mystical body of thy Son, may altogether be set on his right hand, and hear that his most joyful voice. Come ye blessed of my Father and possesse the kingdom which is prepared for you, from the beginning of the world.

And we also blesse thy holy name for all those thy servants, who having finished their course in faith, do now rest from their labours. And we yeeld unto thee most high praise and hearty thanks, for the wonderful grace and vertue declared in all thy Saints, who have been the chosen vessels of thy grace, and the lights of the world in their several generations: most humbly beseeching thee, that we may have grace to follow the example of their stedfastnesse in thy faith, and o∣bedience to thy holy Commande∣ments: that at the day of the general

Resurrection, we, and all they which are of the Mystical body of thy Son, may be set on his right hand, and hear that his most 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 Advo∣cate.

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, Its 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. Preach∣ers varyed therein. Bidding and Praying, all one in effect. Prayer before the Sermon in the Primitive Church. St. Ambrose his Form. The Peo∣ple also prayed for the Preacher. In the first times many-preached one af∣ter another in one Forenoon. The ancient Homilies, avoid thorny sub∣tilties and nice questions. King James his Order recommended to pre∣sent practice. (M.) A discourse upon the 18 Canon of the Councel of La∣odicea. The order of Divine Service then. The Prayer for the Cate∣chumens begun the Service. Its 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (N.) Four offerings at the Communi∣nion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 fra∣tres, who. Mr. Seldens mistake. Oblations ceased not upon the pay∣ment 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 For∣mula's thereof. (S.) Dypticks, Rolls, not Tables. (T.) Commemora∣tion 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 Re∣formers.

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 [ A] it applyed to the beginning of Morning Prayer, as if it had been said, Imme∣diately 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 notwith∣standing, I approve rather of their sence who make it relative to Morning Pray∣er, 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 pe••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 possi∣bly confer with such notorious evil livers, or malicious persons, between the beginning of Morning Prayer, (which imployd him wholly) and the Commu∣nion, 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 of∣fice 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 quar∣ter, and perhaps not then, had not Authority strictly enjoyned them; which usage of Sermon Bells hath been practiced, and is still, if I mistake not, in some parts of Germany; in Scotland I am sure, or the Reverend a 1.308 Bishop of Galloway deceives me: Having persued his Narrative through all the di∣visions of that Churches first Service, at length he adds, [You hear the third Bell ringing, and in this space the Reader ceaseth, and at the end of the Bell ringing, the Preacher will come.] There being then, as I have said, so apparent and visible a breach between the first and second Service, the Morning Office, and the Letany, it is very probable, though the Assembly did not dissolve, yet was there such a ceasing and rest from sacred Imployments, as might give the Curat•• time in that Interval, both to receive the names of such as intended to communicate, as also to admonish, and in case of obstinacy to repel scandalous persons from that Ordinance; sure I am, he was then more at leisure then he could be at any other time after Morning Prayer begun, and before it were ended.

And if any of them be an open and notorious evil liver, &c.] Notorium amongst the Civilians and Canonists, is threefold. First, there is Notorium Praesumptio∣nis, [ B] a notoriousness of Presumption, where Evidentia rei est evidenter à Jure prae∣sumta, The evidence of the thing is taken for evident, by presumption of Law. As where it presumeth one to be the Son of such a man, because he was born in Wedlock. Secondly, There is Notorium Juris, a notoriousness of Law, when the offence is proved either per confessionem factam in Jure, by confession made in open Court, or per Sententiam Judicis, by the Sentence of the Judge. Lastly, There is Notorium facti, a notoriousness of Fact, when per evidentiam rei nulla potest tergiversations celari. The evidence is so clear, as the Accusation can by no shifts be avoided. Now to which of these three the term Notorious in this Ru∣brick relateth, is a great question: The learned Prelate, Bishop b 1.309 Andrews, re∣straineth it positively to the second: Our Law of England, saith he, will not suffer the Minister to judge any Man a notorious Offender, but him who is so con∣vinced by some legal Sentence: The Law of England will not suffer it, so that should the Ecclesiastical permit it, the Municipal Law would not, and if it comes to an Antinomy, a justle between the Canon Laws of our Church, and the Law of the Land, this it is must over-rule. But doth our Canon Law give any such toleration? doth it impower any Minister to exclude his Parishioner, (claiming his Christian priviledge in those blessed Mysteries) from the Sacra∣ment, or to make his private discretion the supream Judge of the Notoriousness here mentioned? certainly no. As for the 26 and 27 Canons, which are pro∣duced to the contrary, they neither speak explicitly enough, nor do they suffi∣ciently direct in this Affair: The Canon wherein our Church declareth her minde more articulately, is the 109. If any offend their Brethren, either by A∣dultery, Whoredom, Incest, or Drunkenness, or by Swearing, Ribaldry, Usury, or any other uncleanness and wickedness of life, the Church Wardens, or Quest-men and Side-men, in their next Presentment to their Ordinaries, shall faithfully pre∣sent all and every of the said Offenders, to the intent that they and every of them may be punished by the severity of the Laws, according to their deserts, and such notori∣ous Offenders shall not be admitted to the Communion, till they be reformed; where I note, First, the Crime must be scandalous, an Offence to the Brethren. Se∣condly, it must be presented to the Ordinary. Thirdly, That such scandalous Offenders, so presented to the Ordinary, are not to be admitted to the Communi∣on. But some perhaps will say this was one of the failings of an ill regulated State and Church, which justly called for a Reformation, and so indeed it was pretended by Dr. Burgess and Mr. White of Dorchester, at a Committee sitting in the Lords House, in March 1641. But, upon a full debate, it was determin∣ed at that Committee, to the very conviction of the Opponents, that open and

notorious evil-livers, were none but such as the Laws had adjudged to be so: Agreeable to this determination did the Parliament afterwards ordain, c 1.310 That no person be suspended from the Communion for any matter of scandal, but, either upon his confession before the Eldership to have committed such an offence, or upon the testimony of two Witnesses at least, and those examined upon oath: So was it ordained by this Parliament, sufficiently Presbyterian, against the liking of an Assembly of Presbyters, which did Enixins Dogmatis & Argumentis in contra∣rium, nec semel, sed frustra, contendere; vehemently, though all to little purpose, (more then once) oppose it with all the Arguments they could, as d 1.311 Mr. Selden as∣sures us: Having opened the minde of our both Church and State, as to this particular, it will not be amiss to represent the conformity it beareth with the Imperial Edict, and practice of the Primitive Church. As for the Emperial Law, it speaks loud enough, e 1.312 Omnibus Episcopis & Presbyteris interdicimus segregare aliquem à sacra communione, antequam causa monstretur, propter quam Sanctae regulae hoc fieri jubent, We prohibit all, both Bishops and Presbyters, from shutting out any one from the Communion, before just cause be shewn that the holy Canons warrant them so to proceed: As for the primitive usage, St. Augustine fully, Nos à Communione quenquam prohibere non possumus, nisi aut sponte confes∣sum, aut in aliquo Judicio Ecclesiastico, vel seculari nominatum, at que convictum, We cannot repel any man from the Communion, unless he hath freely confest his offence, or hath been accused and convicted in some secular Court, or Ecclesiastical consistory: Indeed so was the Legislative patern of our Saviour, in the first in∣stitution of his Supper: Never was there a more detestable Crime, then Judas his Treason, never was Delinquent convicted upon Evidence so infallible, as his Masters Omniscience: But though he had already projected the conspira∣cy, and our Saviour already knew it, yet did he not interdict him from parti∣cipating with his elect Apostles, recommending thereby to his Church this Lesson, that no outward communion of the wicked with us, in those sacred Ordinances, can possibly render them ineffectual to his holy Ones: 'Tis true, I grant some learned men depart from this sence, and because St. John saith, that Judas, having received the sop, went immediately out, thence infer his absence at the time of Christs instituting his last Supper: But our Church is positive in the contrary, nor can St. John be otherwise reconciled to the rest of the Evan∣gelists: To conclude, the result of all the premises is, That none are to be sus∣pended from this Sacrament, but the notorious Delinquents, and that none are notorious, but they whom the Sentence of the Law, or their own confessions have stated so to be: All reason it should be so. My temporal Estate no pri∣vate person can deprive me of, until it be legally evicted from me by course of Law, and shall it be in the power of any mortal man to divest me of my in∣terest in that blessed Banquet, before I be adjudged to have forfeited it upon fair hearing? what were this, but to expose Christians to the infirmities, pas∣sions, and somewhat else, quod dicere nolo, of their spiritual Pastors?

The same order shall the Curate use with those betwixt whom he perceiveth ma∣lice, [ C] and hatred to reign, &c.] Amongst the three Graces the Apostle hath gi∣ven the supremacy of dignity to Charity, 1 Cor. 13. 13. and this most excel∣lent Grace is never so resplendent as in the celebration of the Eucharist, in re∣lation to which, she is most strictly enjoyned by our Saviour himself: If thou bringest thy gift unto the Altar, and there remembrest that thy Brother hath ought a∣gainst * 1.313 thee, leave thy gift before the Altar, and go first and be reconciled to thy Bro∣ther; which is very rationally thought by learned men to be the Institution of an Evangelical Ordinance, because it was not commanded under the Law to such as were to present their Oblations, and it is not like that Christ would su∣perinduce any new establishment to former Rights, when the ceremonial Law was expiring; concurrent with the Masters Precept, is the order of his Disci∣ples, St. Paul, 1. Cor. 11. 18. When ye come together in the Church, I hear that

there be divisions among you. What these divisions were he tells them in the 21. verse, viz. that when they came to their Love-feasts, wherewith this Sa∣crament was joyned, and which were instituted for the preservation of Christian fellowship, and levelling of all, not onely animosities, but high∣thoughts; this notwithstanding, the rich, who brought plenty, presuming he might be master of what he offered, either fell to apart, or with some se∣lect and choice friends of his own exceedings fed liberally, while the poor∣man had not wherewith to stay his stomack; which inferred a disdain not a∣greeable to the designe of that charitable collation: upon these proceedings, the Apostle being to pronounce his judgement, he assures them they are much in the wrong, and that this is not to eat the Lords Supper i. e. that this practise and the Communion are two, inconsistent and incompatible one with the other. Charity being so essentially requisite to the right participation of the Sacrament, as it hath imposed denomination to it. It being called the Communion, 1 Cor. 10. 16. why so, he tells us in the next verse [for thereby we being many are one Bread and one body, for we are all partakers of that one Bread.] Now there cannot possibly be union, where there is not charity, the breach of this grace being the same in the spiritual Body of the Church, that a wound is in the natural, Solutio continui, a rupture of the part intire. And in Symbolical reference to this, it may be here aptly hinted that in the Primi∣tive Church for certain, and probably in the Apostolick, they used in the cele∣bration of this Sacrament to have but one loaf, and one cup for the whole Congregation, to which in all likelihood f 1.314 Ignatius alluded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. One Bread is broken and one cup distributed to the whole Congregation, which passage though that most ex∣cellent edition of Isaacus Vossius (exactly agreeing with the very ancient Trans∣lation published by the Reverend Primate of Armach) doth not own, yet I presume the rather to cite, because he speaketh elsewhere of some, g 1.315 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. breaking one Bread. A matter not improbable in such times when Communicants were not by the tith so numerous as now. And though I deny not, but this Father might have chief regard to Christ, the mystical Bread which came down from heaven, yet doth not that hinder, but he might also allude to what was then matter of fact in the celebration of the Eucharist. Besides this nominal indication of the necessity of this virtue from the word Communion, further evidence may be produced from Anti∣quity for its high reputation. As that it was a constant adjunct to those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or feasts of love, which were fellow-like collations intended as a repast for the poor, together with the wealthy, and though several abuses stepping into that sacred confraternity and Brotherhood, Christian prudence thought fit soon after in the Greek Church (for in the African they continued to ge∣ther up to h 1.316 Tertullians time) to disjoyn them, ordering the Lords Sup∣per to be celebrated in the morning fasting, yet that it might still lay claim and title to its ancient appellation of a Love feast, it was accommodated with ceremonies of like import. Whence in the entrance into service of those bles∣sed mysteries, the Deacon was appointed to cry aloud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. let no man be at one with another, (a Phrase borrowed I conceive from that of i 1.317 Ignatius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Let not man have any controversy with his neighbour,) and this proclamation once past the ho∣ly kisse and imbraces amongst the faithful presently followed; k 1.318 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i e. Prayers ended, we s••lute one a∣nother with an holy kisse, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the constitutions have it; men, men, and women, women; and it cannot other∣wise be conceived, considering their stations were so disposed in holy Assem∣blies as each Sex was severed and apart from the other. From hence also Tertullian calleth this signaculum orationis, the Seal and close of prayer. This is l 1.319

that which the Councel of Leodicea, and the Greeks in their Liturgies, call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Pax, the Salutation of Peace, and is still retained by the Church of Rome, derived originally from that of the Apostle, Rom. 15. 16. Salute one another with a holy kisse. Lastly when the Congregation was depar∣ted, this noble virtue of Charity was still preserved, by sending sometimes blessed loaves, sometimes part of the consecrated bread to their absent friends as tokens of their Christian correspondence, whereof mention is made in the Epistle of Ireneus to Victor Bishop of Rome cited by m 1.320 Eusebius, and in the several Epistles of Augustine and Paulinus under the name of Pa••is Benedictus, blessed bread. The result of all this tends, not as to the decision of a question controverted, but to the exciting us up to a due estimation of this Grace, and to minde us that this Sacrament should be somewhat beside 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a memorial of Christs Sacrifice upon the crosse (which is granted to be the chief motive to its institution) and that also it is intended to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an act of oblivion, according to the Athenian mode of injuries received.

Shall stand in the Body of the Church or in the Chancel.] This Rubrick be∣ing not explicite enough as to the proper station of the holy Table, is illusta∣ted [ D] by comparing the 82. Canon with Queen 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 af∣ter 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 ta∣ble 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 idi∣ome peculiar to us English, not known abroad in forreign parts, and they who can finde Popery in that position, have better eyes then ordinary. Al∣tars 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 * 1.321 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 Christi∣anity a considerable portion of the Communion service, and instituted so to [ E] be by Christ himself, if credit may be given to n 1.322 St. Hierom, Docuit Aposto∣los 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. Au∣gustine 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. [ F]

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 eternal∣ly 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 Pre∣cept 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 Com∣mandments. 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 o 1.323 Epistle, or as the ancients some∣times called it the Apostle, was instituted to personate and represent the Law, [ G] preceding the Gospel, and therefore for the most part, is formed of such parcels of the Apostolical writings, as are more eminent for moral in∣structions.

Glory be to thee O Lord.] This Doxology is omitted in our Reformed Li∣turgy, not out of any particular disgust against it, but because our Church [ H] was studious of reducing her sacred rites to a lesse onerous model. Anti∣quity did own it with an high regard, and it deserved no lesse p 1.324 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 q 1.325 Alcuin gives a satisfactory reason for it, Quasi dicat, Quia verba salutem conferentia mox audituri estis, laudate Dominum cujus ben••ficio hanc gratiam percipere meruistis. Because you expect to hear the words of the Gospel which brings salvation to all true beleevers, there∣fore praise that God who hath graciously dispenced to you so great a bles∣sing.

Standing up.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the Gospel is [ I] 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 r 1.326 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i e. while the holy Gos∣pel 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 up∣also 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 s 1.327 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the

setting of heaven gates wide open; not with the Psalmist, for the King of Glo∣ry to enter in, but for the King of Glory to come forth. Nor shall it passe with∣out 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 Christians did not stand at all the rest of the service, kneeling time only excepted, and if they did, my observation signifieth nothing. In answer to which, I say, the practice was not uniform in this point in all places. In the Aphrican Church the fashion was for the Auditory to stand so while the Lessons were read. So t 1.328 St. Cyprian represents Aurelius and Colerinus, both made Readers, standing in loco Altiore: in a place of higher advance, meaning the Desk or Pulpit, ab omni populo circumstante conspecti, beheld of all the Audience standing round about them, which mode continued there even up to u 1.329 St. Augustines time, who often mentions it, Ego sedens loquor, vos stando laboratis: I preach unto you sitting, you toyl yourselves in standing to hear me. Yet w 1.330 in another place he rather commendeth the sitting posture, longe consultius in quibusdam Ecclesi∣is Transmarinis, non soluns Antistites sedentes loquuntur ad populum, sed ipsi e∣tiam populo sedilia subjacent, ne quisquam infirmior stando lassatus, à saluberima intentione avertatur, aut ctiam cogatur abscedere. It is better ordered in some be∣yond sea Churches, where not onely the Preachers sit while they teach the people, but seats are also provided for the Audience, least any through infirmity wearied with long standing, should be either hindred from attention or enforced to depart the Church. This custom indeed of standing seems a peculiar of Aphrica, for other Churches used sitting. So St. x 1.331 Hierom gives the practise of the Monks of his time, complet is orationibus, cunctis{que} residentibus, medius incipit disput are, prayers being ended, and all sitting down again, one from amongst them begins to preach. And that this was the uniform practise of the Greek Church, is in∣ferrible from y 1.332 Justin Martyr, who laying down how the Scriptures were read, and the Sermon delivered in the Assemblies, proceeds thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after this we rise up all together and send forth our prayers: So also that known proclamation of the Deacon, so fre∣quent in St Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us stand upright with all reverence, when there was a transition from the other part of divine Service-Prayers, now this rising up, and standing upright must necessarily infer that they sate before. So also, not to urge the z 1.333 Clementine Constitutions, St. Chrysostome is most ex∣presse, speaking of the irreverence of some in holy Assemblies a 1.334 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if the Preacher be somewhat more elegant then ordinary, presently they who sit to hear him fall on laughing. But what can be more either full or Authentick then our Saviours practise in St. Luke 2. 46. whom his Parents. found in the Temple sitting in the midst of the Doctors, and hearing them.

The Gospel being ended, shall be said the Greed.] Having had formerly occa∣sion to speak of the Latin Creed, surnamed the Apostles, we come now to that of the Greek Church, whereof this following is the most large, I say not the [ K] most ancient; indeed by how much the more copious, so much the lesse ancient: for the earliest Christian Church knew, I conceive, no other Creed, no other confession of saith as antecedently necessary to Baptisme (for which and to which all rules of faith were anciently made and applied) then that of belief in the Father Son and holy Ghost, as was the very direction of our Saviour relating to Baptisme; which b 1.335 Justin Martyr, expoundeth by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. One God of the whole uni∣verse, under the nations of the Father, Son, and holy Ghost. Afterwards as upstart heresies did administer occasion, several Articles were added in opposition to those false teachers: for instance, maker of heaven and earth against c 1.336 Menan∣der,

who held the world was created by angels. His onely Son, born of the Virgin Mary, in opposition to Ebion and Cerinthus, who maintained he was meer man, begat by Joseph, Crucified, dead, and buried, in opposition to Simon Magus, who denied Christs humanation, or incarnation, saying, that all his conversation here on earth was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seemingly only, and not in verity; for which reason d 1.337 Ignatius, who undertakes him, and his adherents, so often repeateth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was truely born, truely crucified, he truely rose again. Further instances might be pro∣duced were it necessary or advantagious to my present purpose. Though the emergency of such heterodox opinions occasioned the addition of such de∣fensitives against them, yet as learned Grotius hath well noted, all Churches did not observe a vocal uniformity, or binde themselves strictly to the letter, but varied in the make or outward frame, though they agreed in the substance; whence it is that in ancient confessions there appeareth such a verbal diver∣sity, when in truth the mental result of all is the same. And when one precise formula was once agreed upon, yet was that form modelled alwayes sutable to the essential import, and very often in the expresse words of el∣der presidents. Take the most ancient of Creeds extant, which the most an∣cient of Churches (that of Heirusalem) is likeliest to afford us. Take, I say, that Creed,, and compare it with those few monuments we have of earlier times, and you will finde very many parcels thereof so neer resembling, as may perswade us they did relate each to other. Several of them Grotius hath collected to my hand, and some others my slender reading shall con∣tribute.

Symbolum Hierosolymitanum.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ireneus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justin Mart. Exposit. Fid.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ignat. Epist ad Ephes.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ireneus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem. Alexandr. Strom. l. 7.

Nay even those superstructures which were afterward affixt to this Creed by the Councels of Nice and Constantinople have preserved the like regard to antiquity, whereof some instances may be given: as where Christ is ren∣dred to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, light of light, Justin e 1.338 Martyr hath the very same ex∣pression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so where he is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣substantial with his Father, the same Justin to the same effect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so where the Councel of Constantinople added con∣cerning the holy Ghost 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Procession from the Father, the said Justin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This Creed, as Nicene, was contrived by the great exemplar of humane frailty, Hosius Bishop of Corduba. It past the Councells so great approbation, that f 1.339 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there were of three hundred and eighteen Bishops there present but seven that dissented. So inconsiderable then was the Arrian Party, which not long after

so ranted and domineered, as to compel this very Hosius to renounce his own confession, and infallibility it self (the Bishop of Rome) to fail and subscribe to their faith. The supplemental parcels which relate to the ho∣ly Ghost were added by the Constantinopolitan fathers, and some say, framed by Gregory Nyssen, but I see no full evidence for it. As for the Publick use of this Creed, in the dayly offices of the Church, Durandus, Polydor Virgil, and some late Authors, fixt the first original upon Marcus and Damasus Bi∣shops of Rome. But Walfridus Strabo, who flourished 850. and therefore * 1.340 likelier to know the truth then his juniors, delivereth no such thing, refer∣ring us to the third Concel of h 1.341 Toledo celebrated Anno 589. And this Coun∣cel tells us whence she had it, decreeing ut per omnes Ecclesias Hispaniae & Galliciae, secundùm forman Orient alium Ecclesiarum Concilii Constantinopolitani Symbolum recitetur, that throughout all Churches of Spain and Gallicea, accord∣ing to the mode (of whom, of the Western? No, but) of the Eastern Churches the Constantinopolitan Creed should be rehearsed. Certainly had the use thereof been in the Church of Rome, at this time, the Councel would not have ramb∣led unto the East for a president. And confest it is by all Romanists gene∣rally, that from the Greeks they had, not onely the Creed it self, but also the first hint of making it an Auctory to the Liturgy. If so, then it will be ta∣ken tardè, to enter very late, and very short of Damasus his time. For Vossius * 1.342 from Theodorus Lector proveth evidently the Greeks themselves had it not very many years before this Councel. [Macedonius an Orthodox Patriarch of Constantinople being violently expelled by Anastasius the Emperour to make way for Timotheus (an heritick of the Eutychian Sect:) no soonor was Timotheus settled in his See, but presently at the entreaty of his friends, he ordered that the Constantinopolitan Creed should be said at every Church meeting, or time of pub∣lick Prayer, to the discredit of Macedonius, as if he were disaffected to it, whereas until that time it was onely rehearsed once a year, when the Bishop Catechised on Maundy Thursday. Thus i 1.343 Theodorus, and this was about the year 511. which being the first hint we have in all antiquity of this, or any other symbol, represented as Parcel of the publick Liturgy: we will give those Ritualists leave to say their pleasure, and we will have the like liberry to think what we list. But though the Church Primitive was ••low in imploying it, as we now do, they having designed it for other very Religious intents: yet can that be no competent bar to us, but we may, both this and others, dispose, as we do, to the best improvement of our faith, and edification of the Common in∣terest of the Church.

After the Creed if there be no Sermon.] In the Primitive service, no Creed [ Q] interposing, the Sermon immediatly followed the Gospel, and was an usual explication upon it, whence I conceive the name Postil is derived, quasi post illa Evangelia, Postil being nothing but a discourse upon, and subsequent to the Gospel. These Popular discourses had in Antiquity various appcllations, in the earliest times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the most usual, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word of exhortation Acts 13 14. So in Clemens his constitutions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, next let the Presbyters exhort the people; then they called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, homilies, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sermons. Among the Latines St Cyprian especially Tractatus a tract is most familiar, in Augustine and Am∣brose, disputatio, a disputation frequently occurreth, because therein they usu∣ally undertook the confutation of either Heathens, Jews or hereticks. Lastly Sermo a Sermon was then also in use.

Regularly, and of courses the ancient form of bidding of prayers will here fall under cognisance, and the rather, because some thing like it, is established by the Canons of our Church. Its original extraction claiming precedency of consideration, I shall begin with that.

The Agenda of Religion in our Church, before the Reformation, were

performed, it is well known, in Latin, a Language very in••difying to a non∣intelligent people. That so many, so much interested and concerned in those sacred offices, should not be totally excluded, as idle spectators, or fit for nothing but, now and then, to return an Amen to they knew not what, this expedient was devised. The people were exhorted to joyn in prayers, according to certain heads, dictated to them by the Minister in the English tongue, observing the method and materials of the then Prayer for all States, so that of all the service then used, this onely could properly be called Common-Prayer, as being the onely form, wherein the whole Congregation did joyn in con∣sort, and therefore the title of it in the Injunctions of Edw. 6. Anno 1547. is. The form of bidding the Common-prayers. Now because it was made by Allocution, or speaking to the people, agreeing with what the Primitive Church called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was called Bidding of prayers. Thus in short, as to the ground of this ancient form: will you now see the form it self? be∣hold it here.

After a laudable custom of our Mother holy Church, ye shall kneel down, moving your hearts unto Almighty God, and making your special pray∣ers for the three Estates, concerning all Christian people, i. e. for the Spiri∣tually, the Temporalty, and the soules being in the paines of Purgatory. First for our holy Father the Pope with all his Cardinals: for all Arch-Bishops, and Bishops, and in special for my Lord Arch-Bishop of Canter∣bury, your Metropolitan, and also for my Lord Bishop of this Diocesse; and in general for all Parsons, Vicars, and Parish Priests having cure of souls, with the Ministers of Christs Church, as well Religious as not Religious, Secondly, ye shall pray for the unity and peace of all Christi∣an Realms, and especially for the Noble Realm of England, for our Sovereign Lord the King &c. and for all the Lords of the Councel, and all other of the Nobility which dwell in the Countries, having protection and governance of the same. That Almighty God may send them grace, so to govern and rule the Land, that it may be pleasing unto Almighty God, wealth and profit to the Land, and salvation to their souls. Also ye shall pray for all those that have honoured the Church with light, lamp, vestment, or Bell, or with any other ornaments, by which the service of Almighty God is the better maintained and kept. Furthermore ye shall pray for all true travellers and tillers of the earth, that truely and duely done their duty to God and holy Church, as they be bound to do. Also ye shall pray for all manner of fruits that be done upon the ground, or shall be, that Almighty God of his great pitty and mercy may send such wed∣derings, that they may come to the sustenance of man. Ye shall pray also for all those that be in debt or deadly sin, that Almighty God may give them grace to come out thereof, and the sooner by our prayer. Also ye shall pray for all those that be sick or diseased, either in body or in soul, that the Almighty would send them the thing that is most profitable as well bodily as ghostly. Also ye shall pray for all Pilgrims, and Palmers, that have ta∣ken the way to Rome, to saint James of Jerusalem, or to any other place: that Almighty God may give them grace to go safe, and to come safe, and give us grace to have part of their prayers, and they part of ours. Also ye shall pray for the holy Crosse, that is in possession and hands of un∣rightful people: that God Almighty may send it into the hands of Christian

people, when it pleaseth him. Furthermore I commit unto your devout prayers, all women that be in our Ladies bonds: that Almighty God may send them grace, the child to receive the Sacrament of Baptisme, and the mother purification. Also ye shall pray for the good man and woman, that this day giveth bread to make the holy-loaf, and for all those that first be∣gan it, and them that longest continue. For these and for all true Christian people every man and woman say a Pater Noster and an Ave &c.

After this followeth a Prayer for all Christian Souls, reckoning first Arch-Bishops, and Bishops, and especially Bishops of the Diocess, then for all Cu∣rates, &c. then for all Kings and Queens, &c. then for all Benefactors to the Church, then for the Souls in Purgatory, especially for the Soul of N. whose Anniversary then is kept.

This was the form preceding the Reformation of it, made by King Henry the eighth: This King having once ejected the Popes usurped Authority, used all possible Artifice to keep possession of his new-gained Power: That by the whole ••lergy in Convocation, that by Act of Parliament he was recognized k 1.344 Supream Head of the Church of England, he thought it not enough: But further ordered, the Popes name to be utterly rased out, (so are the words of the Proclamation) of all Prayers, Orisons, Rubrioks, Canons of Mass Books, and all other Books in the Churches, and his memory never more to be remembred, ex∣cept to his contumely and reproach: Accordingly also he caused this Form to be amended, by omitting the Popes name, with all his Relations, by annexing the title of Supream head to himself, and by contracting it into a narrower mo∣del. But though this King corrected so much as served his own turn, yet all the Popery of this form he did not reform, but left the Prayer of the Dead re∣maining. As for King Edward the sixth, the form enjoyned by him, was the same precisely with that of Henry the eighth: That of Queen Elizabeth vari∣eth, for the better, from both these; Praying for, being changed into, Praysing God for the dead; and with her form agreeth that in the 55 Canon of our Church, almost to a syllable

Before all Sermons, Lectures, and Homilies, Preachers and Ministers shall move the People to joyn with them in Prayer in this form, or to this effect, as briefly as conveniently they may. Ye shall pray for Christs holy Catholick Church, that is, for the whole Congregation of Christian People dispersed throughout the whole world, and especially for the Churches of England, Scotland and Ireland. And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord James, King of En∣gland, Scotland, France and Ireland, Defendor of the Faith, and Supreme Governour in these his Realms, and all other his Dominions and Countries, over all persons, in all causes aswell Ecclesiastical as Temporal. Ye shall also pray for our gracious Queen Anne, the Noble Prince Charles, Frederick Prince Elector Palatine, and the Lady Elizabeth his wife. Ye shall also pray for the Ministers of Gods holy word and Sacraments, aswel Arch-Bishops and Bi∣shops, as other Pastours and Curates. Ye shall also pray for the Kings most honourable Councel, and for all the Nobility and Magistrates of this Realm, that all and every of these in their several Callings, may serve truely and pain∣fully to the glory of God, and the edifying and well governing of his people, remembring the account that they must make. Also ye shall pray for the whole Commons of this Realm, that they may live in true Faith and Fear of God, in humble obedience to the King, and brotherly charity one to another. Finally, let us praise God for all those which are departed out of this life in the Faith of Christ, and pray unto God that we may have grace to direct our

lives after their good example: that this life ended, We may be made parta∣kers with them of the glorious Resurrection in the life Everlasting. Alwayes concluding with the Lords prayer.

Having beheld the Reformation of the form, it will not be amisse to look into the practise. This upon my best inquiry, all along, the dayes of Edward the 6. and Queen Elizabeth, is exhibited by onely six Authors. Two Arch-Bishops, Parker and Sands: Four Bishops, Gardner Latimer, Jewel and An∣drews. In all these I observe it interveneth betwixt the Text delivered and the Sermon, Arch-Bishop Parker onely excepted, who concludeth his Ser∣mon with it. I observe also in them all, that it is terminated in the Lords Pray∣er or Pater Noster, for which reason it was stiled Bidding of Beades, Beads and Pater Nosters being then relatives. Lastly, I observe in every of them some variation, more or lesse, as occasion is administred, not onely from the precise words, but even contents of this form. And from hence I infer that the In∣junctions both of Edw. the 6. and Queen Elizabeth, being framed before any reformed Liturgie was by Law established, did not bind Preachers so strict∣ly to the precise words of that form when the service was rendred in English, as when in Latin, for it is not presumable those eminent men would have assumed such a liberty to vary the expression and enlarge in some other mat∣ters, had not they understood the Churches dispensation therein. But there were afterward some overforward to abuse this Liberty, and minding the in∣terest of their owne Principles, took the boldnesse to omit the main l 1.345 who could be content to pray for James King of England, France and Ireland, defen∣der of the faith, but as for supreme Governor in all causes and over all Persons (as well Ecclesiastcal as Civil) they passed that over in silence, as that very King hath it, who thereupon re-inforced the form by the Canon afore specified. As for the late practical change of Exhortation Let us pray, into Invoca∣tion, we pray. In my weak apprehension it is but the very same in effect and operation, and neither to be justly quarrelled at, especially when the Lords Prayer (which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, summarily comprehendeth all we can ask, is the close to both.

Having discoursed the practise of our own Church, it will not be amisse to examine that of the Primitive Church, and the rather because many have been of that opinion that no prayer before the Sermon was used in those times. Counter to which, several Authorities may be opposed m 1.346 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What good can a Sermon do Which is not accompanied with Prayer? the Prayer first, and then the Sermon, so Chrysostme; Augustine not unlike, who thinks it fit, ut Pastor orando prose, ac pro illis quos est allocuturus, sit Orator, antequam dictor: that the Preacher praying for himself and those he is to speak to, be first an en∣treater before a Teacher. A thing so clear as Ferrarius summeth up the con∣tents of his eight Chapter Lib. 1. in these words. Preces ad Deum concioni sens∣per antecessisse, that Prayers to God alwayes preceded the Sermon, and ends that Chapter with St Ambrose his formula. Obsecro Domine & suppliciter Rogo &c. Give unto me O Lord I humbly pray and beseech thee, sober knowledge which may edifie; give unto me eloquence prudent and meek which knoweth not what Pride is, nor to boast above others my brethren. Put into my mouth the word of consolation, edification, and exhortation by thy holy spirit, that I may be able to perswade the good still to improve, and with the power of thy word and mine own example recall such as go astray to the rule of thy uprightnesse, Let the words which thou shalt grant unto thy servant be as sharp arrows and burning darcs, which may penetrate and enflame the hearts of the hearers, with the fear and love of thee. So the Am∣brosian Office in Ferrarius. And as the Preacher invocated Gods blessing upon the word he was to deliver, so did the people also for him who was to

instruct them, which Mr. Thorndike conceives to be intended in that form of the peoples resaluting the Priest, and with thy spirit, which was used also at his going up into the Pulpit. Whither or not this rite had any reference to such an intent I will not, nor need I contend, having so convincing and satis∣factory Authority out of St Chrysostom, who mentioneth the Deacon crying out n 1.347 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us pray for the Bishop that he may rightly divide the word of truth among us. Nor is it much dissonant what is delivered as the practise in our Church before the Reformation to have been spoken to the Preacher, about to ascend the Pul∣pit. The Lord be in your heart, and in your minde, and mouth to pronounce and shew forth his most blessed Gospel.

In the Apostolical age the extraordinary effluvium, and outgoing of Gods spirit governed all, both in Prayer and Preaching: nothing was premedita∣ted, but all performed as the spirit at that instant suggested, according to the measure of their gifts, and for trial of those gifts, it was permitted by the Apostle for the faithful at their holy meetings, to speak, prophesy, and ex∣pound one after another. For ye may, saith he, all prophecy one by one that all may learn and all may exhort. Nor was this custome peculiar only to the Apostolick Church, but derived lower to succeeding times. So Clemens in his Consti∣tutions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let the Priests every one by himself, not alto∣gether, and the Bishop in the last place instruct the people. And in several Homi∣lies of Chrysostom the same practise is observed by others. To this custome per∣haps the fathers of the Councel of Laodicea had an eye, when they spake of Homilies, of Bishops in the plural number, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof anon.

As for the materials of the Primitive Homilies, it is rare to finde any thing polemick in them, and where it occurreth, the controversy is about matters fun∣damental: Faith and the principles of an holy life are the main they incul∣cate, declining nice, thorny and inedifying disputes. Thrice happy were this nation would our Ministers conform to that good old way, and indeed to the excellent direction of that learned Prince, who ordered. That no Preacher * 1.348 of what title soever, under the degree of a Bishop or Dean, at the least, do pre∣sume to preach in any popular Auditory, the deep points of Predestination, Election, Reprobation, or of the universality, efficacy, resistibility or irresistibility of Gods grace, but rather leave those theams to be handled by learned men, and that mo∣destly and moderately by use and application, rather then by way of positive Doctrine, as being fitter for Schools and Vniversities, then for simple Auditories.

After the Sermon.] Between the Sermon and the Off••rtory, several things inter∣vene, [ M] according to the Primitive mode; which, though of peculiar relation to those times, may yet reasonably expect the civility of a mention here, and because they seem to be summed up almost altogether in one Canon of the Councel of o 1.349 Leodecea, I shall first give you the Canon it selfintire, and then parcel it out into considerations apart: the Canon is this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. [It is thought fit that by themselves and apart first after the Homilies of the Bishops the prayer for the Catechumens be performed, and when the Catechumens are departed, then the prayer for the Penitent be made, and these having been un∣der imposition of hands and gone away, the prayers of the Faithful. So three prayers to be made, the first in a low voice, the second and third by the Deacons speaking to them, and then the kisse of peace to be given, and so the holy oblation to succeed.]

In these words I observe, First, that these prayers were to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apart, and every one by it self. Secondly, that the prayers for the Catechumens began the service, which is demonstrable out of p 1.350 Clemens Constitutions, where it is ordered, that before this prayer, the Deacon standing upon some place or advantage, should proclaim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. away Infidels, away hearers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. then silence being made, let him say, Pray ye Catechumens; where by the way I note, a manifest difference is put between Hearers and Catechu∣mens, as shall be farther illustrated against the common opinion, when I come to treat of Confirmation, out of the 1. Councel of Nice, and the 4. of Carthage. What is intended by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether the prayer of the Cate∣chumens for themselves, or that of the faithful for them, I am not able to de∣termine. But assuredly both they had, and if not the very same here inten∣ded, yet of neer alliance to it, as is to be found in Chrysostoms second of his seven genuine Homilies (for the rest are meer Impostures) upon the second to the Corinthians. And these Prayers of St Chrysostome agree almost word for word with the form mentioned in Clemens his Constitutions, which excel∣lent peece, though I dare not father it upon so early an Author, and must ac∣knowledge that the Legerdemain and traces of some false hand are visible e∣nough in some parts thereof, yet am I convinced that it conteineth many considerable monuments of the most ancient customs, and that the genuine part of it may worthily derive it self from the first three Centuries after Christ. The prayers cited in Chrysostome, are to this effect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. i e. [The Deacon pronounceth, Let us stand up with reverence, Let us pray earnestly for the Catechumens. That the most merciful God would hear their prayers, would open the eyes of their hearts that they may hear such things as the eye never saw, the ear never heard, nor can it enter into the heart of man to conceive. That he would instil into them the word of truth, would sow his fear in them, and establish his faith in their minds. That he would reveal unto them the Gospel of righteousnesse, and give them a minde divinely inspired, a prudent understanding, and a virtuous conversation, alwayes to minde, alwayes to regard what belongs to him, and to mediate upon his Law day and night. Let us pray yet more ardently for them. That God would deliver them from whatsoever is vile or inconvenient, from all diabolical works, and the circumventions of the Adversary. That he would at length in due time bring them to the Laver of Regeneration, and remission of sins. That he would all along their whole lives, blesse their goings out and comings in, their houses, and families; That he would adde increase to them, and instruct them until they come to a perfect stature of wisdom. And that he would direct all their purposes to their own benefit.] This said, the Deacon commands them to rise, having laid prostrate all along be∣fore, and bids them also pray for themselves, he dictating to them thus.] Pray to God, ye Catechumens, for his Angel of peace, that all your purposes may have a peaceable effect, that this day and all the rest of your lives, may end in Peace; Pray especially, which is profitable and becoming, and the chief of all blessings, that you may be made perfect Christians, and so commend your selves to the ever∣lasting God, and Jesus Christ.] After this they are commanded to bow down their heads, to receive the blessing, all the Congregation crying aloud Amen. These prayers being so declarative of the Antient formes in this particular, I could not well contract into fewer words without prejudice to my present purpose.

Thirdly, from this Canon (for to that I must return) I further collect, that these Catechumens (their prayers and blessings once past) were to depart the Assembly. But did the Communion service Commence upon their dispatch?

This Canon sayes clearly, no, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: after they were sent away, the penitents turn was next, and so the Communion service not to begin until they were dismist also, wherein there is an evident diver∣sity between the Greek Church, as it was now, and as it was in Gregory Neo∣caesariensis his time, as shall be demonstrated when I come to the Office of Commination. But a far greater between it and the Latine. For, with these two mentioned here, I observe no lesse then three dismissions in the Greek Church before the celebration of the Eucharist, whereas the Latines had but one. The first was, as I cited out of Clemens, that of the Infidels and Hearers, and I conceive it was consequent to their exclusion, what q 1.351 Chrysostome tells us of the Deacon thundring out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. look well to your selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Least any Infidels, Jews or strangers to your Religion, be among you, now Catechumens were not properly either Hearers or Infidels; not Hearers, as shall be demonstrated afterwards, not In∣fidels, because they were Catechised and instructed in the principles of the true Religion, and so were moving towards Christianity: upon which very ac∣count, in the Latine service, they were considered single and apart from In∣fidels. For infidels God was invocated r 1.352 ut eos convertat ad fidem, for their conversion; for Catechumens, ut eis desiderium regenerationis inspiret, that he would inspire them with a desire of Baptisme. The second dismission was this of Catechumens. The third that of the Penitents, and at their sending away, I conceive, it was that the Deacon usually cryed out, s 1.353 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holy things for holy persons. Probable also it is, that the Energumeni, persons distracted, or possest with unclean spirits had their mittimus with these Peni∣tents. Learned t 1.354 Mr. Thorndike seemes to adde another dismission, viz. of such Beleevers as were present at the prayers of the congregation for all states, and did not intend to communicate. This he inferreth out of a passage of the Constitutions, the words these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you that pray the first prayer depart. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first prayer cannot in that place signifie that for all states. For in that very Chapter after these words, follow the Anci∣ent order of the Communion service, and towards the latter end of it the prayer for all states, so that this dismission must be dispatched before the Prayer for all States. Yet true it is according to the Primitive Rules, no man of the faithful people might stay behinde and not communicate upon pain of Excommunication, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostolical Canon. Let e∣very Faithful man that comes into the Church and continueth not in prayer and participation of the blessed mysteries, be excommunicated. And to the same effect is the Second Canon of the Councel of Antioch. This notwithstanding, for matter of fact, clear it is, all did not conform, St. Chrysostom reproving some upon that very score 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; why stay∣est thou behinde, and dost not communicate? But as for persons who were in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and serving out the last years of their Ecclesiastial censure, these were permitted to remain with the faithful, as shall be made evident, when I come to discourse of them in the Commination office.

Now (that I may declare the difference I mentioned before) for those three dismissions, the Latine Church had onely one, called missa Catechumenorum, The Dismission of the Catechumens, not because she had not those several sorts of Hearers, Penitents, and Energumens: but because the Catechumens were far more numerous, and so their dismission gave denomination to all.

Fourthly, it is to be noted that of these prayers, the first was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, silently, the other two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by allocution: that which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was performed either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they usually called it, in a lower voice, or by the faithful praying to themselves, and so Clemens gives the rule for this very Prayer. The Hearer and unbeleevers being sent away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And silence being made, let the Deacon say, Pray ye, Catechumens, and let all the faithful pray mentally for them thus, Lord have mercy. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or allocution, it must be understood, that an∣tiently that part of the service which was most properly Common prayer, was peculiarly assigned to the Deacon to dictate, x 1.355 Communis oratio voce Dia∣coni indicitur, Common prayer is dictated by the mouth of the Deacon: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the Pulpet, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, standing upon some advanced place (as the constitutions have it) his manner was, not onely to instruct the people what they were to do upon Religious occasions, as when to attend, when to pray, when to bow their heads to the Benediction, when to stand upright, when and who to depart, but also to call upon them to pray in such manner and form as he dictated to them, as is evident by that Prayer for the Catechumens lately cited out of St Chrysostom, where the Deacon all along, premiseth every particular of that prayer.

The fift thing observable, from the Canon is the kisse of Peace, for that is meant by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof before.

The last is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the second oblation, which is the next thing offereth it self in our service, and is called the Offertory.

The Offertory.] The whole action of the sacred Communion is elemented [ N] of nothing but sacrifices and oblations. So in our Church, so in the Aposto∣lick, which should be the grand examplar to all; and though our Church varieth somewhat in the mode, from the first original, yet in the Substance, her practice is conformable. These sacrifices and oblations we may cast in∣to four partitions, and finde them all in the primitive, and in our own service. I shall name them all, but insist onely upon the first, as incident to my pre∣sent purpose. The first is the bringing of our gifts to the Altar, that is, the species and elements of the sacred symbols, and withal some overplus accord∣ing to our abilities, for relief of the poor. And this elemosinary offer∣ing is a sacrifice, so called, Phillip. 4. 18. and Hebr. 13. 16. and declared to be well pleasing to God; pleasing to God, though extended to the poor: these have a warrant of Atturney from God himself to receive our Almes. He that hath * 1.356 pitty on the poor lendeth to the Lord. Prov. 19. 17. So that when we come to∣gether to Break bread, in the Scripture notion, that is, to communicate, we must break it to the hungry, to God himself in his poor members, as ever we expect a share in that last venice, Come ye blessed &c. These acts of mercy being onely set down as the reason of that venite, Come ye blessed &c. for I was an hungry, and ye gave me to eat &c. Matth. 25. 35.

The second sacrifice is the Consecration of the Elements, and presenting them up to God by the Prayers of the Minister and Congr••gation, whereby they become that Sacrament for which they are set apart and de∣puted.

The third is the sacrifice of prayers, and prayers unto God which are stiled sacrifices. Psal. 50. 23. and 141. 2 Heb. 5, 7. & 13. 15.

The fourth is the Oblation of our selves, of our souls, and bodies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aliving, holy, and reasonable sacrifice Rom. 12. 1. Now to restrain my discourse, as I promised, to the sacrifice of Almes-deeds, it will be necessary to take notice of the Apostolick and primitive practise in this concerment, and thereby to observe the agreeablenesse of our own Rule with it. First then we are not ignorant, I hope, that the Apostolick custom of communicating was at their Agape's and Love-feasts. These feasts were a joynt and libe∣ral collation of all the Assembly, every man contributing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as God had blessed him, the rich for the poor. Out of the offerings brought, so much as was thought convenient for the Sacrament was taken by the party who officiated, and the remains were deputed both for the refreshment of the

Congregation, and also for relief of the poor: and these oblations were by the Apostles constitution to be set apart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every Lords∣day. Of these Feasts St. Jude in his Epistle makes mention, speaking of spots in the Christians Love-feasts, and not long after him, y 1.357 Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not suffered to celebrate the Agape with∣out leave from the Bishop. Of the mode Tertullian is most expresse. Mo∣dicam unusquisque stipem menstruâ Die, vel cum velit, & si modo possit, apponit. * 1.358 Haec quasi deposita pietatis sunt: inde non epulis, nec potaculis, nec ingratis voratrinis dispensatur, sed egenis alendis, humandisque & pueris puellis{que} re ac parentibus destitutis, etateque domitis senibus, item naufragis, & si qui in metal∣lis, & si qui in insulis vel in custodiis duntaxat ex causa Dei fiunt. Some little mo∣dicum or portion of contribution, every man once a moneth, or oftener, if he can, and will, layeth aside for this purpose. These collations are the pledges of piety: nor are they disposed to the satisfying of our gluttenous appetites, but for the relief or burial of the poor or Orphans, or aged or shipurackt persons, or for the main∣tenance of such as suffer imprisonment or exile for the cause of Christ. But abuses of excesse having crept into these feasts, the junketings, comeslations, and mealing together were soon laid aside; and where they were so, though the Sacrament had nothing but of religious import, yet the eleemosinary Obla∣tions still continued. For z 1.359 Justin Martyr, rendring the practise of his time, tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They that are well to passe, if they are so disposed, every man as he p••easeth, offereth somewhat of that he hath, and this collection is deposited with the chief President, who therewith relieveth Orphants, Widows, such as are sick, or in want upon the like cause, such also as are in pri∣son, or travailers which come from far Countries: and to this usage I conceive a 1.360 Clemens Alexandrinus had an eye, where he said many resorted to hear the word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing that Christians communicated to the needy things necessary. To the same effect b 1.361 St. Syprian, Thou art rich and wealthy, and dost thou beleeve thou canst rightly celebrate the Lords Supper, who doest not minde the Poor-mans box, who appearest in the Lords house empty, without the sacrifice of Almes deeds, nay, who takest thy share of that sacrifice which the poor man himself offered? Not to trouble you with multiplying more, Authorities in so clear a matter, it may suffice once for all to reminde you, that upon this very account the sacred mysteries gained in the Primitive Church, so frequently to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacred gifts or offerings, But though Almes-giving be a necessary duty, yet doth not God accept it from all, but in these Obla∣tions, he respects the men not the gifts; there are some Cains, of whose sacrifices he will none, and therefore in the Primitive Church, such persons as had misdemeaned themselves, or scandalized Religion c 1.362 St. Cyprian po∣sitively orders, prohibeantur offerre, let them be kept back from offering, so al∣so for such as harboured malice against their brethren, the Counsel of d 1.363 Carthage ordemed, neque in sacrario, neque in Gazophylacio recipiantur eorum Oblationes, that their offerings should be accepted of, neither at the Altar, nor in the Church treasury. Now although the elements of bread and wine are provided by an establishment of our Church, differing from the ancient custome, yet can there be no reason shewed, why we should prescribe, and cast away that most necessary sacrifice of Almes; which though at first introduced as concomitant with the former, yet hath sufficient interest in Religion, to entitle it self to a place in the course of the grand sacrifice, and the Church hath very fitly assigned it this place, as Preambulatory to the

Prayers ensuing, it being properly stiled by St. Chrysostom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wing of prayer, upon which wing the prayers of Cornelius ascended up into Heaven. Acts 10 2. * 1.364

As to the sentences of this Offertory, they which differ in the Scottish service from ours, are taken out of Bishop Andrews his notes upon the Book of Common prayer.

Who goeth a warfare.] This with the four succeeding sentences 7, 8, 9, 10. [ O] have a peculiar reference to the ministery; by which plain it is, that our Church intended a double Offering: one Elemosynary Almes for the poor; Another Oblatory for the maintenance of the Clergy In the earliest times of Christianity, such spontaneous oblations were the onely income of the Church, with no other alimony did the ministry subsist. This collection was first weekly. 1 Cor. 16. 2. next in flux of time, and in the f 1.365 African Church, menstrua die, once a moneth. The depositary and Trustee of these Offerings was, in chief, the Bishop, who had g 1.366 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the power over affaires of the Church, to dispose them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the consent of the Presbyters and Deacons. The imployment of these h 1.367 mensurna divisiones, or monthly dividends, was quadrupartite. One portion to the Bishop, whence St. Cyprian speaketh often, de quantitate sua propria, of his own proper share. Another to the inferiour Clergy, who not the people who offered, as i 1.368 Mr. Selden hath mistaken) were therefore called k 1.369 Sportulantes fratres, Bretheren of the Dole. The third was for sacred uten∣sils, and reparation of Gods house. And the last for the relief of the poor, strangers, prisoners and the like, as hath been said before. And though Chri∣stian Princes restored, in after-times to God his own, and indowed the Church with Tithes, yet did not these oblations cease thereupon; that had been a favour with a mischief, these Offerings advancing an Ecclesiastical intrade, far exceeding the Decimal availes, as appeareth by St. Cyprian. No, all along, Oblations, both spontaneous, and such as custom had established, continued together with tithes, even unto our dayes, which some of the Re∣verend Clergy finde to be a woful truth. Is it not so? when, having lost the benefit by a long disuse, they still groan under the burthen it hath laid upon them. For upon this very account, consideration being anciently had to the great harvest such Oblations did then in some parts annually import, some livings were estimated in the Kings Books at a rate so high, as now those wonted oblations are withdrawn, amount to the utmost value of them, to the great grievance of the incumbent, who is to answer his first fruits and other payments to the Exchequer at that great proportion. Again, to mani∣fest that the Clergy hath not totally lost their interest in these oblations, in∣significant it is not, that when a Personage is demised intire, the Lessee, even in these our dayes, doth covenant to receive all Obventions, Oblations, &c.

The Church-Wardens or some other.] The ancient mode was an exact pur∣suance [ P] of the text deliverd by our Saviour. Matth. 5. 23. which implieth that the gifts should be brought to the Altar: there were they presented by the people, and there received by the Priest. l 1.370 Gregory Nazianzen sets it down ve∣ry expresly, speaking of Valens the Emperours offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. when the time was come for him to bring his gifts to the holy table, which he was to do himself, none would, as the custome was, receive them. The like hath Theodo∣ret concerning The••odsius, but not so full; and more conformable to this usage was the order in the beginning of the Reformation, by which the Parishioners were enjoyned themselves, to m 1.371 put their Almes into the poor mans chest, which then was placed neer the High Altar. Bishop Andrews fault••th the Church-wardens going up and down to receive the Almes: Sapit hac col∣lectio per singula capita Genevensem morem, This collecting Almes by the poll sa∣vours

of the Geneva mode, whence it is that the Scottish Rubrick was rectified in this particular, as in others, conformable to his notes.

Offering dayes appointed.] Antiently offering dayes appointed were, Quaelibet [ Q] dies Dominica & alii dies festi solemnes quorum vigiliae jejunantur, every Lords∣day, and all high festivals, whose Eves were fasted. Such were those solemn dayes called lately in the Court, Collar-dayes, because then the Knights of the Garter attended the King in their St. Georges Collars, when the fashion was for the King, and his Nobles to offer. But these are not the offering dayes intended by this Rubrick, but those mentioned in the Statute 37. H. 8. c. 12. viz. The feasts of Easter, of the nativity of Saint John Baptist, the feast of St. Michael the Arch-Angel, and the Nativity of our Lord. These feasts aforesaid being ordered by that Kings injunctions Anno 1536. To be taken for the four general offering dayes, quarterly payment of such oblations, I finde to have been in use long be∣fore, for in a parchment M. S. of Constitutions made by a Synod held in Ex∣eter by Peter Quivel Bishop of that Diocesse, Anno 1287. it is thus decreed. Sta∣tuimus quod omnis adult us, viz. quatuordecim annorum, quater in Anno, scilicet, Na∣tali Domini, Paschali festivitate, & festivitate Dedicationis suae Ecclesiae parochia∣lis, vel festivitate omnium Sanctorum, Ecclesiam suam Parochialem suis oblationibus veneretur. We ordain that every one of 14. years old, shall quarterly, viz. at the feasts of Christs Nativity, of Easter, of the Dedication of their Parish Church and of all Saints, shall honour their Church with Oblations. Nor is it impertinent here to minde you that the Reformation begun by Hermannus that pious, but unfortunate Bishop of Colen, commandeth that the four offering dayes in a year be kept. But it is not expressed what they were.

The former statute of H. 8. declaring so explicitly what the offering dayes were, it also helpeth us to understand the import of accustomed offerings, for it commandeth all Citizens and inhabitants of London to pay their Tithes, that is, 16. d. ob. for every 10. s. rent of their houses quarterly, viz. at the feasts above specified, and though the Statute seemeth to have a peculiar re∣lation to London, yet custom hath in other Cities established a not much different proportion If to any the word offerings may seem to import other dues, excluding Tithes, further satisfaction may be given them from the Latine Translation ratified by Authority 20. Eliz. which in this Rubrick rendreth them by Oblationes & Decimas, Oblations and Tithes, clearly implying that Tithes were comprehended therein.

For the whole State of Christs Church.] This Prayer sheweth its warrant at [ R] first, that it is derived from 1 Tim. 2. 1. I exhort therefore that first of all sup∣plications, Prayers, intercessions and Thanks givings be made for all men. The preface of giving thanks for all men, when in the processe of the Prayer, there is no thanksgiving for any man, was interpreted a slip in the Supervisors of the Liturgy, who should either have expunged it, or added some such clause as the Scotch Litturgy exhibiteth, as Eucharistical for the Saints departed in the faith. As for this prayer there are presidents enow of the like form. n 1.372 Tertul∣lian, first, Oramus pro Imperatoribus, pro ministris eorum, & potestatibus seculi, pro rerum quiete, pro mora finis. i. e. we pray for the Emperours and their Mi∣nisters, for secular potentates, for Peaceable times, for long life. Then o 1.373 Cle∣mens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Let the Deacon pray for the Uni∣versal Church, the whole world, and all the parts thereof, and the fruits of the earth, for the Priests, and Governours, for the chief priests and Kings, and the general peace. Next Eusebius, speaking how the Priests were imployed at the cele∣brity of the Dedication of the Temple at Hierusalem, he gives in part this account p 1.374 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e.

they offered up their supplications for the general peace, for the Church of God, for the Emperor, and for his children beloved of God. After him q 1.375 Cyril declaring the practice of his time at the celebration of the Eucharist, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. Over this Propitiary Sacrifice, we call upon God for the general peace of all Churches, for the tranquility of the World, for Emperors, their Armies, and all that fight for them. I shall conclude with St. r 1.376 Ambrose, Oratio praemittitur pro populo, pro Regibus, pro caeteris: First, (before Consecration) Prayer is made for the Peo∣ple, for Kings, and for others: And though this Prayer be in our Church one∣ly a peculiar of Morning Service, yet St. Chrysostome seemeth to render the same usage in his time at the Evening Prayers also, for putting the question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what meaneth this speech; first of all, he resolveth it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That is in the daily Service, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. And this is well known to the Priests, that it is performed every day, both at Evening and Morning Prayers: But I will not over-confidently assert it upon this single testimony, especially when perhaps his words may bear another sence.

And especially thy Servant our King.] In the fifth General Coun∣cel, [ S] being the second of Constantinople, frequent mention there is of the Dyp∣ticks, which are described to us by Vicecomes, and other Ritualist, to be two Tables or Leaves of Board, whereof one Column contained the names of the Living, the other the names of the Dead, which were rehearsed in the Com∣munion Service▪ That they were two, the first syllable of the word demon∣strateth clearly; but that they were Tables, strictly so taken, the last syllable seemeth to question, and to imply that they were rather Rolls of Parchment folded up, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fold together evidently importeth. As for the Contents thereof, the description is not to be faulted, saving that it is not explicite enough in declaring what those persons were, that is, of what rank, order, or state, whether living or dead; which defect is supplyed by the Li∣turgies pretended to be of St. James, St. Peter, &c. whereby it appeareth that the Roll of the Living contained the names of the Emperours, Kings, Bishops, and other eminent Persons living at that time, and which passed under the ac∣count of Orthodox; some traces of this ancient Custom are still visible in the Canon of the Romish Mass, where the Pope, Bishop of the Diocess, and the King, are by name prayed for, Cum omnibus Orthodoxis atque Catholicae & Apostolicae fidei cultoribus, i. e. With all such as are Orthodox and addicted to the Apostolick faith.

And chiefly in the most blessed Virgin Mary.] The commemoration of the [ T] Dead in the time of the Communion, was of very early date, the more tole∣rable in those who were not able to presage the ill consequences of it, whereof it will not be amiss to take a short view of the procedures from the first start: Such persons as God had honored with the Crown of Martyrdom, the Church thought her self obliged to reverence with somewhat of more then ordinary respect, and that she might the better testifie it, the days of their Martyrdom were precisely set down, these days had at the Tombs, Memories, Martyries, and Caemeteries, (for so they were anciently called) which were in those days of Persecution, the chief places of resort for Religious Worship, and Anni∣versary Celebration; for in the office of the Eucharist, the great work of those Assemblies, an honorable mention was made of those Martyrs in particular, God was glorified for the benefits accruing to his Church by their Passions; and as the Eucharist, according to the constant manner of those times, had always some collation for repast and relief of the Poor, so was there always added some exceedings upon the account of those Martyrs, to whose memory the days were consecrated: This introducts us to the meaning of Tertullian: Ob∣lationes * 1.377

pro defunctis, pro Natalitiis, annua die facimus, i. e. We offer sacrifice for the dead yearly at their days of Passion, which we call their Birth days: As also of u 1.378 Cyprian, Sacrificia pro eis semper, ut meministis, offerimus, i. e. We al∣ways Sacrifice, as you well remember, for those Martyrs departed: In both which Authors, nothing is intended of praying for them, which were a meer vanity in their Opinions, but of offering to God the Sacrifice, either of Praise or else of Alms for them, both coming under that notion by express warrant from holy Text, as hath been shewd already: Nor did they onely make commemo∣ration of the Martyrs, but also of others, agreeable to the Form used in this first Liturgy of Edw. 6. w 1.379 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. We praise thee for the Pa∣triarchs, Prophets, Apostles, Evangelists, Martyrs, and Confessors; and so also x 1.380 Cyril in his Catecheses describeth the very same Fashion; onely by the way observe, First, That in neither Epiphanius nor Cyril, is there a syllable of the Virgin Mary; Secondly, That in the Service of the Church in Epiphanius his time, which was about 390. what ever some few thought in private, there was not the least hint of intercession, the first step to Invocation of Saints. Not long after, when it was at last generally resolved that the Saints did inter∣cede for the universal Church; at the end of this commemoration, there was added a clause of Invocation to God, That he would receive the Prayers of the Church, by the intercession of those blessed Souls departed, as Cyril tells us in the place before quoted; and this is the first notice given of the Intercession of Saints in any Liturgy or publick Service, and all this time not a syllable of In∣vocation of, or address to them: Yea, St. Augustine, who lived much about the same time, is express to the contrary, assuring us, that though those holy men, y 1.381 suo loco & ordine nominantur, non tamen a sacerdote qui sacrificat in∣vocantur, are named in their proper course and order, (in the Communion Ser∣vice) yet are they not invocated, or prayed to by the Priest who officiateth: This passage of this Father informing us, that those Saints departed were named in their course and order, leads us to the other Dyptick-Roll, which was a Nomen∣clator, framed on purpose as a dictamen for the officiating Priest, some resem∣blance whereof is still extant in the Canon of the Mass, called by Ritualists, Litania Sanctorum nominum, The Litany of the Saints names: This nominal re∣cital, Walfridus Strabo saith, came into practice soon after St. Jerome had composed his Martyrology. General Intercession being thus admitted (as what * 1.382 could hinder it?) into the Church, the next step was that of singular Saints, for single persons, and occasions; yet this not all at once neither, for before any other were thought qualifi'd for the purpose, the Virgin Mary was enstal∣led a Mediatrix, and she call'd into ayd in several Prayers of the Church, which Nicephorus ascribeth to Petrus Gnapheus, as the first Author thereof, about the year 500. She once thus admitted, did not onely her self keep possession, to the very almost justling out of her Son and Saviour, but did let in all the train of the blessed Apostles, Martyrs and others, who by Pope Gregory, about Anno 600. were dis-honored with an Ora pro nobis, in that his otherwise gallant model of the Litany.

We commend unto thy mercy all other thy Servants.] The Commemorations [ V] of the dead, Epiphanius divideth into two ranks or Classes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Just-men and Sinners, understanding thereby less perfect Christians. The order of the Just, was that of the Patriarchs, Prophets, Apostles, Evange∣lists, Martyrs, and Confessors, mentioned before; these were supposed direct∣ly to go to Heaven, without calling in at Purgatory, or any other withdraw∣ing room, and therefore thought it a vanity to pray for such, who were con∣ceived already arrived at a perfect state of bliss; nay more then a vanity, a wrong, a 1.383 Injuriam facit Martyri qui orat pro Martyre, he doth injure the Martyr, who prayeth for him: The other Classis, that of Sinners, were concei∣ved

by the Antients to be disposed of in some base Court, as I may so say, or inferiour appurtenance of heaven, which for want of a better name, they called Paradise: there they conceived these souls did abide whilst they were in mora resurrectionis, expecting the general Resurrection, did pant and thirst for the beatifical vision of God; and for these they prayed that God would give them some comfortable refreshment to slack that thirst, This is the uttermost of their opinion, fo far as their own records informes us, and this scarce came to opinion neither, not a man of them, for the first five hundred years, delivering himself positively, but very staggeringly touching this point. This and the former commemoration, our second Reformers very judicious∣ly omitted, being loth to retain any thing liable to so just exceptions.

This prayer, according to the primitive mode, was made after the later consecration; For the Sacramental elements were twice consecrated. First, when they were in the general masse of all oblations, which were consecrated at large by thansgiving to God for all those benefits, and invocation of his blessing upon them, as they were provided for bodily refreshment: and a∣gain, when they were separated from the residue, and by a particular Bene∣diction, deputed for the Symboles of the Eucharist, which being thus consecra∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith b 1.384 Cyril, we in∣vocate God over that propitiatory host, for the Common peace &c. and what he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we entreat, others usually say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we offer unto thee. All intending thereby, that they offered up their Prayers to God for those particulars, by and through the intercession of Jesus Christ, represented in the signes of that holy mystery: certainly an edifying, and innocent rite. But the Church of Rome foysting in, under the disguise of this excellent cu∣stome, private Masses, and in them a pretence of Christ really not mystically sa∣crificed, and that sacrifice applied and determined to the souls of such persons as the Priest shall by his memento's limit: Our Reformers, endeavouring to a-move all occasion of abetting that wicked practise, transposed and inverted the Order of this prayer to the Place you see.

CHAP. VII. THE COMMUNION.

Then shall follow this exhortation, at certain times * 1.385 when the Curate shall see the people negli∣gent to come to the holy Communion.

WE be come together at this time (dearly beloved brethren) to feed at the Lords supper, unto the which in Gods behalf I bid you all that be here present, and beseech you for the Lord Jesus Christs sake, that ye will not refuse to come thereto, being so lovingly called and bidde•• of God himself. Ye know how grievous and unkinde a thing it is when a man hath pre∣pared a rich feast, decked his table with all kinde of provisi∣on, so that there lacketh nothing but the guests to sit down: and yet they which be called, without any cause most unthankfuly refuse to come. Which of you in such a case would not be moved: Who would not think a great injury and wrong done unto him: Wherefore most dearly beloved in Christ, take ye good h••ed, lest ye, withdrawing your selves from this holy supper, provoke Gods in∣dignation against you. It is an easie matter for a man to say, I will not commu∣nicate, because I am otherwise letted with worldly businesse: but such excuses be not so easily accepted and allowed before God. It any man say, I am a gr••e∣vous sinner, and therefore am afraid to come: Wherefore then do you not repent and amend▪ When God calleth you, be you not ashamed to say you will not come? When you should return to God, will you excuse your self and say that you be not ready? Consider earnestly with your selves, how little such feigned excuses shall avail before God. They that refused the feast in the Gospel, be∣cause they had bought a farm, or would try their yokes of Ore••, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I for my part am here present, and according to mine office, I bid you in the name of God, I call you in Christs behalf, I exhort you as you love your own salvation, that ye will be partakers of this holy Communion, And as the son of God did vouchsafe to yeeld up his soul by death upon the crosse for your health; even so it is your duty to receive the Communion together in the remembrance of his death, as be himself commanded. Now if you will in no wise thus do, con∣sider with your selves how great injury you do unto God, and how sore punish∣ment hangeth over your heads for the same. And whereas you offended God so sore in refusing this holy banquet, I admonish, exhort, and beseech you, that

unto this unkindnesse ye will not adde any more: Which thing ye shall do, if ye stand by as gazers and lookers on them that do communicate, and be no partakers of the same your selves. For what thing can this be accounted els, then a fur∣ther contempt and unkindnesse unto God: Truely it is a great unthankfulnesse to say nay when ye be called: but the fault is much greater, when men stand by, and yet will neither eat nor drink this holy Communion with other. I pray you what can this be else, but even to have the misteries of Christ in derision? It is said unto all, Take ye, and eat, take and drink ye all of this, Do this in remem∣brance of me. With what face then, or with what countenance shall ye hear these words? what will this be else, but a neglecting, a despising, and mocking of the Testament of Christ? Wherefore rather then ye should so do depart you hence, and give place to them that be godly disposed. But when you depart, I beseech you ponder with your selves from whom you depart: Ye depart from the Lords table, ye depart from your brethren, and from the banquet of most heavenly food. These things if ye earnestly consider, ye shall by Gods grace return to a better minde, for the obtaining whereof, we shall make our humble petitions, while we shall receive the holy Communion.

Common Prayer.	1. B. of Edw. 6.
And sometime shall be said this also, at the discretion of the Curate.	And if upon the Sunday, or holyday the people be negligent to come to the Communion. Then shall the Priest earnestly exhort his Parishoners, to dispose themselves to the receiving of the holy Communion more dili∣gently, saying these, or the like words.
DEarly beloved, for as much as our duty is to render to Almighty God, our heavenly Father, most hearty thanks, for that he hath given his Son our Sa∣viour Jesus Christ, not onely to die for us, but also to be out spiritual food and sustenance, as it is declared unto us, as well by Gods word, as by the holy Sa∣craments of his blessed body and blood, the which being so comfortable a thing to them which receive it worthily, &c.	Dear friends, and you especially upon whose souls I have cure and charge, on next I do i••t••nd, by Gods grace to offer to all such as shall be godly dispo∣sed, the most comfortable sacrament of the body and blood of Christ, to be ta∣ken of them, in remembrance of his most fruitful and glorious passion, by the which Passion we have obtained remission of our sins, and be made par∣takers of the Kingdom of heaven, whereof we be well assured and ascer∣tained, if we come to the said Sacrament with hearty repentance for our offen∣ces, stedfast faith in Gods mercy, and earnest minde to obey Gods will, and to offend no more: wherefore our duty is to come to these holy mysteries, with most hearty thanks to be given to almighty God for his infinite mercy and benefits given and bestowed upon us his unworthy servants, for whom he hath not onely given his Body unto death, and shed his blood, but also doth vouchsafe, in a Sacrament and mystery, to give us his said Body and blood to feed upon Spiritually. The which Sacrament, being so divine and holy a thing, and so comfortable to them which receive it worthily &c.

Common prayer.

And so dangerous to them which will presume to take the same unworthily, my duty is to exhort you to consider the dignity of the holy mysterie, and the great pe∣ril of the unworthy receiving thereof, and so to search and examine your own con∣sciences, as you should come holy and clean to a most godly and heavenly feast: so

that in no wise you come but in the mariage garment, required of God in ho∣ly Scripture, and so come and be received as worthy partakers of such a heaven∣ly table. The way and means thereto, is: First, to cramine your lives and conversation by the rule of Gods Commandments, and wherein so ever ye shall perceive your selves to have offended, either by will, word, or deed, there bewall your own sinful lives, confesse your selves to almighty God with full purpose of amendment of life. And if ye shall perceive your offences to be such, •••• be not one∣ly against God, but also against your neighbours: then ye shall reconcile your selves unto them, ready to make restitution and satisfaction according to the ut∣termost of your powers, for all injuries and wrongs done by you to any o∣ther, and likewise being ready to forgive other that have offended you, as you would have forgivenesse, of your offences at Gods hand: for otherwise the re∣ceiving of the holy communion doth nothing else but encrease your damnation. And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy, and with a quiet conscience: therefore if there be any of you, which by the means aforesaid cannot quiet his own conscience, but re∣quireth further comfort or counsel, then let him come to me, or some other discreet and learned minister of Gods word, and open his grief, that he may receive such sho••tly counsel, advice, and comfort, as his conscience may be relieved, and that by the ministery of Gods word be may receive comfort, and the benefit of absolu∣tion to the quieting of his conscience, and avoiding of all scruple and doubtfulness. [1 B. of Edw. 6. Requiring such as shall be satisfied with a general confes∣sion, not to be offended with them that do use, to their further satisfying, the Auricular and secret confession to the Priest: nor those also which think needful or convenient, for the quietnesse of their own consciences, particu∣larly to open their sins to the Priest: to be offended with them that are satisfied with their humble confession to God, and the general Confession to the Church. But in all things to follow and keep the rule of Charity, and every man to be satisfied with his own conscience, not judging other mens minds or consciences: whereas he hath no warrant of Gods word to the same.]

Common Prayer.	1. B. of Edw. 6.
Then shall the Minister say this ex∣hortation.	After the Creed ended shall follow the Sermon, or Homily, or some one portion of one of the Homilies, as they shall be hereafter divided: Wherein if the people be not exhorted to the wor∣thy receiving of the holy Sacrament of the body and blood of our Saviour Christ: then shall the Curate give this exhortation, to those that be minded to receive the same.

The Common Prayer.

DEarly beloved in the Lord, ye that minde to come to the holy communion of the body and blood of our Saviour Christ, must consider what Saint Paul writeth to the Corinthians, how he exhorteth all persons piligently to try and ex∣amine themselves, before they presume to eat of that bread, and drink of that cup. For as the benefit is great, if with a true penitent heart and lively faith we re∣ceive that holy Sacrament (for then we spiritually eat the flesh of Christ, and drink his blood, then we dwell in Christ, and Christ in us, we be one with Christ, & Christ with us) so is the danger great, if we receive the same unworthyly: For then we be guilty of the body and blood of Christ our Saviour, we eat and drink our own damnation, not considering the Lords body, we kindle Gods wrath against us, we provoke him to plague us with divers diseases, and sundry kindes of death.

Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his word, an adulterer, or be in malice or envie, or in any other grievous crime, bewail your sins, and come not to this holy table, lest after the taking of that holy Sacrament, the divil enter into you, as he entred into Judas, and fil you ful of all iniquities, and bring you to destruction both of body and soul. Judge there∣fore your selves (brethren that ye be not judged of the Lord. Repent you truely for your sins past. Have a lively and stedfast faith in Christ our Saviour. A∣mend your lives, and be in perfect charity with all men, so shall ye be meet partakers of those holy mysteries. And above all things, ye must give most hum∣ble [ A] and hearty thanks to God the father, the son, and the holy ghost, for the re∣demption of the world, by the death and passion of our saviour Christ, both God and man, who did humble him self even to the death upon the crosse, for us mi∣serable sinners, which lay in darknesse and shadow of death, that he may make us the children of God, and exalt us to everlasting life. And to the end that we should alway remember the exceeding great love of our master and onely saviour Jesu Christ, thus dying for us, and the innumerable benefits (which by his pretious blood-sheding) he hath obtained to us: he hath instituted and ordained holy myste∣ries as pledges of his love, and continual remembrance of his death, to our great and endlesse comfort. To him therefore, with the Father and the holy Ghost, let us give (as we are most bounden) continual thanks, submitting our selves wholly to his holy will and pleasure, and studying to serve him in true holinesse and righte∣ousnesse all the dayes of our life, Amen.

1. B. of Edw. 6.

In Cathedral Churches, or other places, where there is dayly Communi∣on, it shall be sufficient to read this exhortation above written once in a moneth. And in parish Churches upon the week day it may be left un∣said.

Then so many as shall be partakers of the holy Communion shall * 1.386 tary still in the Quire, or in some convenient place nigh the quire; (B) the men on one side, and the women on the other side. All o∣ther (that minde not to receive the said holy Communion) shall depart out of the quire except the Ministers and Clerks.

Then shall the Minister take so much Bread and Wine as shall suf∣fice for the persons appointed to receive the holy Communion, laying the Bread upon the Corporas, or else in the pattin, or in some other comely thing pre∣pared for that purpose. And putting the wine into the Chalice, or else in some fair convenient cup, prepared for that use if the Chalice will not serve, putting thereto (C) a little pure and clean water. And setting both the Bread and Wine upon the Altar. Then the Priest shall say,

The Lord be with you,

Answer.

And with thy Spirit.

Priest.

Lift up your hearts &c. to the end of the Prefaces.

Common Prayer.	1 B. of Edw. 6.
Then shall the Minister say to them that come to receive the holy Com∣munion. [Scot. Lit. this Invitation.	Here the Priest shall turn him to∣wards those that come to receive the holy Communion, and shall say,

YOU that do truely and earnestly repent you of your sins, [1 B. of Edw. 6. to Almighty God] and be in love and charity with your nieghbours, and in∣tend to lead a new life, following the commandements of God, and walking from henceforth in his holy wayes (D) Draw near, and take this holy Sacrament to pour comfort, make your humble confession to almighty God, before this congre∣gation here gathered together in his holy name, meekly kneeling upon your knees.

(E) Then shall this general confession be made, in the name of all those that are minded to receive the holy Communion [Scot. Lit. by the Presbyter him∣self or the Deacon] either by one of them, [Lit. of Q. Eliz. or else by one of the Ministers, or by the Priest himself,] or else by the Minister himself, [Scot. Lit. both he and all the people] all kneeling humbly upon their knees.

ALmighty God, father of our Lord Jesus Christ, maker of all things, judge of all men, we knowledge and bewail our manifold sins and wickednesse, which we from time to time most grievously have committed, by thought, word, and deed, against thy divine majesty, provoking most justly thy wrath and indig∣nation against us, we do earnestly repent, and be heartily sorry for these our misooings, the remembrance of them is grievous unto us, the burden of them is intolerable: have mercy upon us, have mercy upon us most merciful 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 newnesse of life, to the honour and glory of thy name: through Jesus Christ our Lord, Amen.

Then shall the Minister, [or the Bishop being present,] stand up, and turning him * 1.387 self to the people, [Scot. Lit. pronounce the Absolution as followeth] say thus.

ALmighty God, our heavenly father, who of his great mercy hath promised forgivnesse of sins to all them which with hearty repentance and true faith turn unto him: have mercy upon you, pardon and deliver you from all your sins, confirm and strength you in all goodnesse, and bring you to everlasting life, through Jesus Christ our Lord, Amen.

Then shall the Minister also say.

Hear what comfortable words our Saviour Christ saith to all that truely turn to him, Come unto me all that travail and be heavie laden, and I shall refresh you. So God loved the world, that he gave his onely begotten son, to the end that all that beleeve in him, should not perish, but have life everlasting.

Hear also what saint Paul saith. This is a true saying, and worthy of all men to be received, that Jesus Christ came into the world to save sinners.

Here also what saint John saith. If any man 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. [ H]

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. There∣fore 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, thi∣ther might we also ascend, and reign with him in glory. Therefore with an∣gels. &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 a∣postles 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 Gos∣pell 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 sub∣stance.

For that which we beleeve of the glory of the father, the same we be∣leeve 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 * 1.388 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 * 1.389 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 (gra∣tious 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 fol∣loweth, 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 * 1.390 thine onely son Jesus Christ, to suffer death upon the crosse for our Re∣demption, who made there (by his one oblation of himself once offered) a full, per∣fect, 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 be∣loved Son, so that we receiving them according, &c.	And with thy holy spirit and word vouchsafe to bl¦esse and sanc¦tifie 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 Je∣sus 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. Like∣wise 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 ••••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 conse∣crate.	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 thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants, do celebrate and make here before thy divine majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make, (L) having in remem∣brance his blessed passion, mighty resurrection and glorious ascension, rendring thee most hearty thanks, for the innumerable benefits procured unto us by the same, entirely desiring thy fatherly goodnesse to accept &c. as in the prayer after the Elements delivered.

1 B. of Edw. 6.

Let us pray.

[Scot. Lit. Then shall the Presbyter say,] As our Saviour Christ hath comman∣ded and taught us, we are bold to say, Our Father &c.

The Answer.

But deliver us from evil. Amen.

Then shall the Priest say.

The peace of the Lord be alway with you,

The Clerk.

And with thy spirit.

The Priest.

Christ our paschal Lamb is offered up for us, once for all, when he bare our sinnes on his body upon the Crosse, for he is the very Lamb of God that taketh away the sinns of the World: wherefore let us keep a joyful and ho∣ly feast with the Lord.

Scotch Liturgy.	Common Prayer.	1. B. of Edw. 6t.
Then shall the Byshop, if he be present, or else the Presbyter that cele∣brateth, first receive the Communion in both kinds himself, and next deliver it to other By∣shops, Presbyters and Deacons (if any be there present) that they may help him that celebra∣teth; and after to the Peo∣ple in due order all hum∣bly kneeling.	Then shall the Minister first receive the Commu∣nion in both kindes him∣self, & next deliver it to other ministers, if any be present (that they may help the chief Minister) and after to the people in their (M) hands (N) kneeling.	Then shall the Priest first receive the Communion in both kindes, himself, and next deliver it to other Ministers, if any be present there (that they may be ready to help the chief minister) and af∣ter to the people.
And when he recei∣veth himself, or deliver∣eth the bread to others, he shall say this Bene∣diction.	And when he deliver∣eth the Bread, he shall say,	And when he delivereth the Sacrament of the Bo∣dy of Christ, he shall say to every one these words,
		1. B. of Edw. 6.	2. B of Edw. 6
The body of our Lord Je∣sus Christ, which was given for thee, preserve thy bo∣dy and soul unto everlast∣ing life.	(O) The body of our Lord Jesus Christ which was given for thee, pre∣serve thy body and soul into everlasting life, and fake and eat this in re∣membrance that Christ di∣ed for thee, and feed on him in thy heart by faith with thanksgiving	The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto ever∣lasting life.	Take and eat this in remembrance that Christ died for thee, and feed on him in thine heart by faith with thanksgiving.
Here the party receiv∣ing shall say (P) Amen.
		1. B. of Edw. 6.
And the Presbyter or Minister that receiveth the Cup himself, or deli∣vereth it to others shall say this Benediction.	And the Minister that delivereth the Cup shall say,	And the Minister de∣livering the Sacrament of the body and blood of Christ, and giving every one to drink once and no more, shall say
		1. B. of Edw. 6.	2. B. of Edw. 6.
The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life.	The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto ever∣lasting life, drink this in re∣membrance that Christs blood was shed for thee, and be thankful.	The blood of our Lord Jesus Christ which was shed for thee, pre∣serve thy body and soul unto e∣vey lasting life.	Drink this in remembrance that Christ blood was shed for thee, and be thankfull.
Here the Party recei∣ving shall say Amen.

1 B. of Edward 6.

If there be a Deacon, or other Priest, then shall he follow with the Cha∣lice, and as the Priest ministreth the Sacrament of the body, so shall he (for more expedtion) minister the Sacrament of the blood in form before writ∣ten.

In the Communion time the Clerk shall sing.

O Lamb of God that takest away the sins, &c. have mercy upon us.

O Lamb of God that takest away the sins, &c. Grant us thy peace.

Beginning so soon as the Priest doth receive the holy Communion, and when the Communion is ended, then shall he sing the Post-Commu∣nion.

Sentences of holy Scripture to be said or sung every day one, after the ho∣ly Communion, called the Post Communion. Matth. 16. 24. Mar. 13. 13. Luke 1. 68. & 12. 37. 40. 47. John 4. 23. & 5. 14. & 8. 31. & 12. 36. & 14. 21, 23. & 15. 7, 8, 12. Rom. 8. 31, 32, 33. & 13. 12. 1 Cor. 1. 30. & 3. 16. &. 6. 20.

Then the Priest shall give thanks to God in the name of all them that have communicated, turning him first to the people and saying,

The Lord be with you.

The Answer.

And with thy Spirit.

The Priest.

Let us pray.

Almighty and everlasting God we most heartily &c.

The Common Prayer.

Then shall the Minister say the Lords prayer, the people repeating after him every petition.

After shall be said as followeth.

O Lord and heavenly father, we thy humble servants entirely desire thy fa∣therly goodnesse, mercifully to accept this our sacrifice of praise and thanks∣giving, most humbly beseeching thee to grant, that by the merits and death of thy son Jesus Christ, and through faith in his blood, we and all thy whole Church, may obtain remission of our sins, & all other benefits of his passion. (Q) And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy and lively sacrifice unto thee, humbly beseeching thee, that all we which be partakes of this holy Communion, may be fulfilled with thy grace and heavenly benediction. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice: yet we beseech thee to accept this our bounden duty and service, [1 B. of Edw. 6. And command these our pray∣ers, and supplications, by the ministry of thy holy Angels, to be brought up into thy holy Tabernacle, before the sight of thy divine Majesty,] not weighing our merits, but pardoning our offences, through Jesus Christ our Lord, by whom and with whom, in the unity of the holy Ghost, all honour and glory be unto thee O father almighty, world without end, Amen.

Or this, Scot. Lit. When all have Communicated, he that celebrates shall go to the Lords Table, and cover with a fair linen cloth, or corporal, that which remaineth of the consecrated elements, and then say this Collect of thanksgiving as followeth.

ALmighty and everliving God, we most heartily thank thee, for that thou doest vouchsafe to feed us which have du••ly received these holy mysteries, with the spiritual food of the most precious body and blood of thy son our Savi∣our Jesus Christ, and doest assure us thereby of thy favour and goodnesse towar•• 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 * 1.391 thee, we blesse thee, we worship thee, we glorifie thee we give thanks to thee for [ R] 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 fa∣ther, 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 glo∣ry of God the father.

Then the minister, or the Bishop, if he be present, shall let them depart with this blessing. [ S]

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 * 1.392 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, where∣of 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 pi∣ous 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-war∣dens.]

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, * 1.393 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 sal∣vation,

that among all the changes and chances of this mortal life, they may e∣ver 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, san∣ctifie, 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 pro∣tection, 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 ho∣nour 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 com∣passion 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 worthy∣nesse 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, un∣till the end of the Homily, conclud∣ing 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 In∣junctions: or as is, or shall be other∣wise appointed by his Highnesse. And though there be none to Communi∣cate with the Priest, yet these dayes (after the Litany ended) the Priest shall put upon him a plain Alb or sur∣plesse, 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 discre∣tion. And then turning him to the people, shall let them depart with the ac∣customed blessing. And the same order shall be used all other dayes, when∣soever 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 num∣ber to Communicate with the Mini∣ster, according to his discretion.

Likewise in Chappels annexed, and all other places, there shall be no celebration of the Lords Supper, ex∣cept there be some to Communicate with the Priest. And in such Chap∣pels 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 Commu∣nion, 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 Sa∣crament of the Blessed Body and blood of Christ may be most agreea∣ble to the institution thereof, and to the usage of the Primitive Church: In all Cathedral and Collegiate Churches, there shall alwayes some Communi∣cate with the Priest that ministreth. And that the same may be also ob∣served every where abroad in the Country, some one at the least of that house in every Parish, to whom by course, after the ordinance herein made, it pertaineth to offer for the charges of the Communion, or some other whom they shall provide to offer for them, shall receive the holy Communion with the Priest; The which may be better done, for that they know before when their course cometh, and may therefore dispose themselves to the worthy receiving of the Sacra∣ment. And with him or them who doth so offer the charges of the Commu∣nion, all other, who be then Godly disposed thereunto, shall likewise receive the Communion. And by this means the Minister, having alwayes some to Communicate with him, may accordingly solemnize so high and holy myste∣ries, with all the suffrages and due order appointed for the same. And the Priest in the week day, shall forbear to celebrate the Communion, except he have some that will Communicate with him.
And in Cathedral or Collegiat Chur∣ches, where be many Ministers, and Deacons, they shall all receive the Communion with the Minister every Sunday at the least, except they have a reasonable cause to the contrary.

2 B. of Edw. 6.

(V) Although no order can be so perfectly devised but it may be of some, either for their Ignorance and infirmity, or else for malice and obstinacy mis∣construed, depraved, and interpreted in a wrong part, and yet because bro∣therly Charity willeth that, so much as conveniently may be, offences should be taken away: therefore we, willing to do the same. Whereas it is ordained in the Book of Common prayer, in the Administration of the Lords Supper, that the Communicants kneeling should receive the same, which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ, given unto the worthy receiver, And to avoid the pro∣phanation

and disorder which about the holy Communion might else ensue; least yet the same kneeling might be thought or taken otherwise, we do declare that it is not meant thereby that any adoration is done or ought to be done, either unto the Sacramental Bread or wine there bodily received, or unto any real, and essential presence there being, of Christs natural flesh and blood. For as concerning the Sacramental Bread and wine, they remain still in their very natural substances, and therefore may not be adored, for that were Idolatry, to be abhorred of all faithful Christians; And as concerning the natural Body and Blood of our Saviour Christ, they are in heaven, and not here, for it is against the truth of Christs true natural body to be in mo places then one.

Common Prayer.

1 B. of Edw. 6.

And to take away the superstition, which any person hath or might have in the bread and wine: it shall suffice that the bread be such as is usual to be eaten at the table with other meats, but the best and purest wheat bread that conveniently may be gotten. (W) And if any of the bread and wine re∣main the Curate shall have it to his own use. [Scot. Lit. And if any of the Bread and Wine do remain, which is consecrated, it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him, but it shall not be carried out of the Church. And to the end there may be little left, he that of∣ficiates is required to consecrate with the least, and then if there be want, the words of consecration may be repeated a∣gain over more, either Bread and Wine. The presbyter beginning at these words in the Prayer of consecration. Our Saviour in the night that he was betray∣ed &c.

For avoiding of all matters and oc∣casion of dissention, it is meet that the bread prepared for the Communi∣on be made through all this Realm, after one sort and fashion, that is to say, unleavened and round, as it was afore, but without all manner of print, and something more larger and thick∣er then it was, so that it may be apt∣ly divided in divers peeces: and every one shall be divided into two peeces, at the least, or more by the discretion of the Minister, and so distributed. And men must not think lesse to be re∣ceived in part then in the whole, but in each of them the whole body of our-Saviour Jesus Christ.

Common Prayer.

1. B. of Edw. 6.

The bread and wine for the Com∣munion, shall be provided by the Curate and Church-wardens, at the charges of the Parish, and the Parish shall be discharged of such sums of money, or other duties, which hither∣to they have payed for the same by or∣der of their houses every Sunday.

And for as much as the Pastors and Curates within this Realm, shall con∣tinually finde at their costs and charge in their Cures, sufficient bread and wine for the holy Communion (as oft as their Parishioners shall be disposed for their spiritual comfort, to receive the same.) It is cherefore or∣dered, that in recompence of such costs and charges, the Parishioners of every Parish shall offer every Sunday, at the time of the Offertory the just value and price of the holy Loaf, (with all such money and other things as were wont to be offered with the same) to the use of their Pastors and Curates, and that in such order and course, as they were wont to finde, and pay the said holy Loaf.

Common Prayer.

1 B. of Edw. 6.

And note that every Parishioner shall Communicate at the least three (X) times in the year, of which Easter to be one, and shall also receive the Sacraments, and [Scot. Lit. observe] other rites, according to the order in this book appointed. And yearly at Easter, every Parishioner shall reckon with his Parson, Vicar, Curate or his or their Deputy or Deputies, and pay to them or him all Ecclesiastical du∣ties accustomably due then, and at that time to be payed.

Furthermore, every man and wo∣man to be bound to hear and to be at Divine service, in the Parish Church where they be resident, and there with devout Prayer, or Godly silence and meditation to occupy themselves. There to pay their duties, to commu∣nicate once in the year at the least, and there to take, and receive all o∣ther Sacraments and rites, in this book appointed. And whosoever willingly upon no just cause doth absent them∣selves, or doth ungodly in the Parish Church occupy themselves: upon proof thereof, by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge (according to his discretion) seem convenient.

And although it be read in ancient writers that the people many years past received at the Priests hands, the Sacrament of the body of Christ in their own hands, and no Commandment of Christ to the contrary: yet for as much as they many times conveyed the same secretly away, kept it with them, and diversly abused to superstition and wickednesse: Least any such thing herea∣ter should be attempted, and that an uniformity might be used, throughout the whole Realm: it is thought convenient the people commonly receive the Sacrament of Christs body, in their mouths at the Priests hands.

Annotations upon CHAP. VII.

(A.) The Eucharist whence derived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 different things, and had different formes. (B.) Men and women, sate separate one from another. (C.) Mixing of water with wine. Ancient. The reasons for it. (D.) Draw neer, when to be said. Chancels anciently peculiar to the Clergy. The Emperor onely privileged. Lai{que} Com∣munion, what why Chancels allotted to the Clergy onely. The people usulaly 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 hymnes 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 concecration. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what in Justin Martyr. (L.) Remem∣brance of Christs Passion at the Eucharist, ought to be as well by ver∣bal commemoration, as by mental meditation. The ancient formes. (M.) The bread anciently delivered into the Communicants hands. (N.) Knee∣ling in the act of receiving commended, sometime used in Antiquity, where practised since the Reformation. (O.) The various formes of delivering the Eelements. That of our Church justly preferred before the rest. (P.) The Scotch order for saying Amen by the party re∣ceiving, commended Singing of Psalms during the Communicating ancient. (Q.) The Roman order defective in the most proper Sacra∣fice. (R.) The Angelical hymn. Difference betwixt an hymn and a Psalm. The hymn mis-placed in the M••sse-Book. Our order more con∣sonant to Antiquitie. The Councel of Carthage cleared. (S.) The Be∣nediction by whom to be given. The custome 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 dispo∣sed. (X.) To Receive thrice in the yevr an ancient practice.

AND above all things &c.] That the holy Communion, even in the A∣postolical age, was celebrated at the same both table and time, when Christians met for their ordinary repast at meals hath been said before. No part of that, either spiritual, or temporal food, was received without some religious application to God, relative and directed to the ends for which those Collations were prepared: which application, whither it concerned the creature destined for bodily, or for Mystical refreshment, consisted of either two prayers distinct, or two distinct members of one prayer. The first was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thanksgiving to God for those benefits. The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Invocati∣on, of his blessing upon them. To speak appositly to the matter in hand, when this application related to the elements seperated for the holy Communion, Thanksgiving was made to God the Father much to the same effect of this, that is, for the redemption of the world, by the death and passion of our Saviour Jesus Christ &c. And from this very use the Communion contracted the name of Eucharist, and not as hitherto hath been commonly supposed, from any words constituting Consecration. Consecration of the Elements was made indeed with thanksgiving, not by it; by blessing it was performed, by blessing joyned with thanksgiving in one continued form of prayer, or by blessing concomitant with thanksgiving in two distinct formes. Clear it is, though I grant the words were anciently used in a promiscuous sense, these two thanks∣giving and blessing, as distinct things, have in Antiquity several designes, and also several formes. a 1.394 Justin Martyr describing the Eucharist or thanksgi∣ving in his time, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lord hath commanded, that Withal we should give thanks to God, for the Creation of the world and all things therein for the benefit of man. And for his delivering us from the misery wherein We were born, and overthrowing principalities and powers with a total defeat, by him that suffered according to his Counsel For farther illustration of this place, you must know that though the Agapae were now (for the cause afore specified) antiquated in the Greek Church, yet in regard the Collations were so very bountiful, as the Communion accom∣modations served there remained fair dole for the poor, the Antient form of thanksgiving, used at their ordinary meales, was in part retained viz. that by which special recognisance was made to God as the Creator, Lord and giver of all things. After this, relating to the creatures deputed for charitable and common use followeth the thanksgiving for the benefits of Christs redemption and passion; and as he elsewhere addeth b 1.395 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For that God did deigne them the favour of those gifts of bread und wine. To the very same purpose is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Clementine Constitutions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. we give thee hearty thanks O our Fa∣ther, for the life thou hast given us by thy Son Jesus Christ &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whom thou sentest to become man for our salvation &c. so gradually proceeding through the whole economy of his Mediatorship, it concludeth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We further thank thee, O our father, for the precious blood of Jesus Christ shed for us, and for his precious body. The antitypes whereof we now celebrate, he having commanded us to shew forth his death. Thus have I made it evident whence the word Eucharist is derived, and that this thanksgiving was ancient∣ly distinct from the consecrating or blessing of the elements, whereof the se∣veral formes are also as easily to be produced, but I shall supersede them for the present, having occasion anon to declare them.

The men on one side, and the women on the other side.] Such was the Primitive [ B] practise. The Clementine Constitutions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let it be their care (speaking of Deacons) to see that the people sit on one side with all stilnesse and order: and that the women sit apart by themselves. Nor did they onely sit in places distinct, but in reference to those places, had distinct,

officers d 1.396 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let the door keepers attend upon the en∣trance of the men, and the Diaconisses upon the entrance of the women.

A little pure and clean water.] So was the ancient practise, e 1.397 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bread is brought forth and wine, and water, saith the ancient Father. This was in opposition to two contrary Sects; first the Armenians, who held that it was onely lawful to use wine alone, without water. Secondly, against the Hydroparastatae, who officiated with water unmixt with wine. The reason of this mixture was, partly in imitation of our Saviours act in the first institution of the E••charist, agreeable to the custome of that hot climate, which constantly used to allay the heat of the wine with wa∣ter; and partly, because that when our Saviours side was pierced with the lance, there issued out both water and blood. John 19. 34.

Draw neer.] This exhortation with the former should regularly be said [ D] before the people ascend into the Chancel; for the first, I have the suffrage of a very learned f 1.398 Bishop concurring in opinion with me; and for the latter, these very words Draw neer, seem to imply as much; which would sound very superfluous and idle, where the Communicants already as∣cended. Therefore Bishop Andrews hath affixt this marginal note, forte non est opus his verbis, quia jam accesserunt. Perhaps these words might be better spared, because they are already come. Again, the Rubrick before this invita∣tion confirms this opinion, enjoyning it to be said to them that come (not to those that are already come) to receive the holy communion. Now to enquire into the practise of Antiquity. First you must know, that the laity, the peo∣ple were not permitted, so much as to enter the Chancel g 1.399 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it is onely lawful for the Clergy to enter the Chancel and there to communicate. So also another Canon of another Councel, h 1.400 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let no lay man be permitted to come within the Quire: but this is with an exception of honour to the Emperour, who had a dis∣pensation to enter this holy place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he had a minde to present his oblations to his Creator. I do not think that this is the first Councel which past this Grace to the Emperour, because Nazianzen, before cited, in the last chapter gives so clear an account of the matter of fact. I shall not over-charge you with too many proofs in so known a custome, which needs no further demonstration then that familiar phrase of Laique Communion, so frequent in St Cyprian, and the African Fa∣thers, which denoted the deposing of a Clergy-man, and compelling him to Commuincate amongst the people, in a place distinct from the Clergy, whence first this distinction grew, Bishop Jewel gives this reason, That they might not be disturbed in the office of their Ministry: I may assigne another, because at that time the quire was not susceptible of both states: for with∣out dispute the Clergy were then surpassing numerous, so as i 1.401 Nazianzen speaks complainingly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were very neer as many as the flock under their cure. In the Church of k 1.402 Constan∣tinople there were by imperial determination, 60. Priests, 100. Deacons, 110. Readers, and 25. singers.

The people being thus shut out of the Quire, some place they must of ne∣cessity be allotted, to which the phrase draw neer (for it was of ancient u∣sage) must have respect: this was the Chancel door, or entrance into it: for the Clergy having communicated, g 1.403 the Superiour orders within the Rails, at the Communion Table, the inferiour within the body of the Quire, the priest went down to the Chancel door, opened both leaves which before were keept shut, upon which occasion St. Chrysostom hath this excellent advertis∣ment h 1.404 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when thou beholdest the two doors of the Can∣collum or travers doors opened, think with thy self thou then beholdest heaven it self displayed, and the Angels descending from above, there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, j 1.405 with a loud voice and thun∣dring noise, like a Cryer, lifting his hand on high, mounted up visible to all men, these he inviteth to participate, those he driveth away. The form of invi∣tation, if we may credit the Liturgy, which beareth St. Chrysostomes name, was this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the fear of God with faith draw neer, and the very same is in the Liturgy ascribed to James. Certain it is the Priest did not run ambling with the Elements up and down from man to man, but that the Communicants came to him, and this is further manifest by the constitutions called Apostolical. k 1.406 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let every order by it self, in course, participate of the body of the Lord, and of his precious blood, with all fear and reverence, as approaching to the presence of a king.

Then shall this general Confession be made.] The Church very aptly disposeth [ E] Confession at the beginning of the Communion service: for considering that solemn Pennance, of so laudable practise in the Primitive Church, is laid aside, and the necessity of Auricular confession worthily abolisht, reason good some account should be given to the Church, and in the Church, of our humble ac∣knowledgement of our sins and hearty contrition for them, as preparatives necessary to the ensuing duty.

During the whole time of the Priest his officiating at the Communion, set∣ting aside in the very instant of his receiving, you finde him but twice upon his knees, whereof this is the first; at all other times, and parts of the service, he is ordered to stand, and so was the practise of the Primitive Church. So the l 1.407 Constitutions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Bishop in a white and shining vestment, and standing at the Altar praying. So Augustine very often, especially where he expostulat∣eth, Quis audivit aliquando fidelium, stantem Sacerdotem ad Altare dicere in precibus, Offero tibi sacrificium Petre vel Paule? &c. What one of all the faith∣ful ever heard the Priest standing at the Altar say in his prayers, I offer sacrifice to thee Peter, or thee Paul? This posture was taken up by the Christian Church, in imitation of the Temple-service, where the legal sacrifices were offered by the Priest standing. Now the correspondence bewixt the legal, and our E∣vangelical sacrifice being such, as is betwixt the substance and the shadow, why should we not agree in the Posture also: for the Priest performing the Agenda of this office, is imployed in several oblations. First, to offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the incense of prayers and prayses, those of the Congregation. Secondly, the oblation of our Almes. Thirdly, the oblation of our selves, souls, and bodies. Lastly, the grand sacrifice of all, the Lamb of God slain for us, and his death represented in the blessed symbols. But why then doth he not stand at this prayer also? I answer, because it is not part of the former oblations, but an•• humble confession of his own, and the Congregations transgressions.

Lift up your hearts] Of the excellent designe and antiquity of this Preface, [ F] with its responsory, m 1.408 St. Cyprian gives undeniable evidence. Quando sta∣mus ad Orationem, cogitatio omnis carnalis & secularis abscedat, nec quicquam. tunc animus quam idsolum quod cogitat precatur. Ideo & Sacerdos ante orati∣onem, Praefatione praemissa, parat fratrum animos dicendo, sursum corda, & dum responde•• plebs, habemus ad Dominum, admoneatur, nihil se quam Dominum cogi∣tare. When we are imployed in prayer, all carnal and worldly thoughts should be banisht; nor must we minde any thing but what we are about, our Prayers: and therefore the Priest 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: n 1.409 Quis gratias agit Deo, [ G] 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, o 1.410 De hoc tanto bono levati cordis, non nobis gloriam quasi nostraurm virium tribui∣mus, 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 pro∣duce the Apostolical Constitutions, p 1.411 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 [ H] to five, Proper to days of more eminent remark.

Holy, holy, holy, &c.] This Hymn was anciently called Trisagium, because [ I] it consisted of three Holies: I finde in antiquity two forms of Hymns under this name: One thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.412 Holy God, holy Mighty, holy Immortal, have mercy on us: This is that Hymn mentioned in the Trullan Councel, as the frame, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 * 1.413 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 hu∣manity, 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 2^o Eliz. Osanna in excelsis, Benedictus qui venit in nomine Domini, Osanna in excel∣sis.

Saying, Take eat, this is my Body.] The recital of these words pass in the [ K] 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calling upon God for his blessing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ele∣ments as Creatures ordained for common nutriment, viz. An intention of in∣vocating Gods blessing upon them, in reference to those ends, for which he meant by his institution to separate and depute them: And though the Primi∣tive 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, o 1.414 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Those viands by which our flesh and blood are nourished, be∣ing blessed by the Prayer and Thanksgiving of the Priest, we are taught, became thereby the body and blood of Christ, who was Incarnate: Cyprian, p 1.415 Panis ille super substantialis, & calix benedictione solemni consecratus, i. e. That supersubstan∣tial Bread and Wine consecrated by solemn benediction; q 1.416 Nyssen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The Eucharist is sanctified by the word of God and Pray∣er: r 1.417 Cyril, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Invo∣cation 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. s 1.418 What aileth this Table-Servant and Deacon, that he car∣ryeth himself so loftily above those with whose Prayers the body and blood of Christ is effected in the Eucharist: His Convert St. t 1.419 Austin: Benedictus & sanctisi∣catur 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 ver∣ba 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, especial∣ly 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 & san∣guinis 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 be∣fore he suffered &c. reciting Christs action at the institution from the Evan∣gelists, where the narrative of the institution being continued with the pra∣yer of the Priest, the consecration may seem to be compleated by those words, though in truth the prayer it was that operated the main, and without it the words could have effected nothing, and this is the reason, why both in the now Canon of the masse, and the ancient Liturgies, there is alwayes affixt a prayer of Benediction, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned before, whose formes I shall here exhibit in reference to my former promise. In the Romish Canon thus, ut haec oblatio nobis corpus et sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi, that this oblation may become to us the body and blood of thy most beloved son our Lord Jesus Christ. In the Liturgy of St Basil, God is invocated that he would send his holy spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the gifts there present, that he would blesse and sanctifie them. That of St. Chrysostome more full, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blesse O Lord this holy bread, make it the precious body of thy Christ. Elder then these the Clementine Constitutions. Having pre∣mised the words of institution, (a mode observed by all Greek Liturgies, herein

differing from the Latine he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.420 &c. we beseecb thee that thou wouldest graciously behold these oblations pre∣sented before thee, thou God that wantest nothing, and send down thy holy spi∣rit upon this sacrifice, being the commemoration of the Passions of our Lord Je∣sus, to exhibit this bread as the body, and this cup as the blood of thy Christ. Now it were, I say, vain to prefix with the Latines. or to affix with the Greeks, such an Invocation, if the bare affirmative words of our Saviour his institution were consecration all sufficient,

By the marginal Ascription of the 1 B. of Edw. 6. we may observe from whence the custome is derived, for the Minister to take the Elements into his hands, upon his pronouncing of the words of institution. I humbly of∣fer it to better Judgements whither that direction being expunged by our se∣cond Reformers, it would not be a safe, and as proper a course to begin that action at these words, Grant that we receiving these thy creatures &c. and to continue the rite until the words of Institution be past. For as I said before, the words Invocation of Gods blessing, joyntly with those of Christs Institu∣tion constitute the Consecration. Now if the blessing of the symbols be, as it is, an essential part of Consecration, then reason good, that with the words whereby it is accommodated and applied, the ceremony proper to it, that I mean of imposing of hands, should be used also: neverthelesse I see not how the either precept or use thereof, as Bucer suspected, can at all officiat to the errour of Transubstantiation, considering that the direction referreth not to the words of Institution, which the Papists make the great operators in the con∣version, but to the words took bread, and took the cup, as is rightly noted in the Scotch Liturgy, where the same direction is revived. As to the words of Institution, I must here note, against all who pretend our service is taken out of the Masse-Book, that the Church of Rome hath halved them, as well as the Communion it self. For whereas our Church, agreeable to the general man∣ner of all other Liturgies, indeed agreeable to St. Paul, and his associate St. Luke (who supplied what St. Matthew and St. Mark had omitted) after these words, This is my body, continueth, which is given for you, the Cannon of the Masse chops off the words, Quod pro vobis traditur, contenting it self with Hoc est corpus meum.

Though all our Liturgies stand silent in it, yet may I not omit what here by the way doth offer it self as observable, viz. That at the close of the Eucharistical prayer, the ancient manner was for the people to contribute their Amen: which the Annotator. Mr. Thorndick, and some other learned men conceive to be the minde of St. Paul. 1 Cor. 14. 16. How shall he that oc∣cupieth the roome of the unlearned say, Amen, at thy giving of thanks? applying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Consecrating prayer, which included Thanksgiving: fitly and concinn enough, and the practise of the Primitive Fathers gives the same interpretation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Just in Martyr. Bread and wine is brought forth, and the President, with all intention of spirit, powreth forth prayers and thanksgivings, and all the people acclaim Amen. here is evidence clear enough to serve my turn, if my translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all intention of Spirit, gives check to so many of Smectymnuus as yet sur∣vive, who will have it according to his ability, and thereby advance extempore prayer. I must tell them their own Beza renders the phrase quanta potest conten∣tione, I must tell them that the words in their native and proper energy can * 1.421 signifie nothing else, witnesse Gregory Nazianzen, who understood them bet∣ter then they or I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

&c. Come Let us with all intention of Spirit chant that triumphant ode, which sometime the Is∣raelites sung upon the overthrow of the Aegyptians in the red sea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being limited precisely to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, utterly shuts out all arbitrary concepti∣ons. To pursue my former purpose, one who was baptised by haereticks, be∣came somewhat afflicted in his conscience suspecting his baptisme for illegite∣mate, there upon he resorts to Dionisius Alexandrinus, desiring that he might be rebaptized. Dionisius replied no, and assigned this reason for it, he might not rebaptise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One who had * 1.422 been present at the Mystical Thanksgiving, and had with the Congregation joyned his Amen. The same fashion is extant in all the Greek Liturgies, that of the Clementine Constitutions excepted. For the Latine Church let St Ambrose speak, Ante Consecrationem aliud dicitur, post Consecrationem sanguis nuncupa∣tur, & tudicis Amen. Before the Consecration (wherewith thanksgiving was joyned) it is called somen hat else, but after Consecration it is stiled the blood of Christ, and thou sayest Amen.

Having in remembrance his blessed passion.] This blessed Sacrament is Com∣memoratio [ L] Dominicae passionis, a Commemoration of our Saviours passion. So was his expresse command when he first instituted this holy Rite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do this in remembrance of me, which words import some∣what more then a calling of his passion to our minde, a meditating and think∣ing upon it when we are conversant about that Sacred action, as is vulgar∣ly apprehended. Sure I am the Primitive Church stretched it further, and held her self obliged thereby, not onely to a mental, but a vocal commemoration, therefore witnesse hir Liturgical formulas, constantly running after one tenor importing as much, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Making Commemoration of what he suf∣fered for us, we give thee thanks Almighty God, and so fulfil his appointment. So the Constitutions, whereby it is manifest, not onely that such commemora∣tion was made, but that it was made upon the account of Divine institution. In all the Liturgies ascribed to St. James, St. Basil, St. Chrysostom &c. the * 1.423 like commemoration passeth currant. For the Latines, listen to St. Ambrose Sa∣cerdos dicit, ergo memores gloriosissimae ejus passionis & ab inferis resurrectionis, & in coelum ascensionis Offerimus tibi &c. The Priest sayes; Therefore commemo∣rating his most glorious passion, resurrection from the Dead, and Ascension into heaven we offer up unto thee &c. Agreeable to which is the now Canon of the mass; whence it is that the same Ambrose of the words do this in re∣membrance of me, gives this paraphrase. Mortem meam praedicabitis, resurrectonem meam annunciabitis, adventum sperabitis donec iterum ad-veniam; ye shall set forth my death, declare my resurrection, and hope for my coming, until I shall come again. Indeed St. Paul himself seems so to interpret them, saying. For as often as ye shall eat this bread and drink this cup ye shew the Lords death till he come, 1 Cor. 11. 26. implying that Annunciation or declaration of Christs pas∣sion was usually made at the celebrating the Eucharist, which could no other∣wise be, then by verbal commemoration.

To the people in their hands] so was the celebration observed by Christ himself, [ M] and so the Primitive custome; the scrupulous person, mentioned before in Eusebius is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stretch out his hand for the receiving of the sacred food. So St. Cyprian speaking of persons lapsed, who intruded to the Communion, before they had performed those so∣lemnities of penance which the Church required, saith Plus modo in Dominum manibus et ore delinquunt quam cum Dominum negaverunt. y 1.424 They did more heinously offend God with their hands reacht out to take, and their mouthes open to devour those pretious symbols, then they (the Jews) did with their tongues when they denyed him. To the same purpose this father elsewhere very often,

so also Clemens, Alexandrinus, Augustine, who not? In tract of time some indiscreet persons pretending greater reverence to the mysteries, as if they were defiled with their hands, were at the cost to provide certain saucers, or little plates of gold (why not as well golden mouths and stomacks) to receive it: until they were forbidden by the z 1.425 sixth Councel in Trullo. Another abuse the Church of Rome brought in, where the Priest puts it into the peoples mouth, least a crum should fall beside, which favouring Transubstantiation, is by our Church discontinued.

Kneeling] The antients made it their study to adorn the blessed Eucharist [ K] with all the Appellations of honour they could devise, some called it a 1.426 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. e. the perfection of perfections; some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dreadful mysteries; some c 1.427 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the exemplar b 1.428 of high mysteries. The table, on which it was said, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy Table: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mysticnl Table; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the terrible and dreadful Table; much cost to slender purpose, if after all it be now be discovered they were in the wrong, and that this Sacrament hath no∣thing of that veneration, nothing of that dreadfulness which they imputed to it, and that it is so same and despicable an Ordinance, as will admit of any negligent posture, and that kneeling is too good for it. Miserable infatuati∣on! Good God how well mayest thou say to those missed souls as Augustus to him who entertained him meanly, I did not think you and I had been so famili∣ar; Blessed Jesus, wert thou so gracious to us wretches, as to leave and be∣queath us this mystery of our eternal redemption, and great charter of all thy benefits, and shall we dare to receive it in any other then the lowest and hum∣blest posture? What is, if this be not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to dis∣discern the Lords Body, and what the consequence of that in distinction is, let all them consider who would avoid it. But it may be said, that Kneeling was not the gesture of the Primitive Church. Confest, generally it was not: be∣cause their fashion was upon Communion days, to pray standing. Neverthe∣less the communicant was enjoyned to receive those mysteries d 1.429 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bowing himself after the manner of vene••a∣tion and Adoration. Now can Augustines words be otherwayes truly inter∣preted. e 1.430 Nemo carnem illam manducat nisi prius adoraverit. Let none pre∣sume to eat that flesh until he hath done his Obeysance. Nor was this Oecumeni∣cal and universal practise, for f 1.431 Sozomen tells a story of a woman which to please her husband, comming to the Communion, took the bread when the Priest gave it her, and kneeling down, as if it had been to secret prayer, conveyed it away, her maid (then by) privily stealing a peece of common bread into her hands which she eat instead of the other: whence it appeareth that kneeling was not then interdicted. A gesture used by the Protestants of g 1.432 Bohemia, up∣on whose custo me mentioned in their Confession, the French and Dutch Churches passed this judgement. In hoc ritu suam cuique Ecclesiae libertatem salvam relinquendam arbitramur. As to this ceremony, we hold it fit that every Church be left to her own liberty. A gesture which by h 1.433 Beza's own confes∣sion, olim potuit cum fructis usurpari, might in times past have been used with e∣dification. In time past? why not now as well, yea much rather, when as the fear of reverting to Popish Idolatry is altogether vain, so the danger of A∣postatizing from Christ is very great, and no way sooner occasioned then by a sitting posture, it being observed by the Polish Church, that the men who lapsed there into the Arrian haeresie, were all such as addicted themselves to that posture at the Communion.

The body of our Lord &c.] If you take a view of the elder formes, as they [ L] stand lateral to the Common prayer, you may perceive this constituted by the coupling and uniting of the other two, which were before unhappily di∣vorced. For the first form in the ••. Book excluding the words commemora∣tive

of Christs death and passion which those divine Mysteries were ordered to represent, as it is the precise formula of the Masse-book, so might it be sus∣pected as overserviceable to the Doctrine of Transubstantion, to which the Romanists applied it. Again in the next Book the Commemoration being let in, and the body and blood of Christ shut out, that real Presence which all sound Protestants seem to allow, might probably be implied to be denied. Excel∣lently well done therefore was it of Q. Elizabeth her Reformers, to link them both together. for between the body and blood of Christ in the Eucharist and the Sacramental commemoration of his passion there is so inseparable a league as subsist they cannot, unlesse they consist. A sacramental verity of Christs body and blood there cannot be, without the Commemoration of his death and Passion, because Christ never promised his mysterious (yet real) presence, but in reference to such Commemoration. Nor can there be a true Comme∣moration without the body and blood exhibited and participated; because Christ gave not those visible Elements, but his body and blood to make that spiritual representation.

Here the party receiving shall say, Amen.] This order is a peece of Reforma∣tion, [ P] where in the Church of Scotland stands single, and alone. I call it a peece of Reformation, because it is the reviving of a very ancient custome. The same is the direction in the Constitutions ascribed to the Apostles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.434 Let the Bishop give the Obla∣tion of bread, saying, The body of Christ, and let him that receiveth it say, Amen. Then the Deacon having the cup, and delivering it let him say, The blood of Christ, the cup of salvation, and let him that drinketh say, Amen. By St. Augustine it * 1.435 should seem to have been of general usage, saying, Universa Ecclesia accepto sanguine Chirsti dicit Amen. The universal Church at the Receiving of the blood of Christ, answereth Amen. Thus you see upon what tearmes of conformity the Scotch service, in this particular, stands with the ancient pra∣ctise.

Though I have neither rule nor text, in any one of the Liturgies I dis∣course upon, engageing me to it, yet is it no extravant vagary here to take into consideration the general fashion used in our Church of imploying the Congregation in singing during the time of Communicating: whither that time can be better transacted and laid out, then in Psalmes sutable to the subject of those blessed Mysteries, not falling under dispute, must passe in the negative; this being so, the onely concernment to which I am obliged is, to shew that the custome floweth from the prescript of Primitive tradition, whereof the ancient Liturgies are evidence enough, that especially exhibited in the Constitutions above mentioned. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.436 Let the thirty third Psalm be said whilst the rest Communicate. For the African practise speaks St Augustine, Mos cae∣parat apud Carthagenem ut hymni ad Altare dicerentur de Psalmorum libro, si∣ve * 1.437 ante Oblationem sive cum distribueretur populo quod fuisset Oblatum. Hunc morem Hilarius Laicus, maledica reprehensione ubicunque poterat laterabat, asse∣rens fieri non oportere. A custome was begun at Carthage, that hymns out of Da∣vids Psalms both before the Oblation, and at the distribution of it should be sung. This fashion one Hillary a lay-man, wheresoever he could, envied against, af∣firming it ought not to be done.

And here we offer and present &c.] This high and eminent place, looketh [ Q] big upon all those false clamors that our service is extracted from the Masse, challenging the Authors thereof to exhibit where it is to be found in the Ca∣non of that Masse. No, to the utter shame of the Romish party, our Church upbraideth them, that whereas they contend so much for the propriety of the

sacrifice, of their Masse, the whole Canon of that Masse hath not one sylla∣ble of this most proper sacrifice, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indivisible Sacrifice, of both bodies and souls, a sacrifice enjoyned by Apostolical precept Romans 12. 1. and which did in the Primitive times, constitute an illustrious part of the Eu∣charistical office.

Glory be to God on high] Antiquity called this the Angelical hymn, and in [ R] truth being Angelical. it must be an hymn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Chrysostom. Angels and the Celestial Quire, send forth hymns they sing not Psalms. And so Clemens Alexandrinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let hymns be onely the prayses of God, the reason is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psalmes contain all things both Divine and Moral, Hymns one∣ly the praises of God. Called it is the Angelical hymn, because the first part thereof is the Nativity-Carol mentioned Luke 2. 13. sung by the Angels: the rest was composed by Ecclesiastical Doctors, some think St. Hillary, and the fourth Councel of Toledo seemeth to imply as much. But the Constitutions of Clemens perswade me it was of earlier entrance, it being there compleatly the same with ours in all materials but disposed in two seve∣ral Prayers, and is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that morning-hymn, as I suppose, to which Epiphanius, a great follower of Clemens relateth in a place formerly cited. Part it was of the Missa Catechumenorum, in the Masse-book, but worthily translated into the Communion service by our discreet Reformers, it being formerly mis-laid, this being its proper ubi; or place, for two reasons: First, because it is an hymn. To sing an hymn, after the distribution of the Ele∣ments is conformity to the mode of Christ k 1.438 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. thou see••t that the last prayer after the Eu∣charist is celebrated, is made in imitation of our Saviours practise. Again it is a compound peece, made up partly of Donology, partly of Prayer; and of Prayer addrest to Jesus Christ, the Lamb of God: now it is improper to ap∣ply our selves to Christ, before the action of participation is past: the reason is, because the blessed Eucharist is a sacrifice, wherein our Saviour Christ is conside∣red as an immaculate Lamb, offered upon the Altar to God the Father for the Remission of our sins. And this I take to be the meaning of the third Coun∣sel of Carthage decreeing l 1.439 ut nemo in precibus vel Patrem pro Filio vel Filium pr•• Patre nominet, & cum altari assistitur semper ad Patrem airigatur oratio. That no man name the Father for the Son, nor the Son for the Father, in publick pray∣ers, and when any officiate at the altar (viz. before distribution of the Elements) that the prayer be alwayes directed to the Father. For which I can assigne no o∣ther reason, but because Christ is then the great sacrifice, and the Father is the person to be appeased.

The Peace of God.] This benediction is a peculiar of the Bishops office, if pre∣sent: [ S] because the lesse is blessed of the greater. Hebr. 7. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.440 The principal Priest dismisseth the people with his blessing. After this pronoun∣ced, the Deacon usually said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Go in peace, when the people * 1.441 received it they bowed down their heads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let the Bishop give the benediction, the people bowing * 1.442 down their heads. This gesture imports a kinde of adoration. Eccles. 50. * 1.443 23. The Jewes are said to bow down themselves to worship the Lord. So in the Primitive Church the Energumenj were commanded to bow their heads, and * 1.444 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that fashion to perform their bodily reverence.

Upon the holidayes if there be no Communion.] Anciently upon holy-dayes Com∣munions [ T] were constant, and consequently oblations, wherefore Proclus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Festival is the poor mans harvest, because he had * 1.445 then his dividend of offerings. But afterward, as devotion relaxed, they were content with Sundayes, appointing neverthelesse, that which they called mis∣sam

Catechumenorum, the service of the Catechumens to be used upon such dayes as there was no Communion: and this went under the appellation of Missa sicca, Dry-masse. To speak in particular of our Church, this Rubrick is a very pious and prudent provision: what pity were it that the congrega∣tion * 1.446 should, for default of a Communion, be deprived of that excellent ex homo logesis, confession of sins implied in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord have mer∣cy upon us, and invocation of Gods grations assistance which the Decalogue service constrains us to? what is there in those Collects succeeding, what in the Constantinopolitan Creed, what in the Prayer for the whole state of Christs-Church, which createth in them an inseparable relation to the Eu∣charist, or which may not exceedingly officiate to the edification of the Assem∣bly at all times, would leasure permit? Nay, how absurd would it seem to ce∣lebrate those holy-dayes, and meerly for the defect above said, to turn out of doors so large portions of holy Scripture, as the Epistles and Gospels, these last with their Collects giving us the onely account why these dayes are obser∣ved.

Under the notion of Holy-dayes in this place, such Sundayes are also to be comprehended, on which there is no communion, in Country villages, where congregations are thin: for Sundayes are put into the Catalogue of holy-dayes in the Act of Parliament, and order of our Church.

But it is ordered here onely what shall be said for the second service, with∣out determining the place where, and this hath been a very intricate, and al∣most interminable question. The visitation Articles of some Bishops enjoyned it to be read at the holy Table, placed at the East end of the Chancel, and the late Arch-Bishop inferreth direction for it from the Rubrick before the Com∣munion, appointing that the Priest standing at the North side of the holy Table, shall say the Lords prayer with that which followeth. But this order hath refe∣rence to the Communion time, the Rubriok is expresly so; and in Communion time, I have evidently demonstrated before, the Table was to be placed in the midle of the Church or Chancel, and consequently I conceive this Rubrick re∣ferreth not to this service out of Communion time, where then is it to be read? I agree at the holy Table set Altarwise, at the East end; and in this I per∣swade my self the Bishops were right, though they perhaps mistook the reason; so it was I am certain in the first Reformation, the Rubrick parallel to ours, ordering all these things to be said at the Altar. But it may be said, the second Reformation expunging this rule, as to this particular, we may pre∣sume it meant to reform the practise also. I answer, our Reformers are best understood by their own orders, Now this Rule constitutes this service ei∣ther as a label annext to morning prayer, or parcel of the Communion service: take which you will, by the order of the Church it must be said at the holy table set Altarwise, at the East end: for there regularly ought both the morn∣ing and the Communion office to be read out of Communion time. As for the Morning prayer, both it and Evening prayer shall be used in the acoustomed place of the Church, Chappel, or Chancel. So are the very words of the s 1.447 Ru∣brick. The accustomed place was then, without dispute, the Quire: for all along Queen Marses dayes, nay from her death being the 27. of Novem∣ber to the feast of St. John Baptist when this Common prayer was to com∣mence, by the statute, Mattins and Masse, yea, all Divine offices were perfor∣med after the popish manner, and that was undoubtedly in the Quire, at the high Altar, and consequently to that place must the word accoustomed have relation in this Rubrick. True it is, there is an exception against this rule, in case the ordinary shall otherwise determine. So that till the Ordinary shall state it otherwise, the rule holds firm, and consequently Morning prayer with all its appendants (not otherwise setled by expresse order) is to be said at the Altar. Now if it be considered as part of the Communion service, the words

of the Rubrick are expresse, The Priest standing at the North side of the Table, shall say &c. So he is to stand and officiate at the North side of the Table, and this, out of Communion time, must be scituated at the East end, and conse∣quently the service to be read there.

Although no order &c.] How, by whom, or upon what account, and in∣ducement, [ Q] this excellent Rubrick, ancientiy called a protestution touching the gesture of kneeling, came to be omitted in Queen Elizabeth her Liturgy, I cannot determine, and would gladly learn

And if any of the Bread or wine remain &c.] In the Primitive Church, the [ R] bread and wine was taken from a large table (which was the receptacle of all the offerings) so much in quantity, as the Priest officiating judged sufficient for the Comunicants. These Elements, thus separated from their fellows, were consecrated apart for the service to which they were destined: but because so great a portion was usually blessed, as did afford some over-plus, it was there∣fore judged necessary some order should be taken for a decent disposal of those analects, and remains: this was done at first, by sending some parcels to absent friends, as pledges and tokens of love and agreement in the unity of the same faith, whereof t 1.448 Eusebius maketh mention in Ireneus his Epistle to Pope Victor. But this custome being abused, was interdicted by the Councel of Leo∣dicea u 1.449 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the consecrated bread be no more sent abroad to other Parishes at Easter, under the notion, and in resemblance of the blessed loaves. After this the Remains began to be divided amongst the Clergy, w 1.450 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Clemens. What is left of the consecrated Elements, let the Dea∣cons divide among the Clergy, and sometimes the other Communicants were al∣lowed their share, x 1.451 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let the Clergy, and with them the faithful brethren divide amongst themselves the Oblations of the Eucarist when every one hath participated. As for the order of our Church, it is very circumspect, for by saying the Curate shall have it to his own use, care thereby is taken to prevent the superstitious reservation of this Sacrament, as the Papists formerly practised.

At the least three times in the year.] So did the Counsel of y 1.452 Agatha de∣cree, prescribing these very dayes also. Qui in Natali Domim, Paschate & [ S] Pentechoste non communicant catholici non credantur nec inter Catholicos habean∣tur. They which do not communicate at the Nativity of our Lord, Easter, and Pen∣techost, let them not be accounted amongst the members of the Catholick Church. So also the z 1.453 Belgick Church, Commodumerit die Pascates, Pentechostes & Na∣tivitatis salvificae Dominicam caenam celebrari, It is very convenient that the Lords supper be celebrated on Easter, Whitsuntide, and on the birth day of our Savi∣our. The word Parishioner must here be understood according to several qua∣lifications and capacities. First it intendeth the Laity, and therefore this Ru∣brick is no dispensation to the Clergy belonging to Cathedrals, who are still obliged to receive every Sunday, unlesse they shew cause to the contrary. Second∣ly, it meaneth such as can say their Catechisme, and have been con∣firmed, as is in the Rubrick at the end of Confirmation. Lastly, it import∣eth 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 (al∣though it cannot, for many considerations, be well restored a∣gain) 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 con∣venient 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 begin∣ning of morning prayer, to the Curate. And then the Godfathers, God∣mothers, 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 whe∣ther

the children be baptised, or no? If they answer no: Then shall the Mini∣ster 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 safe∣ly send the children of Israel thy peo∣ple 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 a∣way of sin [Scot. Lit. sanctifie this foun∣tain of Baptisme, thou which art the * 1.454 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 trouble∣some 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 resurrecti∣on 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 hath vouch••a••ed to call to his holy baptisme, and to be made members of his body, and of his holy congregation, therefore thou cursed spirit remember thy sentence, remember thy judgement, remember the day to be at hand, wherein thou shalt burn in fire everlasting prepared for thee and thy Angels. And presume not hereafter to exercise any Ty∣rany towards these Infants, whom Christ hath bought with his most pre∣cious blood, and by this his holy Baptisme calleth to be of his flock.

Then shall the Priest say,

The Lord be with you,

The people.

And with thy spirit.

The Minister

Hear now the Gospel written by St. Mark.

AT a certain time they brought children unto Christ, that he should touch them: and his disciples rebuked those that brought them. But when Jesus sow it. he was displeased, and said unto them, suffer little Children to come unto me, and forbid them nor, for to such belong the kingdome of God. Uerily I say un∣to you, whosoever doth not receive the kingdom of God, as a little childe, be shall not enter therein. And when he had taken them up in his armes, he put his hands upon them, and blessed them.

After the Gospel is read, the Minister shall make this brief exhortation upon the words of the Gospel.

FRends, you hear in this gospel the words of our saviour Christ, that be com∣manded the children to be brought unto him: how he blamed those that would have kept them from him: how be exhorteth all men to follow their inno∣cency. You perceive how by his outward gesture and deed, he declared his good will toward them: For he unbraced them in his armes, he laid his hands upon them, and blessed them. Doubt not ye therefore, but earnestly beleeve, that he will likewise favourably receive these present infants: that he will imbrace them with the armes of his mercy: that he will give unto them the blessing of eternal

life, and make them partakers of his everlasting kingdome. Wherefore we being thus perswaded of the good will of our heavenly father toward these infants, de∣clared by his son Jesus Christ, and nothing doubting but that he favourably allow∣eth this charitable work of ours, in bringing these children to his holy baptisme: let us faithfully and devoutly give thanks unto him, and say.

1 B. of Edw. 6. And say the prayer which himself hath taught, and in de∣claration of our faith, let us recite also the articles contained in our Creed.

Here the Minister with the Godfathers. and Godmothers, and people present, shall say,

Our Father which art in heaven, hallowed be &c.

And then shall say openly.

I beleeve in God the Father Almigihty &c.

Then shall he adde also this prayer.

ALmighty and everlasting God, heavenly Father, we give thee humble thanks, that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee: Encrease this knowledge, and confirm this faith in us evermore, give thy holy spirit to these infants, that they may be born again, and be made heires of everlasting salvation, through our Lord Jesus Christ, who liveth and reigneth with thee and thy holy spirit, now and for ever, Amen.

Then the Minister shall speak unto the Godfathers and Godmothers, on this wise.

WE beloved friends, ye have brought these children here to be baptised, ye have prayed that our Lord Jesus Christ would vouchsafe to receive them, to lay his hands upon them, to blesse them, to release them of their sins, to give them the kingdom of heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in his Gospel, to grant all these things that ye have prayed for: Which promise, he for his part will most surely keep and perform. Wherefore, after this promise made by Christ, these infants must also faithfully for their part, promise by you that be their suerties, that they will forsake the devil and all his works, and constantly beleeve Gods holy word, and obediently keep his com∣mandments.

	1 B. of Edw. 6.
Then shall the Minister demande (H) of the Godfathers and Godmothers these questions following.	Then shall the Priest demand of the childe (which shall be first baptised) these questions following: first naming the childe, and saying.
(I) Doest thou forsake the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, the carnal desires of the flesh, so that thou wilt not follow nor be led by them?	N. Doest thou forsake the devil and all his works?
	Answer.
	I forsake them.
	Minister.
Answer.	Doest thou forsake the vain pomp and glory of the world, with all the covetous desires of the same?
I forsake them all.	Answer.
	I forsake them.

Minister.

Doest thou beleeve in God the Father almighty, maker of heaven and earth? And in Jesus Christ his onely begotten Son our Lord? And that he was con∣ceived by the holy ghost, born of the Nirgin Mary, that he suffered under Pontius Pilate, was crucified, dead, and buried, that he went down into hell, and also did rise again the third day, that he ascended into heaven, and ••itteth at the right hand of God the Father Al∣mighty, and from thence shall come again at the end of the world to judge the quick and the dead▪ And doest thou beleeve in the holy Ghost, the holy Ca∣tholick Church, the Communion of Saints, the remission of sins, the re∣surrection of the flesh, and everlasting life after death.

Answer.

All this I stedfastly beleeve

Minister,

Wilt thou be baptised in this faith?

Answer.

That is my desire.

Minister.

Dost thou forsake the carnal desires of the flesh so that thou wilt not fol∣low, nor be led by them?

Answer.

I forsake them.

Minister.

Doest thou beleeve in God the Fa∣ther Almighty maker of heaven and earth?

Answer.

I beleeve,

Minister.

Dost thou beleeve in Jesus Christ his onely begotten son our Lord? &c.

Answer.

I beleeve.

Minister.

Doest thou beleeve in the holy Ghost, the holy Catholick Church, the Communion of saints, remission of sins, Resurrection of the flesh, and ever∣lasting life after death.

Answer.

I believe.

Minister.

What is thy desire.

Answer.

Baptisme.

Minister.

wilt thou be baptised.

Answer.

I will.

1 B. of Edw. 6.

The water in the Font shallbe changed every moneth once at the least, and afore any childe be baptised in the water so changed, the Priest shall say at the font these prayers following.

O most merciful God, our Saviour Jesus Christ, who hast ordeined the e∣lement of water for the regeneration of thy faithful people, upon whom be∣ing baptised in the river of Jordan the holy Ghost came down in the likenesse of a dove: send down, we beseech thee, the same thy holy spirit to assist us, and to be present at this our invocation of thy holy name: Sanctifie† this fountain of Baptisme, thou that art the sanctifier of all things, that by the power of thy word all those that shall be baptised therein may be spiritually re∣generated, and made the children of everlasting adoption. Amen.

Then shall the Minister say.	1 B. of Edw. 6.
O Merciful God, grant that the old Adam in these children may be so buried, that the new man may be rai∣sed up in them. Amen.	O merciful God grant that the old Adam in them that shall be baptised in this fountain may so be buried, that the new man may be raised again. Amen.

Grant that all carnal affections may die in them, and that all things be∣longing to the spirit, may live and grow in them. Amen.	Grant that all carnal offections may die in them, and that all things belong∣ing to the spirit may live and grow in them. Amen.
Grant that they may have power and strength to have victory, and triumph a∣gainst the devil, the world and the flesh. Amen.	Grant to all them which at this foun∣tain forsake the Devil and all his works: that they may have power and strength to have victory, and to triumph against him, the world, and the flesh. Amen.

Whosoever shall confesse thee, O Lord recognise him also in thy kingdom, Amen.

Grant that all sin, and vice here may be so exstinct, that they never have power to reign in thy servants. Amen.

Grant that whosoever here shall begin to be of thy flock, may evermore con∣tinue in the same. Amen.

Grant that all they which for thy sake in this life do deny and forsake them∣selves; may win and purchase thee, O Lord, which art everlasting treasure. Amen.

Common Prayer.

Grant that whosoever is here dedicated to thee by our office and Ministry, may also be endued with thy heavenly vertues, and everlastingly rewarded through thy mercy, O blessed Lord God, who doest live and govern all things world without end. Amen.

ALmighty everliving God, whose most dearly beloved son Jesus Christ, for the forgivenesse of our sins, did shed out of his most pretious side both water and blood, and gave commandment to his disciples, that they should go teach all nations, and baptise them in the name of the father, the son, and of the holy ghost: Regard we beseech thee the supplications of the congregation, and grant that all thy servants which shall be baptised in this water, [Scot. Lit. which we here blesse and dedicate in thy name to this spiritual washing] may receive the fulnesse of thy grace, and ever remain in the number of thy faithful and elect chil∣dren, through Jesus Christ our Lord.

	1 B. of Edw. 6.
Then shall the Minister take the child in his hands, and ask the name: (K) and naming the childe, shall (L) dip it in water, so it be discretly and wa∣rily done saying.	Then shall the Priest take the childe in his hands, and ask the name: and naming the childe, shall dip it in the water (M) thrice. First dipping the right side. Secondly the left side, the third time dipping the face toward the font. So it be discreetly and wa∣rily done. saying,
N. I baptise thee in the name of the Father, and of the Son, and of the holy ghost. Amen.	N. I baptise thee &c.
And if the childe be weak, it shall suf∣ffice to power water upon it, saying the same words.	And if the childe be weak, it shall suf∣fice to poure water upon it, say∣ing the foresaid words, I baptise thee &c. Then the Godfathers, and God∣mothers shall take and lay their hands, upon the children, and the Minister shall put upon him his white vesture (N) commonly called the Chrysom. And say,
N. I baptise thee in the name of the Father, and of the Son, and of the holy Ghost. Amen.

Take this white vesture, for a token of the Innocence which by Gods grace in this holy Sacrament of Baptisme is given unto thee: and for a signe where by thou art admonished, so long as thou livest, to give thy self to innocence of living; that after this transitory life, thou mayest be partaker of the life everlasting. Amen.

Then the Priest shall (O) anoint the infant upon the head saying,

Almighty God the Father of our Lord Jesus Christ. who hath regene∣rate thee by water and the holy Ghost, and hath given unto thee remission * 1.455 of all thy sins: he vouchsafe to anoint thee with the unction of his holy spirit, and bring thee to the inheritance of everlasting life. Amen.

When there are many to be baptised, this order of demanding, Bap∣tising, puting on the Crysome, and anointing shall be used several∣ly with every childe. Those that be first Baptised departing from the Font, and remaining in some convenient place within the Church until all be baptised.

Common prayer.

(P) Then the minister shall make a crosse upon the childs forehead, saying.

WE receive this childe into the [Scot. Lit. Church of Christ] Congregation of Christs flock, and do signe him with the signe of the crosse, in token that hereafter be shall not be ashamed to confesse the faith of Christ crucified: and manfully to fight under his banner against sin, the world and the devil, and to con∣tinue Christs faithful soldier and servant unto his lives end. Amen.

Then shall the Minister say.

SEeing now, dearly beloved brethren, that these children be regenerate and graf∣ted into the body of Christs congregation, let us give thanks unto God for these * 1.456 benefits, and with one accord make our prayers unto almighty God, that they may lead the rest of t••••ir life according to this beginning.

Then shall be said.

Our father which art in heaven. &c.

Then shall the Minister say,

WE yeeld thee hearty thanks, most merciful father, that it hath pleased thee to regenerate this infant with thy holy spirit, to receive him for thine own childe by adoption, and to incorporate him into thy holy congregation: And hum∣bly we veseech thee to grant, that he being dead unto sin, and living unto righte∣ousnesse, and being buried with Christ in his death, may crucifie the old man, and utterly abolish the whole body of sin: that as he is made partaker of the death of thy son, so he may be partaker of his resurrection, so that finally, with the residue of thy holy congregation, he may be inheritor of thine everlasting kingdom, through Christ our Lord, Amen.

At the last end, the Minister calling the Godfathers and Godmo∣thers together shall say this exhortation following.

FOrasmuch as these children have promised by you to forsake the devil and all his works, to beleeve in God, and to serve him: you must remember that it is your parts and duties to see that these infants be taught, so soon as they shall be able to learn, what a solemn vow, promise, and profession they have made by you. And that they may know these things the better, ye shall call upon them to hear sermons. And cheefly ye shall provide that they may learn the Creed, the Lords prayer, and the ten Commandments in the English tongue, and all other things which a Christian man ought to know and beleeve to his souls health, and that these children may be vertuously brought up to lead a godly and a Christian life, remembring alwayes that baptisme doth represent unto us our profession: which is, to follow the example of our Saviour Christ, and to be made like unto him, that as he died and rose again for us, so should we which are baptised, die from sin, and rise again unto righteousnesse, continually mortifying all our evil and corrupt affectio••s, and dayly proceeding in all vertue and godlinesse of living.

	1 B. of Edw. 6.
The Minister shall command that the children be brought to the Bishop, to be confirmed of him, so soon as they can say in their vulgar tongue the Articles of the faith, the Lords prayer, and the ten Commandments, and be further instructed in the Ca∣techisme set forth for that purpose, accordingly as it is there expres∣sed.	The Minister shall command that the Crisoms be brought to the Church, and delivered to the Priests after the accustomed manner, at the purifica∣tion of the Mother of every childe.
	And that the children be brought to the Bishop, to be &c.
	And so let the Congregation depart in the name of the Lord.
	Note, that if the number of children to be baptised, and multitude of peo∣ple present be so great, that they cannot conveniently stand at the Church door: then let them stand within the Church in some convenient place nigh * 1.457 unto the Church door. And there all things be said and done, appointed to be said and done at the Church door.

(Q) Of them that are to be Baptised in private houses in time of necessity, By the Minister of the Parish, or any other lawful Minister that can be procured.

〈…〉〈…〉 and Curates shall often admonish the people, that they defer not the 〈…〉〈…〉 infants any longer then the Sunday or other holy day next after the childe be born, unlesse, upon a great and reasonable cause declared to the Curate, and by him approved.

And also they shall warn, that without great cause and necessity, they procure not their children to be baptised at home in their houses. And when great need * 1.458 shall compel them so to do, then Baptisme shall be administred on this fashion,

Common Prayer.	1 & 2 B. of Edw. 6. & Lit. of Q. Eliz.
First let the lawful Minister and them that be present call upon God for his grace, and say the Lords prayer, if the time will suffer And the childe being named by some one that is present the said lawful Minister shall dip it in the water, or poure water upon it say∣ing these words.	First let them that be present call upon God for his grace and say the Lords prayer if the time will suffer. And then (R) one of them shall name the childe and dip him in the water or poure water upon him saying these words.

I baptise thee in the name of the Father, and of the Son, and of the holy Ghost.

And let them not doubt, that the childe so baptized is lawfull and sufficiently baptised, and ought not to be baptised again. But yet neverthelesse, if the childe which is after this sort baptized, do afterward live, it is expedient that it be brought into the Church to the intent,

	1 B. of Edw. 6.
That if the Priest or Minister of the same Parish did himself baptise that childe the Congregation may be certified of the true form of Bap∣tisme by him privately before used▪	To the entent the Priest may examine and try whither the childe be lawfully baptised or no. And if those that bring any childe to the church &c.
Or if the childe were baptised by any other lawful Minister, that then the Minister of the Parish where the childe was born or Christened shall examin and try, whither the childe be lawfully baptised or no. In which case if those that bring any childe to the Church, do answer that the same childe is al∣ready baptised, then shall the Minister, examine them further, saying.

Common Prayer.	1 & 2 B. of Edw. 6. & Lit. of Q. Eliz.
By whom was the childe baptised?	By whom was the child baptised?
Who was present when the child was baptised?	Who was present when the childe was baptised?
And because some things essential

to this sacrament, may happen to be o∣mitted; through fear or hast, in such times of extremity, therefore I demand further of you.

Whither thy called upon God for

Grace and succour in that neces∣sity?
(T) With what matter was the childe baptised:	With what thing or what matter they did baptise the child?
(V) With what words was the childe baptised:	With what words the childe was baptised?
Whither they think the childe to be lawfully, and perfectly baptised?	Whither think you the childe to be law∣fully and perfectly baptised.

And if the Minister shall proue by the answers of such as brought the childe, that all things were done as they ought to be: Then shall not he Christen the childe again, but shall receive him as one of the flock of the true Christi∣an people, saying thus.

I Certifie you, that in this case ye have done well, and according unto due or∣der, concerning the baptising of this childe, which being born in original sin, and in the wrath of God, is now by the laver of regeneration in baptisme, re∣ceived into the number of the children of God, and heires of everlasting life. For our Lord Jesus Christ doth not deny his grace and mercy unto such infants, but most lovingly doth call them unto him, as the holy Gospel doth witnesse to our comfort, on this wise.

AT a certain time they brought children unto Christ, that he should touch them, and his disciples rebuked those that brought them. But when Jesus saw it, he was displeased, and said unto them, Suffer little children to come unto me, and forbid them not, for to such belongeth the kingdom of God. Uerily I say unto you, whosoever doth not receive the kingdome of God as a little childe, he shall not enter therein. And when he had taken them up in his armes, he put his hands upon them, and blessed them.

After the Gospel is read, the Minister shall make this exhortation upon the words of the Gospel.

FRiends, you hear in this Gospel the words of our saviour Christ, that he com∣manded the children to be brought unto him: how he blamed those that would have kept them from him: how he exhorted all men to follow their innocency. Ye perceive how by his outward gesture and deed, he declared his good will to∣ward them: For he embraced them in his armes, he laid his hands upon them, and blessed them. Doubt ye not therefore, but earnestly beleeve, that he hath likewise favourably received this present insant, that he hath imbraced him with the armes of his mercy, that he hath given unto him the blessing of eternal life, and made him partaker of his everlasting kingdom. Wherefore we being thus perswaded of the good will of our heavenly father, declared by his son Jesus Christ toward this infant: let us faithfully and devoutly give thanks unto him, and say the prayer which the Lord himself taught and in declaration of our faith, let us re••••te the articles conteined in our Creed.

Here the Minister, with the Godfathers and Godmothers, shall say.

Our father which art in heaven. &c.

Then shall the Minister demand the name of the childe, which being by the Godfathers and Godmothers pronounced, the Minister shall say.

Doest thou in the name of this child forsake the devil and all his works, the vain

pomp and glory of the world, with all the covetous desires of the same, the car∣nal desires of the flesh, and not to folow, and be led by them?

Answer.

I forsake them all.

Minister.

Doest thou in the name of this childe professe this faith, to beleeve in God the father almighty, maker of heaven and earth, and in Jesus Christ his onely be∣gotten son our Lord, and that he was conceived by the holy, Ghost, born of the Uergin Mary, that he suffered under Pontius Pilate, was crucified, dead, and bu∣ried, that he went down into hell, and also did rise again the third day, that he ascended into heaven, and siteth at the right hand of God the father almighty, and from thence he shall come again at the end of the world, to judge the quick and the dead? And do you in his name beleeve in the holy ghost: The holy Catho∣lick Church? the Communion of saints: The remission of sins? Resurrection, and everlasting life after death:

Answer.

All this I stedfastly beleeve.

Let us pray.

ALmighty and everlasting God, heavenly father, we give thee humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee: increase this knowledge, and confirm this faith in us ever∣more; Give thy holy spirit to this infant, that he being born again, and being made heire of everlasting salvation. through our Lord Jesus Christ, may conti∣nue thy servant, and attain thy promise, through the same our Lord Jesus Christ thy son, who liveth and reigneth with thee in the unity of the same holy spirit everlastingly, Amen.

Then shall the Minister make this exhortation to the Godfathers and Godmothers.

FOr as much as this childe hath promised by you, to forsake the devil and all his works, to beleeve in God, and to serve him: you must remember that it is your part and duty, to see that this infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession he hath made by you. And that he may know these things the better, ye shall call upon him to hear Sermons, and chiefly you shall provide that he may learn the Creed, the Lords prayer, and the ten Commandments in the English tongue, and all other things which a Christian ought to know and beleeve to his souls health: and that this childe may be vertuously brought up, to lead a godly and Christian life: remembring alway that Baptisme doth represent to us our profession, which is to follow the ex∣ample of our Saviour Christ, and be made like unto him: that as he died and rose again for us, so should we which are baptised, die from sin, and rise again un∣to righteousnesse, continually mortifying all our evil and corrupt affections, and dayly proceeding in all virtue and godlinesse of living.

And so forth as in publick baptisme.

Common prayer.	Scot. Lit.
(W) But if they which bring the in∣fants to the Church, do make an uncertain answer to the Ministers questions, and say that they can∣not tell what they thought, did, or

said, in that great fear and trouble of minde (as often times it chan∣ceth, then let the Minister baptise him in form above written, con∣cerning publick baptisme, saving that at the dipping the childe in the Font, he shall use this form of words.

But if they which bring the infants to the Church, do make such uncertain an∣sweres to the Presbyters questions, as that it cannot appear that the childe was baptised with water, in the name of

the Father, and of the Son, and of the holy Ghost, (which are the essential parts of baptisme) then let the Presby∣ter baptise it in form above written, con∣cerning publick baptisme, saving that at the dipping of the childe in the Font, he shall use this form of words.

If thou be not already baptised N. I baptise thee in the name of the Father, and of the Son, and of the holy Ghost. Amen.

Annotations upon CHAP. VIII.

(A) Baptisme how called in Antiquity, why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Il∣lumination, Barnabas his Epistle corrected. Why the La∣ver of Regeneration, a dissent from Mr. Selden and Dr. Hamond about its derivation. (B) Sacrament: What, Whence derived; Sacramentum and Jusjurandum differ. Baptisme most properly a Sacrament; why the office in order of place after the Communion. (C) Easter and Whitsuntide, why anciently times allotted for Baptisme. (D) Rivers the first Fonts. Baptisteries when erected, the Directory felo de se. (E) Sanctifying of water, what it meaneth. (F) Two signings with the Crosse anciently re∣lating to Baptisme, one before, and the other after,; why the Crosse used in our Church after Baptisme. (G) The form of ancient Exorcisme. (H) Interrogatories moved to Infants vindicated by the Primitive practice, and pa∣rallel with the civil usages of others. (I) Abrenuncia∣tion ancient, severall modes observed therein. (K) Im∣position of names, why used at Baptisme. (L) Dipping not necessary, England noted of singularity in that par∣ticular, inconveniences thereof. Many baptized in the same Baptisteries. Women and men had severall rooms in one Baptistery. Diaconisses their office at the Ba∣ptising of women. (M) Triple mersion ancient: why ordained, single mersion or aspersion the rule of our Church. (N) White vestments ancient. (O) T••ro Unctions anci∣ently distinguished 4 several wayes. (P) The Rubrique explained concerning the Crosse. The first original ground of that Ceremony, Miracles wrought with it. Why mira∣cles ceased, why Timotheus and Epaphroditus cured without them. Dr. Reinolds a friend to the Crosse after the explanation of it. The Crosse not operative, demon∣strated by K. James his omitting it in the Charismal of∣fice. (Q) Private Baptisme proved lawfull by severall Authorities. (R) The former Rubrique allowed of wo∣mens Baptising. (S) Necessity dispenceth with accidentall formalities. (T) Water a necessary element. Beza his er∣our. (V) What are the essentiall words of Baptisme. (W) Children to be baptised where the testimony is doubtfull.

BAptism hath in Antiquity various appellations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is called Grace, Illumination, Perfection, and the [ A] Laver, saith a 1.459 Clemens Alexandrinus, who there gives the reason why

it is so called. To the same purpose, but more copious b 1.460 Nazianzen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We call it the Gift, Grace, Baptisme, Unction, Illu∣mination, the vestment of incorruption, the Laver of Regeneration, the Seal. The great variety of these denominations flows from the several bene∣fits accruing thereby. The most noble and most emphaticall of these are, first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illumination, to which the Authour of the Epistle to the Hebrews, S. Paul, as I conceive had regard in the word inlightened, Heb. 6. v. 4. Illumination it was called out of a triple respect. First, c 1.461 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the understandings of ihose who are chatcchised antecedent to it are enlightened. Secondly, be∣cause it is our first entrance into Christianity, for as many as are baptised into Christ, do put on Christ, Gal. 2. v. 27. And Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that super∣eminent light, which lighteneth every man that cometh into the world, those especially which are born again by Baptisme, he being d 1.462 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same to the intellect, that the sun is to the sense. Thirdly, because Satan the Prince of darknesse was then usually by ex∣orcisme driven out of the party baptized, to make room for Christ: for as e 1.463 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the egresse of vice is virtues in∣gresse: So the expelling of Satan is the admittance of Christ. Now all such as were Idolaters, and worshipt false gods, were supposed to be un∣der the dominion of Satan, and, in a qualified sense, as energumeni, pos∣sest with unclean spirits, and therefore it was expedient thought, they should be dispossest by Exorcism f 1.464 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather (as Clemens Alexandrinus more correctly omitting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Before we be∣lieved in the true God the Tabernacles of our hearts were impure and weak in truth, the very habitation of devils, saith g 1.465 Barnabas. Much to the same purpose i 1.466 St. Augustine, Exorcizatus es, ut a potestate erutus tenebra∣rum transferreris in regnum Christi. Therefore art thou exorcised, that thou maist be translated from the power of darkness, into the Kingdom of Christ, Again, as Satan by this matriculation and admission into the pale of Christs Church was expelled; so was he by excommunication let in again, such as lost their interest in that holy Society, either through Doctrinal or Moral Apostacy, being said to be delivered up to Satan. Why it is called the Laver of Regeneration may seem a great Question. Mr. Selden, and Dr. Hamond, build the whole fabrick of Baptism on the customary Baptism among the Jews, as upon a Basis. This Jewish Baptism they make parallel with that of Christians, in three particulars. First, it was say they, a rite of initiating both Ori∣ginall, natural Jews and Proselites in the Covenant, so is ours, a Ceremony of admission into Christianity. Secondly, It was never to be iterated, so is ours. Thirdly, That the Jews had their Triumvi∣ri, which did promise and profess for Infants, and we have our Spon∣sores, answering them. Now all this admitted for truth, speaks perti∣nently to the Laver, not so fully to the regeneration, as something else, whereof I shall take notice by and by. I say, this admitted for truth, whereof just doubt may be made. My reason is, because the authori∣ties these learned men rest upon, are onely the Talmud and Talmudical Doctors: But the eldest of the Talmuds, being accounted near five hun∣dred years junior to our Saviours birth, and the other above, and both being stuft with matters so palpably fabulous, as Josephus in the account of a learned k 1.467 Bishop, is preferred before them all: these things considered, and withall that in Josephus, there is not the least

sillable taking notice of any such Baptism, which so faithfull an Hi∣storian would certainly not have omitted, had it existed in his time. As also that as profound a silence is there in his contemporary Philo, who hath so often, and unavoidable occasion to mention it. Now these two eminent Authors, Jews both, and of the same Saeculum with our Saviour, standing thus mute in a matter of so univetsall practice (as is pretended) and so considerable remarque, make it a very disputable case, whether there was any such custom in our Saviour's time. And though for matter of fact, it be urged by those Learned men, that it was so commonly taken notice of among the Jews, that John 3. v. 10. Christ wonders at Nicodemus his ignorance, that he understood it not. To this it may be replied, that Christ might well enough wonder at Nicodemus his ignorance, without the hypothesis or supposition of any such rite, considering that the Prophets, Isajah, Jeremiah, and Eze∣kiel had declared, what regeneration there should be in the daies of the Messias, whereof so great a Doctor as Nicodemus, should not have been ignorant. This, with the famous l 1.468 Grotius, I take to be the mea∣ning of Christ's Expostulation. But prove the custom as it may, or as they would have it, that there really was such a custom amongst the Jews, yet may it still be questioned, whether Baptism were founded up∣on it by our Saviour in its primary institution. Not that I doubt of his accomodation of his own practice to several usages of theirs. But because I perceive the Learned Doctor acknowledgeth the Jewish cu∣stom it self, to be founded upon another, viz. that of washing of New∣born babes. Now if the Jewish custom was but derivative from that, why might not our Saviour resort in this particular consideration, to the fountain it self, rather than follow a transcript of it, especially considering that the Original Example would better sute his purpose than the after draught? And to that custom of washing New-born babes, Mr. Mead another very Learned man hath applied it. Indeed the Analogy and conformity between Christian Baptism and that cu∣stom, is more concinne and proper, both in relation to the Laver, and also to Regeneration. In relation to the Laver, because as the Laver or elemental water doth wash away and clense our bodies of filth contra∣cted; so doth the Mystical washing of the Holy Ghost purg our souls from all former pollution. In relation to Regeneration, for as it is at our Generation, so is it in our Regeneration. At our Generation or Birth, when we were born men, we were washed, so are we when we are born Christians, and washed from a pollution exactly agreeable also. When we were born, we were washed from the pollution we contracted from our Parents wombe, when we are new-born, we are washed by Baptism from that Original sin, which is derived to us from our first Parents: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our new birth by Baptism, doth cut off that film of corruption we contract form our natural birth. Nazianzen. So that the case is clear, as we are washed at our natu∣ral birth, so are we at our spiritual. In the first, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the putting of the filth of the flesh, 1 Pet. 3. 21. So is there in the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the laying off the Old man, Ephes. 4. 22. And a total clensing of the soul from all impurity contracted and derived from him. And though this Analogy proceedeth most regu∣larly in the Baptizing of Infants, who are onely charged with onely Ori∣ginal sin, yet doth it hold also in persons adult, whom our Saviour directs the same way to heaven, viz. by becomming as little children; that is, by purging our souls from the stain of actual transgressions, and making our selues thereby as innocent as those tender babes; and

this is done by another Laver of Regeneration, called Repentance: upon which account, according to the Primitive mode, Baptism was never afforded to persons adult without Repentance, proemial and preparatory to it. This to scour away Actual, as the other Original pollu∣tion. A custom derived at first from the Baptist St. John, Mat. 3. 11. Whos Baptism was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Baptism of Repentance for the remission of sins. That it was so for matter of fact in the Primitive Church these instances may suffice to demonstrate. Ju∣stin Martyr, delineating the Baptismal mode in his time, describeth it thus; first m 1.469 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They who desire Baptism, are taught by fasting and prayers, to seek of God remission of their sins, and then are brought to the water. Confirmable in that of n 1.470 Tertullian. Ingres∣suros Baptismum Orationibus crebris, jejuniis & geniculationibus, & pervigi∣liis or are oportet, & cum confessione omnium delictorum. They who are to enter Baptism, it is required that with frequent prayers, fasting, supplications, watchings, and with a confession of all their by-gone offences they ply the Throne of Grace.

The Sacrament of Baptism] Sacrementum est sacrae rei signum St. Au∣sten, * 1.471 A Sacrament is that by which a sacred thing is denoted: And in this large sence, the Ancients apply it to twenty several things. But be∣cause some were instituted by our Saviour, as the proper badges of our Christian Profession, and effectuall signs of grace, and Gods good will towards us, They alone are by our Church owned for proper Sacra∣ments, which defineth a Sacrament to be, An outward and visible signe of an inward and spirituall grace, given unto us, and ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof. The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so used, by St. Paul, Ephes. 5. 32. calling the conjunction of Christ with his Spouse, the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great mystery. The Latine word Sacrament is of military ex∣traction, it being properly o 1.472 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Soldiers Oath, by which upon their first inrollment they engaged themselves, omnia stre∣nuo facturos quae praeceperit Imperator, i. e. stoutly to act whatsoever their General should command, as p 1.473 Vegetius hath it, and from thence it came at length to an indefinite notion, signifying whatsoever was transacted by the interposition of an Oath, which because it hath something of Religion more than ordinary, might well deserve the ap∣pellation of a Sacrament. Yet though very learned Men seem to con∣found the words Sacramentum, Sacrament, and Jusjurandum, Oath, and to take them promiscuously, to be of adequate import each to other, the great Historian gives me cause to suspend my assent, and to think, that originally they were several, and distinguished, and that Sacra∣mentum signified a voluntary Oath spontaneously taken, when the Sol∣diers first listed themselves; and Jusjurandum denoted such an Oath, as was improved by the coercive power of the Magistrate, Martial, or Civil. The Romans being to raise new forces to go under the conduct of Terentius Varro, and Paulus Aemilius, against Hannibal. q 1.474 Milites tunc, quod nunquam antea factum erat, jurejurando à tribunis Mili∣tum a dacti, jussu consulum conventuros, neque injussu abituros, nam ad eum diem nil praeter Sacramentum erat, & sua voluntate ipsi inter se equites decuriati, centuriati pedites conjurabant. i. e. The Soldiers then (saith my Author) a thing never done before, were compelled by their Commanders to swear, that they would rendevous at the order of the Consul, and not depart without it: For till that day, all was done by Sacrament onely, and the Soldiers freely of themselves, without coaction, the Horse by tens, the

foot by hundreds entred into oath, to forsake their colours &c. Whereby a cleare discrimination and difference is put between these two. Now to make the best improvement of this to my present purpose; I say that Sa∣crament in this most genuine and proper notion. is very aptly applied to Baptisme, and keeps correspondency with other ceremonies thereof. For Baptisme is our first enrolment into Christ Militia, therein we receive the cognizance of our General in our fore-heads, being signed with the Crosse, in token that we will manfully sight, under Christs banner against sin, the World, and the devil, therein we voluntarily enter into Covenant and promise of renun∣tiation against those foresaid enemies, called therefore by Nazianzene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an engagement and contract of a purer conversation towards God; therein we receive and return our Military Sym∣bole, Symbolum fidei, the onely character by which we Christians know one another, our friends from our foes, for Christians are not distinguished r 1.475 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by their faces, but by their faith. This is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that martial word or Shiboleth by which we are discovered to what General we belong. Excellent is that of St. Augustine, In nullum no∣men * 1.476 Religionis, seu verum seu falsum, coagulari homines possunt nisi aliquo sig∣naculorum, vel sacrament orum visibilium consortio colligentur. Impossible it is that men should be united under any one Religion, be it true or be it false, unlesse they be knit together by some visible Seal or Sacrament, one or other. So that Baptisme may very well, upon various accounts be stiled t 1.477 nostrae Militia Sa∣cramentum, the Sacrament of our Militia.

But if Baptisme be, as it is, the Sacrament of our initiation and entrance in∣to Christianity, it may be demanded, why hath not the Office belonging to it the preheminence? why is it not in our service Book inserted and marshall'd before that of the Communion; this Sacrament being in order of nature af∣ter that? My answer is, the Communion was, both in the Primitive Church and in the beginning of our Reformation accounted the principle part of the Diurnal service of God in publick, it being celebrated dayly in both times in∣stanced, as I have proved before, for the ancient Church, and as may be evi∣denced for the last, by the Rubrick after the exhortation to the Communion, in the first book of Edw. 6. The Eucharistical Office being then so conco∣mitant with the dayly prayers, and Baptisme more rarely happening, the Church thought fit to make them contignous in order, which were so frequent companions in use.

At Easter and Whitsunday.] So did the Councel Gerundense decree, Can. 4. [ C] At Easter, because it was the Monument of Christs Resurrection, to which Baptisme did refer. [Therefore we are buried with him by Baptism into death, * 1.478 that like as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newnesse of life.] for this cause saith St. Basil, no time more proper to receive u 1.479 Gratiam Resurrectionis, the benefit of our Resurrection, then in Die Resurrectionis, on the day of the Resurrection, the Paschal-day. At Whitsun-day in memory of the three thousand persons bap∣tised that day Acts 2. And for children, w 1.480 all such as were born after Ea∣ster, were kept until Whitsunday, and all born after Whitsunday were reserved until next Easter, unlesse some eminent danger of death created a necessity of accelerating Baptisme, but this custom of Baptising onely at Easter and Whit∣sunday must onely be understood in reference to the western Church for without controversie it is, that they of the East assigned also the Feast of Epiphany for this Sacrament, and this was done in memory of our Saviours being, as it is supposed, baptised on that day, upon which there is extant

an excellent Oration of Gregory Nazianzene under this title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. upon the sacred Illumination or Baptisme celebrated on Epi∣phany.

Must be ready at the Font.] When Christianity first entred the world, she [ D] did not finde all utensils fitted to her hand, but was constrained to take what occasion did supply: whence it is, that as at first houses were her Churches, so rivers were her fonts. No other Baptisteries had she for two hundred years; this is evident from Justin Martyr and Tertullian; the first treating of persons fitted for the sacred seal, saith, x 1.481 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then (that is after we had prayed together for and with them, as in the foregoing words) they are led by us to some place where there is water. Now lest it should be con∣ceived that this expression may admit of a font within the Church, (as we use to carry children according to the rites of our Church) in the persuit of his Narrative he goes on thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Then we, after the believer is thus washed, return with him to the place where the bre∣thren are assembled for common Prayer. The second y 1.482 Aquam adituri ibidem, sed et aliquanto prius in Ecclesia, sub Antistitis manu contestamur nos re∣nunciare Diabolo, &c. Being ready to step into the water, there also, as we had done a little before in the Church, the Priest holding us up by the head, we make Abrenunciation of the Devil, &c. Clear proofs that the places where they baptized were distant from Churches. Probably their practise was counter to ours, for as we bring water to our Churches, so in all likelyhood they carryed their churches to the water, that is, they had their places of Religious assem∣blies near unto Rivers, (not unlike the Proseucha mentioned, Acts 16. v. 17.) for the better accomodation of this sacrament. After the second Century Bap∣tisteries were erected, but not contiguous, or annext to Churches, but a little separated from them; and not every where neither, but only nigh unto Ca∣thedrals, called therefore Ecclesiae Baptismales, Baptismal Churches; not long after they were brought into the churches, and there disposed near the door, at the lower end, denoting thereby that persons baptized did in that sacra∣ment make their first ingresse into Christianity, who were there∣fore scituated by Nazianzens discription 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the entry to Godlinesse. But now it seemes these Baptisteries are turned out of doors, and more then so, a note of abomination affixt to the places where they stood. For baptisme is to be administred z 1.483 not in the places wher fonts stood, and this by the direction of those very men, who yet after ingenuously confesse, no place is subject to such pollution by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein, for the publick worship. What can hinder the Directory from being herein felo de se, unlesse it be interpreted to speak in the first place of what is to be done in order to its directions, not of what is to be done of absolute necessity, flowing from the nature of the thing, and if they so intended it had been a kindnesse, had those learned Divines been more explicite therein.

Didst sanctisie the flood Jordan.] Such was the language of the Primitive Church, not that they thought the water contracted any new quality in [ E] the nature, but was onely said to be sanctified in the use thereof, being con∣verted by Christs institution from common to sacred purposes. Omnes aqua saith a 1.484 Tertullian, sacramentum sanctificationis consequuntur invo∣cato deo i. e. all waters obtain the mystery of sanctification by invocation of God. So Gregory Nazianzen speaketh of our Saviour, b 1.485 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. sanctifying the waters by his own washing. So Hierom Dominus noster Jesus Christus Lavacro suo universas aquas mundavit. Our Lord

Christ by his own washing, being exemplary to us, cleansed all waters. Lastly, Ambrose, Sacerdos precem defert, ut sanctificetur fons, & adsit praesen∣tia trinitatis aeternae, i. e. The Priest prayeth that the Font may be sanctified, and that the Eternal Trinity would vouchsafe to be present at the Ordi∣nance.

Then shall be make a crosse] There were anciently in the Primitive Church two several signings with the Crosse, one before Baptism, as is [ F] here ordered in this Liturgy, the other after, which was used with un∣ction, at the time of confirming, whereof I shall treat in Confirmation. That they used signing antecedent to Baptisme, I shall make proof from S. Ambrose, and S. Augustine. The first thus. Credit etiam Catechumenus in crucem Domini, quâ & ipse signatur, sed nisi baptizatus fuerit in nomine Patris, filii, & Spiritus Sancti, remissionem non potest accipere peceatorum. c 1.486 The very Chatechumen or new instructed believeth in the Crosse of Christ, where∣with also he is signed, but unlesse also he be baptized in the name of the Father, the Son and the holy Ghost, he shall not obtein remission of sins. The second, Nondum per sacrum baptismum renati est is, sed per signum Crucis in utero san∣cte matris Ecclesiae jam concepti est is. d 1.487 Ye are not yet regenerated by holy Baptisme, but you are conceived by the sign of the Crosse, in the womb of the Church your holy mother. But here it may be demanded, how cometh it to passe that our second Reformers mislaid this Ceremony, assigning it a place subsequent to Baptisme, varying herein from the currant pra∣ctices of Antiquity? For answer to this I shall refer you to another place, where I shall have occasion to declare it.

I command thee unclean spirit, &c.] This Form of Exorcising was agree∣able to the usage of the first Church, who applied it not onely to the [ G] Energumeni or Persons possessed by evil spirits, (who were not few in those dayes) but also to Infants and competents whom they accounted under the Dominion of Satan, until he was by such increpation expelled. e 1.488 Si Diabolus non dominatur infantibus, quid respondebunt Pelagiani quodilli exorcizantur, saith Augustine, i. e. if the devil hath not children in sub∣jesiion, what will the Pelagians say, that they are exorcised. Of this custome there is very frequent mention in S. Cyprian, Tertullian and other An∣cients.

The moving of these following interrogatories to Infants, as they are represented by their Godfathers, hath to many seemed overlight for a [ H] Sacrament of so high importance, and I confesse at the first glance, and perfunctory view, it exhibits much in favour of that mis-apprehension. But go nearer, and behold it with a stricter scrutiny, the Practice will appear not onely defenceable enough, but decently accommodated to the sacred Office of Paedo-Baptism.

This Sacrament, all men know and grant, is the initiation, the first admission into the Gospel-Covenant, a Covenant must be Bipartite, there must be at least two parties to it. Christ here for his part promiseth to persons baptised, remission of sins Acts 2. 8. (as also in that great Char∣ter of Ask and ye shall have) and all other things advancing their eter∣nal salvation. And that this prove not nudum pactum, a naked contract, without quid pro quo, reason good he should covenant with persons to be baptised, That they forsake the devil and all his works, and constantly be∣lieve Gods holy word, and obediently keep his commandements. Now because tender Babes are in no capacity to stipulate for themselves, therefore the Church, who is the common Mother to all such as professe Christi∣anity, assigneth to those Infants, and to all persons naturally so impe∣dited, Sponsores, i. e. Godfathers or Guardians to undertake and assume for them what they ought to do for themselves, were it consistent with

their, rather dayes then years. For the presentment of children at the Font, is most properly the Act of the Church, and but ministerially the Act of the Sponsores. f 1.489 Accommodat illis mater Ecclesia aliorum pedes, ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur; saith S. Au∣gustine, i. e. The Church furnisheth them with others feet to come, with the heart of others to believe, and with the tongues of others to confesse their faith. And it is an Act of her charity indulged unto the Infants of all such as have consigned up their names to Christianity, without regard to the either, perhaps blame worthy conversation, or misbelief in points of Re∣ligion of the Parents, much lesse to spurious generation. Nor this a pra∣ctice rare and unheard of, but hath its parallel amongst almost all Na∣tions in civil transactions, they indulging the like favour not onely to Infants, but also to all that labour of the like incapacity g 1.490 Valerius Flaccus aedilis creatus, quia Flamen Dialis erat, jurare in leges non poterat, & magistratum plus quinque dies, nisi qui jurasset in leges, non licebat gerere, ideo petiit ut legibus solveretur: quare datus alter, viz. Frater ejus, qui pro eo jura∣ret plebesque scivit, ut perinde esset, ac si ipse aedilis jurasset, i. e. Valerius being before Flamen Dialis, or Jupiters high priest, soon after was created Ae∣dile (or overseer of Dilapidations) As he was high pr••e••t he ought not to swear (the Law of the Romans, supposing such a sacred person would voluntarily do what an oath would compel, much like the value our Na∣tion hath for her nobility upon that very account, not demanding cor∣poral oath from such persons of honour) and no man could hold any Of∣fice of Magistracy above five dayes, unless•• he first took oath to observe the Laws: whereupon he moved the Law might be dispenced with, wherefore ano∣ther was assigned for his Proxy, and his Brother sworn in his stead, the people decreeing that it should be as firm in Law as if the Aedile himself had taken the oath.. So the Civil Law confirmeth all stipulations of the Guardians or Tutors of Pupils, which are made for the benefit of the Minor, and so doth the Common Law of this land. h 1.491 Authorit as custodum sit, ut contrahant, in judicio stent, reliquaque faciant pro pupillo suo, quaererum sta∣tusque sui vel conservationem, vel incrementum spectant, i. e. Guardians have full authority to contract, to bring an action, and to act any thing in their Pu∣pils behalf, which may tend to the preservation of his estate, or advantage of his affairs. Yea, Custos in animam minoris jurare potest, i. e. the Guardian may swear for his Minor, saith the same Author: And I my self am not ig∣norant, that in Court Rolls, Entries are to be found of severall per∣sons, who have been sworn for Minors and Infants, who in respect of tenure were obliged in course to bear offices relating to their Lord Para∣mount.

Dost thou forsake the devil, &c.] This form of Abrenuntiation is no ••ovice, i 1.492 Teatullian mentions it expresly. sub Antistitis manu coutestamur [ I] nos renunciare Diabolo & pompiae & Angelis ejus. Whilst the hand of the priest is upon us, we declare that we renounce the devil, his pomp and his angels. S. k 1.493 Cyprian. Saeculo renuncia veramus cum Baptisati sumus. We gave defi∣ance to the world when we were first baptised. The direction in the Constitu∣tions is very considerable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l 1.494 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let him who is to be baptized re∣nounce in this firm. I renounce the devil and all his works, and his pomps, and his services, and his angels, and all his devices. And after this renunciation let him proceed thus, I list and enroll my self in the service of Christ.

The Ancient mode in this Renunciation presents us with these re∣markables. First it was distinguished into, sometimes two, sometimes

three questions (as it was in the 1. Liturgy of Edw. 6.) and as many replications. m 1.495 Quando te interrogavit Sacerdos. Abrenuncias diabolo, & operibus ejus, quid respondisti? Abrenuncio. Abrenuncias saeculo & voluptati∣bus ejus, Quid, Respondisti? Abrenuncio. Whilst the priest demanded of thee dost thou renounce the devil and all his works, what didst thou answer? I re∣nounce them all. Dost thou renounce the world and all the pleasures thereof, what didst thou answer? I renounce them all. This for double Renuncia∣tion. As for triple, the Author of the Ecclesiasticall Hierarchy, and S. Gregory the great witnesseth it. Secondly, it is observable, that the party renouncing did use first to turn himself to the west. n 1.496 Primum renunciamus ei, qui in occidente est, and so renounce; and then versus O∣rientem pacium in imus cum Sole justitiae: Turning about to the East, there we make a Covenant with the Sun of righteousnesse. Now this Abrenunciation denoting a motion from the service of the world, the flesh and the devil, to the worship of Jesus Christ, it is also very remarkable, that Satan ob∣serves the same rule in the admission of his Neophytes. For (which I note as a singular evidence for the verity of Christian Religion) o 1.497 the first operation in the first method of his stipulation is, that all his converts renounce their Baptisme, that is recant their Baptismal re∣nunciation, and this he observes precisely towards all such as he subverts, as well in the profession of the Church of Rome, as Eng∣land.

Naming the child] The imposition of the name in Baptisme, is both a decent imitation of the same practice in Circumcision, whereof there [ K] are, besides those of our Saviour and S. John Baptist, several other in∣stances, and a prudent parcel of Religious policy, whereby the person baptised might be the better distinguished, in albo Christianorum, in the Christian register; and for this cause the Priests were anciently com∣manded, p 1.498 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To enroll the names both of the person baptised, and of his Godfather or Surety. Indeed fit it was that they who gave themselves up to Christ, and listed themselves in his Militia, should be enrolled upon their first admission, that the Church might the better know who were hers. Now whereas Proselytes adult were entred into the Register under their former names, unlesse they thought fit to assume others, when they were in composition for Ba∣ptisme. So Infants upon whom no names were formerly imposed, were before they were brought to the sacred Font, named by their Parents or such as represented them, viz. the Godfathers.

Shall dip] Me••sion or dipping is not of the necessity of this Sacra∣ment, [ L] sprinkling being every way as energeticall and operative, as q 1.499 S. Cyprian hath (for it is one of the questions he undertakes to re∣solve) most excellently determined. Non sic in Sacramento salutari deli∣ctorum contagio, ut in lavacro carnali sordes corporis abluuntur. The filth and pollution of our sinnes is not so cleansed in the Sacramental Laver, as our bo∣dies are in natural water. And though dipping was the more ancient cu∣stome, in respect of persons adult, who were better able to undergo it; yet after, when whole Nations became Christian, and rarely any were offered to the Font but Infants, whose tender bodies would not well in∣dure it, this custome, in the Western Church especially, was discontinu∣ed, and aspersion ouly used; so that r 1.500 Erasmus noted it, as a piece of singularity in us English, that in his time we used mersion. And though dipping was constantly practised in the Eastern countreys, and is so still at this day, yet for children the use was then, and so is now to warm the water, s 1.501 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: with sweet herbs, a trou∣ble avoided by aspersion. Again, sprinkling is much more to the

advantage of modesty, as to women especially, or where many are ba∣ptized together, as the then fashion was. For even when Baptisteries were erected, they were, made susceptible and capable to receive more then one: t 1.502 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Gregory Nazianzen, i. e. Do not disddin, if thou beest rich to be baptised in the same Font with the poor, if nobly born with the obscure, if a master with thy servant. Nor could the company and pre∣sence of others create any inconvenience, had they not entred the Font stripped of all, and totally naked, as it is clear they did. u 1.503 In fontem nudi demergitis, sed aetherea veste vestiti: Ye dive into the Font naked, onely invested with an dery mantle. An usage not peculiar to men, but practised also by women, as is evident by S. Chrysostome, who speaking of an out∣rage acted by rude people in the time of persecution, maketh amongst other things this relation; w 1.504 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The women of the sacred Oratories having put off their clothes in order to Baptism, ran away naked. True it is these women were not baptised promiseuously with men: for the Baptistery was parted in the middle with a skreen or traverse of wood, one divisi∣on being alloted for the men, and the other for the women, which were so close joyned, that neither could make any discoveries into the other; that they were thus separated x 1.505 Augustine gives us cause to be∣lieve, who relateth a miracle of Innocentia, that was cured of a Cancer in her brest, by being signed there with the crosse, by the new baptized woman, who first came to her as she stood in parte foeminarum ad Baptiste∣rium, in the division assigned for the baptizing of women. And these divisi∣ons probably the fathers had an eye to, when they mention Baptisteries in the plural number (as Ambrose in his Epistle to Marcellina) not in∣tending several structures, but several divisions in one structure. But though this traverse blinded them from the view of men who came up∣on the same account they did, it did not hide them from the fight of the Baptist, who was regularly to be a man: And therefore that all possible provision for modesty might be made; certain women were set apart for that service, their office being, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: To assist the Deacons in Baptising women more decently, as the y 1.506 Anthour of the Constitutions hath it: The like is repeated also by z 1.507 Epiphanius, who hath transcribed much from him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. e. Diaconisses are appointed for the ministration of women for mo∣desty sake, in case there be any occasion to baptise them. I have dwelt the longer upon this subject, not onely to discover the manifold inconve∣niences of Immersion and dipping in persons adult, but also to repre∣sent the various customes of the Primitive times, perhaps not known to all.

Thrice] what the Apostolical mode was, whither single or triple mer∣sion, [ M] there is no direct constat: the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and next to it, for certain practised it thrice, and applyed the same quotient to con∣firmation, and the confession of their faith. a 1.508 In mysteriis interroga∣tio trina defertur; & confirmatio trina celebratur; nec potest quis nisi ••rina confessione purgari, saith Ambrose, i. e. in the mystery of initiation or Bap∣tism, three interrogatories are put, thrice is the party confirmed, so that no man can be clensed in that Laver, but by a threefold confession. And for the manner more explicitly in another place b 1.509 Interrogatus es credis in De••m Patrem Omnipotentem? Dixisti credo, & mers••i••i iterum interro∣ga••us es, Credis in Dominum nostrum Jesum Christum, & in crucem ejus? Dixisti credo, & mersisti. Tertio imerregatus es, Credis in Spiritum San∣ctum?

Dixisti credo & tertio mersisti. Thou art asked, Dost thou believe in God the Father Almighty? Thou inswerest, I believe, and thou wert dip! ped. Again, thou wert demanded, Dost thou believe in our Lord Jesus Christ and in his Cross? Thou answerest, I believe, and then thou wert dipt again. Thirdly, thou wert asked, Dost thou believe in the Holy Ghost? Thou answerest I believe, and then thou wert dipped the last time. This Ce∣remony of interrogating thrice, c 1.510 St. Ambrose in this place, and Cyril on John, deriving from our Saviour's thrice demanding of St. Pe∣ter if he loved him, John 21. But I rather think, it was so ordered, as a distinct denotation of the personal Trinity, as single mersion, or as∣persion answereth the Unity of the Diety, and upon that account was enjoyned by the fourth Counsel of d 1.511 Toledo, in opposition to the Arrian Haeretiques. The truth is, neither practise can justly be con∣demned and are left in different, so as every particular Church may or∣der which she will, and judgeth best accomodated to the temper of her members. As for ours, a late Bishop of no mean note in his e 1.512 Ar∣ticles of visitation, positively asserts that the Child is thrice to be aspersed with water on the face. An error certainly, and to prove it so, this very Rubrique of the first Book of Edward the sixt, is argumentative e∣nough: For this Rubrique enjoyning triple sprinkling, and being clear∣ly omitted and outed by the second Reformers, infallibly argueth they intended the discontinuace of the former practice. And the sense of those Reformers must be the rule of our obedience.

His white vesture ] This was a relique of the Ancient custome, taken up upon the same signification f 1.513 Accepisti vestimenta candida, ut esset [ N] judicium quod exueris involucrum peccatorum indueris innocentiae casta vela∣mina. Thou hast taken thy white vestments, as a sign that thou hast put off the old rags of thy sinnes, and hast put on the chast robes of innocency. These Robes, they anciently wore for the space of eight daies inclusive, be∣ginning their account from Easter Eve, the term of their investure, and continuing to the ensuing Saturday, or Sabbath, when they were to leave them off. As for the name Chrism, it is but of late invention, and so called, because it was imployed to stay the defluxion of the (hrism, or confirming Oyntment from flowing away at first.

Then shall the Priest annoint the Infant ] There were in the Primitive times, relating to this Sacrament, two unctions, distinguished four waies. [ O] first, in the time; and secondly, the manner of their application; third∣ly, in their materials; and lastly, in the scope of their designation. In the time of their application, one preceding, the other subsequent to Baptisme. This in truth belongeth to the Confirmation, as is evi∣dent by g 1.514 Tertullian, Egressi de lavacro perungimur benedicta unctione de pristina disciplina, debinc manus imponitur: as we arise out of the water we are anointed, according to the ancient Order with a consecrated unguent, then hands are imposed upon us; So also h 1.515 Cyprian, Ungi necesse est eum qui bapti∣zatus sit. He who is baptized must presenly be anointed, and i 1.516 Augustine, speaking of children baptized, Sic manus imposione & chrismate commu∣niti, mysteriis Eucharistiae admittantur: then with imposition of hand and unction, let them be admitted to the mysteries of the Eucharist. In the man∣ner. The first unction being alwaies applied many daies after the sign∣ing with the Cross, and the later constantly with it. In their materi∣als, they were severed: The first being alwaies performed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greeks, cleo as the Latins, with oyl, the last 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Greeks, un∣guento as the Latins, with unguent. k 1.517 Clemens his order is confor∣mable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. first you shall anoint him with oyle, then you shall baptize him in

water, lastly you shall an int him with the signe of the Cross. For such is the import of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the most general sense of Antiqui∣ty, as is evident by St. Chrisostome in very many places, one more re∣markable, where endeavouring to take the Christians off from Paga∣nish amulets and charms, he gives advice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. art thou a faith∣full Believer, instead of those charms sign thy self with the Cross? Hom. 8. in Coloss. So the Author of these questions, assuredly very ancient, and as assuredly none of (l) Justin Martyrs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. First we anoint him over with oyle, then we dispatch the other mysteries in the Laver; Lastly, we sign him with the holy unction. Lastly, distin∣guished they were in the scope of their designation. The first unction alluded to the mode of wrastlers, m 1.518 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. He is anoynted like a wrastler, going to enter the list. Un∣ctus es ficut athleta Christi, quasi luctamen hujus seculi luctaturns. n 1.519 Thou art anoynted like the wrastler of Christ, to struggle with the powers of this world. The last unction was intended as a ceremony, adjuvant to the collation of the Holy Ghost, and a persuance of the literal sence of that Text, 2 Cor. 1. vers. 21. Now he who hath confirmed us with you in Christ, and hath anoynted us, is God, who hath also washed us and given the earnest of the Spirit in our hearts. Where there is first confirma∣tion. 2. Unction. 3. Sealing or signing. Lastly, the giving of the Ho∣ly Ghost. Wherefore it was anciently said to be o 1.520 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The worker of the Holy Ghost. Spiritus signaculum, the seal of the Spirit, because it signified the invisible unction of the Spirit. Unctio In∣visibilis, Spiritus Sanctus: p 1.521 the invisible unction is the Holy Ghost. To this ceremony, confest very ancient, the Romanists are beholding, for the matter and external Symbol of their Sacrament of Confirmation, which can neither be demonstrated to be Christs institution, or Apo∣stolical usage, and were it so, yet are they to seek for the Prescript form of words, as shall be urged elsewhere. Again, this last unction being partial, upon the head onely, in imitation of that of our Savi∣our; and the other being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all over the body, createth another diversity not mentioned before. But here will arise another question. If this last unction be an associate of Confirmation, how cometh it then to pass, that it is here affixt to Baptism, which should rather be∣long to the Office of Confirmation. My answer is, that this dispo∣sing of it in this place is no novelty, although differing from the Ori∣ginal practice, and upon what account it came to be divided from the Office of Confirmation, I shall further declare, when I come to take a survay of that Office.

Shall make a Cross.] This Rubrique must be expounded by the thirtyeth Canon of our Church, and by that which followeth; for the signing [ P] is not immediatly to succeed the formal words of Baptism. But the Minister is first to say, We receive this Child into the Congregation of Christ's Flock. And then to sign, and so the words do sign, in the pre∣sent tence infallibly import. For the Church studions to retain this ancient and universal ceremony, of the purest Primitive times, was al∣so careful to decline all fear of superstitious intendment; as if she thought the Sacrament imperfect without it. Therefore whereas the Primitive mode made it to usher in Baptism, our Church inverted the order, and made it come after, and so to follow it, as she expresly first declareth q 1.522 the child to be received into the Congregation of Christ's Flock, as a perfect Member thereof, and not by any power ascribed to the sign of the Cross. And further to assure all distrustful minds, that she maketh

it not of the substance of the Sacrament, she hath totally omitted it in the Office of private Baptism. Having yeelded a Reason of this re∣move in the Service of our Church, it will be proper and pertinent to inquire into the Original inducement to this Cermony. These I ob∣serve to be three. First, an ancient Rite it was, for servants or cap∣tives to be stygmatized or branded with the names of their Masters on their foreheads, as it was for their souldiers enrolled, with the names of their Emperours or Generalissimo's on the hands, declaring thereby to whom they did belong. To this custome the Prophet Ezechiel is thought to allude, chap. 9. vers. 4. Set a mark upon the forehead of them that mourn, and cry for all the abominations that are done in the midst of Je∣rusalem. To this custome the Angel in the Revelation is thought to regard, chap. 7. vers. 3. Hurt ye not the earth, &c. until we have sealed the Servants of God on the forehead, and chap. 14. vers. 1. where the reti∣nue of the Lamb are said to have his Fathers name written on their fore∣heads. And as Christ's Flock carried their cognizance on their fore∣heads; so did his great adversary the Beast, sign his servants there al∣so, Revel. 14. 9. If any man shall receive the mark of the Beast on his fore∣head, or on his hand. Now that the Christian Church might hold some Analogy with those sacred applications, she conceived it a most significant ceremony for Baptism, (it being our first admission into Chri∣stian Profession) that all her children should be signed with the Cross, on their forehead, at their reception of it, signifying thereby their consignment up to Christ, whence it is so often called by the Fathers, Signaculum Dominicum, the Lords Signet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christ's broad Seal, or by words of the same import: and hence r 1.523 Tertullian sig∣nat illic in fronte milites suos: he marketh on the forehead his own soldiers. Secondly, The real miracles which were in those times daily wrought by the use thereof, both in expelling and driving out of the Devil, and by healing of corporal diseases, whereof I lately produced one Testimony out of St. Augustin, who from that very place can furnish you with many more: So that woman in s 1.524 Epiphanius was preserved from Poyson, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. She was helped by the sign of the Cross and faith in Cirist. Not by either separated, but by both together. Many other instances might be produced; Now in case any shall object, that many of those anciently recorded miracles were impostures and meer fables; were it possible to be proved, it would be of no force, unless they could also prove al were so, which is a thing im∣possible, considering that so many of the Primitive Fathers witnesse the contrary: nor is there any Protestant of remarque, who doth not acknowledg as much. Confest it is, this gift of working miracles la∣sted not many Centuries after Christ; and that for two reasons, one least the familiarity of them should breed contempt: for t 1.525 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith elegant Philo, real miracles loose their estimation when they grow common. Again, the work was done for which they were wrought: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. when the knowledg of the Christian faith was not far diffused, miracles were wrought as necessary; for the conversion of Proselites, but when the Gospel began to be spread abroad, u 1.526 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there was no further need of that way of teaching. Therefore St. Paul saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: wonders were exhibited more for the unbelievers than for the faithful, which is the cause that Timothy and Epaphroditus being sick, 1 Tim. 5. 73. Phil 2. 30. No miracle was ap∣plied to recover them, they being faithfull and confirmed believers. Lastly, The Heathens were wont to deride the Christians, and to speak

disdainfully of them, as worshippers of a Malefactor crucified: To encounter which reproach, and to shew that they gloried in the Cross of Christ, Galath. 6. 14. Taking it to be an honour, not an ignominy, they assumed this Ceremony of signing themselves with the Cross, both in Baptism, and at several other times. w 1.527 Cor quidem habemus, non tamen tale quale vos habet is, nec nos pudet crucifixi, sed in parte ubi pu∣doris signum est, signum ejus crucis habemus: We have an heart, (saith Austen to the Pagans) but of a better mould than yours, nor are we at all ashamed of Christ crucified, but bear his cognizance in our foreheads, the seat of shamefacenesse. Now, as to the establishment of this Ceremony, by our Church, though we have slender expectation that it should ope∣rate as formerly, yet why may it not be retained as an honorable me∣morial of its miraculous effects of old. But the Church is so ex∣ceedingly expresse, and perspicuous in her explanation of the use thereof, as nothing can be disired more; which x 1.528 explication being the product of the Conference at Hampton Court, was so abundantly satisfactory to the Foreman of those Opponents Dr. Reinolds, as have∣ing once perused it, he ingenuously profest, he would never gain-say that Ceremony any more. In that Explication not a sillable appears of any operation ascribed to this sign, therefore they who have adhered to any such opinion, cannot plead the Church of England, for their guide. Eminent and most remarkable was the great prudence of King James, in this concernment. All along King Edward the sixt'h, and Queen Elizabeth her Reign, when the Strumosi, such as had the King's evil, came to be touched, the manner was then for her to apply the sign of the Cross to the tumour, which raising cause of jealousies, as if some mysterious operation were imputed to it. That wise and lear∣ned King, not onely (with his son, the late King) practically discon∣tinued it, but ordered it to be expunged out of the prayers relating to that Cure; which hath proceeded as effectually, that omission not∣withstanding, as it did before. The sign of the Cross being then sig∣nificant onely, and not operative, and significant of a duty to be elicited by future practice, good reason hath our Church to continue it, in which sence, non est reprobanda, with Zanchy, it is not to be disallo∣wed, Adhiberi nec indecens, nec inutile esse existimo, saith Bucer. p. 479. in my opinion the use of it is neither unseemly, nor unprofitable. * 1.529

Of them that be baptized in private houses, if the custome of the [ Q] Ancient Fathers; yea, if the practice of the very Apostles themselves, be allowed us, as directory sufficient in all sacred relations: Private Baptisme, that is, baptizing out of and apart from the publique Congre∣gation, in case of necessity, can draw its extraction as high as almost any other part of our Divine Service. When Philip converted and baptized so many in Samaria, Acts 8. We do not read any thing im∣plying, much less expressing that he did it in the place of publique wor∣ship, or in the face of the Congregation So when he baptized the Eu∣nuch, ibid. 38. He did it not in the place of publi••k worship, nor in the face of the Congregation. When Ananias baptized Saul, Acts 9. 18. The place was private enough, being the house of Judas, and the Congrega∣tion thin enough: No Believer there but Ananias. So when Paul and Silas baptized the Keeper of the prison, Acts 16. 33. The place was a Prison, most unfit for publique worship, and two the total of the Con∣gregation, many other instances might be given, were not the labour * 1.530 supervacaneous and needless. Descend to the next succeeding times, the Councel of Laodicaea, hath a Canon concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

i. e. them which are baptised on their sick beds, not dis∣approving of it, but ordeining that if they recover, they learn the Christian faith, that they may taste the excellency of that Divine gift. Not long af∣ter this Synod, Timothius Bishop of Alexandria, a member of the first Con∣stantinopolitan Synod, being demanded if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. a Catechmen Possest with a wicked spirit and desireth to be baptised, whether * 1.531 or not he may receive that seal. The Bishop returneth no, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he can∣not, in the publick and ordinary way of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. but when he lieth in extremis, at the point of death he must be baptised: uncontroulable evidences of the charitable dispensation of those tender Fathers in cases of extremity. Come to the late Reformation, Bucer, a learned and sober Divine, being intreated to deliver his judgement upon King Edwards first Liturgy, passeth this censure upon this private Baptisme. In hac constitutione sunt omnia Saencte proposita i. e. in this constitution all things are framed agreeable to piety. One would think that Private Baptisme backt with such * 1.532 fortifications, might with confidence and assurance enough appear amongst o thers of our sacred offices. But it hath proved otherwise, for of late the as∣sembly of Divines in their Directory tell us possitively, that Baptisme is not to be administred in private places, or privately, but in the place of publick worship, and in the face of the Congrecation: that it ought not to be so administred ordinarily, is the expresse Doctrine of our Church: that it ought not absoluly, and without regard to cases of necessity to be so administred will be denied by me and many more, for whose satisfaction, it had been la∣bour well bestowed, had those learned Divines, who pretend that in the framing of that Directory [they consulted not with flesh and blood, but with the word of God,] had they, I say produced from that word (for to that we all appeal) one syllable enforcing the place of Publick worship, or a Congregati∣on, to be of the absolute necessity of this Sacrament.

And then one of them shall name the Childe,] One of them, of whom? of [ R] them certainly that be present, as it is in the begining of this paragraph, so un∣doubtly. And that may be, not onely a lay-man, but even a woman, as it was rightly objected by those male-contents, and truely sensed by King James in the Conference at Hampton-Court: whereby a greater liberty was given for Women to baptise, then was intended by the Reformers of our Liturgy, & a Reformation justly called for, which was both granted and effected speedily, by restreining it to the Minister, as our Service-book exhibits it: yet this very reformation of out Church her oversight is now made her crime, and so made by that very party who were so loud, so clamerous for the change, this change being part of those most uncharitable cavils which Smectimnuus have vented against our Liturgy.

N. I baptise thee &c.] Here is Baptisme soon dispatcht without further adoe; [ S] Ceremonies and set formes of Prayer are decent helps in the Publick exer∣cises of Religion, of the essence of it they are not: so that when we are con∣strained to complement necessity they may be dispensed with, d 1.533 in Saoramen∣tis salutaribus necessiitate cogente, & Deo indulgentiam suam largienti totam cre∣dentibus conferunt Divina compendia, saith the Martyr excellently i. e. in the celebration of the wholsome Sacraments, necessity being cogent, and God Almighty dispensing his blessing, Divine abridgments and compendiums confer upon beleevers all they desire.

With what matter was the childe baptised?] This interrogatory is led in with [ T] a Declaration of our Church, relating to the quality of it, viz. that it is essen∣tial to the Sacrament, and so is St. Augustines rule. Accedit verbum ad elemen∣tum & fit Sacramentum. The word and the Element together constitute the Sacra∣ment. And the Element necessary to be ingredient into this Sacrament is water not Lye or Broth, be the necessity never so cogent, si aquam detrahas non-stat

Baptismatis Sacramentum, take away the water, Baptisme is a meer nullity saith f 1.534 Ambrose. This notwithstanding, the opinion it is of several of the g 1.535 Re∣mish party, that baptisme administred in broth, or lye is legitimate enough. Nor is it their opinion alone, but asserted by one of a clear other perswasion in other points viz. Beza. Non minus rite ego quovis alio liquore quam aqua Baptizarim, I would baptize every way as well with any other liquor as with water.

With what words was the child baptised?] This is another essential of Bap∣tisme, [ V] the formula. Not precise to every word and syllable. For the Western and Eastern Churches varied each from other herein h 1.536 The western, Ego baptiso te, I baptise thee. The Greek and Eastern, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 N. let N. be bap∣tised, so anciently; now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such an one is baptised, yet all valid: provided the essential words of Christs institution be subjoyned, in the name of the Father, and of the Son, and of the holy Ghost. Not in the name of the Trinity making onely three names, nor three persons, as did the Cataphryges, or Pepusiani, and Paulianists, and were by decrees of the i 1.537 Nicene, and Con∣stantinopolitan Councel, rebaptised. Not in the name of the Father by the Son, as did the k 1.538 Arians upon the haeresie of inequality. Nor yet in the name of Christ alone, or into his death, as the l 1.539 Eunomians. For though mention be made in the Acts of the Apostles of baptising in the name of Christ as Ch. 2 v. 38. and 19. 5. yet must not the Apostles be supposed so to have baptised, as * 1.540 excluding the other two persons, nor can the word Christ in those places ra∣tionally include, the Father, and Son, that is the Person anointing, the person anointed, and unction wherewith he was anointed, as learned Grotius, after Ireneus, inclines to think. For in truth, as Beza hath well observed, St. Luke doth not there describe the rite and formula of Baptisme, but the end and scope of initiating persons into Christianity thereby. The expresse precept of our Saviour obliged even the Apostles themselves, and all their Ecclesiastical derivatives, to such a form of Baptisme as might distinctly and nominally mention the three persons of the glorious Trinity, which was so indispence∣ably necessary, as the omission of any one constituted the Baptisme null. This nominal distinction being observed, lawful it was for them to superadde some characteristical notes, more graphically explaining them, so was this word Christ annext to the second Person in the Apostles times, so in Justin Martyr, the form is this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the name of the Father of all things, * 1.541 the Lord God, and of Jesus Christ who was crucified under Pontius Pilate, and of the holy Ghost, who foretold by the Prophets all things concerning Christ.

But if they which bring the Infants &c.] This is a very prudent and Christi∣an [ W] Injunction derived, as I conceive, from the fift Councel of o 1.542 Carthage. Placuit de infantibus, quoties non inveniuntur firmi testes qui eos sine coninversia Baptisatos esse dicant, sine ulla offensione posse eos Baptisari, it is decreed con∣cerning infants whensoever there want witnesses to assure that they were before bap∣tised, that without further scruple they shall be baptised.

CHAP. IX.

Common Prayer.

(A) The order of Confirmation, or laying on of hands upon children baptised, and able to render an ac∣count of their faith according to the Ca∣techisme following.

1 & 2 B. of Edvv. 6. & Lit. of Q. Eliz.

Confirmation, wherein is contained a Catechism for Children.

TO the end that Confirmation may be ministred to the more ••∣defying of such as shall receive it according onto St. Pauls doctrine, who teacheth that all things should be done in the Church to the edification of the same) it is thought good, that none hereafter shall be confirmed, but such as can say in their mother tonge, the Articles of the faith, the Lords pray∣er, and the ten Commandments, and can also answer to such questions of this short Catechisme, as the Bishop or (such as he shall appoint) shall by his discretion appose them in. And this order is most convenient to be ob∣served for divers considerations.

First, because that when children come to the years of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptisme, they may then themselves with their own mouth, and with their own consent o∣penly before the Church, ratifie and confirm the same: and also promise that by the grace of God, they will evermore endevour themselves faithfully to observe and keep such things as they by their own mouth and confe••sion have as∣sented unto.

Secondly, for as much as Confirmation is ministred to them that be baptised, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world and the devil, it is most meet to be ministred when children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger to fall into sundry kindes of sin.

Thirdly, for that it is agreeable with the usage of the Church in times past, whereby it was ordeined that Confirmation should be Ministred to them that were of perfect age, that they being instructed in Christs religion, should openly professe their own faith, and promise to be obedient unto the will of God.

(B) And that no man shall think that any detriment shall come to the children by deferring of their Confirmation, he shall know for truth that it is certain by Gods word, that children being baptised, [1 B. of Edw. 6. if they depart out of this life in their infancy] have all things necessary for their salvation, and be un∣doubtedly saved.

(C) A Catechisme, that is to say, An instruction to be learned of every childe before he be brought to be confirmed of the Bishop.

Question. What is your name.

Answer. N. ••r M.

Question. Who gave you this name:

Answer. My Godfathers and godmothers in my baptisme, wherein I was made a mem∣ber of Christ, the childe of God, and an inhertour of the kingdom of heaven.

Question. What did your Godfathers and Godmothers then for you?

Answer. They did promise and ••ow three things in my name. First, that I should for∣sake the devil and all his works, the pomps, and vanities of the wicked world, and all the sinful Justs of of the flesh. Secondly, that I should beleeve all the ar∣ticles of the christian faith. And thirdly, that I should keep Gods holy will and commandements, and walk in the same all the dayes of my life.

Question. Doest thou not think that thou art bound to beleeve, and do to as they have pro∣mised for thee?

Answer. Yes verily. And by Gods help so I will. And I heartily thank our heaven∣ly father, that he hath called me to this state of salvation, through Jesus Christ our Saviour, and I pray God to give me his Grace, that I may continue in the same unto my lives end.

Question. R••hearse the Articles of thy belief,

Answer. I Beleeve in God the father almighty, maker of heaven and earth, and in Jesus Christ his onely son our Lord, which was conceived by the holy ghost, born of the virgin Mary, suffered under Ponce Pilate, was crucified dead and buried, he descended into hell, the third day he rose again from the dead. He ascended into heaven, and sitteth at the right hand of God the father almighty. From thence he shall come to judge the quick and the dead. I beleeve in the holy ghost. The holy Catholick Church. The Communion of Saints. The forgivenesse of sins. The resurrection of the body. And the life everlasting, Amen.

Question. What doest thou chiefly learn in these articles of thy belief?

Answer. First, I learn to beleeve in God the Father, who hath made me and all the world.

Secondly, in God the son, who hath redeemed me and all mankinde.

Thirdly, in God the holy ghost, who sanctifieth me, and all the elect people of God.

Question.

You said that your Godfathers and Godmothers, did promise for you, that you should keep Gods Commandments. Tell me how many there be.

Answer.

Ten.

Question.

Which be they?

Answer.

THE same which God spak in the xx. Chapter of Exodus, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

i Thou shalt have none other Gods but me.

ii. 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, nor in the water under the earth. Thou shalt not ••ow down to them nor worship them. For I the Lord my God am a jealous God, and visit the sins 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.

iii. 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.

iiii. Remember that thou keep holy the Sabbath day, Sir dayes shalt thou la∣bour 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 man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates: for in six dayes the Lord made heaven and earth, and the sea, and all that in them is, and rested the seventh day. Wherefore the Lord blessed the seventh day and halowedit.

v. Honour thy father and thy mother, that thy dayes may be long in the land which the Lord thy God giveth thee.

vi. Thou shalt do no murder.

vii. Thou shalt not commit adultry.

viii. Thou shalt not steal.

ix. Thou shalt not bear false witnesse against thy neighbour.

x. Thou shalt not covet thy neighbous house, thou shalt not covet thy neigh∣bours wife, nor his servant, nor his maid, nor his Ox, nor his Asse, nor any thing that is his.

Question.

What doest thou chiefly learn by these Commandments?

Answer.

I learn two things. My duty towards God, and my duty towards my neigh∣bour.

Question.

What is thy duty towards God?

Answer.

My duty towards God is, to beleeve in him, to fear him, and to love him with all my heart, with all my minde, with all my soul, and with all my strength. To worship him. To give him thanks. To put my whole trust in him. To call up∣on him. To honour his holy name and his word, and to serve him truly all the dayes of my life.

Question,

What is thy duty towards thy neighbour.

Answer.

My duty towards my neighbour is, to love him as my self, and to do to all men, as I would they should do unto me. To love, honour, and succour my fa∣ther and mother. To honour and obey the King and his Ministers. To submit my self to all my governours, teachers, spiritual Pastours and Masters. To order my self lowly and reverently to all my betters. To hurt no body by word nor deed. To be true and just in all my dealing. To bear no malice, nor hatred in my heart. To keep my hands from picking and stealing, and my tongue from evil speaking, lying and slaudring. To keep my body in temperance, sober∣nesse and chastity. Not to cover nor desire other mens goods: But learn and labour truely to get mine own living, and to do my duty in that state of life, un∣to which it shall please God to call me.

Question.

My good childe know this, that thou art not able to do these things of thy self, nor to walk in the commandments of God, and to serve him without his spe∣cial grace, which thou must learn at all times to call for by diligent prayer. Let me hear therefore if thou canst say the Lords prayer.

Answer.

OUr Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our dayly bread. And forgive us our trespasses, as we forgive them that trespasse a∣gainst us. And lead us not into temptation: but deliver us from evil, Amen.

Question.

What desirest thou of God in this prayer:

Answer.

I desire my Lord God our heavenly father, who is the giver of all goodnesse, to send his grace unto me, and to all people, that we may worship him, serve him, and obey him as we ought to do. And I pray unto God, that he will send us all things that be needful, both for our souls and bodies: And that he will be merciful unto us, and forgive us our sins: and that it will please him to save and defend us in all dangers ghostly and bodily: And that he will keep us from sin and wickednesse, and from our ghostly enemy, and from everlasting death. And this I trust he will do of his mercy and goodnesse, through our Lord Jesu Christ. And therefore I say, Amen. So ••e it.

Question.

HOw many Sacraments hath Christ ordeined in his Church.

Answer.

Two onely as generally necessary to salvation: that is to say, Baptisme, and the supper of the Lord.

Question.

What meanest thou by this word Sacrament:

Answer.

I mean an outward and visible signe, of an inward and spiritual grace given unto us, ordeined by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.

Question.

How many parts are there in a Sacrament?

Answer.

Two: the Outward visible signe, and the inward Spiritual Grace.

Question.

What is the Outward visible signe, or form in baptisme?

Answer.

Water: wherein the person baptised is dipped, or sprinkled with it, in the

name of the Father, and of the Son, and of the holy Ghost.

Question.

What is the inward and spiritual Grace:

Answer.

A death unto sin, and a new birth unto righteousnesse: For being by Nature born in sin, and the children of wrath, we are hereby made the children of Grace.

Question.

What is required of persons to be baptised?

Answer.

Repentance, whereby they forsake sin▪ and faith, whereby they stedfastly beleeve the promises of God, made to them in that Sacrament.

Question.

Why then are Infants baptised, when by reason of their tender age, they can∣not perform them?

Answer.

Yes: they do perform them by their Suerties, who promise and vow them both in their names: which when they come to age, themselves are bound to per∣form.

Question.

Why was the Sacrament of the Lords supper ordeined:

Answer.

For the Continual remembrance of the Sacrifice of the death of Christ, and the benefits which we receive thereby.

Question.

What is the outward part, or signe of the Lords Supper?

Answer.

Bread and Wine, which the Lord hath commanded to be received.

Question.

What is the inward part, or thing signified?

Answer.

The body and Blood of Christ, which are verily and indeed taken and received of the faithful in the Lords Supper.

Question.

What are the benefits, whereof we are partakers thereby?

Answer.

The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine.

Question.

What is required of them which come to the Lords Supper?

Answer.

To examine themselves whether they repent them truely of their former sins, stedfastly purposing to lead a new life: have a lively faith in Gods mercy through Christ with a thankful remembrance of his death, and be in Charity with all men.

So soon as the children can say in their mother tongue the articles of the faith, the Lords prayer, the ten Commandments, and also can answer to such questions of this short Catechisme, as the Bishop) or such as he shall appoint) shall by his discretion appose them in: then shall they be brought to the Byshop by one that shall be his Godfather or Godmother, that every childe may have a witnesse of his Confirmation.

And the Bishop shall confirm them on this wise.

Confirmation, (Or (D) laying on of hands.) * 1.543

Our help is in the name of the Lord.
Answer.
Which hath made both heaven and earth.
Minister.
Blessed is the name of the Lord.
Answer.
Henceforth world without end.	1 B. of Edw. 6.
Minster.	Minister.
Lord hear our prayer.	The Lord be with you.
Answer.	Answer.
And let our cry come unto thee.	And with thy spirit.

Let us pray.

ALmighty and everliving God, who hath vouchsafed to regenerate these thy servants by water and the holy ghost, and hast given unto them forgivenesse of all their sins: strengthen them we beseech thee (O Lord) with thy holy ghost the comforter and dayly encrease in them thy manifold gifts of grace, the spirit of wisdom and understanding, the spirit of counsil and Ghostly strength, the spirit of knowledge and true Godlinesse, and fulfil them (O Lord) with the spirit of thy ho∣ly fear [1 B. of Edw. 6. answer.] Amen.

Common Prayer.	1 B. of Edw. 6.
Then (E) then shall the Bishop lay his hands upon every childe severaly, saying.	Minister.
Defend (O Lord) this child with thy heavenly grace, that he may continue thine for ever, and dayly encrease in thy holy spirit more and more, until he come to thine everlasting kingdom, Amen.	Signe them (O Lord) and mark them to be thine for ever by the vertue of thy holy crosse and passion (F) Con∣firm and strengthen them with the in∣ward unction of thy holy Ghost, mer∣cifully unto Everlasting life, Amen.

Then the Bishop shall (G) crosse them in the fore head, and lay his hands upon their heads, saying.

N. I signe thee with the signe of the Crosse, and lay mine hand upon thee. In the name of the Father, and of the Son, and of the holy Ghost. Amen.

And thus shall he do to every childe one after another. And when he hath laid his hand upon every childe then shall he say.

Omitted in Bucer.	The peace of the Lord abide with you.
	Answer.
	And with thy spirit.

Common Prayer.

Then shall the Bishop say.

Let us pray.

ALmighty everliving God, which maketh us both to will, and to do those things that be good and acceptable unto thy majesty: we make our humble supplications unto thee for these children, upon whom (after the example of thy

holy Apostles) We have laid our hands, to certifie them (by this signe) of thy favour, and gratious goodnesse toward them: let thy fatherly hand, we beseech thee, ever be over them, let thy holy spirit ever be with them, and so lead them in the knowledge, and obedience of thy word, that in the end they may obtain the everlasting life, through our Lord Jesus Christ, who with thee and the holy Ghost liveth and reigneth one God, world without end, Amen.

Then the Bishop shall blesse the children, saying thus.

The blessing of God almighty, the Father, the Son, and the holy Ghost, be upon you, and remain with you for ever, Amen.

The Curate of every parish, or some other, at his appointment, shall diligently upon Sundayes and holy dayes, half an hour before Evensong, openly in the Church instruct and examine so many children of his parish sent unto him as the time will serve, and as he shall think convenient in some part of this Catechisme.

And all Fathers, mothers, Masters, and Dames, shall cause their children, servants, and prentises (which have not learned their Catechisme) to come to the Church at the time appointed, and obediently to hear, and be orde∣red by the Curate, untill such time as they have learned all that is here ap∣pointed for them to learn. And whensoever the Bishop shall give know∣ledge for children to be brought afore him to any convenient place, for their confirmation: then shall the Curate of every parish, either bring or asend in writing (H) the names of all those children of his parish, which can say the articles of their faith, the Lords prayer, and the ten Commande∣ments, and also how many of them can answer to the other questions con∣tained in this Catechisme.

(I) And there shall none be admitted to the holy Communion, until such time as he [can say the Catechisme,] and be confirmed. * 1.544

Annotations upon CHAP. IX.

(A.) Confirmation in what sence a Sacrament. The closing ceremony of Baptisme. Why very expedient at this time. The Directory defe∣ctive towards her own Principles. (B.) Confirmation by what names anciently called. (C.) The necessity of Catechysing. 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 Audi∣entes as is commonly supposed, in what sence sometimes called Audien∣tes. Lent set apart for Catechising. Competents what. The excellency of our Catechisme. K. James his most judicious direction. (D.) The lan∣guage of the hand: what Imposition of hands denoteth. (E.) Con∣firmation peculiar to the Apostles, and their successors, Byshops. VVhy so. Never performed by Presbyters. What meant by Presbyteri con∣signant in the counterfeit Ambrose. (F.) Unction or Chrism an anci∣tient ceremony belonging to Confirmation, why separated at length from it, and indulged to Presbyters. The Arausican Councel diversity of readings. Sirmundus his Edition defended. Whence two Chrismati∣ons in the Church of Rome. (G.) signing with the Cross a Companion of unction. (H.) Children when antiently confirmed. (I.) Communica∣tion of the Eucharist to succeed presently upon Confirmation.

COnfirmation is by the Church of Rome held for a Sacrament, and so some of the antient Fathers represent it. St. a 1.545 Cyprian, speaking of Baptisme [ A] and Confirmation. Tunc esse filii Det esse possunt, si utroqve Sacramento nascan∣tur. Then are they made the sons of God, when they are born again by both Sacra∣ments. So St. Augustine mentions Chrismatis Sacramentum; and in both their sences (they applying that title to all things of mysterious import in a * 1.546 large construction, as Augustine not less then 19. times in his de celebratione Paschae) we will allow this for a Sacrament. But that it is so, in true propriety of speech, our adversaries shall never obtain from us, until they can finde ver∣bum, et Elementum, and both of Christs Institution, to meet in it; neither of which, as they confess, are yet to be found, their great c 1.547 Cardinal putting us off for both to tradition unwritten. But although we entertain it not as a Sacrament, yet being of Apostolical practise, and exercised with the product of such marvellous effects and operations: we, who pretend not to any such miraculous gifts, have not yet so slight a value for it as absolutely to reject it, being well perswaded, that, accompanied with such fervent prayers, it will be the readier way to convey those graces of the holy spirit into the soul of the party baptized, which are necessary to establish him in every good word, and work. For the gift of the Holy Ghost, in order to which this rite is used, is not so much an effect of the Hands imposed, as of the Invocation then applyed.

Ad invocationem sacerdotis spiritus sanctus infunditur, saith St. Ambrose very well, at the Invocation of the Byshop the holy Ghost is infused.

This Ceremony was considered by the Apostles, and succeeding Fathers, as * 1.548 the completory and close of Baptisme, not that Baptisme was ineffectual without it, but as an assistant to it, and therefore Confirmation in persons adult imme∣diately succeeded the very act of baptizing and dipping. And if the Primitive Church held her self obliged to preserve it upon the score of Apostolical usage, and to tender it to such as were of full growth, much more reason have we to continue it, with whom Paedo-Baptisme, is almost the sole practice. Baptism, as the Apostle St. Peter describeth it, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Answer, or rather Interrogatory, of a good conscience towards God; that is, a question how the party stands disposed towards God, not unlike our Interrogatory, Doest thou for sake the Devil, &c. To take of the supposed vanity of this Interrogatory administred to Infants, who are in no capacity to reply, the Church, their most tender Mother, hath devised this expedient of assigning sureties to undertake in their behalf, what Christianity requireth from them. They being thus charitably provided for, in the minority of their intellectuals, extream rational it is that the Church exact from them, and that they render to her, an account when they come to riper years, what progress they have made in learning the Elements of the christian faith; exceeding pro∣per it is they enter new security to her that they will, by Gods grace, make good those stipulations, and promises which their sureties undertook before in their behalf, and that after all these they may receive the Churches Benedicti∣on, administred to them by the Bishop, their spiritual Father. There is not any thing wherein the late pretended Reformers amuse me more then in this particu∣lar. I hear them declare, That all who are baptized in the name of Christ, ••o renounce, and by their Baptisme are bound to fight against the Devil, the World, and the * 1.549 Flesh. And yet by abolishing of sureties, they render Infants unable to make such Abrenunciation, or take such an engagement by their proxies, and do not any where throughout all their appointments, require from persons baptized when they become adult any such actual promise. Where is then this Renunciation and obligation entred against those common Enemies these men talk of? If they say they are mental, supposed, and impli'd. I answer, that is not enough, the Church must take cognizance of all her members that they are all of a piece, that they agree in the unity of profession, which she can not, unless they give her not only some verbal account of their knowledge in the principles of Religion, but also explicite promises to live agreeable to those principles. And therefore it surpasseth my understanding with what colour of reason they can admit such persons to the highest degree of christian Society, the blessed communion, who never engaged to conform to the Rules of Chri∣stianity.

Have all things necessary for their Salvation.] The outward Essentials of Baptisme are the Element water; and the words of Institution, I baptize thee [ B] in the name of the Father, Son, and Holy Ghost. These, without more adoe, constitute a seal all-sufficient to initiate children within the Gospel covenant: no absolute necessity have they, as children, of any thing else. But though, as children, they want nothing necessary for their Salvation, yet have they not all things necessary for years more adult, when of another Sacrament, the principles of Christianity oblige them to participate, and require from them, no procurated, but a personal, and actual faith, repentance, obedience, and what else their Baptismal engagement tyed them to perform. And until they have given better security for all these in confirmation, the Church (regularly) precludeth to them all advenues to higher mysteries: so that this excellent ceremony is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cement which doth sodder both Sacraments toge∣ther, whence anciently they who were admitted to it were said to be consumma∣ted

f 1.550 signaculo Dominico, by the Lords signature. And semblably g 1.551 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the perfecting u••ction, is it called by another: which consummation, Janus-like, looked both ways. Backward to Baptisme, of which Sacrament it was the finishing and closing ceremony, and so the party confirmed was consum∣mated as to that: Forward to the Eucharist, whereof it was the initiatory and preparing rite, and so he was made perfect as to that, confirmation giving him a right 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to participate of the Sacrament of perfection, as the h 1.552 an∣cients styled it.

A Catechisme, that is to say, an Instruction.] Our Church gives here the notation of the word Catechisme, telling us it is an Instruction: and so it is, [ C] an Instruction in the first rudiments of Christianity; the Author of the Epistle to the Hebrews goes as high in its advancement as possibly he can, with him it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the laying of the first foundation, Chap. 6. v. 1. imply∣ing that, as a foundation is to the Superstructure, so is catechizing to the subli∣mer mysteries of our Religion: and what an edifice is without a foundation our Saviours parable speaks plainly enough. And this may be sufficient to pre∣serve it not only from scorn and contempt, but in an high esteem, seeing it is suppodaneous, the Pedestal to support noblet truths: for as St. i 1.553 Hierome ex∣cellently. Non contemnend a sunt parva, sine quibus magna constare non possunt. nothing, be it never so small, is to be slighted, when it is (the fine qua non) that without which greater things cannot stand. Nor may it be omitted as another argument of its worth, that St. Augustine, St. Cyril, St. Athanasius, Gregori∣us, Nyssenus, Origen, Clemens Alexandrinus eminent Fathers, yea St. Paul himself were catechists in their respective times.

Now because a Catechisme doth necessarily suppose a Catechist, and a Cat∣chumen, the Instructer, and Instructed, of both which there is so frequent mention in antiquity; requisite it will be to take them into a more curious and choice consideration: and the rather, because I finde very learned men have hitherto failed in a true apprehension of them; the more excusable, because controversie having hitherto so little intermedled in this matter, occasion was not offered for search into a more distinct cognizance of them.

First, then Catechists, taken in a proper and separate notion, as they con∣stituted an order, severed and apart from others, were, certi quidam homines, qui Scholam Christianae Institutionis exercebant, as k 1.554 Vicecomes describeth them, certain men, which kept a School for christian Institution: but whether those certain men, were lay, or Clergy, or what they were, he determineth not. The l 1.555 Annatator and Mr. m 1.556 Thorndike very learned men both, seem to affirm them Presbyters, for where Clemens Alexandrinus demandeth, n 1.557 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whom shall the Presbyter lay hands upon, whom shall he bless? They understand him, as if he meant the solemnity with which the catechists dismist those that were catechized. And in confirmati∣on of this interpretation, the Dr. produceth o 1.558 Eusebius, who saith of Con∣stantine that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He made pro∣fession, and then was vouchsafed those Prayers, which were given by imposition of hands. But I conceive, neither of those places are at all appyable to catechi∣zing. Not this of Eusebius, neither the act done, nor the place where it was done will admit it. Not the act being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is not in that place the making of profession, as the Dr. renders it, but confession of sinnes, and the prayers there mentioned was the Absolution, a consequent of that confession, and which was always performed with Imposition of hands. Not the place, be∣cause it was in that destined for publick worship, and so not proper for Catechi∣zing. Grant I do that the Catechumeni, had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dwellings, an∣next and adjoyned to the temples, which for that very cause were called p 1.559 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 venerable houses, perhaps some rooms in the Baptisteries as St. Am∣brose in the Epistle forementioned. But that they were actually catechized in

the Church where the congregation of the faithful assembled, I finde not one syllable in antiquity, but much to the contrary, as shall be seen anon. To come to Clemens Alexandrinus, I say, that passage of his to Catechistical Benediction neither did, nor could relate. It did not, because it is expresly restrained to a Presbyter: but a Presbyter, as Presbyter was never deputed to that office, nor was it ever held necessary for a catechist to be a Presbyter. I finde indeed the catechumens enjoyned by two several councels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to give an account * 1.560 of their faith to the Bishop or Presbyters, on the fifth day of the week, yet doth it not follow that therefore the Bishop or Presbyters were catechists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly so called, they being only appointed for that time to receive that account from them, because it was great reason that they, who regularly had the on∣ly power to baptize, should be well assured that they should confer that seal, upon none but persons qualified with knowledge sufficient for it. Catechists were usually, if not constantly lay-men. In Scripture dialect, I take them to be those which pass under the name of Doctors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such were the Do∣ctors amongst whom our Saviour was found in the Temple disputing, that is, questioning and answering like a Cateohumen. Such was St. Paul who, as I said before, was a catechist calls himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 1 Tim. 2. 7. 2 Tim. 1. 2. a teacher or catechist of the Gentiles; so I am certain they were tearmed in the times succeeding. The supposed r 1.561 Clemens discoursing of catechizing, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that is a catechist, though he be a lay-man, yet if he be skilful, and able for the place, and of good behaviour, let him teach the Novices, where not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports a Catechist, but also there is an impli'd toleration for him to be a Lay-man. So St. Cyprian, Optatum inter lectores doctorem au∣dientium consti••••imus, Optatus one of the Readers, I have constituted a Doctor * 1.562 (there is doctor again) of the Hearers. This Optat••s was not then in the Cler∣gy, inter lectores, one of the Readers, and therefore the Father saith he was only, clero proxin••us, ad clerum paratus, the next remove bexeath, and ready to be or∣dained of the Clergy, Indeed t 1.563 St. Augustine gives us an account of a Dea∣con who performed this Office. Petis a me frater, Deogratias, ut aliquod ad te de Catechizandis rudibus, quod tibi usui esset, scriberem. Dixisti enim, quod apud carthaginem, ubi Diaconuses, adte saepe adducuntur, qui fide Christiana pri∣mitus imbuendi sunt. Thou didst desire of me, Deogratias that I should write to thee something concerning the catechizing of novices. For thou sayest that at Car∣thage. where thou art Deacon, many are brought to thee to be instructed in the prin∣ciples of Christianity. All this time no mention of any Presbyter-catechist in the Affrican Church. But it might be otherwise at Alexandria. Not at Alex∣andria to be sure, where a Marco Evangelista semper Ecclesiastici fuere Docto∣res, * 1.564 Even from the time of Mark the Evangelist, there were always successively Ecclesi astical Doctors, that is catechists; where this very Clemens was one, and so was Origen, (once his scholler) at eighteen years of age, as both Eusebius and St. Hierome witness, too young to be ordained a Clergy man. And for other parts, St. Cyril Bishop of Hierusalem was there a Catechist, and wrote his Catecheses, in Adolescentia, in his youth, as St. Hierome tells us; if so, then probably he was no Presbyter at that time, a Presbyter or Elder, (as the word imports) and a youth being tearms contra-distinct. But there is still be∣hinde an other argument, an infallible one, that Clemens his Presbyter here mentioned could not be a Catechist. For his question hath evident reference to women. Inveighing against such women as wore false hair, he frameth this expostulary argument, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Upon whom shall the Presbyter impose his hands, whom shall he bless? Not the adorned woman her self, but her false hair, and thereby anothers head.

Women being then the subject of his discourse, the Presbyter cannot be a Catechist. It is most undoubtedly true, what the most famous Grotius hath de∣livered in this particular. Foeminae per foeminas primi Christianismi cognitione imbui, et sic ad Ecclesias pertrahi debebant. Women were by women (meaning Diaconisses, and Sanctimonials) to be taught the principles of Christianity, and so w 1.565 to be brought into the Churches. And though he quoteth no one Authority for it, yet for Greece he yields a very perswading reason, that it was so. In Grae∣cia clausa Gynaeconitis, the fashion was in Greece, for the Gyneceum or womens cham∣ber to be kept private, inaccessible to men. To which known custome, this ve∣ry Clemens elsewhere referreth: giving us an account what those women were, which the Apostles made their synodites and, companions in their jour∣neys, he calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fellow ministers with x 1.566 them towards women which kept close at home, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom (viz. as Catechists) chri∣stian instruction might freely, without reproof, enter the most retired chambers al∣lotted for women. Much to the same purpose the other supposed y 1.567 Clemens, who shewing cause why Diaconisses must be chosen saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It hapeneth sometimes that for the speech of unbelievers, you cannot send a Deacon to women, and then you shall send a Diaconisse. The Gene∣ceum, or womens room being so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and inaccessible to men, no marvel if Diaconisses were appointed for the service. Nay further, clear it is, even in other places where they were not so strictly mued up, within the Latine juris∣diction, the practice was the same, as appeareth by the fourth councel of Car∣thage. z 1.568 Sanctimoniales quae ad ministerium Baptisandarum mulierum eligun∣tur, instructae sint ad officium ut possint apto et sano sermone docere imperit as et ru∣sticas m••lieres, tempere quo Baptisandae sint qualiter Baptisatori interrogatae res∣pondeant. Sanctimonials which are chose to officiate about women to be baptized, are to be instructed and fitted for the place, that they may be able with edifying and wholsome doctrine to teach ignorant and unskilful women, what to answer to such interrogatories as shall be administred unto them, when they came to be baptized. Thus have I evidently manifested that Clemens his Presbyter could not in this place be a Catechist, in the persuing of which proof I hope my discourse hath not seemed tedious, because not impertinent: upon the whole matter all that I can make out concerning Catechists is, that in the deputation of persons for that office, regard was rather had to their abilities, and qualifications, then to the degrees or orders whereby they were distinguished from others.

To come now to Catechumens, they were, to speak properly, such as were de∣sirous to be instructed in the mysteries of the Christian profession, such as had their Catechumenium or distinct place in the Church assigned for their station; such as were admitted not only to hear the word read and preached, but were permitted also to be present at some prayers. Learned men generally describe them by Audientes, as if they were altogether the same persons. And they may, it is true, promiscuously so pass one for another, but not in their sence, that is, not taking Audientes for such as were Hearers of the word in publick Assem∣blies. Such Audients and Catechumens being not terms convertible, but evident∣ly in all antiquity distinct. The councel of Nice concerning lapsed persons re∣solvs thus. a 1.569 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that three years they should continue as Hearers only, and after, that to pray with the Catechumens. So also in the b 1.570 Constitutions as∣cribed to Clemens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Let the Deacon pro∣claim, away Infidels, begone Hearers, and silence being made, let him say, pray ye Catechumens. In both which places a remarkable real, as well, as nominal, difference is to be discerned between the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hearers, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

catechumens; these staying behinde, when they were sent away. Au∣dientes, in their large sence, were in truth all persons, the faithful only excep∣ted, who were permitted to be present at the lessons read, and the sermon preached. as appeareth by the fourth councel of Carthage. c 1.571 Episcopus nul∣lum prohibeat ingredi in Ecclesiam et audire verbum Dei, sive gentilem, sive haeriticis sive Judaum usque ad Missam Catechumenorum. Let the Bishop forbid none from comming into the Church, to hear Gods word, be he heathen, be he heretick, be he Jew, and there to abide until the service of the Catechumens. Grant I do that Cyprian calls the same persons Catechumeni in one d 1.572 Epistle, and e 1.573 Audientes in another: But these are called Audientes upon a clear other account, not in reference to their attention to the word of God in publick assemblies, but (as Xenophon is called f 1.574 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Socrates his hearer) in relation to their being taught by such whom this Father called even now, Doctores Audi∣entium, Instructers of the hearers, and were no other then Catechists, So that the errour and mistake lyeth in the notion and application, not in the word it self.

Having hitherto discoursed what Catechists and Catechumens were, it will next be seasonable to inquire into the time anciently set apart for this sacred ex∣ercise, which was the 40 days of Lent. Consuetudo apud nos ejusmodi est, ut his qui baptisandi sunt, per quadraginta dies publice trademus sanctam, et adoran∣dam * 1.575 Trinitatem. The custome with us is such, that all Lent long we teach per∣sons to be baptized the mysteries of the Blessed Trinity: whereby it is discernable that catechizing was then antecedent, which with us is subsequent to Baptisme; and reason good it should be so, men of ripe years then coming to the font, who were not allowed their Proxies, but were to give an account of their own belief. Nevertheless though Catechumens were by such instruction fitted for Baptisme, yet did they not always enter the Font so soon as they were prepa∣red for it, but delayed their admission to this Sacrament as long as they pleased, some not for a few years, as is evident by Arnobius, and St. Augustine, who, both wrote many pieces of Divinity when they were Catechumens, and before they were baptized. When any purposed to receive this holy seal, the fashi∣on was for them to give in their names (that the Church might know who they were which desired to be initiated) the week before Easter, and Whit∣sunday, and from that time of entring their names, they were called competen∣tes h 1.576 Appropinquabat Pascha, dedit nomen inter alios competentes, i. e. the feast of Easter was at hand, he gave in his name amongst the rest of the competents. So i 1.577 Ambrose, dimissis Catechumenis Symbolum aliquibus competentibus tradebam, i. e. the Catechumeni being sent away, I delivered the creed to certain competents. Now although competents came thus to be distinguished from the Catechume∣ni, as one remove above them, yet was this nominal difference, not always punctually observed by the Ancient Fathers, but sometime they gave the name of Catechumen to such an one as was ready to be baptized. So the very fore∣mentioned Authors, k 1.578 St. Ambrose, Credit etiam Catechumenus in crucem Domini Jesu qua et ipse signatur. i. e. The Catechumen believeth also in the cross of the Lord Jesus, wherewith he is signed, that is when he gave in his name for Baptisme, this ceremony being then applied to him. St. Augustine, l 1.579 Quan∣do Catechumeni ad gratiam sancti lavacri festinant solemniter cantatur, Psalmus 41. i. e. When the Catechumens are hastening to the holy laver, this forty first Psalm is usually sing. This may suffice to be delivered concerning the Cateehumens, the candidates of the christian faith, as St. Hierome calleth them, as they are re∣presented in the writings of the Primitive times.

As to the make and form of a Catechisme, our first Reformers more consult∣ed the condition of their own, then the practice of the Primitive times, who required in persons to be baptized, no other prae cognita, or things to be fore∣known then the Articles of the Christian faith, and in some places the Lords

Prayer: Our Reformers adding the Decalogue, with very edifying explana∣tions of them. But these being thought defective, as to the Doctrine of the Sacraments, it was by King James m 1.580 appointed, that the Bishops should con∣sider of an addition to it in that concernment, which was done accordingly in that excellent frame we see, being penn'd at first by Bishop Overal, then Dean of Pauls, and allowed by the Bishops: So that therein, indeed throughout the whole frame of our Churches Catechism, that Golden Rule of that Judicious Prince is punctually observed, viz. the [avoiding of all odde, curious, deep and intricate questions] no Magisterial determination of the Priorities, or Po∣steriorities, of the Absoluteness, or Respectiveness of Gods Decrees, points 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. inscrutable to the most illuminate Doctor of the Gentiles, and which put him to his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. O the depth of the Wisdom of God, Rom. 11. 33. nor of any thing less then fundamental being there taken notice of: Happy were we, did all Practitioners in Theology, they especially who pretend on high honor to our Church, conform to her example.

Or laying on of hands.] As the Tongue is to the Heart, such is the Hand to [ D] the Tongue, an Interpreter: Caeterae partes (saith the excellent n 1.581 Orator) lo∣quentem adjuvant, haec (prope est ut dicam) ipsae loquuntur: In demonstrandis per∣sonis atque locis adverbiorum atque pronominum obtinent vicem: Other members do help the Speaker, but the Hands I almost say speak themselves: In demonstrating Places and Persons, they serve instead of Adverbs and Pronouns; Adverbs for Place, and Pronouns for Persons. So according to the ancient mode of Re∣nuntiation in Baptism, the party to be Baptized was commanded, o 1.582 protensâ manu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Satanae renunciare, to renounce Satan, by stretching out his hand as to one present; where the protending of the Hand towards the West, that Quarter of the Heaven whence darkness begins, the Prince of Darkness by this Prosopop••ea was indigitated: So also, according to the universal mode of all Nations, the Hands in Prayer are lifted up towards Heaven, the place whether our Prayers tend: So when our Prayers are limited and restrained to any one peculiar thing, or person, the maner is to lay the hand upon that Object relative to the Invocation: So the Paternal Benediction given by Jacob to the Children of Joseph was performed by laying his hands upon their heads, Gen. 48. 14. After the same maner also did persons of remarkable Sanctity bless such Infants as were upon that account brought to them, as our Savior, Mark 10 16. And in Analogy, or resemblance of that practice, is the Ceremony of Imposition of hands in this office of Confirmation, whereby the Church, using the mini∣stration of the venerable Fathers, the Bishops, Invocateth the Divine Bene∣diction upon her Children, now entring their adult state and riper years.

Then the Bishop shall lay his hands upon, &c.] Our Savior being near his Ascen∣sion, [ E] having given his last Charge and Commission to the Apostles, tells them what should be the sequence of that Faith, which should result from their Pre∣dication and Doctrine: In my Name they shall cast out Devils, they shall speak with tongues, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them, they shall lay hands on the sick, and they shall recover, Mark 16. 17, & 18. Which Miracles, though Believers did afterward perform, yet were not those operations the meer results of Faith, nor did they do them as Belee∣vers; but the Power enabling them thereto, was conveyed to them by the Gift of the Holy Ghost, which Gift not onely imported an extraordinary Col∣lation, upon new regenerated Converts, of the invisible Graces of Gods Spi∣rit, confirming their Faiths daily more and more, and assisting them in the ex∣ercise of an holy and sanctified Life and Conversation: But also in outward Qualifications, suitable to the exigent of those times for the working of Mi∣racles. Nor were those Believers to expect or receive those Gifts by any other Prayers, or any other Hands, then of the Apostles, that the World might know God had a more then ordinary value for their Function, and consequent∣ly

would require the highest Honor deferr'd to it; upon this very account, the Apostles, hearing that Samaria had received the word of God, and were Ba∣ptized by Philip the Evangelist, they sent Peter and John from Jerusalem to them to pray for them, that they might receive the Holy Ghost, implying thereby, that though Philip had commission to Baptise and Preach, yet could he not give * 1.583 the Holy Ghost. And when Simon Magus perceived what strange feats were done by those Beleevers, after such prayer and Imposition of hands of those A∣postles, he thinking it would prove a money matter, bad liberally for it, till he understood he was in the wrong. And though in tract of time, and by degrees, whole Nations being converted to the Christian Faith, the main cause of those Miracles ceasing, they themselves began to abate both in number and quality, and so Confirmation was not practised much upon that pretence; yet it being an Apostolical usage, and instituted also for another end, viz. An Invocation of Gods inward sanctifying the Person new Baptized, by the Grace of his ho∣ly Spirit, a Petition necessary at all times. The Bishops, succeeding the Apo∣stles in the Government of the Church, thought fit to continue it still, retaining it, as the Apostles did, to themselves alone, and not communicating it to any of the inferior Clergy: Qui in Ecclesia Baptisantur Praepositis Ecclesiae offeruntur, saith p 1.584 Cyprian, They who are Baptized in the Church, are straightways present∣ed to the Presidents of the Church, Ut per nostramorationem ac manus impositionem Spiritum Sanctum consequantur, That by our Prayers and Imposition of Hands they may obtain the Holy Ghost. The reason whereof is this, that whereas the Bishop had condescended and delegated the Power of Baptizing to Presbyters, which was originally resident in himself, as hath been said already, yet seeing re∣quisite it was that Gods Blessing should be implored upon those Neophites by them, and Blessing is an Act of Paternal Authority, it was convenient it should be reserved to himself, ad honorem sacerdotii, as St. Hierome saith, in honor of his Priestly Superiority. Other Imposition of hands have been performed, some by Presbyters and Bishops indifferently, as that in receiving Penetents to the peace of the church, as that in consecrating of Marriage, some by Presbyters with Bishops joyntly, as that of Ordination: But never any meer Presbyter assumed this of Confirmation, nor was it ever in the Primitive Church permitted to any but to the Bishop alone: To the contrary whereof, never was there produced any Testimony Authentick: Authentick I say, for that Ambrose upon the E∣phesians, whom some urge against it, is by the men who cite him confesled suppo∣sititious and a counterfeit: But be he who they please, what says the man? A∣pud Aegyptum Presbyteri consignant, si praesens non sit Episcopus, In Aegypt the Presbyters consign if the Bishop be not present. Now if consignant here should prove not to import confirming, this shadow of a Father will stand them in little stead. And who dares positively say it? not Blundellus I am certain, and yet he would as gladly have it so as another, for he is put to his sive's, either * 1.585 Confirmation, or blessing of Penetents, or consecrating Persons by Ordination, not knowing in which to fix: So that this they know not who, speaks they know not what. And of all these sive's which stand in competition, that of Confir∣mation is least like to prevail, for the words are Apud Aegyptum, in Aegypt. Now in Aegypt, and the Patriarchdom of Alexandria, of all places in the World Presbyters were, for their fellow-Presbyter Arius his sake, in most disgrace; so as it was not allow'd them in Alexandria, so much as to Preach, and therefore they there the most unlikely to be indulged so great a favor as Confirmation; whence we may conclude, Confirmation is not to be under∣stood * 1.586 by Consignation, and if not, no matter to this dispute which of the o∣ther two carry it; and if it were, yet is there odds against them too, for a Learned s 1.587 Doctor is positive, that neither Blessing of Penetents, nor Consecration of Persons to be Ordained, can rationally be meant in this place, but that Consignant is equivalent to Consecrant, and so hath reference to conse∣crating

of the Elements; which even Blundellus himself doth also elsewhere admit as probable, and the Doctor proves it by a parallel place of the same sup∣posed Author. t 1.588 In Alexandria, & pro totam Aegyptum si desit Episcopus consecrat Pr••sbyter, In Alexandria, and all over Aegypt the Presbyter consecrates in want of a Bishop; where Consignant in the former passage is changed into Consecrant: And if both these pieces hath one Father, be he Hillary, as some conjecture, or any other, the Doctors sence is passable enough: But if they were the issues of several persons, then this Author might intend somewhat more then hath hitherto been apprehended, and what the word consignare in its native and genuine sense imports, viz. Chrismation, not Confirmation: For though Unction was more anciently annext to, as a continued Act with, Confir∣mation; yet at that moment of time when Ambrose or Hillary wrote, if this piece be theirs, it was abstracted and separated from imposition of Hands, and (upon what account, shall be seen anon) transmitted to Presbyters: And be∣cause it was constantly apply'd with the sign of the Cross, the joynt Act of both Ceremonies was very properly called Consigning, answering what the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seal with Unction: And so this nameless Author will be interpreted thus: In Aegypt if the Bishop be absent, the Presbyters a∣••oint * 1.589 the person Baptized, signing him with the Cross, which was not onely true in Aegypt, but elsewhere also, as shall presently be made manifest; which notwithstanding, the essential and perficient Act of Confirmation, viz. Imposi∣tion of hands, was reserved as a peculiar of Episcopacy.

Confirm them with the inward Unction of thy Holy Ghost.] This Prayer looks like the Ruines of a famous Structure, whose super-Edifice is demolisht: any one may see it was formed in relation to Confirmatory Chrism and Unction, which kept in the Primitive times, here its proper station, and was apply'd with this or the like Prayer, as St. Ambrose will inform you: The Unction is fled, and the Prayer left behinde onely to demonstrate whence her Companion * 1.590 removed: But what caused this divorce? that is in truth worth our inquiry, and I hope 'tis our hap to have found it: Confirmation was, in conformity to Apostolical usage, to follow Baptism close at the heels, x 1.591 Egressi de Lavacro * 1.592 perungimur Benedict a Unctione de pristina disciplina, dehinc manus imponitur, As soon as we come out of the Water, we are anointed with the consecrated Unguent, according to the ancient Order, then hands are imposed upon us: To this end Easter and Whitsuntide were set apart for this Ordinance, that the Bishops might at∣tend it. But Christianity beginning to spread it self into larger Precincts, and the persons Baptized growing very numerous, that such as were sick, or lay in extreamis, and therefore could not resort to the Bishop, nor he to them, in con∣venient time, might not totally be deprived of all Spiritual Fortifications, which Confirmation was conceived to afford; an expedient was contrived for their solace and satisfaction; viz. That the Presbyter or Minister, who was qualified by the Bishop to Baptize, should have liberty to anoint the Neophite, but with these two Cautions. First, That the Chrismal Unguent should be first consecrated, as was the use of those times, by the Bishop. Secondly, that he should anoint without Imposition of hands: By this course the Bishop parted from the shell, and kept the kernel, reserving to himself the true Apostolical Ceremony of Imposing of hands, and also the sole power of consecrating the Unguent, to teach Presbyters their distance and eminence of their Order: This course thus setled, the Bishops kept their wonted usage of confirming at Easter and Pentecost in their Cathedral Cities; and for such as were Baptized a∣broad in the Countrey, their maner was, to give notice of their intentions of being at some convenient place, upon a day prefixt, and to summon all persons whom it concerned to resort to them, there to be Confirm'd. Now to make proof of what I have delivered, I shall need no more then the first Canon of the first Arausican Synod: Nullum Ministrorum qui Baptisands recepit officium

sine Chrismate usquam debere progredi quia inter nos placuit semel Chrismari, That no Minister who hath taken the office of Baptizing ought to go abroad without Chrism, for we have agreed it should be used once. This Chrism the Minister was to have of the Bishop of his Diocess, Presbyters being interdicted themselves to consecrate it, by the sixth Canon of the Councel of Carthage, decreeing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. That Chrism be not made by a Presbyter: In case of necessity, if the party Baptized was not anointed, then the Bishop at Confirmation was to be warned of it, as it followeth in the same Canon: De eo autem qui in Baptismate quacunque necessitate faciente non Chris∣matus fuerit sacerdos commonebitnr, But concerning him who shall happen not to be anointed in Baptism, in regard of some necessity, the Bishop must be put in minde of it: But why so? That he may sorbear confirming him, as Aurelius suppo∣seth? No, but that he may anoint him, which else he would not; for the Bishops fashion was onely to impose hands without Unction, unless he was told the party was not anointed before. True it is, Aurelius contends for two Unctions, one Baptismal, the other Confirmatory, that by the Presbyter, this by the Bishop; this he endeavors to prove, first by the last sentence of this Ca∣non, Ut necessaria habeatur Chrismatio repetita, i. e. That repeted Unction be held necessary: Secondly, By a Decretal of Innocent the first, Presbyteris seu extra Episcopuni, seu presente Episcopo Baptisant, Chrismate Baptisatos ungere licet non tamen frontem ex eodem oleo signare, quod solis debetur Episcopis cum tradunt sanctum Paracletum, i. c. Presbyters, be the Bishop absent or present when they Ba∣ptize, may anoint whom they have Baptized, but not their fore-heads with the same Unguent which onely belongs to Bishops when they give the Holy Ghost: The words of both are express enough; the question is, whether they be the words either of that Councel, or this Pope, and I conceive it without question they are not. As for the Canon, Syrmondus the Jesuite concludeth it thus, Ut non necessaria ha∣beatur repetita Chrismatio, i. e. That repeted Chrismation be not held necessary: This Particle Non reverseth all, and Syrmondus pleads that in his Edition he had fol∣lowed the best and most ancient Copies: But Aurelius says no, and this is not onely become a dispute, but a serious quarrel betwixt this Sorbonist and that Jesuite, a Quarrel that hath provoked between them a great Volumn to decide it: Having heard them both, I must pronounce for Syrmondus, that the Nega∣tive Syllable must stand, and that there was then at that moment but one anoint∣ing in use, which both Authority and Reason will confirm. Authority y 1.593 Hie∣rome, who lived near that time: Non abnuo hanc esse Ecclesiarum Consuetudinem, ut ad eos qui longe in minoribus urbibus per Presbyteros & Diaconos Baptisati sunt, Episcopus ad invocationem Spiritus Sancti manum impositurus Excurrat, i. e. I de∣ny not but the Custom of the Churches is this, that the Bishop rideth forth into the Countrey, for an Invocation of the Holy Ghost, and Imposition of hands upon those who far off, in Countrey Towns, have been Baptized by Presbyters and Deacons. He doth not say the Bishops were to anoint, but onely to impose Hands; and yet afterward he tells us, the Presbyters were to Baptize with Chrism. A∣gain, it is evident by reason, there being then no supposed necessity enforcing the use of Episcopal Chrismation, which came in long after upon another, not then dreamt on, account; for before confirmation came to be entertained un∣der the Notion of a genuine Sacrament, which was not till near a thousand years after Christ no other Ceremony was required to the necessity of it, then laying on of hands; but when it took a degree higher then the ancient Church meant it, when it became in the corrupt opinion of superstitious men, to gain the reputation of a Sacrament, it was observed that Imposition of hands one∣ly would not constitute it such, unless also Chrism for the Element and material principle thereof were re-granted it: And this is the true original of the two Chrismations, Baptismal or Presbyterian, and Confirmatory or Episcopal, now in use in the Romish Church. Now as what hath been said in defence of Syrmon∣dus

his Edition of that Canon, I conceive is sufficient to overthrow the Opi∣nion of Aurelius to the contrary, so also may it serve to render Pope Innocents decretal counterfeit, as indeed most are, if not all. And were this Decretal that Popes, and Popes the men they are cry'd up for, it was a strange boldness in this Councel to decree, Inter nos placuit semel Chrismari, we are agreed that Chrism be used once, when Innocent had before ordered it should be twice.

Then the Bishop shall cross him on the fore-head] This signing was a constant consectary of Unction, and therefore the Unction having been translated, this [ G] also should have followed by way of concomitancy.

And whensoever the Bishop shall give knowledge,] Such was the Primitive Pra∣ctise, as is evident by that testimony of Hierome lately cited.

The names of all the children of his Parish] It is not here, nor any where else, [ H] so far as I am yet informed, declared by our Church at what years the Children shall be confirmed: The practice of late hath been, as soon as they could say their Catechism, which seemeth to be the direction of our Church, and so va∣rieth according to the docibility of the Children. About the mid-night of Popish Superstition, viz. Anno 1230. z 1.594 Edmundus Cantuariensis in Speculo Ec∣clesiae, as he is cited by Vice comes, delivers the then English practice to be this, Infra quinque Annos ad ultimum postquam natus fuerit infans potest confirmari. Within five years after his Birth, a Childe may be confirmed: In elder Anti∣quity, little do I finde, onely that the childe was a Catechumen at seven: So the first. a 1.595 Interrogatory put to Timotheus Alexandrinus, mentions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a childe catechised of about seven years of age.

And there shall be none admitted, &c.] The Participation of the blessed Eu∣charist was anciently an immediate consequent of Confirmation or Baptism: [ I] His obluta Plebs dives insignibus, ad Christi contendit altaria, dicens, & introib•• * 1.596 ad Altare Dei, saith Saint Ambrose (speaking of the white Vestments) The now baptised flesh, deckt wish this bravery, maketh haste to the Altar of Christ, say∣ing, And I will go up to the Altar of God.

It is here said, That none shall communicate until they can say their Catechism and be confirmed,] But shall they be admitted to the Eucharist always when they can say their Catechism, and have been confirmed? This Rubrick seemeth to imply as much, but then withal it may be interpreted to intend that Confirma∣tion be delayed until Children come to years of better understanding that is nigh unto 14.

CHAP. X. (A) The form of solemnization of Matri∣mony.

First the banes must be asked three several Sundayes or holy dayes, in the time of service, the people being present, after the ac∣customed manner.

And if the persons that would be married, dwell in divers pa∣rishes, the banes must be asked in both parishes, and the Curate of the one parish, shall not solemnise Matrimony betwixt them, with∣out a certificate of the banes being thrice asked, from the Curate of the other parish. (B) At the day appointed for solemnization of Matrimony, the persons to be married, (C) shall come into the body of the Church, with their friends and neighbours: and there the Minister shall thus say.

DEarly beloved (friends,) we are gathered together here in the sight of God, and in the face of his congregation, to joyn together this man and this woman in holy Matrimony; which is an honourable estate, instituted of God in Para∣dice, in the time of mans innocency, signifying unto us the mystical union that is betwixt Christ and his Church: which holy estate Christ adorned and beautified with his presence and first miracle that he wrought in Can•• of Galilee, and is com∣mended of Sant Paul to be honourable among all men, and therefore is not to be enterprised nor taken in hand unadvisedly, lightly, or wantonly, to satisfie mens carnal lusts and appetites, like bruit beasts that have no understanding: but re∣verently, discreetly, advisedly, soberly, and in the fear of God, duly, considering the causes for which Matrimony was ordained. One was the procreation of children, to be brought up in the fear and nurture of the Lord, and praise of God. Secondly it was ordeined for a remedy against sin, and to avoid fornication that such persons that have not the gift of continence might marry and keep themselves undefiled members of Christs body. Thirdly for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity, into the which holy estate these two persons present come now to be joyned. There∣fore, 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, other∣wise 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 for∣ward, 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 du∣ty 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 Re∣becca [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 per∣sons 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 re∣main 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 coun∣tenance, and be mercifully unto us. * 1.597

That thy way may be known upon the earth: thy saving health among all na∣tions.

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 O God: let all the people prayse thee.

Then shall the earth bring forth her increase: and God even our God, shall give us his blessing.

God shall blesse us: and all the ends of the world shall fear him.

Glory be the Father and to the Son. &c.

As it was in the beginning, is now. &c.

The Psalm ended, and the man and the woman kneeling afore the Lords table, the Minister standing at the [1 B. of Edw. 6. Altar] table, and turning his face toward them, shall say.

Lord have mercy upon us.

Answer.

Christ have mercy upon us.

Minister.

Lord have mercy upon us.

Our Father which are in heaven &c.

And led us not into temptation.

Answer.

But deliver us from evil Amen.

Minister.

O Lord save thy servant and thy handmaid,

Answer.

Which put their trust in thee.

Minister.

O Lord send them help from thy holy place.

Answer.

And evermore defend them.

Minister.

Be unto them a tower of strength.

Answer.

From the face of their enemy.

Minister.

O Lord hear our prayer.

Answer.

And let our cry come unto thee.

Minister.

O God of Abraham, God of Isaac, God of Jacob, blesse these thy servants, and sow the seed of eternal life in their mindes, that whatsoever in thy holy word they shall profitably learn, they may indeed fulfil the same: Look O Lord mer∣cifully upon them from heaven, and blesse them. And as thou didst send thy blessing upon Abraham and Sarah to their great comfort: so vouchsafe to send thy bless∣ing upon these thy servants, that they obeying thy will, and alway being in safe∣ty under thy protection, may avide in thy love unto their lives end, through Jesu Christ our Lord, Amen.

Omitted This prayer next following, shall be omitted, where the woman is in Bucer. past childe birth.

O Mercifull Lord and heavenly father, by whose gratious gift mankinde is increased: we beseech thee assist with thy blessing these two persons, that they may both be fruitful in procreation of children, and also live together so long in Godly love and honesty, that they may see their childrens children, unto the third and fourth generation, unto thy praise and honour, through Jesus Christ our Lord, Amen.

O God, which by thy mighty power hast made all things of naught, which al∣so after other things set in order, didst appoint that out of man (created after thine own image and similitude) woman should take her beginning, and knitting them together, didst teach that it should never be lawful to put a sunder those, wham thou by matrimony hadst made one, O God which hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and his Church: look mercifully upon these thy servants, that both this man may love his wife, according to thy word (as Christ did love his spouse the Church, who gave himself for it, loving and cherishing it even as his own flesh) and also that this woman may be loving and amiable to her husband as Rachel, wise as Rebecca, faithful and obedient as Sa∣rah, and in all quietnesse sobriety, and peace, be a follower of holy and Godly ma∣trons. O Lord blesse them both, and grant them to inherit thy everlasting king∣dome, through Jesus Christ our Lord, Amen.

Then shall the Minister say.

ALmighty God, which at the beginning did create our first parents Adam and Eve, and did sanctifie and joyn them together in mariage: poure upon you the riches of his grace, sanctifie and [1 B. of Edw. 6. †] blesse you that ye may please hun both in body and soul and live together in holy love unto your lives end, Amen.

[Then shall begin the Communion] and after the Gospel shall be said a Sermon, * 1.598 wherein ordinarily (so oft as there is any mariage) the Office of man and wife shall be declared, according to holy Scripture. Or if there be no Sermon, the Minister shall read this that followeth.

AL ye which be married, or which intend to take the holy estate of Matrimony upon you, here what holy Scripture doth say, as touching the duty of husbands toward their wives, and wives toward their husbands.

Saint Paul (in his Epistle to the Ephesians the fift Chapter) doth give this commandment to all married men, ye husbands love your wives even as Christ loved the Church, and hath given himself for it, to sanctifie it, purging it in the fountain of water, through the word, that he might make it unto himself a glorious congregation, not having spot or wrinckle, or any such thing, but that it should be holy and blamlesse. So men are bound to love their own wives as their own bodies. He that loveth his own wife, loveth himself. For never did a∣ny man hate his own flesh, but nourisheth and cherisheth it, even as the Lord doth the congregation. For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave father and mother, and shall be joyned unto his wife, and they two shall be one flesh. This mystery is great: but I speak of Christ and of the congregation. Neverthelesse, let every one of you so love his own wife, even as him self.

Likewise the same saint Paul (writing to the Colossians) speaketh thus to all men that be married. Ye men love your wives, and be not bitter unto them. * 1.599

Hear also what Saint Peter the Apostle of Christ, which was himself a married man, saith unto all men that are married, ye husbands dwell with your wives ac∣cording * 1.600 to knowledge, giving honour unto the wife, as unto the weaker vessel, and as heires together of the grace of life, so that your prayers be not hindred.

Hitherto ye have heard the duty of the husband toward the wife. Now likewise ye wives hear and learn your duty towards your husbands, even as it is plainly set forth in holy scripture.

SAint Paul (in the forenamed Epistle to the Ephesians) teacheth you thus, Ye * 1.601 women submit your selves unto your husbands, as unto the Lord: for the husband is the wives head, even as Christ is the head of the Church. And he also is the saviour of the whole body. Therefore as the Church and congregation is subject unto Christ so likewise let the wives be also in subjection unto their own hus∣bands in all things. And again he saith, let the wife reverence her husband. And in his epistle to the Colossians) saint Paul giveth you this short Lesson, Ye wives submit your selves unto your own husbands, as it is convenient in the Lord.

Saint Peter doth also instruct you very godly, thus saying, Let wives be subject to their own husbands, so that if any obey not the word, they may be won without the word, by the conversation of the wives, while they behold your chast conversa∣tion coupled with fear. Whose apparel let it not be outward with braided haire and trimming about with Gold, either in puting on of gorgeous apparel: but let the hid man which is in the heart, be without all corruption, so that the spirit, be milde and quiet, which is a precious thing in the sight of God. For after this manner (in the old time) did the holy women which trusted in God, apparel themselves, being subject to their own husbands: As Sara obeyed Abraham, calling him Lord, whose daughters ye are made doing well, and not being dismaid with any fear.

The new married persons (the same day of their marriage) (N) must re∣ceive the holy Communion.

(O) The order for the visitation of the Sick.

The Minister entring into the sick persons house, shall say.

Peace be in this house, and to all that dwell in it.

Common Prayer.	1. B. of Edw. 6.
When he cometh into the sick per∣sons presence, he shall say, kneeling down.	When he cometh into the sick persons presence he shall say this Psalm. Hear my prayer O Lord, and consider my desire, hearken unto me for thy truth and righteousnesse sake. &c.

Glory be to the Father and to the Son &c.

As it was in the Beginning. &c.

With this Anthem.

REmember not Lord our iniquities, nor the iniquities of our forefathers: spare us good Lord, spare thy people whom thou hast redeemed with thy most pre∣cious blood and be not angry with us for ever.

Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Our father which art in heaven. &c.

And lead us not into temptation.

Answer.

But deliver us from evil Amen.

Minister.

O Lord save thy servant.

Answer.

Which putteth, his trust in thee.

Minister.

Send him help from thy holy place.

Answer.

And evermore mightily defend him.

Minister.

Let the enemy have none advantage of him.

Answer.

Nor the wicked approach to hurt him.

Minister.

Be unto him (O Lord) a strong tower.

Answer.

From the face of his enemie.

Minister.

Lord hear our [1 B. of Edw. 6. my] prayers.

Answer.

And let our [1 B. of Edw. 6.] cry come unto thee.]

The Minister. [1 B. of Ed. 6. Let us pray.]

O Lord look down from heaven, behold, visit and relieve this thy servant, look upon him with the eyes of thy mercy, give him comfort and sure confidence in thee, defend him from the danger of the enemy, and keep him in perpetual peace and safety, through Jesus Christ our Lord, Amen.

HEar us almighty and most merciful God and Savior, extend thy accustomed goodness to this thy servant, which is grieved with sickness, visit him (O Lord) as thou didst visit Peters wives mother, and the Captains seruant, So visit and restore to this sick person his former health (if it be thy will) or else give him grace so to take thy visitation, that after this painful life ended, he may dwell with thee in life everlasting, Amen.

Then shall the Minister exhort the sick person after this form, or other like.

DEarly beloved, know this, that Almighty God is the Lord of life and death, and over all things to them pertaining, as youth, strength, health, age, weakness, and sickness. Wherefore, whatsoever your sickness is, know you certainly that it is Gods visitation. And for what cause soever this sickness is sent unto you, whether it be to try your patience for the example of other, and that your faith may be found in the day of the Lord laudable, glorious, and honorable, to the increase of glory and endless felicity, or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father: know you certain∣ly, that if you truly repent you of your sins, and bear your sickness patiently, trust∣ing in Gods mercy, for his dear Son Jesus Christ sake, and render unto him humble thanks for his fatherly visitation, submitting your self wholly to his will, it shall turn to your profit, and help you forward in the right way that leadeth unto e∣verlasting life.

If the person visited be very sick, then the Curate may end his exhorta∣tion in this place.

Take therefore in good worth the chastisment of the Lord. For whom the Lord loveth, he chastiseth: Yea (as St. Paul saith) he scourgeth every son which he receiveth. If ye endure chastisement, he offereth himself unto you, as unto his own children. What son is he that the Father chastiseth not? If ye be not under correction (whereof all true children are pattakers) then are ye bastards, and not children. Therefore, seeing that when our carnal fathers ••o correct us, we reve∣rently obey them: shall we not now much rather be obedient to our spiritual Father, and so live: And they for a few days do chastise us after their own pleasure: but he doth chastise us for our profit, to the intent he may make us partakers of his ho∣liness. These words (good brother) are Gods words, and written in holy scri∣pture for our comfort and instruction, that we should patiently and with thanksgiving, bear our heavenly Fathers correction, whensoever by any maner of adversity it shall please his gracious goodness to visit us. And there should be no greater comfort to Christian persons, then to be made like unto Christ, by suffering patiently adver∣sities, troubles, and sicknesses. For he himself went not up to joy, but first he suf∣fered pain, he entred not into his glory before he was cru••ified. So truly our way to eternal Joy, is, to suffer here with Christ, and our door to enter into eternal life, is gladly to die with Christ, that we may rise again from death, and dwell with ••••m in everlasting life. New therefore taking your sickness (which is thus profit∣able for you) patiently, I exhort you in the name of God, to remember the profes∣sion

which you made unto God in your Baptism. And forasmuch as after this life, there is account to be given unto the righteous Judge, of whom all must be judged without respect of persons: I require you to examine your self, and your state both toward God and man, so that accusing and condemning your self for your own faults, you may finde mercy at our heavenly Fathers hand for Christs sake, and not be accused and condemned ••i•• that fearful Judgement. Therefore I shall shortly rehearse the Articles of our Faith, that you may know whether you do believe as a Christian man should, or ••o.

(P) Then the Minister shall rehearse the Articles of the Eaith, saying thus,

Doest thou believe in God the Father Almighty.

And so forth as it is in Baptism.

Then shall the Minister examine (Q) whether he be in charity with all the world: exhorting him to forgive from the bottom of his heart, all per∣sons that have offended him; and if he have offended other, to ask them forgiveness. And where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. And if he have not a∣fore disposed his goods, let him then make his will. But men must be oft admonished that they set an order for their temporal goods and lands when they be in health, and also declare his debts what he oweth, and what is owing unto him, for discharging of his conscience, and quietness of his executors.

These words before rehearsed, may be said before the Minister begin his Prayer, as he shall see cause.

(R) The Minister may not forget nor omit to move the sick person (and that most instantly) to liberality toward the poor. * 1.602

(S) Here shall the sick person make a special confession, if he feel his consci∣ence troubled with any weighty matter. After which confession the Mi∣nister shall absolve him after this sort. [1 B. of Edw. 6.] and the same form of Absolution shall be used in all private confessions.

OUr Lord Jesus Christ, who hath left power to his Church to absolve all sinners which truly repent and believe in him, of his great mercy forgive thee thine offences, and by his authority committed to me, I absolve thee from all thy sins, In the name of the Father, and of the Son, and of the holy Ghost, Amen.

And then the Minister shall say the Collect following.

Let us pray.

O Most merciful God, which according to the multitude of thy mercies, doest so put away the sins of those which truly repent, that thou remembrest them no more: open thine eye of mercy upon this thy servant, who most earnestly desireth pardon and forgiveness. Renue in him (most loving Father) whatsoever hath been decayed by the fraud and malice of the devil, or by his own carnal will and frailness, preserve and continue this sick member in the unity of thy Church, consider his con∣trition, accept his tears, asswage his pain, as shal be seen to thee most expedient for him. And forasmuch as he putteth his full trust onely in thy mercy, impute not to him his former sins, but take him unto thy favor, through the merits of thy most dearly belo∣ved Son Jesus Christ, Amen.

Then the Minister shall say this Psalm.

In thee O Lord have I put my trust,]

Glory be to the Father, and to the Son. &c. * 1.603

As it was in the beginning, is now. &c.

Adding this. [1 B of Edw. 6. Adding this Anthem.]

O Saviour of the World save us, which by thy crosse and pretious blood hast re∣deemed us, help us we beseech thee O God.

Then shall the Minister say.

THE almighty Lord, which is a most strong tower to all them that put their trust in him, to whom all things in heaven, in earth, and under the earth do bow and obey, be now and evermore thy defence, and make thee know and feel that there is none other name under heaven given to man, in whom and through whom thou mapest receive health and salvation, but onely the name of our Lord Jesus Christ, Amen.

1 B. of Edw. 6.

If the sick person desire to be (T) anointed, then shall the Priest anoint * 1.604 him upon the fore head, or brest onely, making the signe of the crosse saying thus.

As with this visible oyl thy body outwardly is anointed: so our heavenly father, Almighty God, grant of his infinite goodnesse that thy soul inwardly may be anointed with the holy ghost, who is the spirit of all strength, com∣fort reliefe, and gladnesse. And vouchsafe for his great mercy (if it be his blessed will) to restore unto thee thy bodily health, and strength,, to serve him; and send thee release of all thy pains, troubles, and diseases, both in body and minde. And howloever his goodnesse (by his divine and unsearchable provi∣dence) shall dispose of thee: we his unworthy Ministers and servants, hum∣bly beseech the eternal Majesty, to do with thee according to the multitude of his innumerable mercies, and to pardon thee all thy sins and offences commit∣ted by all thy bodily sences, passions, and carnal affections; who also vouch∣safe mercifully to grant unto thee ghostly strength by his holy spirit, to with∣stand and overcome all temptations and assaults of thine adversary, that in no wise he prevail against thee, but that thou mayest have perfect victory, and triumph against the, Devil, sin, and death, through Christ our Lord, who by his death hath overcome the Prince of death, and with the Father and the holy Ghost evermore liveth and reigneth, God world without end. Amen.

How long wilt thou forget me Lord. &c.

Glory be to the Father. &c. * 1.605

As it was in the beginning. &c.

Edition Lat. Buceri. Si videtur commodum, dicatur etiam hic Psalmus, pro usitata, an∣te haec tempora, unctione. us{que} qu•• Domine. &c.

(V) The Communion of the sick.

FOR as much as all mortal men be subject to many sodain perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life: Therefore to the intent they may be alwayes in a readinesse to dye, whensoever it shall please almighty God to call them, the Curates shall di∣ligently from time to time, but specially in the plague time, exhort their Pa∣rishioners to the oft receiving (in the Church) of the holy Communion of the body and blood of our Saviour Christ: which (if they do) they shall have no cause in their sodain visitation to be unquiet for lack of the same. But if the sick person be not able to come to the Church, and yet is desirous to receive the Communion in his house then he must give knowledge over night, or else early in the morning to the Curate, signifying also how many be appoin∣ted to Communicate with him: 1 B. of Edw. 6. And if the same day there be a celebration of the holy Communion in the Church, (W) then shall the Priest re∣serve (at the open Communion, so much of the Sacrament of the Body and Blood, as shall serve the sick person, and so many as shall Communicate with him (if there be any) And so soon as conveniently he may, after the Communion ended in the Church, shall go and Minister the same, first to those that are appointed to Commu∣nicate with the sick (if there be any) and last of all to the sick person himself. But before the Curate distribute the holy Communion, the appointed general Confes∣sion must be made in the name of the Communicants, the Curate adding the Ab∣solution with the Comfortable sentences of Scripture following in the open Communion, and after the Communion ended, the Collect. Almighty and and e∣verliving God we most hartily thank thee. &c.

But if the day be not appointed for the open Communion in the Church, then (upon convenient warning given) the Curate shall come and visit the sick Person afore-noon.

Common Prayer.	1 B. of Edw. 6.
And having a convenient Place in the sick mans house where the Curate may reverently Minister, and a good number to receive the Communion with the sick person, with all things necessary for the same, he shall there minister the holy Communion.	And having a convenient place in the sick mans house (where he may reverently celebrate) with all things necessary for the same, and not being otherwise letted with the Bublick service, or any other just im∣pediment: he shall there celebrate the holy Communion, after such form, and sort as hereafter is appointed.

The celebration of the holy Communion for the sick.

O praise the Lord all ye nations: laud him all ye people: for his merciful 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 * 1.606 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 bene∣fits 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, al∣though 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 re∣ceiveth the holy Communion all at one time then the Priest for more expediti∣on shall use this order at the visita∣tion.

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 ap∣pointed 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 ••ea•• of the infection; upon special request of the diseased the Minister may alo•••• 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, * 1.607 yea though he were dead, yet shall he live. And whosoever liveth, and belee∣veth in me, shall not die for ever.

I Know that my redeemer liveth, and that I shall rise out of the ••arth in the * 1.608 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 * 1.609 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 * 1.610 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 mise∣sery, he cometh up, and is cut down like a flour. He fleeth as it were a sha∣dow, 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 Sa∣viour, 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 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 bles∣sed 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 be∣seech 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. * 1.611

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 * 1.612 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 co∣meth 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 un∣der 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 a∣gain? 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, an∣other 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 terre∣strial 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 incorrup∣tion: it is sown in dishonor, it riseth again in honor: it is sown in weakness, it ri∣seth 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 li••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 hea∣venly. 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 incorrupti∣ble, 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. There∣fore 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 not, O Lord, into Judgement with thy servant.

Answer.

For in thy sight no living creature shall be justified.

Priest.

From the gates of hell.

Answer.

Deliver their souls, O Lord.

Priest.

I believe to see the goodness of the Lord.

Answer.

In the land of the living.

Priest.

O Lord graciously hear my Prayer.

Answer.

And let my cry come unto thee.

Let us pray.

O Lord, with whom do live the Spirits of them that be dead, and in whom the souls of them that be elected, after they be delivered from the burthen of the flesh, be in joy and felicity. Grant unto this thy servant, that the sins which he committed in this world be not imputed unto him, but that he escaping the gates of hell, and pains of eternal darkness: may ever dwell in the region of light, with Abraham, Isaac, and Jacob, in the place where is no weeping, sorrow, nor heaviness, & when that dreadful day of the general resurrection shall come, make him to rise also with the just and righteous, and receive this body again to glory, then made pure and incorruptible; set him on the right hand of thy Son Jesus Christ, among thy holy and elect, that then he may hear with them these most sweet and comfortable words, Come ye blessed of my Father, possess the kingdom which hath been prepared for you from the beginning of the world. Grant this, we beseech thee, O merciful Father, through Jesus Christ our Mediator and Redeemer, Amen.

Minister.

ALmighty God, with whom do live the spirits of them that depart hence in the Lord, and in whom the souls of them that be elected, after they be delivered from the burden of the flesh, be in joy and felicity: we give thee hearty thanks, for that it hath pleased thee to deliver this N. our brother out of the Miseries of this sinful world, beseeching thee that it may please thee of thy gratious goodnesse, shortly to accomplish the number of thine elect, and to hasten thy kingdom, that we with this our brother, and all other departed in the true faith of thy holy name, may have our perfect consummation and blisse both in body and soul, in thy eter∣nal and everlasting glory, Amen.

The Collect.

O Merciful God, the father of our Lord Jesus Christ, who is the resurrection * 1.613 and the life, in whom whosoever beleeveth, shall live, though he die, and who∣soever liveth, and beleeveth in him, shall not die eternally, who also taught us (by his holy Apostl•• Paul) not to be ••or••y as men without hope, for them that sleep in him: We meekly beseech thee (O father) to raise us from the death of sin, unto the l••••e of righteousnesse, that when we shall depart this life, we may rest in him, as out hope is this our brother doth: and that at the general resurrection in the last day,

	1 B. of Edw. 6.
We may be found acceptable in thy sight, and receive that blessing which thy well beloved son shall then pronouce to all that love and fear thee, saying, come ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the World: grant this, we beseech thee, O merciful Father, through Jesus Christ our Mediator and Redeemer. Amen.	Both we and this our Brother de∣parted, receiving again our bodies, and rising again in thy most gratious favour may with all thine Elect saints obtain eternal joy. Grant this, O Lord God, by the means of our Advocate Jesus Christ: which with thee and the holy Ghost, liveth and reigneth one God for ever, Amen.

1 B. of Edw. 6.

(BB) The Celebration of the holy Communion when there is a burial of the dead.

Like as the heart desireth the water brooks &c. Psal. 42.

Glory be to the Father, &c.

As it was in the beginning &c.

The Collect.

O merciful God &c. as in the last Collect of the Common-Prayer.

The Epistle.

I would not brethren that you should be ignorant &c. 1 Thes. 4.

The Gospel.

Jesus said unto his Disciples and to the Jews &c. John 6.

Annotations upon CHAP. X.

(A.) The Matrimoniael Office very necessary. Marriage ought to be blessed by a Minister. Our Saviour and the Primitive Fathers did it. Set forms anciently used. (B.) Times prohibited for Marriage upon what Law founded. The Directory as guilty of Popery therein as our Church. (C.) Marriage anciently celebrated ad ostium Ecclesiae. (D.) Mutual consent of both Parties necessary. Espousals what. (E) The giving of the Woman ancient. (F.) The excellence of the English mode in receiving the Wife from the Priest. (G.) The right hand a Symbole of fidelity. (H.) A Ring why given by the man. The ancient use of Rings. (I.) Why the Ring is laid upon the Book. (K.) Why the Ring is put upon the 4th. finger, the usual reason rejected. (L) With my Body, I thee worship, what meant by it. (M.) The blessing ought to be by imposition of hands. (N.) why the married couple to com∣municate. (O.) The visitation of the sick a necessary Office. (P.) A sound faith how necessary. (Q.) Charity very necessary to a dying man. (R.) So also Almes-giving. (S.) Absolution how commendable and comfortable. The several kinds of absolution. (T.) Extreme unction why laid aside. (V.) Communion of the sick vindicated. Calvin for it. (W.) Reservation of the consecrated Elements anciently very laudable. (X.) The various customs of bearing the Corps to Church, Copiatae what. Why Hymns sung all along as the corps was born. (Y.) The Re∣surrection of our bodies ought to be the chief of our Meditations upon fu∣neral occasions. (Z) In sure and certain hopes, &c. What meant by it. (AA.) Prayer for the Dead in the Romish Church implyeth not Pur∣gatory. The mind of the Breviary opened. Trentals what. (BB.) Communion at Burials ancient, why now laid aside. The Original of Oblations, Doles at Funerals, and Mortuaries.

THe solemnization of Matrimony. In all solemn Leagues, and federal Pacts, even Ethnique Theology hath alwayes interested and engaged [ A] Religion: upon this account, amongst them they were no less solemn∣ly firm'd by a 1.614 oaths, than by seals affixt; and where made between one King, and one Common wealth and another; the counter-parts were usu∣ally deposited in the Temples of their Gods. What contract, what confede∣racy can be imagined more noble, more sacrosanct, than that between Man and Wife? Other leagues are the products of reason of State, self, and earth∣ly interest. That which constitutes this, is a congenial disposition, and har∣mony of hearts: wherein natures grand intention of specifical propagation is

limited, knit, and restreined to one, by an indissoluble tye of Love. But what can be said more in honour of it than this? That though it be not a Sa∣crament in the most proper sence, it is yet made by the Apostle, the relative parallel of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great mystery, Ephes. 5. 32. and superlative Sacrament of 〈◊〉〈◊〉 union with his Church. If then this Ordinance be a league so supereminent; if all purposes of high consequence, are to be blessed by the Word of God and Prayer; How can they answer it at the Bar of Reason, which did proscribe from Matrimony (the Paramount of all earthly concern∣ments) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prayers preparatory to Marriage. The very score it was upon which our Saviour was bidden to the Marriage in Cana. if b 1.615 E∣piphanius deceives us not: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; How honour able is wedlock, when our Saviour was invited to a mar•••• 〈◊◊〉〈◊◊〉, to bless the maried couple? And as he did really blesse marriage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a fruitful womb, as the same father concei∣veth, so did he all Nuptials to come, by honouring with his presence, and shewing his first of Miracles in Cana of Gal••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 c 1.616 Grotius supposed. And upon the same account, in the Primitive times, the Bishop, and, if pre∣sent, 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 Be∣n••d••ction, so was he also most concerned in the approbation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith d 1.617 Ignatius, it is •••• 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 une∣qual 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 or∣der to be supposed, that in this consecration set forms were used, conside∣ring 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 Hus∣band, 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 Ta∣mar 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 e 1.618 Carthage decreed it is. Ut preces, vel Orationes seu missae, quae pro∣batae fuerint in Concilio, sive Praefationes, sive Commendationes, sive Ma∣nuum 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 b•• all. Where Im∣position of hands, must undoubtedly denote all Sacerdotal Benediction, whe∣ther 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 ele∣ction of the persons to be married, provided it be not from Advent Sunday [ B] until eight dayes after the Epipha••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 fa∣mous 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 Reforma∣tion 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, un∣til 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 re∣pugnant 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 in∣terdicted 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 Festi∣vals? Mr. f 1.619 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 en∣joyned by that Directory. The result of all is this, That the Assembly of Di∣vines are, in Mr. Pryns judgement, as guilty of Popery in these particulars, as Dr. Cozons.

Shall come into the body of the Church, &c.] The former mode was this, [ C] The couple who were to enter that Holy State, were placed at the Church door; where the Priest did both joyn their hands, and dispatch the greatest part of che Matrimonial Office. There by the Ancient Law of this land, the Husband, or his Parents, were to endow the Woman, his intended Wife, with the portion of land precontracted for, provided it exceeded not a third of his Estate, which was therefore called, Dos adostium Ecclesiae, D••we as∣signed at the Church door. And though this usage was laid aside long before

the Reformation; yet did the Rubrique relating to it remain long after in some Churches of this Kingdom. For in the Manual after the usage of York, after these words, With this ring I wedd thee, and with this gold and silver I honour thee, and with this gift I honour thee. Presently is subjoyned. The Priest shall ask the Dow••y of the Woman. But this custom expiring so long ago, our Reformers discreetly ordered this whole Office to be performed within the Church, where the fuller congregation might afford more numerous wit∣nesses of the fact.

Wilt thou have this woman, &c.] This, with its parallel place, admits of a [ D] twofold construction. First, 'Tis an inquiry into the voluntary and uncon∣streined consent of both parties, for g 1.620 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whensoever marriage •••• performea, as it ought to be, of necessity the consent of the parties to be joyned must be had, be they free or under the power of others. So Rebeccahs mother and brother demanded her consent, Gen. 24. 57. Secondly it is a pattern of the ancient form of Espousals, which regu∣larly did antecede the Nuptials: after these Espousals the woman in some places presently co-habited with the man, as did Rebeccah; but continued un∣touched until the marriage day. h 1.621 Sponsalia, Espousals they were called, a Spondendo, from promising. Nam mos fuit veteribus stipulari & spondere sibi uxores futuras; For it was the manner anciently for men to stipulate and con∣tract a promise of the wives they were to marry. So also the Canonists; h 1.622 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Espousals are the Promises of future mar∣riages. And though these Espousals were but promises, being made in the future sense, I will take; yet did they anciently so far oblige, as neither part could, the consent of the other obligee not first obtained, recede from that promise without the undergoing a severe penalty.

Who giveth this Woman, &c.] This custome of giving the woman to the [ E] man hath been universal, alwayes done by the Father, or in want of him, by the next of kind, or some other friend who representeth the Fathers Person. Whence is that constant form of speech so frequent in Holy Scripture of Pa∣rents, giving their daughters in marriage. So k 1.623 Hermione answered Orestes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of my Nuptials my Father hath the sole governance, of such things I take no cognisance. So St. Paul is very express, He that giveth his daughter in marriage, doth well, 1 Cor. 7. 38. This was done upon three considerations, especially; First, as a Recognition of Parental authority in their disposal. Secondly, as a sub∣mission of that weaker sex to the direction and guidance of the stronger. Lastly, as an Argument of Maiden modesty; for l 1.624 Non est virginalis pudoris eligere maritum. It sorteth not with the bashfulness of a Virgin to chuse her Hus∣band.

The Minister receiving the woman, &c.] The admirable both wisedom and [ F] piety of our Church! What I said, but now of the Fathers giving the woman to the man, Dictum nollem, I must now recant; to speak properly the wo∣man, according to this rule of our Church, is not giuen by man to man, but by man to God, that is to his Minister, who is deputed by him to receive her; and by the same Minister God bestoweth her upon the man; So that to the demand, Who giveth this woman to be married to this man? The answer is ready, God. The same God who gave Eve to Adam in Paradise; he who was the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who lead the first Bride, doth by this order of our Church, lead all who are comformable to it; yea who will conform to the Primitive Institution. And as is the practice, so is the reason, the same, viz. to instruct us to a sursum corda, to lift up our both hearts and eyes thither, whence every good and perfect gift proceedeth, especially this Noble Donative, a good wife, which Solomon saith, is from the Lord.

By the right hand,] The right hand, saith m 1.625 Servius, was dedicated by [ G] Numa Pompilius to Faith, En dextra fidesque, here's my right hand, and with that my Faith so the Poet; the Orator alike, n 1.626 Dextrae fidei testes esse so∣lebant. Right hands were wont to be the great evidences of fidelity.

The man shall give unto the Woman a Ring,] The giving of the Ring may [ H] seem here to be misplaced, for anciently it did rather belong to the Con∣tract, then to the perficient and ultim act of marriage: for the old mode of Espousals, as of all other Contracts, was by subarration, or giving of earn∣est betwixt the Parties contracting, by which consideration and Assumpsit, each party was obliged to all the particulars of the bargain; this Arra or pledge, in Sponsal-leagues, was from the man to the woman a Ring. This is evi∣dent by what is cited out of Hostiensis. o 1.627 Annulo suo subarravit me Domi∣nus meus. My Husband when he espoused me betrothed himself to me by this Ring. Conformably p 1.628 Tertullian; Aurum nullum norat praeter unico digi to, quem Sponsus oppignorasset pronubo Annulo. In those dayes no woman was acquainted with more gold, then what she more upon one finger in a Ring, where with her Husband plighted his Troth to her when he espoused her. Now though according to the ancient manner, the Ring were more proper at the espou∣sals, yet considering that the espousals and marriages are united in the Office of our Church, and made as one continued Act, the Ring is pertinently enough disposed here.

But here incidently two questions encounter me, neither of which I may decline. First, Why is not the subarration, the giving of earnest, recipro∣cal and mutual? Why doth not the woman give somewhat to the man by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and exchange, as he the Ring to her? To which Mr. q 1.629 Selden lends me this answer: That this is a relique of that very ancient custome, whereby the man was wont to buy the woman, laying down as the price of her a certain piece of mony; which piece of mony might be supplied by any other thing equivalent to it: and therefore when the use of the Ring was in∣troduced, solemn inquiry was made, whether or not it did answer the value of that mony, without which the marriage proceeded not. Though this an∣swer may seem to some very retrograde, and far fetch'd, yet may it pass for default of a better. Secondly, it is enquired, why a Ring rather than any other thing is given in marriage? The general account which Ritualists ren∣der us, is to signifie the continuity of affection, and that true Love hath no termination: but r 1.630 Clemens Alexandrinus assigneth another reason far more probable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; To seal up within aoors such things as being more precious required strict 〈◊〉〈◊〉; the woman having the chief charge of household affaires. Where∣by it not only appeareth that anciently these Rings were as well as others, for∣med with impressions, but that they served instead of keyes which proba∣bly might be the reason why f 1.631 Solon enacted by Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That an engraver should not keep by him the impression of any Seal-Ring he sold; because, I conceive, else he might cut another by it, to the prejudice of the first buyer.

Laeying the same upon the book,] The judgment of Learned Bu••or is much in [ I] favo••r of this Order. t 1.632 Admodum commodus hic Ritus esse videtur, quod Annulus, & caetera dona, quibus spousus sponsam ornare vult, prius in li∣brum Sacro••um deponuntur, & a Ministro sponso rursus traduntur tribuenda ab eo sponsae; significans, oportere nos nostra omnia priusquam illis utamur, offerre Deo, cujus sunt & consecrare, & illa tanquam ex ipsius manu acci∣pere ad illius gloriam usurpanda.

This is a very becoming rite, that the Ring ••nd other gifts (for his censure was upon the first Liturgy) wherewith the Husband intends to adorn his Bride, are first laid upon the Book, then delivered back by the Minister to the Man•• to be bestowed upon the Wo∣man;

intimating that it is our duty to offer up all is ours to God, as to the true proprietary, before we use them our selves, and to receive them as from his hand, to be imployed towards his glory.

Shall put it upon the fourth finger of the womans left hand,] Why Election is [ K] made of this hand the left, and of this finger of that hand the fourth, rather than any other, the Rubrique of the Sponsal Order in the Romish Church (and Ritualists from thence) assigneth this reason, Quia in illo digito est quaedam vena procedens usque ad cor. Because from that finger there is a vein which leadeth to the heart. But seeing that Church hath not yet pretended to an infallibility in Anatomy, as well as in Faith, we may be the holder to que∣stion the truth of this assertion, and the rather, because the Learned and most ingenious Inquirer into vulgar errors, hath evidently demonstrated the va∣nity of this fiction, and that in truth no one finger hath any vein differing, in either number or origination, from another. And that Macrobius his opinion is most probable, viz. that it was disposed there upon principle of frugality, the better to preserve it from attrition, or wearing: to which I may add, to secure it also from slipping off, being guarded on every side with others.

With my Body I thee worship] A great question it is what may be the true [ L] import of these words, and what expedient will be found to free them from the terrible Idolatry imputed to them by people, who worship nothing more than the Idols of their own Imaginations. The best way to interpret them, in my slender judgment, is to consider that the Languages and Phrases of Elder times, differed from this of ours so vastly, as innumerable words have quite lost their native and primary significations, and require new Dictiona∣ries, or new intellectuals to understand them. In certain Prayers at the end of King Henry the eighth his Primer, (from whence those at the end of our Psalter are extracted) amongst other very odd oppressions, take this for one, My five wits (i. e. senses) have I fouly mis-spent. How innocent was in those dayes the word Knave? which later times have animated with a mind, so various from the former, as to apply it now to such as the early Transla∣tion of the Bible hath done, would look like an odious blasphemy. Thou∣sands of instances might be produced, as the Ballad of Ballads for the Canti∣cles, they have thrils and stink not, &c. would the ••emolument pay the fraight. The inference from all this is, that seeing words are not now in the mind they were; this of worship must not be bound to abide what sense our curious and subtile ones shall award it; if therefore, as we use it now, it denoteth an address of special-honour, either divine, or civil, to that wherein we acknowledg an excellency above us; it doth not therefore follow, that the first contrivers of this form so meant it. I rather think they aimed at nothing, either more or less, but that of the Apostles. The Husband had * 1.633 not power over his own head, but the Wife: which is as much as to say, that he resigheth up all the power and jurisdiction he hath over his own body, to his wife, so, as it shall be intirely at her devotion; and this I conceive is evident by the syntax and frame of this grant, or deed of gift, whose design being to impart and communicate to the wife, those great proprieties of his Person and Estate, (all that social League can decently desire) the investure is made in such formal words, as may best specifie and denote what he intends to pass: to this end, when he saith, with his body he doth her worship, that is, bow to her, he thereby signifieth the submitting and yielding of it up to her alone dispose: and when he saith, he doth endow her with all his worldly goods, he thereby enstateth her in an usu-fructuary right in his worldly fortune, that is such a right as (the Main indemnified) provideth her of alimony, and all ac∣comodations suitable to her degree. As for the words, This Gold and Silver I thee give, in all likelyhood, they were left out because some men had none to give. Which omission notwithstanding, the ancient custome is all∣most

generally observed in the Northern parts of this Kingdom to this day.

And the Minister shall add this blessing,] This blessing should regularly be [ M] pronounced, the rite of Imposition of hands applied, so was the ancient mode. Clemens lexandrinus, reproving such Women as ware false-hair. demands. u 1.634 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Upon whom shall the Pres••yter in that case ••ay his hands? Whom shall he 〈◊〉〈◊〉, not the woman in the Peruque, but an∣others head of hair.

Must receive the Communion,] And reason good, if the solemnity be, as [ N] it ought to be, a L••ve-feast, such was the primitive custom, appeareth by Tertullian. w 1.635 Unde sufficiam ad enarrandam foelicitatem ejus matrimonii, quod conciliat Ecclesia, & confirmat oblatio. How shall I be able to declare the happiness of that marriage, whose k••ot the Church doth tye, and the blessed Eucharist doth confirm? Whence the Order of Marriage Benediction, where∣of the Communion bare its part, is called in Novella Leonis 112. x 1.636 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Connubial Initiation. In order to this Communion I con∣ceive it is that the Office is restreined to the forenoon, which in ancient times was performed in the evening, for which service, lights and torches, were part of the solemnity, as Learned y 1.637 Grotius hath noted. Confess I do, that between the Customary excess of riot and licentious dissoluteness, frequently attending Nuptial solemnities, and this most dreadful Mystery, there seemes to be impar congressus, a mis-becoming greeting, that they are of very different complexions, and suit not well together: Yet why should the Church in her most solemn and decent establishment, give place to, or be justled out by, accessary abuses? Why not rather the abuses themselves reformed, so far as they stand separate from the rules of sobriety and Reli∣gion? Such I am certain was the discipline of the Antient Fathers, * 1.638 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not fit that Christians at weddings should use Balls and Dancing, but to dine or sup temperately as becometh Christians.

The Order of the visitation of the sick.] The Method and Essentials of this [ O] Order is derived from St. James, who directeth that, in case of sicknesse, the Presbyters should be sent for: the intention of our Church is that they should come both sent for, and unsent for, and so was z 1.639 Polycharpus his Order 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Let the Presbyters visit all such persons. A duty of all most necessary at that time, when both body and soul cry aloud for help, and present help too, or both must perish ever∣lastingly. The Minister must help to ransack all the sluts-corners of his pa∣tients soul, to search narrowly into all his sins, which unrepented of, de∣file and pollute that consecrated Temple of the Holy Ghost, help him he must by making spiritual applications of exhortation, reproof, consolation, congruous with, and suitable to, his particular necessities: and no time fit∣ter for those applications, than this, when the carnal lusts, and unruly passi∣ons languishing with the body, they have all advantages for operation upon the soul.

Then the Minister shall rehearse the Articles of his Faith.] It is an excellent [ P] saying of St. Augustine, Male vivitur si de Deo non recte creditur; We live ill yea and dye so too if of God we believe amiss. Against male-fidians, as well as against nulli-fidians, and so••i-fidians, Heaven gates are certainly kept close barred. A most sad speculation it is to cast a reflex upon many my∣riads of men in their exterior morals very splendid, which pass away into e••ernity, and miscarry for default of a true belief in the main fundamentals of their salvation.

Whether he be in Charity.] There is not any duty more enforced in the Go∣spel, [ Q]

than that of Brotherly reconciliation; Christs aphorism enforceth it. If you forgive not men their trespasses, no more will your heavenly Father forgive you your trespasses; Where mercy and forgiveness are made the condition annext to Gods pardoning our sins. Again, Christ (whose followers we must be) his practice enforceth it. Father forgive them, Luke the 23. 34. * 1.640 So he to his very Persecuters, and to Steven, Lord lay not this sin to their charge; what were his last and dying words, should properly be ours. Lastly, The Parable of that servus nequam, that unjust and implacable servant enfor∣ceth it, his doom it was, and will certainly be ours, to be delivered to the tor∣menters, the Devil and his Angels, unless we totally, and cordially forgive all that have wronged us.

The Minister may not forget, &c.] Charity stands upon two legs, forgiving, [ R] and giving; the Church having endeavoured by her Minister to raise the first part of this grace in the sick persons, comes now to the second, shewing mercy and compassion to the poor. This is called doing good, and they in whom this grace hath abounded, are said to be Rich in good works, 1 Tim. 6. 17. And the better to excite worldlings to it, it is called, laying up in store. If then our deeds of Charity to the Poor, are our goods works, and good works are our only moveables, which shall follow us to another world, no time more seasonable for them than sickness, when we are packing up to be gone.

Confession and Absolution.] Here the Church approveth of, though she doth [ S] not command, Auricular confession. Many times poor soules lye labouring under the pangs of an horrid reflex upon the number or greatness of their sins, and the dreadful wrath of God deservedly expected for them. In this case, no remedy comparable to an humble and sincere confession at large, com∣mon to all, and sometimes restreined to some one particular predominant sin, of whose pressure he finds the greatest weight: upon which confession, mixt with a vehement and earnest plying the Throne of God, for mercy, it becomes the Minister instantly to interpose, to lay before him the inexhausti∣ble treasure of Gods infinite mercies, to assure him of his interest therein, and upon the hypothesis of his contrition to be serious and unfeigned, to give him Absolution. Not that at the moment of such Absolution, and not be∣fore, the sinners pardon is sealed in Heaven, which is done at the very first minute of his repentance, if to the great Critick of hearts, (as he calls him∣self) the All-seeing God, it appeareth cordial: but that, that Pardon be evidenced to him, and manifested by unspeakable comforts, usually flow∣ing into a disconsolate soul upon the pronouncing of such Absolution, God thereby countenancing and giving reputation both to his word and Ministery. But there being two Absolutions mentioned in the former Offices, one at Morning Prayer, and the other in the Communion service, it may be de∣manded, why only this is in the first person, I absolve thee? The answer is, there are three Opinions concerning Absolution. The first, entertained by a few, conceive it Optative, precarious, or by petition only, as praying for the pardon of the sins of the Penitent. The second think it Declaratory only, that is pronouncing the Penitent absolved, by applying Gods promises to the signs of his cont••ition. Lastly, some contend that it is Authoritative, as deriving power and commission from God, not to declare the party absol∣ved, but for the Priest to do it in words denoting the first Person. All these three opinions our Church seemeth in part to favour, the first under these words, Almighty God have mercy on you, pardon, and deliver ••ou, &c. (Ab∣solution for the Communion) The second, under these words, Hath given charge and command to his Ministers, to declare and pronounce to his people, being Penitent, the Absolution and Remission of their sins. The last by these words, I absolve thee. Which Authoritative Absolution is rather proper here, be∣cause

where the Priest absolves in his own person, his Absolution is not fitly applicable to any, but such, as have given him evident tokens of hearty sor∣row for their sins, such as Divine chastisements usually causeth: Extendible it is not to whole Congregations (as in the former instances) where the con∣fession is too general to be conceived in all real: and a confession at large can at most pretend but to an Absolution at large, effectual only to such as truly and sincerely repent.

If the rich person desire to be anointed▪] Constat hunc ritum nec vetustum esse, [ T] nec ullo praecepto Dei, vel laudato Sanctorum exemplo commendatum, saith a 1.641 Bu••er. It is clear this Rite is neither ancient, nor commended to the Churches practice by any, either precept of God, or example of the Primitive Fa∣thers. Most true. Confest it is as to matter of Fact Apostolical, those holy men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anointed many infirm persons, Marc. 6. 13. So also, as to matter of precept, that St. James appointed the Elders to anoint the sick person, but both the one and the other was in order to a mira∣culous operation in the cure of the diseased, and therefore not practicable in these times, which pretend to no such gifts. Nor was it interpreted then to be a rite so necessary, but that the miracle of healing could proceed other∣wayes, and without it, as may be instanced in several cures mentioned in the Acts. And for times succeeding the Apostles, no one example occurreth in any genuine Father of any so cured, but only of Severus the Emperour, by Proculus the Toparch, related by b 1.642 Tertullian. And were that command of Saint James obligatory to succeeding ages, yet can it no wayes authorise the unction of the Church of Rome, which is designed for other ends, viz. to be a viaticum in the moment of expiration.

The Communion of the sick.] The administration of this Sacrament to Chri∣stians, [ V] in extremis, and their fatal farewel, was reputed by the Primitive Fa∣thers so necessary a dispensation, as they indulged it, even to such as were excommunicated by the censures of the Church, and were not, no not in case they recovered, admitted to communicate until their full time was elapsed. * 1.643 So the first Council of Nice decreed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning Lapsed persons and Penitents, 〈◊〉〈◊〉 out of the world, let the ancient and Ca••onical rule be observed; that if any ••e in that extremity, let him by no meant be deprived of his last most necessary viatieum, and provision for a better world. As to this Office of our Church, Scripta est ad Divina∣rum Scripturarum regulam quam 〈◊〉〈◊〉, saith d 1.644 Bucer. It is fra∣med most agreeable to the rule of holy Scripture. The Argentine or Strasburgh exiles, had in their Liturgy an Office entituled, De Eucharistia ministranda aegrotis. Of administring the Eucharist to sick persons. Yea Calvin himself pleads much for it, e 1.645 Cur caenam Aegrotis non arbitror negandam esse mul••ae & graves causae me impellunt. Many and weighty causes move me to think the Communion should not be denied to sick persons. True it is he tells Olivian, scis frater alium esse apud nos morem, Our usage here, at Geneva, is otherwise; but then adds withall, f 1.646 fero, quia non est utile centendere. I endure it, because I know not how to h••••p it. So that Geneva her self, by Calvins confession, was not so well ordred in all things as he wished.

Then shall the Priest reserve.] Though circumstances of time, place, persons, [ W] and the like add no real grandure to the things themselves to which they re∣late, yet considering the potent influence they have in operating upon human affections, they have so much weight as the things themselves, for a great part of the honour and respect is deferred to them, stand obliged to the rites wherewith they are ceremoniated: whence it is, that in all religious trans∣actions, they make the deepest impression upon our souls, which are inve∣sted with greatest solemnity. Upon this account the Primitive Fathers,

though passionately indulgent towards, and tender of their sick brethren in granting them their spiritual viaticum: yet alwayes took a care that the Ele∣ments should be consecrated in the Church. And indeed if Consecration be of any import, if with God it prevaileth any thing effectual towards the ma∣king those Elements the body and blood of Christ, if in us it createth any greater reverence to those dreadful mysteries, then certainly that Consecra∣tion must needs excel all others, which is made in the full Congregation, g 1.647 (g) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there is 〈◊〉〈◊〉 ••o••course of Reverend Saints, plying the Throne of Grace so ardently, and so unanimously for a blessing upon those Elements. This Ru∣brique therefore being so consenant to antiquity, and passing the censure of Bu••er without the least reproof, had a fair plea for its continuation, had not the Eucharist so reserved been abused; by superstitious carrying it about in so∣lemn procession, and the habitual adoration frequented in the Romish pra∣ctice, moved our Reformers to expunge it. This notwithstanding, I observe in a Latin Translation of our Liturgy, Anno 2. El••••, this Rubrique exactly set down according to the first Liturgy of Edward 6. enjoining the Minister to reserve, t••ntum quantum sufficit ••groto; sufficient for the sick person. The wonder i•• not great, if consideration be had of the Primary Relatives of that Translation. This is clearly exhibited in the Proclamation prefixt to it; (for it was set forth by Supreme Authority) Constituimus per praes••ntes licitum esse &c per••••ssum 〈◊〉〈◊〉 author••tate & privilegio regali tam Decano & sodali∣tio Ecclesiae Christi, in Academia nostra Oxoniae, quam Praesidibus, Custodi∣bus Rectoribus, Magistris & Sodaliratibus omnium & singulorum Collegiorum Canta••ri••••ae, Oxoniae, Wint••niae & Etoniae, noc modo precandi Latine uti pub∣lic•• in Ecclesiis & farellis suis. We ordain by these presents, that it shall be lawful and 〈◊〉〈◊〉 ••or Authority and Princely Privilege, as well for the 〈…〉〈…〉 Christ, in our University of Oxford, as for the 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉, Master and Fellows of all, and singular the Col∣leges of Cambridge, Oxford, Winchester and Eaton, to use this form of Latine 〈◊〉〈◊〉, publickly in their Churches and Chapels. Whereby it is most evi∣a••nt the Translation was made peculiarly for the service of the Universities, and two Colleges of Winchester and Eaton. And this is the reason that the Matrimonial Office •• as also the other two of Baptism, and Churching of Women 〈◊◊〉〈◊◊〉 it, are totally omitted in that Translation, the state of Matrimony being 〈◊〉〈◊〉 consistent with the fundamental Statutes of those So∣cieties. Now this Translation being framed particularly for those Learned Societies, they might be the better trusted with the Elements reserved, up∣on a rational presumption that the greate•• light they enjoyed, the less prone and disposed would they be to errour and superstition.

The Priest 〈◊〉〈◊〉 the Corps.] The rites of funeral exportation appear in [ X] antiquity so various, as it is not easie by literal interpretation to determine of them, that they are not contradictory. By the fourth Council of h 1.648 Car∣thage it was decreed, Ut mortous Ecclesiae Paenitentes efferant. That the Pe∣nitent, which were under excommunication, should carry the bodies of Christi∣ans 〈◊◊〉〈◊◊〉. Where i 1.649 Epi••hanius lived, others were ••eculiorly designed for this Office, these were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose care conversant about the disposal of dead bodies. Whether voluntary charity inclined these Copiates to this Office, or whether they were hirelings, and mercenary, I can not determine, the labour they underwent maketh me suspect them servile, and of the lowest row. On the contrary k 1.650 Na ianzene, speaking of St. Bazils funeral, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His body was taken up and car•• 〈◊〉〈◊〉 by the Saints. Which Saints may very well be esteemed the eminentest of Christians, espe∣cially when this St. Gregories Scholar, St. Hierom, tells us, that his famous

Paula was l 1.651 Translata Episcoporum manibus, & servicem feretro subjici∣entibus, carried by the Bishops supporting the Bier with their hands and shoulders. Whereby the Office was not it seems so servile, nor of such disparagement as the first Authorities would pretend to render it. To bring these ends neerer together, and yet not to depreciate and undervalue the credit of the wit∣nesses; I conceive the best way is to yield up all for true, and that the Bi∣shops, and eminent Persons did assume this Office onely at the first egress from the house, and also at the last ingress into the Church; and that the great toyl and drudgery between both was undergone by Penitents, as part of their Canonical penance, or by the Copiastae, who therefore gained the name of Labourers, because they contracted a lassitude by bearing the Corps to Church. But by these, all, or which you will, the Corps went m 1.652 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in state with Psalmodies one after another. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What's the matter, what means this singing of Psalms? (expo••tulateth St. n 1.653 Chrysostome; and then makes answer) Do we not praise and glorifie God, be∣cause at length he hath given the deceased a Crown of Glory? The body being in this solemn Pomp brought to the Church, was placed o 1.654 in media Ecclesia, in the midst of the Church; over which before interment, there was usually made; in praise of the Dead, a funeral Oration, and sometimes more than one. For as I said before of Sermons upon other occasions, so at funeral solemnities, Orations were performed by many, the first at the end of his Harangue, or Speech, usually, raising up another. So St. Basil in his upon St. Barlaam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But why do I by my childish stammering disparage this Triumphant Martyr? Let me give way for more elo∣quent tongues to resound his praise; let me call up the louder Trumpets of more famous Doctors to set him forth. Arise then, I say, &c. And so p 1.655 Nazian∣zene bespeaketh St. Basil, being present at his Fathers Funeral, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Strike up with thine own voice.

I am the Resurrection.] Our solemn attending on the hearse of a deceased [ Y] friend, the embalming of him with a funeral Oration, the care to see him decently inhumed, and all other dues of exteriour honour we pay to that Noble clod, are but those civilities, which ethnique Philosophy hath dictated to her disciples. God certainly expects more from Christianity, than from Infidelity; he expecteth from Christians conformity to his own precepts, whereof this is one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.656 That ye be not sorrowful at all, at the loss of your friends; not so, the tears our blessed Saviour shed at the death of Lazarus, legitimate and warrant ours; but we must not be sorrowful, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as others are, some Jewes as the Sadduces and all Heathens: how that? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that are without hope. They give all for lost, if some few dreamed of I know not what Elisian fields for the soul, yet generally concerning the body they were of opinion with the q 1.657 Tragedian, post mortem nihil est; after death, nulla retrorsum, no hope that ever the body should recover life, and be re-united with the soul. So that upon such occasions Hope is our Christian duty; our duty I say, not our complement, not what we may do, or leave undone; but what we must do. Now the proper object of this Hope is the Resurrection of the Body, which followeth in the next verse, Them which sleep in Jesus, will * 1.658 God bring with him. So then here is cause of great comfort as to the state of our departed friend: what though for the present, and an inconsiderable moment, his flesh shall rot and waste to dust, yet shall it rise again, and be restored to a state of Glory; and as this meditation is of singular consolation in respect of the dead, so is it no less applied to the living. That spectacle

of mortality, presented to the eyes of the beholders, is lecture enough to assure them of their like change; and what must they do in the interim? The Apostle bidds them Hope; for what? for temporal benefits and accom∣modations? * 1.659 for things of this life? No. If in this life only we have hope in Christ, we are of all men most miserable. Of the Resurrection of their flesh unto glory and eternal life? this undoubtedly. So then funeral solemnities ought to excite in us Hope, that is, a certain expectation of the General Re∣surrection: Nor will closet soli-loquies, and private contemplation of that day serve our turns; it is a sociable duty, for so the Apostle makes it, Com∣fort your selves, one another with these words, 1 Thess. c. 4. v. 18. What words? With discourses concerning the Resurrection. (The premised context cer∣tainly implyeth as much) as if he should say, that they who are laid into the earth, and nothing said at their interment, declaring the mystery of the Re∣surrection; Let their bodies be never so decently treated, human they may, Christian burial they cannot have. From all this which hath been said the ex∣cellency of our Church her burial Office, and the true conformity it bear∣eth to Canonical Scripture, will evidently appear. Of the whole Service three parts of four are nothing else but pure Canonical Scripture, the choicest parcels thereof being collected thence to declare the Doctrine of the Resur∣rection, agreable to the Primitive Practice; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. r 1.660 The Ministers reading those undoubted promises, which are exhibitea •••• Sacred Scripture, concerning our holy Resurrection, next devoutly sung such of the Sa∣cred Psalms, as were of the same subject and argument. For the rest, the praying part; what is it but the application of that Doctrine to the benefit of the living, and a desire that they with all the faithful departed, may at that day have perfect consummation and bliss both in body and soul.

In sure and certain hope of the Resurrection.] These words have not, as [ Z] some mistake, peculiar reference to the party deceased, but import the faith of the congregation, then present, in the Article of the Resurrection, and that their own bodies shall rise again to eternal life, as is evident by the words, shall change our vile bodies, where the plural excludes the restraint to a sin∣gular number.

From the gates of Hell.] These Versicles with their Responses, from hence [ AA] to the end, follow the forms preceding the Reformation. The Breviary, esta∣blished by the Council of Trent, varieth thus. First, it begins Vers. Requiem aeternam da eis Domine. Lord give thy people eternal rest. Resp. Et lux aeterna luceat illis. And light perpetual shine on them. Secondly, instead of I believe, &c. Vers. Requiescat in pace. Let him rest in peace. Resp. Amen. Now it is very observable, that these Versicles and Answers, according to the Roman mode, bear their part in three Offices. First, in that which is called, Com∣mendatio Animae. The Commendation of a soul departing into the hands of God. Secondly in Exequiis, The Burial Service. Thirdly, in Officio Defunctorum, The Office of the Dead. This Office of the Dead was performed on several * 1.661 dayes after the burial. The third, the seventh exclusive, or eighth inclusive. The thirtieth (called therefore in Latin Trigintalis, in old English the Months-mind, in after times the Trental.) And lastly the Anniversary. Now in no one of these three Offices is there the least mention of Purgatory, and this I take it makes as much against the Doctrine of the Church of Rome, as can be wished; for take away Purgatory, and the Romanists themselves will grant vain and unprofitable is all their Prayer for the deceased, vain is a Re∣quiem sung for them who are gone directly to either Heaven or Hell. But if so, what then do these Versicles and Responces in those Offices? How came they thither? Considering that, disposed as they are, they clearly imply prayer

for the Dead. I answer. The first Original of these Versicles, and other eja∣culations of like nature, was exceeding innocent, as being relative to the soul passing out of the body, and the proper service belonging to the Com∣mendation of the Spirit into the hands of God, For when the agonies of Death seize upon our dear Relations, what can better testifie our Christian charity to them than the accompanying their souls in their transmigration with our most ardent prayers? I his being then the practice of the Ancient Fathers, at the separation of the soul from the body; f 1.662 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To favour it with ushering Prayers, and devout wi•••• 〈◊◊〉〈◊◊〉 gales to bring it to its desired port: not long after they thought sit to repeat the same Prayers at the Funeral of the deceased, supposing the soul still as a passenger, and moving towards its last home, and not being fully assured that having so lately left the body, it had yet arrived at its journeys end. This consideration led these Prayers into the Burial Office, where being once ad∣mitted, superstition carried them one stride farther, viz. into the Trental and Anniversary service, but still upon the same account, as believing the soul in transitu. And this is ingenuously confest by t 1.663 Bellarmine himself. Eccle∣sia ita pro destinctis orat, ac si tum morerentur. The Church prayeth so for the dead, as if they were but then dying.

The celebration of the holy Communion.] In the Primitive Church the fashion [ BB] was to receive the Communion at the end of the Burial, unless it happened to be in the afternoon. Si aliquorum vespertino tempore mortuorum sive Episcoporum sive caeterorum commendatio fiat, solis precibus peragatur, si ii qui illam agunt pransi esse inventi fue rint, Saith the Council of u 1.664 Carthage. If there happen to be a burial in the afternoon, whether of a Bishop or any other, let it be only dispatched with Prayers, without the Eucharist, if they which are present have dined before. Where first it is evident that Commendatio signifieth the Exequial Office, and so is to be understood in the 106. Can. of this Council. Secondly, (w) Balsamon clearly mistook this Canon, which speaketh not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those who dye, but of those who are buried in the afternoon; their time of death being in no capacity to create the diversity which this Canon intendeth. Innocent was this rite whilest it preserved its first intention, but degenerating from its original pu∣rity, by Masses and Dirges, sung for the souls of the dead; wisely was it done of our second Reformers to remove, not only the evils themselves of such heterodox opinions, but even the occasions of them also, viz. the Com∣munion used at Burials. Which being so evident as to matter of Fact, it may seem a wonder why in the Liturgy established by Parliament, and translated into Latine 2. Eliz. and this done by Regal Authority, this Communion Order is postliminiated into that Burial Office. It could not certainly be done by mis-chance, nor yet by clandestine practice, for the Proclamation it self taketh notice of it; Peculiaria quaedam in Christianorum funebribus & exequiis decantanda adjungi praecepimus statuto de Ritu Publicarum precum anno primo Regni nostri promulgato, in contrarium non obstante: Some things peculiar at Funerals and Burials of Christians we have added and comman∣ded to be used. The Act far uniformity set forth in the first year of our Reign to the contrary notwithstanding. So that some other reason must be assigned, which I take to be this: The Office it self consisteth but of four parts, the Introite, Collect, Epistle and Gospel, three whereof are Canonical Scriptures, and the other (the Collect) is so inoffensive, as it bears a part of our Refor∣med L••turgy. So that t••e materials being so harmless, nothing could be faulted but the framing them into an Office; and not this neither, but by ac∣cident in reference to the Popish abuse. The error for whose sake it was at first expunged, was imbibed by few but the vulgar, ready to interpret actions according to their former habits. As for Societies of Literature the two Uni∣versities

and Colleges to which this translation was directed, they being men of more discerning spirits, better might they be trusted with this Office, which it was expected they would consider in its pure principles, separated from the foggy medium of ignorance and superstition.

Altogether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and impertinent it will not be, to cast an eye upon some late appendants to this Burial Office, viz. Oblations and Doles; these still very frequent, and they continued all along Queen Elizabeth her reign; and to give a brief account whence they issued. When once the Prayers of the living began to be believed available for the Dead, no action was thought more expedient for this end than the blessed Eucharist, wherein the Church might invocate an application of Christs merits and passion, then offered in the Symbols of bread and wine, to the benefit of those souls departed. And because even the Eucharist it self was conceived languid in its usual effects, when destitute of Offerings and Almes, they therefore who were neerest al∣lied to the party deceased, did usually freely both offer somewhat towards the scod or ••aiment of the Priest who did officiate, and also give Almes for the relief of the Poor. This being at first arbitrary, and at will, about the year 1000. began to be rated at a certainty. A King, a Duke, a Bishop, &c. being taxed at what sums should be offered at their respective Funerals, as also to what number of poor people their Almes should be distributed: but this course contracting an ill savour toward the Clergy, as if they rejoyced at the death of Christians, which brought them such a booty, it was ordered that no Priest should exact any thing upon such occasions, but take he might what was freely offered him. This was the first original of these Oblations and Doles, which were not only peculiar to the Burial Office, but were re∣peated at the eighth Day, Trental and Anniversary commemoration of the Dead. All which being proscribed at the Reformation, these donatives and largesses waited still upon the Funerals, and so continued in some places until very late years. As for Mortuaries, which must not be forgot, as be∣ing still in force by the Statute 21. H. 8. c. 6. they became due upon a gene∣ral presumption that the deceased party did fail in the payment of the per∣sonal Tithes, saith Sir Edw. Cook, and Mr. Selden, but the M. S. x 1.665 Con∣stitutions of the Synod of Exeter, before cited page in the Library of the late Learned Sir Henry Spelman saith, pro decimis majoribus, & minori∣bus, ac caeteris juribus Parochialibus per ignorantiam non solutis, For Tithes as well great, as small, and other duties through ignorance unpaid to the Curate, They were assigned as recompence: which because they were usually presen∣ted with the Corps at the Burial, were therefore called Core-presents. He that desires further satisfaction concerning Mortuaries, let him con∣sult my Learned friend Dugdale his description of Warwickshire. * 1.666

I must not yet hence, till I take notice of a small Office here inserted in the Latine Edition 3. Elizab. mentioned before, as a lean-to and appendix to the Burial Service, but peculiarly accommodated to the two Universities, and the Colleges of Eaton and Winchester. The form is this:

In Commendationibus Bene∣factorum.	In the Commemoration of Bene∣factors.
ADcujusque termini sinem, commen∣dat••o fiat Fundatoris, aliorumque clarorum virorum quorum beneficentia Collegium Locupletatur.	AT the end of every Term, there shall be made Commemoration of the Founder, and other eminent Persons, by whose liberality the Col∣lege hath been made rich.

Ejus haec sit forma.		After this form.
Primum recitetur clarâ voce Ora∣tio Dominica.		First shall be rehearsed, with a di∣stinct voice, the Lords Prayer,
Pater noster qui•••• in coelis, &c.		Our Father which art in heaven, &c.
Dei••de Recitentur tres Psal.	Ex•••••• 〈◊〉〈◊〉 it De••s. Ps. 144.	Then shall be read three Psalms.	The 144.
	〈◊〉〈◊〉 ani•••• 〈◊〉〈◊〉 Domi∣n••••••. Ps. 145.		The 145.
	〈◊〉〈◊〉 Dominum. Ps. 1••••.		The 146.
Post ••ac 〈◊〉〈◊〉 Ca•••••• 44. Eccle∣siastict.		After these shall be read the 44. Chapter of Ecclesiasticus.
Hiis sinitis, sequ•••••• C••••••i••, in qua Cr••••ionator 〈…〉〈…〉 si•• 〈◊〉〈◊〉 ••su•• 〈◊〉〈◊〉: quantis 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 s••••di•• beneficentiâ su•• exci••••••••: quan∣tum fit ornament••m. Regu•• E••ct•••• vi∣ro•• habere, qui de r••b•••• c••••••••oversis ve•••• judicare poss•••••• 〈◊〉〈◊〉 sit Seri∣〈◊〉〈◊〉 la••••, & 〈…〉〈…〉 hu∣manae anter•••••• 〈◊〉〈◊〉; 〈◊◊〉〈◊◊〉 ejus doctri•••• in 〈…〉〈…〉 quam late P••••••••: qu•••••• 〈◊〉〈◊〉 & regi•••••• sit (〈…〉〈…〉 suae c••ram 〈◊〉〈◊〉) 〈◊◊〉〈◊◊〉 ministror•••• ver••i l••••••••r are, 〈◊〉〈◊〉 hii ut honesti atque 〈◊〉〈◊〉 sint curare; at qu•• alia 〈◊◊〉〈◊◊〉, quae p••i & do∣cti viri cum 〈◊◊〉〈◊◊〉 are possint.		These being ended, a Sermon shall follow, where•••• the Preacher shall publish the great munificence of the Founder: he shall declare the great use of Learning: how commendable they are who by their bounty advance it: what an ornament it is to the Realm that it is furnished with men able to j••••ge in controversies: how great is the worth of the Scriptures, how much they excel human autho∣rity: how great is the profit, and how far it extends, of communica∣ting the doctrine of them to the peo∣ple: how noble & princely a thing it 〈◊〉〈◊〉 for him whom to whom God hath committed the supreme care of his people; to see that there be a suffici∣ent number of Ministers of Gods word, and that they be Learned and of holy life. And such like things which Godly and Learned men may laudably set forth.
Hac Concione fi••ita, decantetur,		The Sermon ended, shall be sung,
Benedictus Dominus Deus Israel.		Blessed be the Lord God of Israel.
Adextremum haec adhibeantur.		And at last shall be added.
Minister.		The Priest.
In Memoria ••terna erit justus.		The just man shall be had in ever∣lasting remembrance.
Responsio.		Answer.
Ab auditu malo non timibit.		He shall not be afraid of any evil tidings.

Minister.	The Priest.
Justorum ••nima in 〈◊◊〉〈◊◊〉 Dei sunt.	The souls of the just are in the hands of the Lord.
Responsio.	Answer.
Nec atting at 〈◊〉〈◊〉 cruciatus.	The torments of hell shall not come neer them.
Oremus.	Let us pray.
Domine Deus, Resurrectio & vita credenium, qui semper es laudandus ••am in vivent thus quam in defunct is, ag••mus cibi arati•••• pre fundatore no∣stre. Ni coeteri•• qu•• benefactoribus no∣stris, quorum beneficiis hîc in pieta∣tem & studia literarum alimur: ro∣ga••tes, ut nos hiis donis ad gloriam tu∣am recte utentes una cum illis ad Re∣surrectionis gloriam immortalem per∣ducamur; per Christum Dominum no∣strum. Amen.	Lord God, the Resurrection and life of them that believe, who art allwayes to be praised both in the li∣ving and in the dead, we give thee thanks for. N. our founder, and all others our Benefactors, through whose bounty we are here maintain∣ed, for the exercise of piety and en∣crease of learning. Humbly beseech∣ing thee, that we imploying these gifts to thy glory, may at length with them be brought to the everlasting glory of the Resurrection. Through Christ our Lord. Amen.

This Office being contrived Anno 2. Eliz. was, I conceive, rather at first commended than commanded; and being so, it may be questioned whether it prevailed to an universal practice in the first publication of it; but leaving that as dubious, of this certain we are, it was ten years after positively impo∣sed by the Statutes of that Queen, then dated, and since that constantly to this very day observed at the end of every term, as the Rubrique enjoyneth, that is, thrice in the year.

CHAP. XI.

Common-Prayer.

(A) The Thanksgiving of women after Child-birth, commonly called the Churching of women.

1 B. of Edvv. 6.

The order of the (B) Purification of women.

The women shall come into the (C) Church, and there shall kneel down in some convenient place, nigh [1 B. of Edw. 6. unto the Quier door] unto the place where the table standeth: and the Minister standing by her, shall say these words, or such like, as the case shall require.

Forasmuch as it hath pleased almighty God of his goodnesse to give you safe diliverance, and hath preserved you in the great danger of child-birth: ye shall therefore give hearty thanks unto God, and pray.

Then shall the Minister say this Psalm. [Scot. Lit. or else the Psal. 27.]

I Have lifted up mine eyes unto the (D.) hills from whence cometh my help.

My help cometh even from the Lord: which hath made heaven and earth.

He will not suffer thy foot to be moved: and he that keepeth thee will not sleep.

Behold he that keepeth Israel: shall neither slumber nor sleep.

The Lord himself is thy keeper: the Lord is thy defence upon thy right hand.

So that the sun shall not burn thee by day: neither the moon by night.

The Lord shall preserve thee from all evil: yea it is even he that shall keep thy soul.

The Lord shall preserve thy going out, and thy coming in: from this time forth for evermore.

Glory be to the Father, and to the Son. &c.

As it was in the beginning, is now. &c,

Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Our father which are in heaven. &c.

And lead us not into temptation.

Answer.

(E) But beliver us from evil. Amen.

Minister.

O Lord save this woman thy servant.

Answer.

Which putteth her trust in thee.

Minister.

Be thou unto her a strong tower.

Answer.

From the face of her enemy.

Minister.

Lord hear our prayer.

Answer.

And let our cry come unto thee.

Minister.

Let us pray.

O Almighty God, which hast delivered this woman thy servant from the great pain and perill of child birth: grant we beseech thee (most merciful father) that she through thy help, may both faithfully live and walk in her vocation, ac∣cording to thy wil, in this life present: and also may be partaker of everlasting glory in the life to come, through Jesus Christ our Lord. Amen.

Common-Prayer.	Sotch Lit.	1 B. of Edw. 6.
The woman that com∣eth to give thanks, must offer accustomed offerings: and if their be a Communi∣on, it is convenient that she receive the holy Commu∣nion.	The woman that com∣eth to give her thanks: it is convenient that she receive the holy Commu∣nion if there be any at that time.	The woman that is pu∣rified, must offer her chry∣som and other accustomed offerings. And if there be a Communion, it is con∣venient that she receive the holy Communion.

Common Prayer.	1 B. of Edw. 6.
A (F) Comination against sinners, with certain prayers to be used divers times in the year (Scot. Lit. and especi∣ally on the first day of Lent commonly called Ash-wednesday.	The first day of Lent commonly called Ash-wednesday.

After Morning Prayer, the people being called together by the ringing of a Bell, and assembled in the Church, the English Letany shall be said, after the accustomed maner: which ended, the Minister shall go into the Pulpit, (G) and say thus. [Scot. Lit. The People sitting and attending with reverence.]

BRethren in the Primative Church there was a godly Discipline, that at the be∣ginning of Lent, such persons as were notorious sinners, were put to open pe∣uauce, (H) and punished in this world, th•••• their souls might be saved in the day of the Lord: And that other admonished by their example, mig•••• be more afraid to offend. In the stead whereof, until the said discipline may be restored again, (which thing is much to be wished) it is thought good that at this time in (your presence) should be read the general sentences of Gods cursing, against impeuiten•• sinners, gathered out of the xxvii Chapter of Deuteronomy, and other places of scripture: And that ye should answer to every sentence Amen. To the intent that you being ad∣monished of the great indignation of God against sinners, 〈…〉〈…〉 rather be called to earnest and true repentance, and may walk more warily in these dangerous days, fleeing from such vices, for the which ye affirm ••••th your own mouths, the curse of God to be due.

Cursed is the man that maketh any carv••d or 〈◊〉〈◊〉 imag••, an a••••mination to the Lord, the work of the hands of the cr••••ts-man, and putteth it in a secret place to worship it.

And the People shall answer and say.

Amen.

Minister.

Cursed is he that curseth his father and mother.

Answer.

Amen.

Minister.

Cursed is he that removeth away the mark of his Neighbors Land.

Answer.

Amen.

Minister.

Cursed is he that maketh the 〈◊〉〈◊〉 to go out of his way.

Answer.

Amen.

Minister.

Cursed is he that ••••••teth in Judgement the right of the Stranger, of them that be fatherless, and of widows.

Answer.

Amen.

Minister.

Cursed is he that smiteth his neighbor se••••••tly.

Answer.

Amen.

Minister.

Cursed is he that lieth with his Neighbors wife.

Answer.

Amen.

Minister.

Cursed is he that taketh reward to stay the soul of innocent blood.

Answer.

Amen.

Minister.

Cursed is he that putteth his trust in man, and taketh man for his defence, and in his heart goeth from the Lord.

Answer.

Amen.

Cursed are the unmerciful, the fornicators, and adulterers, and the covetous per∣sons, the worshippers of Images, slanderers, drunkards, and extor••oners.

Answer.

Amen.

Minister.

NOw, seeing that all they be accursed (as the Prophet David beareth witness) * 1.667 which do erre and go astray from the Commandments of GOD: let us (re∣membring the dreadful Judgement hanging over our heads, and being always at hand) return unto our Lord God, with all contrition and meekness of heart, bewail∣ing and lamenting our sinful lite, knowledging and confessing our offences, and seeking to bring forth worthy fruits of penance. For now is the ax put unto the * 1.668 root of the trees, so that every tree which bringeth not forth good fruit, is hewen down and cast into the fire. It is a fearful thing to fall into the hands of the living * 1.669 God: He shall pour down ram upon the sinners, snares, fire and brimston, storm * 1.670 and tempest, this shall be their portion to drink. For loe, the Lord is commen out of * 1.671 his place, to visit the wickedness of such as dwell upon the earth. But who may * 1.672 abide the day of his coming? Who shall be able to endure when he appeareth? * 1.673 His fan is in his hand, and he will purge his floor, and gather his W••eat into his barn: but he will burn the chaff with unquenchable fire. The day of the Lord co∣meth, * 1.674 as a thie•• upon the night: And when men shall say peace, and all things are safe; then shall suddenly destruction come upon them, as sorrow cometh upon a wo∣man traveling with childe, and they shall not escape. Then shall appear the wrath * 1.675 of God in the day of vengeance, which obstinate sinners, through the stubbornness of their h••art, have heaped unto themselves, which ••••spised the goodness, patience, and long sufferance of God, when he called them continually to repentance. Then * 1.676 shall they call upon me, (saith the Lord) but I will not hear, they shall seek me early, but they shall not finde me, and that because they hated knowledge, and received not the fear of the Lord, but abhorred my counsel, and despised my correction. Then shall it be to late to knock when the door shall be shut, and to late to cry for mercy, when it is the time of justice. O terrible voice of most just judgement, which shall be pronounced upon them, when it shall be said unto them, Go ye cursed into the * 1.677 fire everlasting, which is p••epared for the Devil and his angels. Therefore bre∣thren, * 1.678 take we heed be time while the day of salvation lasteth, for the night cometh * 1.679 when none can work: But let us while we have the light, believe in the light, and walk as the children of the light, that we be not cast into the utter darkness, where is weeping and ••nashing of teeth. Let us not abuse the goodness of GOD, which * 1.680 calleth us mercifully to amendment, and of his endless pitty promiseth us forgive∣ness of that which is past, if (with a whole minde and true heart) we return unto him. For though our sins be as red as scarlet, they shall be as white as snow: And though they be like purple, yet shall they be as white as wool. Turn you * 1.681 * 1.682 clean (saith the Lord) from all your wickedness, and your sins shall not be your de∣struction. Cast away from you all your ungodliness that ye have done, make you new hearts and a new spirit. Wherefore will ye die, O ye house of Israel, seeing that I have no pleasure in the death of him that dieth, saith the Lord God? Turn you then, and you shall live. Although we have sinned, yet have we an advocate with the Father, Jesus Christ the Righteous, and he it is that obtaineth grace for * 1.683 our sins. For he was wounded for our offences, and smitten for our wickedness.

Let us therefore return unto him, who is the merciful receiver of all true penitent sinners, assuring our selves that he is ready to receive us, and most willing to par∣don us, if we come to him with faithful repentance, if we will submit our selves * 1.684 unto him, and from henceforth walk in his ways: If we will take his easie yoke * 1.685 and light burthen upon us, to follow him in holiness, patience, and charity, and be ordered by the governance of his holy spirit, seeking always his glory, and serving him duly in our vocation with thanksgiving. This if we do, Christ will deliver us from the curse of the Law, and from the extream malediction which shall light up∣on them that shall be set on the left hand, and he will set us on his right hand, and give us the blessed benediction of his Father, commanding us to take possession of his glorious kingdom, unto the which he vouchsafe to bring us all, for his infinite mercy. Amen.

Then shall they all kneel upon their knees, and the Ministers and Clarks kneeling (where they are accustomed to say the Letany) shall say the Psalm.

HAve mercy upon me, (O God) after thy great goodness: according to the * 1.686 multitude of thy mercies, do away mine offences.

Wash me throughly from my wickedness, and cleanse me from my sin.

For I knowledge my faults: and my sin is ever before me.

Against thee onely I have sinned, and done this evil in thy sight: that thou might∣est be justified in thy saying, and clear when thou art judged.

Behold I was shapen in wickedness: and in sinne hath my mother conceived me.

But lo••, thou requirest truth in the inward parts: and shalt make me to under∣stand wisdom secretly.

Thou shalt purge me with hysope, and I shall be clean: thou shalt wash me, and I shall be whiter then snow.

Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoyce,

Turn thy face from my sins: and put out all my mis-deeds.

Make me a clean Heart (O GOD:) and renew a right Spirit within me.

Cast me not away from thy presence: and take not thy holy Spirit from me.

O give me the comfort of thy help again: and stablish me with thy free Spi∣rit.

Then shall I teach thy ways unto the wicked: and sinners shall be converted un∣to thee.

Deliver me from blood-guiltiness (O God) thou that art the God of my health and my tongue shall sing of thy righteousness.

Thou shalt open my lips, O Lord: my mouth shall shew thy praise.

For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt-offering.

The sacrifice of God is a troubled spirit; a broken and a contrite heart, O God, shalt thou not despise.

O be favorable and gracious unto Sion: build thou the walls of Jerusalem.

Then shalt thou be pleased with the sacrifice of righteousness, with the burnt∣offerings and oblations: then shall they offer yong bullocks upon thine altar.

Glory be to the Father, and to the Son, &c.

As it was in the beginning, is now, &c.

Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Our father which art in heaven. &c.

And lead us not into temptation.

Answer.

••••t deliver us from evil. Amen.

Minister.

O Lord save thy servants.

Answer.

Which put their trust in thee.

Minister.

Send unto them help from above.

Answer.

And evermore mightily defend them.

Minister.

Holy as O God our saviour.

Answer.

And for the glory of thy names sake deliver us. be merciful unto us sinners for thy names sake.

Minister.

O Lord hear our prayers.

Answer.

And let our cry come unto thee.

Let us pray.

O Lord we ••eseech thee mercifully hear our prayers, and spare all those which confesse their sins to thee, that they (whose consciences by sin are accused) by thy merciful pardon may be absolved, through Christ our Lord, Amen.

O Most mighty God and merciful Father, which hast compassion of all men, and hatest nothing that thou hast made, which wouldest not the death of a sin∣ner, but that he should rather turn from sin and be saved: mercifully forgive us our trespasses receive and comfort us, which be grieved and wearied with the burden of 〈◊〉〈◊〉. Thy property is to have mercy, to thee onely it appertaineth to forgive sins: Spare us therefore good Lord, spare thy people whom thou hast redeemed. Enter not into judgement with thy servants, which be vile earth and miserable sinners: but so turn thine ••re from us, which meekly knowledge our vilenesse, and truely repent us of our faults: so make hast to help us in this world, that we may ever live with thee in the world to come, through Jesus Christ our Lord, Amen.

Then shall the people say this that followeth, after the Minister. [1 B. of Edw 6. Then shall this Anthem be said or sung.]

TUrn thou us, O good Lord, and so shall we be turned: be favourable (O Lord) be favourable to thy people, which turn to thee in weeping, fasting, and praying: for thou art a merciful God, full of compassion, long suffering, and of great pity. Thou sparest when we deserve punishment, a••d in thy wrath thinkest upon mercy. Spare thy people good Lord, spare them, and let not thine inheritage be brought to confusion: hear us (O Lord) for thy mercy is great, and after the multitude of thy mercies look upon us.

After this in the 1 B. of Edw. 6. followeth the Declaration concerning Ce∣remonies why some are abolished and some retained. Then

Certain notes for the more plain explication and decent Ministra∣tion of things contained in this book.

In the saying or singing of mattens &c. as in the Rubrick before morning prayer.

And whensoever the Bishop shall celebrate &c. Ibid ubi supra.

As touching kneeling, Crossing, holding up of hands, knocking upon the breast and other gestures: they may be used or left, as eve∣ry mans devotion serveth, without blame.

Also upon Christmas-day, Easter-day, the Ascention day, Whit∣sunday and the feast of the Trinity, may be used any part of the holy Scripture hereafter to be certainly limitted & appointed, in the stead of the Litany, if there be a Sermon, or for other great cause, the (I) Curate by his discretion, may leave out the Litany, Gloria in Excelsis, the Creed, (K) the Omely and the Exhortation to the Communion.

(L) Imprinted at London in Fleet-street, at the signe of the Sun over against the Conduit, by Edward Whitchurch the 7. day of March in the year of our Lord 1549.

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Annotations upon CHAP. XI.

(A) The grounds of Thanksgiving after Childebirth, why, rather for this than other deliverances. (B) Our Church doth not Judaize. Difference betwixt our practice and Jewish Purification. (C) What meant by the word Church, into which the woman is to come. (D) The woman not enjoined a veil. (F) The 121 Psalm not abused (E) But deliver us from evil, why returned by way of response (F) Commination, how often used in the year. (G) Why read in the Pulpit. A discourse of reading-Desks, none, settled by Rule before the Ca∣nons 1603. upon what occasion devised. (H) A Discourse of publick Pennance. By whom it was imposed, and how long to continue. The several motions of it in the Greek Church. What meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what, and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Errours noted in the Editions of Zo∣naras and Balsamon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what. Penitential customes in the Western Church. Affrica, most severe, and why. The ancient mode of Excommunicating of notorious offenders, out of Gratian: Discourse upon it, Adgeniculi charis Dei in Tertullian, Penitents, when reconciled in the Latine Church. The Ancient Discipline commended, and Vote for its restauration. (I) What meant by the word Curate in our Liturgy (K) Homilies, whither part of our Churches Service. And whither the Doctrine of our Church. (L) Calvins Epistle to the Protector misdated in all Editions.

THE Thanksgiving of women after Childebirth] when holy Scripture [ A] is concerned most graphically to describe sorrow superlative, and at the height, it assiimilateth it to that of a woman in travail. If this sorrow be so excessive, how great must the joy be to be delivered from that sorrow? commensurate certainly, and of adequate proportion: and no less must the dues of thankfulness be to the Benefactour, the Donor of that Recovery; whence a necessity of Thanksgiving of women after chide-birth. But cannot this as well be done in private, at home in her family, or in her closet, without putting the Church to the cost of contriving a solemn Office for it, considering, there are other per∣sonal deliverances, wherein the dispensations of Gods mercy are as manifest, whereof she takes no notice? I answer, Other Deliverances present themselves in so many scheames, some being from fire, some from water, some from the casual ruine of houses, and other things endangering us, some from our own precipitations, some in warr, some in peace, &c. as it is scarce possible to frame formes enough to suit all emergences, and were they framed, rarely would they be made use of,

in regard the occasions to which they relate so seldome occurr, and then what would they prove but an unnecessary cumber: whereas this Preservation out of Childe-bed pangs observeth one constant shape, so as one form is applicable to all, and almost dayly provoketh to the duty. But it may be further opposed, that Thousands are seased with corporal maladies, which are accompanied with as great pericli∣tation, whom God sometimes, even to miracle, restoreth to their for∣mer strength, that those demonstrations of his protection appear very frequent, that one forme of Thanksgiving would commodiously enough agree with all, yet hath the Church appointed no such Form. I an∣swer, that our Church in this offer, did not so much take measure of the peril, as accomodate her self to that note of separation which God himself had put betwixt this and other maladies; To conceive, and bring forth in sorrow was signally inflicted upon Eve, and in her upon all Mothers, as a penalty for her first disobedience; Multiplying I will * 1.687 multiply thy sorrowes, and thy Conception, the very breeding fits, and nauseous qualmes constitute a part of this chastisement. In sorrow shalt thou bring forth children, i. e. the very fruit of thy womb, which by an almighty Power, thou shouldest otherwise have been delivered of, with∣out the least sense of pain, shall, henceforward, in the very act of par∣turition, put thee to extremity of Torment: so that, the sorrows of childe-birth have, by Gods express determination, a more direct, and peculiar reference to Eves disobedience, then any other disease what∣soever, and though all maladies are the product of that first sin, yet is the malediction fixed and apply'd in specification to this alone. Now, when that which was ordained primarily, as a curse for the first sin, is converted to so great a blessing, God is certainly in that case more to be praised in a set and a solemn Office.

Churching of women.] The former word was Purification, worthily expunged by our second Reformers; this notwithstanding, we are charged by some weak Opponents to Judaize in the office, a slander certainly, a great, a sensless one, and it will appear no less to any, who shall compare the Jewish or Levitical, and the English practice together. First, the Jewish woman was interdicted the Sanctuary forty dayes at least. The English woman withdraweth but her moneth, No Judaizing there. Secondly, The Jewish woman was forbidden, because unclean, expresly so; the English woman abstaineth not upon any such account. If she did, First, the customary circuit of the same cause would operate, at every return, the same effect (sequestration from the Congregation) in her, as it did in the Jewish; but our Church commands no such mensurnal forbearance. Again, the same pollution would as long debar her Infant also (as it did the Jewish) which must needs take part of the Mothers impurity, but our Church not onely a••mitteth, but com∣mands all Infants (where necessity interposeth not) into the Church within a week at the farthest. So No Judaizing there. Thirdly, the Jewish woman was interdicted, that is excluded by necessity of Law, the English woman not so, her separation is voluntary, not constrained by any Law of our Reformed Church, no nor by the Canon Law, Nunc statim post partum Ecclesiam ingredi non prohibetur: Now under the Gospel, she may, if she please, theres no prohibition to the contrary, enter the Church as soon as she is delivered: No Judaizing here. Lastly, the Jewish * 1.688 woman was bound to Legal offerings a Lamb, Turtles, or Pigcons. The English woman is tied to none of these, onely injoyned Evangelical Oblations, poor pittances, and inconsiderable retributions, yet such as God graciously accepts by the hands of his Ministers, as evidences

of a grateful heart, for so eminent a blessing. This, if any, is all the resemblance this Office beareth to the Jewish rite, which cannot cer∣tainly be blamed, but upon a false Hypothesis, that we are obliged not to be thankful to God for this mercy, because the Jews were so. Now if it be demanded upon what motives this months abstinence from Church is founded, I answer, upon Custome and uninterrupted Pra∣ctice, Practice that had strong inducements to it. First, Some reasons of conveniency latent, and not so fit to be declared. Secondly, A provident regard to the womans personal safety. The whole structure of her body suffereth a kind of luxation through her labour, and therefore requireth no few daies to knit and reconsolidate, she becomes feeble in her strength, wasted in her spirits, and such decayes of nature are not repaired on the suddain. Thè pores of her skin by exsudati∣ons are relaxed, and when so many wind-dores are open, the cold air (deaths usual harbinger) is ready to enter. So that her stay at home is of medical prescription.

Shall come into the Church] If the woman come no further than in∣to [ C] the Church, how can she there kneel nigh unto the Table, or the Priest stand by her, when both Priest and Table are at the East end of the Chan∣cel? Therefore to reconcile this Rubrique with the constant practice of Churching the woman in the Chancel nigh unto the holy Table, you must understand that in this place the word Church, comprehen∣deth all the consecrated fabrique, both the Body and Chancel; no no∣vel * 1.689 notion, considering that Provincial in Lindwood, where the Arch-Deacons are enjoyned in their visitations, diligently to take into their care fabricam Ecclesia the fabrique of the Church; upon which word Lindwood makes this gloss, Ex hoc quod dicit Ecclesiae, comprehendit Eccle∣siam integram videlicet navem cum cancello: [where it is here said the Church, the whole structure of the Church; that is, its Nave and Chancel are comprehended.]

I have list up mine eyes, &c.] The trifling objection of the abuse of [ D] this Psalm, by the womans usual coming in a vail is easily answered, by affirming that the Church, as she doth not forbid, so neither doth she command any such habit, but leaveth it as an indifferent thing; and if the woman, who hath an arbitrary power in this concernment, think fit to come forth vailed, that is, better armed against the cold, her act cannot constitute a ceremony of the Church, and so the Church not chargeable with the abuse. Nor can this Psalm be truly said to be abused, thus applied, when the contents thereof are expresly thus, This Psalm teacheth that the faithfull ought onely to look for help from God.

But deliver us from evil,] It hath been long inquired, why all the re∣sidue [ E] of the Dominicall Prayer being rehearsed in one continued course in some parts of our Liturgy there is a break at this last petition, which is returned by way of Response. In satisfaction to which doubt, the consideration of the Praxis of former times, will contribute very much. The manner you must understand was then for the Priest, who did officiate to rehearse it as our Office directeth; And this last Positi∣tion was not returned by the People, but by the Quire or Chorus, and that with an elevated voice. The design whereof was to give notice to the People, that the Lords Prayer was drawing on to an end, that they might be the more ready to aford their Amen. For the Service being all in Latin, a tongue unknown to them, all their business at Church was onely to joyn in the close of Amen, and for this they had no other queve to direct them, then the loud pronunciation of the for∣going member by the Chorus: in the Lords Prayer, But deliver us from

evil was their Directory, in other Prayers, in saecula saeculorum, or per omnia saecula saeculorum.

A Commination] Cum primis salutaris est caeremonia saith Bucer, a very wholesome ceremony it is. Sed non video cur debeat exhiberi solum uno die & [ F] non saepius. But I see no reason why it should be restrained to one day (for so it was by the first Liturgy of Edward the sixth) and not exhibited oft∣ner: whereupon it was appointed to be used divers times in the year. In our Church before the Reformation, its Antecessor, Excommunica∣tion or the great curse, was pronounced four times in the year: on the first Sunday in Advent, the first Sunday in clean Lent, on Trinity Sun∣day, and the next Sunday after the assumption of our Lady. The ap∣pointment of these divers times, is not setled by any precise rule of our Church, but in the visitation Articles of Arch-Bishop Grindal for his Province of Cantrebury Anno 1576, as a learned Collector informs me; it seems there are three daies mentioned, as relating to this Office.

1. One of the three Sundaies next before Easter, one of the two Sundaies next before Pentechost, one of the two Sundaies next before Christmas. These, I take it, were added to Ash-wednesday, not exclusive of it, by cause the following Preface seems to have a peculiar relation to it.

The Priest shall go into the Pulpit.] But why not rather into the Desk. [ G] Answer, Because at the beginning of the Reformation, and establish∣ment of our Liturgy there was no such thing as a Desk known in the Church; not a sillable of this Reading-Pew in the Injunctions of either King Edward the sixth or Queen Elizabeth, none in any Orders or Ad, vertisements set forth by the supream Authority, none in any Canons Ecclesiastical, and to the best of my inquiry, none in any visitation Ar∣ticle until the year 1603. when by the 82. Canon, it is ordained, that a convenient seat be made for the Minister to read Service in. Indeed the Pulpit, was at first designed not onely for preaching, but also for other things tending to the edification of the People: there, even before our Liturgy established, and while the Romish Mass stood intire in practice was a 1.690 the Epistle and Gospel, and one Chapter of the New Testament in the forenoon, and one Chapter of the Old Testament in the afternoon, as also the b 1.691 Pater Noster, the Creed, and the Ten Commandements, appoin∣ted to be read. All these in the time of Edward the sixth, and the three last in the time of (c) Queen Elizabeth. This being thus, it will be worth the inquiry, what it was, that did first dictate to us the necessity of the Reading-desk. The satisfying of which doubt, will reside in reminding you of what I discoursed upon the Rubrique before Morning Prayer, viz. that the service was to be said in the Accustomed place of the Church or Chancel. That this place regularly, was the Quire or Chorus; now because in some Churches, a belfery interposing, or over great distance impeding the voice, the People would bear too slender a part in those Orations, it was therefore in such cases left to the Ordinaries discretion to vary from the former course, and to assign such a place as he should think meet for the largeness and straightness of the Church and Quire (for so are the words of the Advertisements). Now this liberty was as readily taken as freely indulged. The Ordinaries flexible at the sollicitations of their subordinate Ministres, allowing them in several places to supersead their former practice, setling the Morning and Evening Service in the Church, as a place more edifying, and in order to it tolerating the frame of a Reading-desk, which dis∣pensation begun at first by some few Ordinaries, became in process of time to be recommended from one to another, untill it amounted to a general and universal practice.

In the stead] This Office being erected in default of publique and [ H] solemn Pennance, it may here seem pertinent to give an account of the ancient practice, and the most material concernments thereof. viz. by declaring what it was, upon whom, by whom imposed, how long, by what degrees, and with what ceremonies, persons in that state were restored to the Communion of Believers, and received absolution. First, it was an Ecclesiastical censure, by which some persons were ordered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be cast out of the Church, that is, interdicted not onely the participation of the Lords Supper, but all sociable converse in Divine Offices, being not admitted to Common Prayers. Imposed it was upon such as Apostatized in the times of persecution, were convicted of heresy, schism, contumacy, adultery, drunkenss, or such notorious crimes. They who inflicted this censure, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in St. Paul, 1 Tim. 5. 7. The Ruling Elders, the Probati seniores in Ter∣tullian, * 1.692 the majores natu in St. Cyprian, not Lay-Elders, as some most erroneously suppose, but those Elders, qui baptizandi & manuum imponen∣di, & ordinandi habuerunt potestatem: who had power to baptize, to con∣firm, to ordein, as the same Father assureth us, no one whereof was ever pretended to by Lay-Elders. Nor were they meer Presbyters, as distinct from Bishops, but both Bishops and Presbyters. Bishops in chief, and Presbyters in a fraternal consociation: for though some words in St. Cyprian sound in favour of his acting alone, and exercising a sole * 1.693 power in Excommunication, yet when I hear him profess to his Presby∣ters, A primordio Episcopatus mei, statui nihil sine consilio vestro privata sen∣tentia genere, [I resolved from my first instalment in Episcopacy, never to act any thing of mine own head without your advice,] I cannot but conceive that his Presbyters were admitted joynt Commissioners with him, though the definitive sentence passed, it is like, in his name when he was present.

As for the time how long, this Pennance was to continue, as the Greek and Latine differed each from other, so was neither at unity * 1.694 without it self, but varied with the times in an arbitrary course, pro∣tending and contracting it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to * 1.695 the rate and assise of the Office, as the Constitutions have it. In the Greek Church at first, the party censured was separated from the Congrega∣tion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, three, five, or seaven weeks, according to the nature of the Office. A very gentle and mild pro∣cedure, if the severity of after times be considered, which in stead of those weeks appointed years, nay and more, then so extending the censure sometimes even to twelve years, as shall be seen anon. The time once perfixt and determined, the Bishop or his Penetentiary, upon evident tokens of sincere contrition, had power notwithstanding to ab∣breviate and shorten it at pleasure; So the Councel of Ancyra decreed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.696 [That Bishops examining the demeanour of Penitents, shall have power to use more clemency towards such as shall deserve it.] So in the Ni∣cene Councel liberty is given likewise to the Bishop, where he observes men truly penitent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to deal more fa∣vourably with them.

Persons lapsed lying under the censure of the Church thus, and so long, it will not be amiss to enquire how they spent their time in this interim, and by what degrees they were repristinated and rendred in their former state. The most clear and most satisfactory account where∣of is given us by Gregorius Neocaesariensis, commonly called Thaumater∣gus; * 1.697 Upon their first expulsion, saith he, they were assigned their sta∣tions

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without in the Churcb-yard, where they were enjoined, as saith S. Basil also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to beseech the prayers of the Faithfull, as they entred. This place therefore * 1.698 called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from their weeping, mourning, and howling; there most commonly they spent three years. Their next step was into the Porch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this place was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because there they stood amongst the Audients, to hear the Sermon preached, and holy Scriptures read, where they tarried three years more. Their third remove was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the very nave and body of the Church, close up to the Catechumenium. This place was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Substration, because there they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, throw themselves down to receive the Priests blessing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.699 casting thenselves all along prostrate, and even knocking the floor with their foreheads, whilest the Priest prayed, and holding his hand over them, gave them his benediction. And from this very familiar custome of Prostration, or Penitential incurvation, at length the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came, after to be usually applied to Adoration, as in the Liturgy, ascribed to S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports the do∣ing of Reverence by Adoration: He who was in this Classis S. Gre∣gory tells us, was to go out with the Catechumens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by which there seems an evident difference betwixtt he pra∣ctice of this time, being about 260, and that of the times succeeding the Councel of Laodicea: For, by that Councel, it was expresly ordered, that the Catechumens, and Penitents, should be dismis'd apart, for the words * 1.700 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the Catechumens are dismissed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The prayer of the Penitents must succeed. And here give me leave to note further to you, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So often mentioned in the Greek Church, are properly to be understood onely of those penitents in this third degree, and not in a general notion of all such as were under the Churches censure. And this is manifest by S. Basil, who setting down the order to be observed in the four years Excommunication imposed upon for fornicatours, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.701 The first year the forni∣cator must be turned out of the Church, and ly howling at the door. In the second, he shall be admitted to hear the word. In the third, he shall be re∣ceived among the order of Penitents. In this condition, the censured per∣sons, according to S. Gregory were to continue other three years. Their fourth advance was into the Congregation of the Faithfull, which caused a change of posture as well as place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prostration, being turned to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 standing and to a standing with the faithfull, joyning prayers with them, and being present at the celebration, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abstaining from the oblation. Where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a double signification. First, the Eucharist it self is intended by it, whereof they were not to participate, though they were present at the Receiving of it: this was anciently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Communicating without the Eucharist, or the Communion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Prayer onely, and therefore Zonaras, upon the words of the Fift Canon of the Counsel of Ancyra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Councel calls here communication, not the participation of the consecrated Elements, but onely a standing together with the faithful. And so it must be, for the Ganon adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That in the fourth year they may come to the Sacrament of Perfection. Where, by the way, take notice, that the Edition of Balsamon reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in stead

of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evidently false; and though the Edition of Zonaras pre∣sents it right in the Greek, yet it erreth as much in the Latin, transla∣ting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 triennio, in stead of quadriennio, as that of Dionysius Exi∣guus hath it more truly. But though they did not participate of the blessed Eucharist it self, yet was there bestowed upon them the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or blessed bread, which being consecrated by Prayers, though not for the service of the Eucharist, was given saith Balsamon to persons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which might not participate of the blessed mysteries. The second import of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Dr. Ha∣mond * 1.702 truly observeth, the very Offerings whereof the Eucharist was con∣stituted, and so the sense of the place must be, that they were in no capacity, neither to offer themselves, nor partake of others oblations. In this state they abode their last three years, at the determination whereof they were admitted to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Participation. This is the de∣scription which St. Gregory hath delineated as the usage of his daies. After him following Councels, as that of Nice and Ancyra, present us with a different scheam, limiting Penitents to three years continuance in the Portch, and seaven years in Substraction, observing no unifor∣mity in all cases, but varying as the quality of the Crime directed. Hitherto I have insisted onely upon the Eastern custome, now I come to the Western, where we must meet with no such gradation, no medium betwixt the portch and the Chancel. This notwithstanding, we may observe they, the Africans especially, proceeded more severely against offenders than did the Churches of the East; uniform rule amonst them of the earlier time there is none to be found; for before Gene∣ral Councels stated and determined the practice, every Bishop ordered as he thought meet in his own Diocesse, Actum suum disponit & dirigit unusquisque Episcopus, saith Cyprian; and again, statuit quod putat unus∣quisque Praepositus, every President establisheth what be please. Whence * 1.703 it is, that some of Cyprian's Predecessors Dandam pacem maechis non puta∣verunt, & in totum paenitentiae locum contra adulteria clauserunt; decreed that adulterers should never be received into the place of the Church, but for∣ever shut out of her Communion. And though S. Cyprian disliked this disci∣pline as over-rigid, yet was his own clemency to such as proved Apostates to Idolatry little more visible, onely dispensing in exitu subveniri, Abso∣lution to them at the last gasp, nay in some cases not then neither: viz. if * 1.704 they did not exhibit evident tokens of contrition before they were cast upon their death beds. So that if the Greek Church be thought severe, the Afri∣can may be called cruel. The truth is, the Africans being kept in awe by the faction of Novatus & Novatianus, were forced to carry a stricter hand in discipline than otherwise they would, and therefore when their ad∣versaries declined in their reputation, they relaxed and grew gentler to∣wards delinquents, tendring the peace of the Church to all indefinitly, who did on their death beds desire it; as did the Clergy of Rome, also in the vacacy of that Sea determine, cum spes vivendi secundum hominem nulla substiteret, caute & sollicite subveniri, then to afford Absolution, when the offenders are given over as dead men. As the Latin Church outwent * 1.705 the Greek in protracting absolution; so was her procedure more austere in the very Act of exclusion and Excommunication. Her mode, as Gratian represents it was this. Upon Ashwednesday, all Penitents were to present themselves before the Bishop, at the Church-door, clothed in sack∣cloath, * 1.706 their feet bare, and visages dejected to the ground. Then were they by the Arch-Presbyters or Penitentiaries (who were to proportion their pen∣nance) led into the Church, the Bishop with the whole Clergy lying prostrate on the floor and bewaylig their offences, sung the seaven Penitential Psalms.

Then the Bishop raising himself from prayer, laid his hands upon them, sprink∣led holy water and cast ashes upon their heads, covering them with sackcloath, with sighs and sobs denounced against them, that as Adam was expelled out of Paradice, so were they thrust out of the Church for their iniquities; then he commanded the doores-keepers to drive them out, all the Clergy persuing them with this Responsory, In the sweat of thy brows shalt thou eat thy bread. Thus Gratian, from the Councel of Agatha. Confest it is, this Canon is ve∣ry justly suspected for an imposture, nor do I further urge this Testi∣mony, then as Authors of unquestionable credit furnish us with most of the same parcells scattered here and there, without method. To begin with the last, the comparing persons Excommunicated with Adam's expulsion out of Paradise; Epiphanius speaking of the Adamiani, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any man chance to be taken in an offence, they suffer him * 1.707 not to assemble with them: for they call him Adam, as one that hath eaten of the forbidden frute, and therefore adjudge him to be cast out of Paradice, meaning thereby their Church. Now though true it is, these Adamiani were accounted Heretiques, yet Epiphanius mentions this as their opi∣nion, not as their heresy. Heresy it could not be which was embra∣ced by the Orthodox Fathers of that Church, who looked upon their * 1.708 Penitents under the same notion Praevaricati sunt pactum Dei in Eccle∣sia; sicut praevaricatus est Adam in Paradiso, sic isti ejiciantur de Ecclesia, saith Hierome of the excommunicated persons of his daies. They have bro∣ken the Covenant of their God in the Church, as Adam transgressed in Pa∣radise, and declare they are his followers, that, as he out of Paradise, so are they thrust out of the Church. Augustine to the same purpose, In hoc Para∣diso, id est Ecclesia, solent à Sacramentis Altaris visibilibus homines disci∣plina Ecclesiastic a removeri. In this Paradise I mean the Church Ecclesia∣stical * 1.709 discipline is wont to shut out some men from the visible Elements of the Altar. A thing so clear, as some derive the very institution of Ec∣clesiastical service from that President; Now if any shall say, that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris, and though these Testimonies firm the comparison betwixt such per∣sons and Adam, yet speak they short of the rite mentioned by Grati∣an: viz. the driving them out of the Church, as it denoteth the place of Gods worship. I answer, that there is no absolute necessity to li∣mit the Interpretation to one which is appliable to both, especially considering, that the one so naturally results from the other. And did these passages speak short, yet others there are home enough, that especially of St. Hierome who speaking of his Fabiola, her not entring * 1.710 the Church saith, Sacerdos ejecerat, the Priest had cast her out, where is full evidence both for the act of Expulsion it self, from the Church, and for the person expelling, the Priest, which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop. As for the restraint of this solemne exclusion to Ashwednesday, Gratian's word must be taken; and for ought I see, well it may, considering nothing can be urged against it, as labouring of any irrational absurdity. As concerning Penitents presenting themselves at the Church door, it is * 1.711 undoubtedly true, there they were to stand during the time of Divine Service, Fabiola before mentioned, Non est ingressa Ecclesiam, did not enter into the Church. So the Roman Clergy writing to St. Cyprian in the * 1.712 vacancy of that Sea. Adeant ad limen Ecclesiae sed non utique transiliant, The Penitents, may come to the threshold of the Church, but step beyond they

must not. And this helps us to the reading of Tertullian's Adgeniculari charis Dei, where it was aris Dei before. If Penitents might not set so much as a foot over the threshold of Gods house, they could not pro∣perly be said adgeniculari aris, to kneel at the Altar. There was indeed a great enmity between Altars and persons of that State, so great, as he who was absolved was said to be reconciled to the holy Altar, Divino Altari. And this reconciliation was not to the Altar it self neither, * 1.713 but to the Sacramental Symbole consecrated at the Altar, and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum, and consequently no Adgeniculation at the Altars in∣dulged to the very faithfull themselves, and if not to them, much less to Penitents. Their stations being then assigned them without doors, there did they adgeniculari charis Dei, supplicate the dear Saints of God as they entred the Church: there did they beg patrocinium sanctae plebis ad Deum obsecrandum, the assistance of the holy Congregation to entreat God * 1.714 in their behalf, according to the Greek form mentioned before. As for the Ceremonies related by Gratian, which were indicative of interiour humiliation, and, as it were, silent Confessions, cause I have to think, they were rather Spontaneous Compliances with the received Fashions of those times, then the Result of any Ecclesiastical Canon; but whi∣ther so, or not so; certain it is in use they were. S. Cyprian describing Penitents in their splendid Formalities, sets them out thus, that they * 1.715 did, stratos solo adhaerere cineri, in cilicio & sordibus volutare (or, as Ter∣tullian, solio & cineri incubare,) cast down upon the floor, wrap themselves up in filthy and course sachin. So S. Hierome, Fabiola saccum induerat, ut errorem publice fateretur, had put on saccloth, that she might testifie to all the world, she had fallen: Nor is this all; he addeth, she stood in Or∣dine Poenitentium, in the row of Penitents, Discalceatis pedibus, barefoot, with her shoes off, which Gratian maketh another rite appendant to So∣lemn Pennance: In this posture and habit, illoti, & sordulenti, & extra laetitiam, to use Tertullian's phrase, nastily defiled with dirt, abandoning all signes of joy, continued they all the time of sacred Offices, untill that of the Eucharist was finished; which being done, and the Con∣gregation risen, as they were coming forth out of the Church, the Penitents, Sozomen tells us, with howling and great lamentation fell gro∣veling before them, and the Bishop, coming up to them, cast himself prostrate * 1.716 also, with great mourning, the Congregation all be-drenched with tears; then the Bishop, rising up first, and the rest after him, he sent up his Prayers to God for them, and so dismissed them.

Having thus laid down the several Scheams and Fashions of both Primitive Churches, during the time of Pennance, it will be now proper to survey, how they recovered those Rites from which they fell. For which work, it is very probable in both Churches, One pe∣culiar day; though not in both, One and the same; was set apart: what that day was in the Greek Church, I am not yet satisfied, what in the Latine, all those Ancient Rituallists published by Hittorph, with Durandus, Durantus, and others of Later Edition, who constantly fix it precisely upon Mandy-Thursday, seem to put it out of question, which possibly was exactly true in reference to the times wherein they wrote, and not very wide from the more ancient limitation; For S. Hi∣erom giving us an account of Fabiola's Reception into the Comumon of the Faithfull, saith, It was sub diem Paschae, very near Easter, and must consequently fall into the holy week; But S. Ambrose is most ex∣press in his epistle to Marcellina, who sending her a kinde of Journal of * 1.717 that great Tumult about his not delivering up of the Church, he giveth

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it this date, Erat autem Dies, quo sese Dominus sese pro nobis tradidit, quo in Eccelesia Poenitentia relaxatur. Now it was the Day whereon our Lord delivered himself for us, whereon publick Pennance is released in the Church. Nor was this a day of general release, but restrained onely to such as had gone their full time of Pennance, and had compleated it, as it was prefix'd. As for the rites belonging to this Reconciliation, they were in both Churches conformably two, one proper to the Absolved, the other to the Absolving Person: the Absolved being produced in the face of the Congregation, made there publick Confession of his sinnes, then called, Exhomologesis, whereupon he was absolved with imposition of hands; in which, the Bishop, as he ought, did preside. And this is that very Imposition of hands intended by the Apostle 1 to Timothy, 5. 22. where he commands him to lay hands suddenly upon no man, as the learned Annotator of late, and Tertullian of old hath observed, to my apprehension, most truly.

Thus stood the discipline of the Antient Church for the first six hun∣dred years, she keeping therein a decent medium, between two extreames. To cut off lapsed Persons from all hope of one single Pardon, would have abetted the rigid humour of Novatus. Again, on the other side, Medicina vilis minus utilis esset aegrotis; A medicine too cheap and easie to * 1.718 be come by, would make it the less effective in operation: To avoid therefore that contempt, which an over frequent, and too familiar Lenity would create, this indulgence Once, and but once she granted, there being, sicut unum Baptisma, ita una Penitentia quae publice agitur; As but one * 1.719 Baptisme, so but one publick Pennance in the Church.

That this most laudable, most edifying way of Christian Reforma∣tion by Ecclesiastical Censures; should, in a Church assuming the Stile of Reformed, be so almost totally abandoned: That a Discipline, so Apostolical, so Primitive, should, in a Church, justly pretending to be the very Parallelogram, and true Representation of those excellent Copies, be so very near invisible: That the restauration thereof should hitherto become the Vote of so many, and Endeavour of so few, is to me a very great wonder. Perhaps, some will say, that this strict disci∣pline seemed rather to magnifie the Power of the Keyes, and Authority of the Clergy, then the mercies of God, Mercies so inexhaustible as all our sinnes are in comparison of them, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a drop to the Ocean: To which, it may be returned, in excuse of * 1.720 those rigorous proceedings. First, that Christianity was but then in the bud, the Profession thereof thinly despersed in the crowd of Pagans, where the least moral Scandal would have been a great blemish to the whole party, and consequently impeded the gaining of Proselites. For it is a rule infallible, that No Sect whatsoever can thrive and prosper, whose Professors do not exhibite a fair front of Moral Virtues in their outward Actions: Upon this account it was expedient, that, the Church, under the penalty of the deepest of her Censures, should re∣quire, from all her subordinates, such a practical and exemplary purity, as might render her most resplendent, even in the opinion of her greatest enemies. Again, Emperours and Supream Magistrates had not then embraced Christianity, and consequently, no Lawes established to punish such crimes as were of meer Ecclesiastical relation, and, in de∣fault of such Lawes, the Church had all the reason in the world to exercise that spiritual Jurisdiction Christ had empowered her with, to those intents for which it was given: And though since Christian Ma∣gistrates have taken the Church to nurse Political Lawes, take cogni∣zance of, and punish all notorious offenders, and so her Censure now

less necessary, yet considering that co••rcive power operates most upon the outward act, and really reforms the inward habit. I question not but this spiritual discipline might be used still in some degrees, to the greater advancement of Piety and an holy life. Sure I am with lear∣ned Casaubon, Huic revocandae in usum operam impendisse, res futura sit Deo gratior, quam de fidei dogmatis subtiliter disputare extra scripturas, & omnes dissentientes ferro, & flamma persequi, in quae hodie summus pietatis apex ponitur: The endeavour of recalling this Discipline into practice, would be time better spent, and to God much more acceptable, then without Scrip∣ture, to dispute nicely about points of Faith, and to prosecute with fire and sword, all contrary judgement, which is now adays made the great point of Christian Piety.

The Curate] It is rightly observed by Mr. Sparrow, that the word [ I] Curate in our Liturgy, is not meant according to the vulgar use, to signifie a stipendiary, hireling, or such an one as was formerly called Temporalis Vicarius, a Vicar at will. But the Person, Rector, or In∣cumbent of the Church, and thence Beneficium curatum is described by * 1.721 Lindwood to be a Benefice, quod parochiam habet in qua est cura animarum non pervicarios, sed per Rectores aut ministros ipsius Beneficii, vel ipsorum temporales Vicarios exercenda: which hath a Parish wherein is the cure of souls to be exercised not by Vicars, but by the Rectors or Ministers of the Be∣nefice, or by their Stipendiaries.

The onely] Two considerable Questions there are conerning the Ho∣milies. [ K] First, whither they be part of our Churches Liturgy. Second∣ly, whither they be so far her Doctrine, as to declare her sense in points dogmatical. As for the first, the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Ho∣mily's, and the Preface to the first Book of Homilies commandeth all Parsons, Vicars, Curates, &c. every Sunday and Holyday in the year, &c. after the Gospel and Creed, in such order and place as is appointed in the Book of Common Prayer, to read one of the said Homilies, evidently implying they were no more to be omitted then any other part of the Service, but where the Rubrique gives a tolera∣tion. As for the second, The aforesaid Preface tells us, they were set forth for the expelling of erroneous and poysonous Doctrines. More fully the Orders of King James, [The Homilies are set forth by Autho∣rity in the Church of England,] not onely for a help of non-preach∣ing, * 1.722 but withall as it were a patern for preaching Ministers.

Imprinted at London, &c. the 7. day of March 1649.] Observing the [ L] year and month of this Impression, we are taught how to correct Cal∣vin's Letter to the Protector, which some Editions date October 20. 1646. other October 22. 1648 Both false even to Mira••••e. This Letter was occasionally wrote upon some offence taken at several parcels of this Liturgy; So that by consequence infallible, This must antidate That. This is demonstrable, first, the very words of that Letter it self. Audio recitari istic, in caenae celebratione Orationem pro defunctis: I am in∣formed, that in the Communion Office there (speaking of England) a Pray∣er for the dead is rehearsed. This clearly relateth to the later end of the Prayer for the whole state of the Catholick Church in this Litur∣gy. Secondly, it is evident by another Epistle of Calvin to Bucer, then here in England, referring to the former Letter. Dominum Prote∣ctorem ut volebas conatus sum hortari. I have used my endeavour, as thou didst wish me, to perswade the Protector. Whence manifest it is, that Let∣ter was wrot at the instance of Martin Bucer then in England. Now Bucer arrived not in England, until Anno 49. though Mr. Fox errone∣ously

renders him here Anno 47. This is apparent by the occanon of his leaving Strasburgh. In the year 1548. Charles the fift, then Em∣perour, caused at the diet of Ausburgh a form of Religion to be drawn up, so modified in accomodation to the both Romish Catholiques and Protestants, as he expected both Parties would subscribe unto it: and because it was onely intended as the standard of Belief, until the Coun∣cel of Trent should add to the points contraverted, a final determinati∣on, and no longer, it was therefore called the Interim. Bucer being called to Auspurgh (by the Electors Palatine and Brandenburgh with the Empe∣rours leave) to submit to this Interim, declared he could not with a safe conscience do it. He well know that this declaration once past, Strasburgh would be no place of security to him, especially taking no∣tice * 1.723 that the Emperour had an old pique and grudge against him, as a principal Actor in the Collen Reformation. Being thus necessitated to abandon Strasburgh, he intimated his condition to a friend of his in England, that Friend acquaints the Bishop Cranmer therewith, who presently by an express of his own, dated October 2. 48. and after by his Secretary Peter Alexander, March 14. 49. gives him an earnest in∣vite to England, with promises of ample promotion. To this friend∣ly call Bucer listens and visits England in the Spring. Cum primum ve∣nissem are his own words, as soon as he came over, he caused the Litur∣gy to be translated for him, that he might judge whither or not, he might conform to it: So that the Liturgy was certainly published be∣fore he came over, and that was not until 49. Being here, and obser∣ving some Ceremonies boggled at, by nicer palates, that Summer he gives Calvin an account thereof, desiring him to move the Protector, they might not be so strictly urged. This was the genuine and true im∣pulsive to Calvin, to write that Letter, which if dated in October, as all the Impressions of his Epistles render it, and the context of all circum∣stances seems to perswade belief, it must then of necessity be in October 1549.

THE PROCLAMATION.

EDward by the grace of God King of Eng∣land, France, and Ireland, defender of the Faith, and of the Church of England and Ireland, in earth the supream head. To all and singuler our loving Subjects, greeting. For so much as in our high Court of Parliament, lately holden at Westmin∣ster, it was by us with the consent of the Lords spiritual and temporal, and Commons there assem∣bled, most godly and agreeably to Christs holy institution en∣acted, the most blessed Sacrament of the body and blood of our Saviour Christ, should from henceforth be common∣ly delivered and ministred unto all persons, within our Realm of England and Ireland, and other our Dominions under both kinds, that is to say, of bread and wine, (ex∣cept necessity otherwise require) least every man phantasy∣ing and devising a sundry way by himself, in the use of this most blessed Sacrament of unity, there might thereby arise any unseemly and ungodly diversity: Our pleasure is by the advise of our most dear Uncle the Duke of Somerset, Governour of our person, and Protector of our Realmes, Dominions, and Subjects, and other our Privy Counsel, that the said blessed Sacrament be ministred unto our Peo∣ple, onely after such form and manner as hereafter, by our authority with the advise before mentioned, is set forth and declared. Willing every man with due reverence and chri∣stian behaviour, to come to this holy Sacrament and most blessed Communion, lest that by the unworthy receiving of so high misteries they become guilty of the body and blood of the Lord, and so eat and drink their own damnation: but rather diligently trying themselves, that they so come to this holy table of Christ, and so be partakers of this holy Communion, that they may dwell in Christ, and have Christ dwelling in them. And also with such obedience and conformity to receive this our Ordinance, and most godly direction, that we may be encouraged from time to time, further to travel for the reformation, and setting forth of such godly orders, as may be most to Gods glory, the edi∣fying of our Subjects, and for the advancement, of true Re∣ligion.

Which the thing, we (by the help of God) most earnestly entended to bring to effect, willing all our loving Subjects in the mean time to stay, and quiet themselves, with this our direction, as men content to follow authority (ac∣cording to the bounden duty of Subjects) and not enter∣prising to run afore, and so by their rashness, become the greatest hinderers: of such things, as they more arrogant∣ly than godly would seem (by their own private authori∣ty) most hotly to set forward, we would not have our Sub∣jects so much to mislike our Judgment, so much to mis∣trust our zeale, as though we rather could not discerne what were to be done, or would not do all things in due time: God be praised, we know both what by his Word is meet to be redressed, and have an earnest mind, by the ad∣vise of our most deare Uncle, and other of our Privy Councel, with all diligence and convenient speed, so to set forth the same, as it may most stand with Gods glory, and edifying and quietness of our people: Which we doubt not, but all our obedient and loving Subjects will quietly and reverently tarry for.

God save the King.

The order of the Communion.

FIrst the Parson, Vicar or Curat, the next Sunday or Holy∣day, or at the least one day before he shall minister the Com∣munion, shall give warning to his Parishioners, or those which be present, that they prepare themselves thereto, saying to them openly and plainly as hereafter followeth, or such like.

DEar friends, and you especially upon whose souls I have cure and charge, upon day next I do entend by Gods grace to offer to all such as shall be thereto godly dispo∣sed, the most comfortable Sacrament of the body and blood of Christ, to be taken of them in the remembrance of his most fruitful and glorious passion: by the which passion we have ob∣tained remission of our sinnes, and be made partakers of the kingdom of heaven, whereof, we be assured and ascertain'd, if we come to the said Sacrament, with harty repentance of our offences, stedfast Faith in Gods mercy, and earnest mind to obey Gods will, and to offend no more: wherefore our duty is, to come to these holy mysteries with most hearty thanks to be given to Almighty God, for his infinite mercy and benefits, given and bestowed upon us, his unworthy ser∣vants, for whom he hath not onely given his body to death and shed his blood, but also doth vouchsafe, in a Sacra∣ment, and mystery, to give us his said body and blood spi∣ritually, to feed and drink upon. The which Sacrament, being so divine and holy a thing, and so comfortable to them which receive it worthily, and so dangerous to them that will presume to take the same unworthily: my duty is to exhort you in the mean season, to consider the greatness of the thing, and to search and examine your own consci∣ences, and that not lightly, nor after the manner of dissem∣blers with God: But as they which should come to a most godly and heavenly banket; not to come, but in the mar∣riage garment required of God in Scripture, that you may, so much as lieth in you, be found worthy to come to such a table. The waies and means thereto is.

First, that you be truely repentant of your former evil life, and that you confess with an unfained heart to al∣mighty God your sins, and unkindness towards his Majesty committed either by will, word, or deed, infirmity or ig∣norance, and that with inward sorrow and teares, you be∣waile your offences, and require of Almighty God, mercy

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and pardon, promising to him, from the bottom of your hearts, the amendment of your former life. And amongst all others, I am commanded of God, especially to move and exhort you, to reconcile your selves to your neigh∣bours, whom you have offended, or who hath offended you, putting out of your hearts, all hatred and malice against them, and to be in love and charity with all the world, and to forgive other, as you would that God should forgive you. And if there be any of you, whose conscience is troubled and grieved in any thing, lacking comfort or counsel, let him come to me, or some other discreet and learned Priest, taught in the Law of God, and confess and open his sinne and grief secretly, that he may receive such ghostly counsel, advise and comfort, that his conscience may be relieved, and that of us as a Minister of God, and of the Church, he may receive comfort and absoluti∣on, to the satisfaction of his mind, and avoiding of all scruple and doubtfulness: requiring such as shall be satis∣fied with a general confession, not to be offended with them that doth use, to their further satisfying, the auricular and secret confession to the Priest, nor those also, which think needful or convenient for the quietness of their own con∣sciences, particularly to open their sinnes to the Priest, to be offended with them which are satisfied with their hum∣ble confession to God, and the general confession to the Church: But in all these things to follow and keep the rule of Charity: and every man to be satisfied with his own conscience, not judging other mens minds or acts, whereas he hath no warrant of Gods Word for the same.

The time of Communion shall be immediatly after that the Priest him self hath received the Sacrament, without the varying of any other rite or cere∣mony in the Masse (until other order shall be provided) but as heretofore usu∣ally the Priest hath done with the Sacrament of the body, to prepare less, and consecrate so much as will serve the people, so it shall yet continue still after the same manner and form, save that he shall bless and consecrate the biggest Chalice, or some fair and convenient cup or cups full of wine, with some wa∣ter put unto it. And that day not drink it all up himself, but taking one one∣ly sup or draught, leave the rest upon the Altar covered, and turn to them that are disposed to be partakers of the Communion, and shall thus exhort them as followeth.

Dearly beloved in the Lord, ye comming to this holy Communion, must consider what S. Paul writeth to the Co∣rinthians, how he exhorteth all persons diligently to trie and examine themselves, or ever they presume to eate of this bread and drink of this cup; for as the benefit is great, if with a truly penitent heart, and lively faith, we receive this holy Sacrament, (for then we spiritually eate the flesh

of Christ, and drink his bloud: Then we dwell in Christ, and Christ in us; we be made one with Christ, and Christ with us): So is the danger great, if we receive the same unworthily, for then we become guiltie of the body, and blood of Christ our Saviour, we eat and drink our own damnation, because we make no difference of the Lords body; we kindle Gods wrath over us, we provoke him to plague us with divers diseases, and sundry kindes of death. Judge therefore your selves (brethren) that ye be not judged of the Lord. Let your minde be without desire to sinne: Repent you truly for your sinnes past, have an earnest and lively Faith in Christ our Saviour, be in perfect Charity with all men, so shall ye be meet partakers of these holy Mysteries: But, above all things, you must give most humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the Redemption of the world, by the death and passion of our Saviour Jesus Christ, both God and man, who did humble himself, even to the death, upon the Cross, for us miserable sinners, lying in darkness, and the shadow of death, that he might make us the children of God, and exalt us to everlasting life: And, to the end, that we alway should remember the exceeding love of our Master and Saviour Jesus Christ, thus doing for us; and the innumerable benefits which by his precious blood shedding he hath obtained to us, he hath left in these holy Mysteries, as a pledg of his love, and a continual remembrance of the same, his own blessed body and precious blood, for us spi∣ritually to feed upon, to our endless comfort and consola∣tion. To him therefore, with the Father and the Holy Ghost, let us give, as we are bound, continually thanks, submitting our selves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness, all the daies of our life. Amen.

Then the Priest shall say to them that be ready to take the Sacrament.

If any man here be an open Blaspemer, Advouterer, in malice, or envy, or any other notable crime, and be not truly sorry therefore, and earnestly minded to leave the same vices, or that doth not trust himself to be reconciled to Almighty God; and in charity with all the world, let him yet a while bewail his sinnes, and not yet come to this holy Table, least, after the taking of this most blessed bread, the Devil enter into him, as he did into Judas, to fulfill in him all iniquity, and to bring him to destruction, both of body and soul.

Here the Priest shall pause a while, to see if any man will withdraw himself: and if he perceive any so to do, then let him commune with him privily at con∣venient leasure, and see whether he can, with good exhortation, bring him to grace: and after a little pause, the Priest shall say.

You that do truly and earnestly repent you of your sinnes, and offences committed to Almighty God, and be in love and charity with your neighbours, and intend 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 re∣pent, 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 embra∣ced 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 discre∣tion 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 con∣secrate 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 8^th day of March: 2^o EDW. 6^ti by R. Grafton. Anno 1548.

Notes

• * 1.1

  These two Paragraphs omited in 1. B. of Edw.
• * 1.2

  The history of the Church of Scotland, pag. 218.
• * 1.3

  Chrysost.
• * 1.4

  Object.
• * 1.5

  Answer.
• * 1.6

  Can. 15.
• * 1.7

  Epist. Pro∣tection.
• * 1.8

  Panstrat Ca∣thol.
• * 1.9

  Tom. 3. l. 5. c. 12. S. 10.
• * 1.10

  •• Chrysoft.
• c 1.11

  Epist. ad Magnes.
• d 1.12

  Apol. ••.
• e 1.13

  Stromat. 7••
• f 1.14

  de Coron milit.
• g 1.15

  Origin. in Je∣remiam. H••m 11.
• h 1.16

  Cypr. Epist. 75.
• * 1.17

  in Orat. Do∣min.
• * 1.18

  Liv. Hist.
• * 1.19

  Sessio 178. post deces∣sum extero∣rum.
• * 1.20

  Epist. Pro∣tectori.
• a 1.21

  Chrysost. in 1 Cor. c. 1 Hem. 1.
• b 1.22

  Gregor. Epist. Leandro,
• c 1.23

  Augustin.
• a 1.24

  August. Epst. 237.
• b 1.25

  Athanas. Apolog. Secun.
• * 1.26

  a Prolog. ad Hist. Eccles. l. 5.
• a 1.27

  Admoni∣tion to Mini∣sters Eccles. prefixt to the 2. B. of Homil.
• b 1.28

  Act. 6.
• c 1.29

  Hieron. praefat: in Lib▪ Solun:
• d 1.30

  Epiphan. c. Ebien.
• e 1.31

  Confess. Belg. Act. 6.
• f 1.32

  Hieron. adv. Luciferianos.
• a 1.33

  Clem. Alex.
• * 1.34

  1542.
• a 1.35

  Elis. Injunc. 35.
• b 1.36

  Manuducti∣on to the fresh suit A∣gainst Cere∣monies p. 12.
• c 1.37

  Cap. 27.
• d 1.38

  Cha. 15.
• e 1.39

  Act. 32.
• a 1.40

  Act. 32,
• b 1.41

  Act. 15.
• c 1.42

  Act. 20
• d 1.43

  Chap. 14.
• e 1.44

  Augustine.
• a 1.45

  Psal. 750.
• b 1.46

  1 Thes. 5. 26.
• * 1.47

  For it is but a kind of Ru∣brick.
• a 1.48

  Calvin. Epist. p. 341
• * 1.49

  Smectimnuus.
• * 1.50

  a Gangren. 1 Part. p. 40.
• * 1.51

  Omitted in the Scotch Service B.
• * 1.52

  The word Sundayes o∣mitted in the 2. Liturgies of Edw. 6.
• * 1.53

  These two Paragraphs o∣mitted in the 1. B. of Edw. and the last o∣mitted in the 2 Book.
• * 1.54

  Note that the 13. of Daniel touching the History of Susanna is to be read unto these words. And King Astyages &c.
• * 1.55

  Note that the 6. Chapter of Exod is to be read the first of October at morning Prayer unto these words, These be the heads &c.
• * 1.56

  Note that the beginning of the 26 Chapter Eccles. unto (1. &. 2. B. Edw. 6 and Lit. of Q. Elis. But when one is &c.) But a grief of &c. must be read with 25. Chapter. Added by King James
• ** 1.57

  Note that the 46 Chapter of Eccles. is to be read unto these words, And after his death &c.
• a 1.58

  Bedwel A∣rab. Trudge∣man.
• b 1.59

  Philo. Jud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.60

  c Epist. 36.
• d 1.61

  Exam. l. 2. c. 25.
• e 1.62

  Co••cil. Le∣od.
• f 1.63

  Hom. 36. in 1 Cor.
• g 1.64

  Tract. 22. in Johan.
• h 1.65

  Epi. Marcel.
• i 1.66

  Printed by Authority Anno 1573.
• k 1.67

  Confess. Aug. Art. 14.
• l 1.68

  Cap. 24.
• m 1.69

  Cap. 15.
• n 1.70

  Buceri Cen∣sura in opusc. Anglic. p. 49.
• * 1.71

  •• Hieronym. ••pi••t.
• q 1.72

  Anno. 300.
• r 1.73

  Zanchi in 4. praecepti Q. 2. Thes. 1.
• * 1.74

  Omitted in the 1. B. of Edw. 6.
• * 1.75

  This Rubrick with the sen∣tences fol∣lowing, the Exhortation, the confessi∣on and Abso∣lution, want∣ing in the 1. B. of Edw. 6. Ezek. 18. Psalm 51. Psalm. 51.
• * 1.76

  Psal. 51.
• * 1.77

  Jocl 2.
• * 1.78

  Dan. 9.
• * 1.79

  Jer. 2.
• * 1.80

  Matth. 3.
• * 1.81

  Luke 15.
• * 1.82

  Psalm 142.
• * 1.83

  1 John 1.
• * 1.84

  Here begin•• the Morning Prayer in the 1. B. o•• Ed. 6,
• * 1.85

  Venite, exul∣temus domino. Psal 95.
• * 1.86

  Te deum lau∣damus.
• * 1.87

  Psal. 66. 4.
• * 1.88

  ••say. 6. 3.
• * 1.89

  Psalm. 24. 8.
• * 1.90

  Psalm 28. 9.
• * 1.91

  Psal. 125. 2.
• * 1.92

  Psal. 123. 2.
• * 1.93

  Psal 33. 22.
• * 1.94

  Psal. 31. 1.
• * 1.95

  Benedictus.
• * 1.96

  Jubilate Deo.
• * 1.97

  Psal. 100.
• * 1.98

  Omitted in 1. B. of Edw. 6.
• a 1.99

  Epist. 53.
• b 1.100

  de Martyr.
• c 1.101

  in 1 Tim-2.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.103

  Chrysost. de Annu.
• g 1.104

  Stromat. l. 7.
• h 1.105

  Censura. p.
• i 1.106

  Orders Oct, 10. 3. Eliz,
• n 1.107

  Comment. in Ezech. c. 44.
• i 1.108

  adv. Pelag. l. 1.
• k 1.109

  Apud Amoss fresh sute a∣gainst Cere. p. 506.
• * 1.110

  l Hom. 60. in Pop. Anti∣ochen.
• m 1.111

  Insomnium Greg. Nazia.
• n 1.112

  Ambros de. Paenit l. 2. c. 6
• * 1.113

  Epist. 63.
• * 1.114

  Anno. 1551.
• p 1.115

  Hieron. in 2. Proaem. Com. in Galat.
• q 1.116

  Stromat. l. 7.
• r 1.117

  Hieron. ubi supra.
• s 1.118

  Censura. p. 495.
• t 1.119

  Expositio fidei.
• u 1.120

  Paedagog. l. 3.
• w 1.121

  Theodo••. l. 2. c. 24.
• x 1.122

  Epist. 63.
• y 1.123

  Chrysoft. in Math.
• z 1.124

  Rational. l. 5 c. 3. Sect. 11.
• a 1.125

  Injunct. 21.
• b 1.126

  Apolog. 2.
• c 1.127

  Ambrose Epist. l. 5. Ep. 38.
• d 1.128

  Praesat. in Johan.
• e 1.129

  In Johan. Tract. 9.
• * 1.130

  Chrysost. in Acts c. 9. Hom. 19.
• * 1.131

  Can. 17.
• * 1.132

  Hiero. Epist. ad Laetam.
• * 1.133

  Quintilian l. ••. c. 12.
• * 1.134

  de symbolo Apostolico.
• * 1.135

  Chap. 13.
• * 1.136

  Can. 69.
• * 1.137

  Russin. in Symbolum.
• * 1.138

  Epiphan. in fine Anchyro.
• * 1.139

  Article 8. De tribus Symbol. Dis∣sertatio p.
• * 1.140

  Disser. 1. Sect. 39.
• * 1.141

  Chrysost. in laud gnatii. Epist. ad Smyrn. Vossius ubi su∣pra.
• f 1.142

  Stromat. l. 7
• g 1.143

  Tertullian de velandis virginibus.
• h 1.144

  Epist. 7.
• i 1.145

  Tertul. Ibid.
• k 1.146

  Epist. 70.
• l 1.147

  De spir. 1. Sect. 43.
• m 1.148

  Epist. ad Pammach.
• n 1.149

  Durandt Rational. l. 4. c. 14. Petrus Damian. c. 3.
• o 1.150

  Can. 21.
• * 1.151

  Haeres. 475.
• p 1.152

  Chrysost. in Psalm 1.
• q 1.153

  De Orat. Dominica.
• r 1.154

  Plutarch. in Coriolano.
• s 1.155

  Lib. 8. c. 5. & 6.
• t 1.156

  Dusand. Ra∣tional. l. 4. c. 13.
• * 1.157

  Magnifica•• Luke x.
• * 1.158

  Cantate domi∣no. Psal. 98.
• * 1.159

  Luke 2.
• * 1.160

  Deus miserea∣tur. Psalm. 47.
• * 1.161

  Quicunque vu••••.
• * 1.162

  This Prayer is omitted in the 1 and 2. B. of Edw. 6
• * 1.163

  Omitted in 1. and 2. B. o•• Edw. 6. but is extant in an∣tient M. S. Letanies.
• * 1.164

  These two Prayers con∣clude the Communion office in the 1 B. of Edw. 6.
• * 1.165

  These 4. Prayers fol∣lowing Omit∣ted in the 1. B. of Edw. 6.
• * 1.166

  All these Thanksgi∣vings added by King James, not extant in the former Li∣turgies.
• a 1.167

  Ru∣brick after confirmation.
• b 1.168

  Canon. 68.
• c 1.169

  Act. Synod. p. 31.
• d 1.170

  The serv. of God. at Relig. Ass. p. 405.
• e 1.171

  Hist. l. 9. c. 21.
• f 1.172

  ad Amphi∣lech. c. 29.
• g 1.173

  de Tribus Symbol. dis∣sertatio 2.
• * 1.174

  ubi supra.
• h 1.175

  Epist. 119.
• i 1.176

  Lpist. ad Demetrian.
• k 1.177

  ad Scapu∣la••.
• l 1.178

  Epist. 63.
• m 1.179

  Lib. 8. c. 5. 6. 10.
• * 1.180

  Constitut. cap. 13.
• * 1.181

  Cap. 10.
• * 1.182

  Cap. 1••.
• n 1.183

  Injunct. 18.
• o 1.184

  Injunct. 23.
• p 1.185

  Hom. in Psal. 4.
• q 1.186

  Stromat. Lib. 7.
• r 1.187

  Compend. Doctrin.
• s 1.188

  de Jejunio c. 2. & 3.
• t 1.189

  Tertul. de. Oration. c. 14.
• u 1.190

  Liv. l. 44. c. 33.
• w 1.191

  Ad uxo∣rem, l. 2. c. 4.
• x 1.192

  de jajun. c. 13.
• y 1.193

  in locum.
• z 1.194

  Dialog. cum Tryph.
• a 1.195

  ubi supra.
• b 1.196

  Annot. in Lib. 2. de ve∣rit Christ. Relig.
• * 1.197

  Clemens Epist. ad Corinth.
• b 1.198

  Stromat. l. 1.
• c 1.199

  Cassian. Col∣lat. l. 1. c. 11.
• d 1.200

  Augustin.
• * 1.201

  Epist. Halle∣ro.
• f 1.202

  Sessio. 36. Dec. 19.
• g 1.203

  Can. 63.
• h 1.204

  Proclus Orat. 17.
• i 1.205

  L. 8. c. 33.
• k 1.206

  Rational. l. 7. c. 42.
• l 1.207

  Epist. l 4. Ep. 46.
• m 1.208

  Trul. can. 62
• n 1.209

  apud Photium Tit. 7. de Jejun. c. 1.
• o 1.210

  Epiph Cypr. Ep orat. in As∣cen, Domini.
• p 1.211

  de Baptismo. Christi.
• q 1.212

  Comment. in Ezech. l. 1.
• r 1.213

  Orat 1. de Epiphania.
• s 1.214

  Orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.215

  Basil. de Na∣tiv. Christi.
• r 1.216

  Hierom. Epist ad Laetam. 54.
• s 1.217

  Epist. ad Lucinum.
• t 1.218

  Cant. 49.
• u 1.219

  Bals. in lac.
• w 1.220

  Can. 51.
• w 1.221

  Can. 51.
• x 1.222

  Can. 52.
• y 1.223

  Can. 52.
• z 1.224

  Orat de ••••∣junio.
• a 1.225

  Sub fine Panarii.
• b 1.226

  Ter. de Jejunio.
• c 1.227

  Tacit. Hist. l. 2.
• d 1.228

  Herodian l. 1.
• e 1.229

  De Eccles. Offic. l. 1. c. 27.
• f 1.230

  De Divin. Offic.
• g 1.231

  Epist. ad Marcellin. 13.
• h 1.232

  Rational l. 6. c. 76.
• i 1.233

  Adr. Audian.
• k 1.234

  In fine Pa∣narii.
• l 1.235

  Serm. 46. de verb. domini.
• m 1.236

  Hom. 30. in Gen.
• n 1.237

  Epist. 33. l. 5.
• o 1.238

  Hom. 10. ad Pop. Antioch.
• p 1.239

  Epitaph. Fabiola.
• q 1.240

  De Cura pro Mort. c. 12.
• r 1.241

  Aug Epist. 118.
• s 1.242

  Chrysost. in Prod. Jud. t Balsamon in Con. Laodic. c. 50.
• u 1.243

  Epist. 118.
• w 1.244

  Concil. Lao∣dic. c. 46.
• x 1.245

  Aug. ubi supra.
• y 1.246

  Ubi supra.
• z 1.247

  Euseb. vit. Const. lib. 4. c. 18.
• a 1.248

  In Galat. c. 4
• b 1.249

  Can. 6.
• c 1.250

  Rupertus de Divin. officiis, l. 6 c. 6.
• d 1.251

  d Serm. de temp. 144.
• e 1.252

  Hieron in Math. c. 25. in Can. 90. Concil. 6. in Trullo.
• f 1.253

  de Sacra∣mentis l. 3. c. 1.
• g 1.254

  Epist. ad. Smyrn.
• h 1.255

  de Baptism▪
• i 1.256

  S. Pac••ia.
• k 1.257

  de Script. Eccles.
• l 1.258

  Hist. l. 4. c. 16
• m 1.259

  Concil. Agathen c. 64
• n 1.260

  Epist. 53.
• o 1.261

  Cassandr. Liturg.
• p 1.262

  In Synod. 6. c. 66.
• q 1.263

  Hom. in Pasch.
• r 1.264

  de Civit. Dec. l. 22. c. 8.
• s 1.265

  Epist. ad Fortunat.
• t 1.266

  De Corona militis.
• u 1.267

  Can. vlt.
• w 1.268

  Basil. Epist. ad Amphilo∣chium.
• x 1.269

  Tertul, Apologet. c. 30.
• y 1.270

  Chrys. Hom. 22. in Heb.
• z 1.271

  De Divin. Offic.
• a 1.272

  Epist. ad Car. Magn.
• b 1.273

  Serm. de temp.
• c 1.274

  Nazianzen in Nov. Domi∣nic.
• d 1.275

  Can. 23.
• e 1.276

  Epist. 118.
• f 1.277

  De Idolola∣tria.
• g 1.278

  Can. 20.
• h 1.279

  Can. 37.
• i 1.280

  Concil. Ge∣rundense. c. 2.
• k 1.281

  Athanas. A∣polog. de Fuga sua.
• l 1.282

  L. 27. c. 28.
• m 1.283

  Montacutius de Originibus Eccles.
• n 1.284

  Can. 51.
• o 1.285

  In Martyr.
• p 1.286

  Rational. l. 7. c. 34. Biel. c. 127.
• q 1.287

  Stromat. l. 4.
• r 1.288

  Lib. ••
• * 1.289

  This Rubrick and Versicles omitted in Bucer.
• * 1.290

  Omitted in the 1 B. of ••dw. 6.
• * 1.291

  Gen. 4. 3.
• * 1.292

  Exod. 25. 2.
• * 1.293

  Deut. 16.
• * 1.294

  1 Chron. 29. 10.
• * 1.295

  Psalm. 96. 8.
• * 1.296

  Matth. 7. Omitted in he Scotch Lit.

  Matth. 7. Luke 19.

  Omitted in the Scotch Lit.
• * 1.297

  Mar. 12. 41. &c.
• * 1.298

  1 Cor. 9.
• * 1.299

  1 Cor. 9.
• * 1.300

  1 Cor. 9.
• * 1.301

  2 Cor. 9.
• * 1.302

  Galat. 6.
• * 1.303

  Galat. 6. Omitted in the Scotch Lit.

  1 Tim. 6. Omitted in the Scotch Lit.

  1 Tim. 6.
• * 1.304

  Heb. 6.
• * 1.305

  Hebr. 13. 1 John 3. All these sen∣tences to the end omitted in the Scotch Lit. Tob. 4. Tob. 4.
• * 1.306

  Omitted in the 1 B. of Edw. 6.
• * 1.307

  If there be none almes, given unto the poor, then shal the words of accepting our almes be left out unsaid.
• a 1.308

  B. Cooper his seventh days confe∣rence.
• b 1.309

  Notes upon the Common Prayer.
• c 1.310

  Ordinance Oct. 20. 1645.
• d 1.311

  De Synedriis l. 1. c. 10.
• e 1.312

  Novel 123. c. 11. Collat. 9. tit. 15. c. 11.
• * 1.313

  Matth. 5. 24.
• f 1.314

  Ignatiu••ad Philadelphe∣nos.
• g 1.315

  Epist ad E∣phes.
• h 1.316

  Tertul Apo∣log. c. 39.
• i 1.317

  Ign. Epist. ad Trall.
• k 1.318

  ••ust. Marty. Apol. 2. Constit. Apost. l. 2. c. 57.
• l 1.319

  Tertul. de. Orat
• m 1.320

  Hist. Eccles.
• * 1.321

  ☞
• n 1.322

  Adv. Pelag. 1. 3.
• o 1.323

  Rupertus de Div. Officiis l. 1. c. 32.
• p 1.324

  Chrysost de Circo.
• q 1.325

  De divinis Officiis.
• r 1.326

  Chrysost de Circo.
• s 1.327

  Chrysost in Isai, Hom 2.
• t 1.328

  Cypr. Epist. 24.
• u 1.329

  Aug. Serm. 49. de diver∣sis.
• w 1.330

  id de Cate∣chizand. Ru∣dibus l. 3.
• x 1.331

  Ad Eustoch. de virginitate servanda.
• y 1.332

  Apol. 2.
• z 1.333

  l. 2. c. 57.
• a 1.334

  in Hebr. Hom. 16.
• b 1.335

  Exposit Fidci.
• c 1.336

  Epiphan. haeres. 22.
• d 1.337

  Epist ad Tral.
• e 1.338

  Expositio Fidei.
• f 1.339

  Chrysoft. d••∣dicto Abra∣hami Hom.
• * 1.340

  g De Reb. Ec∣cles. c. 22.
• h 1.341

  Cap. 2.
• * 1.342

  de Tribus Symb.
• i 1.343

  Collectan. l. 2.
• k 1.344

  Chap. 1.
• l 1.345

  Conference at Hampt. Court 2, day.
• m 1.346

  De incom∣prehensibili Dei natura. De Doctrina Christiana.
• n 1.347

  de Prophet. Obscur. Hom. 2.
• * 1.348

  King James his directions
• o 1.349

  Can. 18.
• p 1.350

  I. 1. c. 5. & 6
• q 1.351

  Chrisost. advers. Jud.
• r 1.352

  Augustin. Epist. Vitali. 107.
• s 1.353

  Chrysost. in Hebr.
• t 1.354

  The service of God at Re∣lig. Assemb. p. 340.
• x 1.355

  Aug. Epist. Januario 119.
• * 1.356

  1 Cor. 16. 2.
• y 1.357

  Epist. ad Smyrneos.
• * 1.358

  Apologet. c. 4.
• z 1.359

  Apollog. 2.
• a 1.360

  Stromat J. 1.
• b 1.361

  Cyprian de Opere & Ele∣emosynis.
• c 1.362

  Cypr. Ep. ad Clem.
• d 1.363

  Can. 94.
• * 1.364

  Chrysost de Jejun.
• f 1.365

  Tertullian: ubi supra.
• g 1.366

  Synod. An∣tiochen. 25.
• h 1.367

  Cyprian Epist 34. id. Epist. 36.
• i 1.368

  Hist. of Tith. c. 4.
• k 1.369

  Cyprian Epist. 66.
• l 1.370

  In Laud. Ba∣silii
• m 1.371

  Injunctions Edw. 6. 29.
• n 1.372

  Apologet.
• o 1.373

  Constit. l. 2. c. 51.
• p 1.374

  de vita Con∣stan. l. 4. c. 45.
• q 1.375

  Catech. 10.
• r 1.376

  de Sacr••m. l. 4. c. 4.
• * 1.377

  de Coron, Milet.
• u 1.378

  Epist. 24.
• w 1.379

  Epiphan. h••res. 75.
• x 1.380

  Catech. 5.
• y 1.381

  De Civit. Dei, l. 22. c. 10.
• * 1.382

  z De Reb. Eccl. c. 28.
• a 1.383

  Aug. Serm. 17. de verb. Apost.
• b 1.384

  Mistag. 10.
• * 1.385

  This Rubrick & Exhortation Omitted in 1. B. of Edw. 6.
• * 1.386

  Th••se two Rubricks come in af∣ter the Of∣fertory in 1. B. of Edw. 6.
• * 1.387

  These words [ ] omitted in 1 B. of Edw. 6.
• * 1.388

  I
• * 1.389

  This prayer in 1 B. of Ed. 6. and in the Scot. Lit. are placed next before the delivery of the Sacra∣ment.
• * 1.390

  This prayer is continued with the pray∣er for the whol state of Christs Church in the 1 B. of Edw. 6.
• * 1.391

  This in the 1 B. of Edw. 6. is placed neer the beginn∣ing of the Communion office. And from these words we praise thee &c. all is omitted in Bucer.
• * 1.392

  These words thus [] in∣closed omited in Bucr.
• * 1.393

  All inclu∣ded thus [] omitted in the 1 B. of Edw. 6.
• a 1.394

  Dialog. cum Tryphon.
• b 1.395

  Apalog. 2. c Const. A∣post. l. 7. c, 26
• d 1.396

  Const. Apost. l. 2 c. 57
• e 1.397

  Just. Martyr Apol. 2. vide Conci. Car∣thag. c. 40. & Concil. 6. Can. 32.
• f 1.398

  Mountagu. Art. of visit. Tet. 7. Art 7.
• g 1.399

  Concil. La∣odic. can. 19.
• h 1.400

  Concil. 6. in Trull. can. 69.
• i 1.401

  Apologe••.
• k 1.402

  in Aug.
• g 1.403

  Concil. Tolet. 4 c. 17.
• h 1.404

  Chrysost. Hom. 3. in Ephes.
• j 1.405

  i Chrysoft. Hom. 17. in Hebr.
• k 1.406

  L. 2. c. 57.
• l 1.407

  L. 8. c. 12. De Civit. Dei. l. 8. c. 27.
• m 1.408

  De orat. Dom.
• n 1.409

  August. de Sp. & l. 1. c. 11.
• o 1.410

  Idem de vi∣duitate.
• p 1.411

  L. 8. c. 12.
• * 1.412

  Can. 62.
• * 1.413

  L. 8. c. 12. •••• 13.
• o 1.414

  Apolog. 2.
• p 1.415

  De Caena Dom.
• q 1.416

  Catech. 77.
• r 1.417

  Mystag. 1.
• s 1.418

  Ad Euagri∣um.
• t 1.419

  Epist. 59.
• * 1.420

  Constit. 1. 8. c,
• * 1.421

  in 1 Cor. 14: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.422

  Euseb. Hist. l. 7 c. 8.
• * 1.423

  De Sacram. l. 4. c. 6.
• y 1.424

  Cyprian de La psis.
• z 1.425

  Can. 10.
• a 1.426

  Donys. Artop.
• c 1.427

  Nazianz.
• b 1.428

  Chrysost.
• d 1.429

  Cyril. Ca∣tech. 5.
• e 1.430

  Aug. in Psal. 98.
• f 1.431

  Hist. l. 8. c. 5.
• g 1.432

  Harm. Con∣sess. pag. 120.
• h 1.433

  Bez. Epist. 12.
• * 1.434

  Lib. 8. c. 13.
• * 1.435

  Respons. ad •• quest. Orosil 49.
• * 1.436

  ubi supra.
• * 1.437

  Retract. l. 2. 4. 11.
• k 1.438

  Chrystost. de Bapt. Chr∣sti Hom. 24.
• l 1.439

  Can. 23.
• * 1.440

  m Chrysost. lit.
• * 1.441

  n Chrysost in eos qui Pasch jejun.
• * 1.442

  o Clem. Const.
• * 1.443

  p Chrysost. de in Dei Nat.
• * 1.444

  H. 28.
• * 1.445

  q de Incarn. Or. 3.
• * 1.446

  r Durand. Ration. l. 4. cap. 1.
• s 1.447

  Rubr. be∣fore Morn. prayer.
• t 1.448

  Hist. Eccles. l. 5. c. 24.
• u 1.449

  Can. 14.
• w 1.450

  Consist. 1. 8. c. 31.
• x 1.451

  Theophel. Alex. can. 7. apud Balsam.
• y 1.452

  Can. 18.
• z 1.453

  Can. 63.
• * 1.454

  The water in the font shall be chan∣ged twice in in the moneth at least: and before any child be bap∣tised in the water so chan∣ged, the Pres∣byter or Mini∣ster shall say at the font the words thus in∣closed. [ ]
• * 1.455

  Omitted in Bucer.
• * 1.456

  This Exhor∣tation with the Lords prayer, thanksgiving following are omitted in 1 B. of Edw. 6.
• * 1.457

  Omitted in Bucer.
• * 1.458

  Omitted in Bucer.
• a 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bib. ae.
• b 1.460

  De Baptis∣me.
• c 1.461

  Just. Mar∣tyr.
• d 1.462

  Naz. ubi supra.
• e 1.463

  Philo Ju∣daeus.
• f 1.464

  Stromat. l. 2.
• g 1.465

  Epist.
• i 1.466

  Aug. cont. Pelag. l. 1. c. 2.
• k 1.467

  Moun∣tague.
• l 1.468

  Inlocum.
• m 1.469

  Apolog.
• n 1.470

  de Bapt. c. 19.
• * 1.471

  n de Doctr. Christ. l. 2.
• o 1.472

  Herodian. Hist. l. 8.
• p 1.473

  De Re Mi∣litari. l. 2.
• q 1.474

  Livii. l. 22.
• r 1.475

  Nazianzen
• * 1.476

  Cont. Fust. l. 19. c. 11.
• t 1.477

  Ambrose.
• * 1.478

  Rom. 6. 4.
• u 1.479

  De Baptis∣mo.
• w 1.480

  Beatus Rhenan. in Tertul. de Cor. Milit.
• x 1.481

  A polog. 2.
• y 1.482

  de Cor. Mi∣litis c. 3.
• z 1.483

  Directory.
• a 1.484

  Tertul. de Bapti.
• b 1.485

  Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.486

  De iis qui iniciantur, c. 4.
• d 1.487

  August. de Symbolo, 1. 2. c. 1.
• e 1.488

  Auguftin. Epist. 105.
• f 1.489

  Aug. de verbis Apost Serm. 10.
• g 1.490

  Livius lib. 31. c. 5.
• h 1.491

  Cowell de Fitsherb.
• i 1.492

  De Coron∣milet.
• k 1.493

  Epist. Ro∣gatiano
• l 1.494

  Constit A∣post l. 7. c. 42
• m 1.495

  Ambrose de Sacram. l. 1. c. 2.
• n 1.496

  Hieronym. in Amos c. 6. Cyril. Hie∣rosol. cat. 1.
• o 1.497

  K. Lames, D••m, l. 2. c. 2.
• p 1.498

  Dionys. Areopag.
• q 1.499

  Epict. ad Magn.
• r 1.500

  apud Pa∣mel. in Cy∣prian. ubi supra.
• s 1.501

  Christo∣pherus An∣gelus.
• t 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.503

  Leno Vero∣nensis Invit. 2. ad fontem.
• w 1.504

  Epict. In∣nocent.
• x 1.505

  l. 22. c 8. de Civ. Dei
• y 1.506

  li c. 29.
• z 1.507

  In fine Panarii.
• a 1.508

  Ambrose de Sp. San∣eto l. 2. c. 11.
• b 1.509

  Idem de Sacramentis l. 11 c. 7.
• c 1.510

  l. 12. c. 36.
• d 1.511

  Can. 4.
• e 1.512

  B Mon∣tague.
• f 1.513

  Ambros. de iis qui in∣itiantur.
• g 1.514

  Tert. de Baptism.
• h 1.515

  Epist. ad Ja••uar.
• i 1.516

  de Eccles. Dogm.
• k 1.517

  Constit. l. 7. c. 23.
• m 1.518

  Chrisost. Hom. 8. ad Colos.
• n 1.519

  Ambros, de Sacram. l. 1. c. 2.
• o 1.520

  Cyril.
• p 1.521

  Augustin.
• q 1.522

  Canon. 30.
• r 1.523

  de Baptis∣mo. c. 4.
• s 1.524

  Heres. 30.
• t 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• u 1.526

  Chrisost. n Psal. 142. 1 Cor. 14. 22. Ambrose in Luc.
• w 1.527

  Aug. de Verb. Apost.
• x 1.528

  Canon. 30.
• * 1.529

  Opusc, Ang.
• * 1.530

  a Concil. Laod. can. 47.
• * 1.531

  b Respons Timith. Alex∣ander Ep. a∣pud. Balsamo∣nem.
• * 1.532

  c Bocer in Anglicam. p. 481.
• d 1.533

  Cyptian Epist. ad Magn.
• f 1.534

  Deiis qui in. intientur c. 41
• g 1.535

  Toilt. l. 2. c. 18. valentia Lom. 4. Disp. 4. q. 1.
• h 1.536

  Bellerm. de Sacr. Baptim. l. 1. c. 3. Christ. Angel. c. 22.
• i 1.537

  i Can. 18.
• k 1.538

  Can. 17.
• l 1.539

  Neceph. lib. 13. c. 35.
• * 1.540

  Socrates l. 5. c. 23.
• * 1.541

  Apol. 2.
• o 1.542

  Can. 6.
• * 1.543

  The words inclosed [ ] are wanting in the former. Liturges.
• * 1.544

  [] Omitted in the 1 B. of Edw. 6.
• a 1.545

  Epist. 72. ad Stephanum.
• * 1.546

  L. 2. cont. lit. Petil. 104.
• c 1.547

  Bellarm. de S. confirm. c. 8
• * 1.548

  De lis qui initiantur.
• * 1.549

  Directory.
• f 1.550

  Cyprian E∣pist. 83.
• g 1.551

  Diou. Are∣op. Eccles. Hierach. c. 4.
• h 1.552

  Concil. An∣cyran. passim.
• i 1.553

  Epist. ad Laetam.
• k 1.554

  De Antiq. Ritibq. Bap∣tism. l. 2. c. 7.
• l 1.555

  In 1 Tim. 5. note f.
• m 1.556

  Right of the Church, &c. p. 16.
• n 1.557

  Stromat. l. 3. c. 11.
• o 1.558

  De vit. Con∣stant. l. 4.
• p 1.559

  Concil. Trul. can. 9••.
• * 1.560

  q Leodicen. can. 46. Trul. 4.
• r 1.561

  Constit. A∣post. l. 8. c. 32.
• * 1.562

  ••Epist. 24.
• t 1.563

  De Catech. Rud.
• * 1.564

  •• Hierom. Script. Eccle∣siast. Catul.
• w 1.565

  Annot. in Phil. 4.
• x 1.566

  Stromat. l. 3.
• y 1.567

  Constit. A∣post. l. 3. c. 15.
• z 1.568

  Can. 14.
• a 1.569

  Can. 14.
• b 1.570

  L. 8. c. 12.
• c 1.571

  Can. 85.
• d 1.572

  Ep. 3.
• e 1.573

  Ep. 13.
• f 1.574

  Diog. laert. vit. Xenoph.
• * 1.575

  Hieronym. adv. Johan. Hierosolym.
• h 1.576

  August. de cura pro mor∣tuis c. 12.
• i 1.577

  Ambrose E∣pist. 13. ad marcellin.
• k 1.578

  Ambros. de iis qui mister. initiantur.
• l 1.579

  Aug. in Psal. 41.
• m 1.580

  Conference at Hampton-Court. p. 43.
• n 1.581

  Quint. Orat. lib. 11. c, 3.
• o 1.582

  Cyril Gatech. 1.
• * 1.583

  Acts 8. 15.
• p 1.584

  Oypr. Epist. Joviano.
• * 1.585

  •• Apol. p. 57.
• * 1.586

  •• Socrates Hist. l. 6. c. 21.
• s 1.587

  Power of the Keys, p. 38
• t 1.588

  Script. Ano∣nym Quaest. in V. & N. Test.
• * 1.589

  u Just. Martyr
• * 1.590

  w De iis qui initiantur, ul. 7
• x 1.591

  Tortullian.
• * 1.592

  Acts 19. 8. 5, & 6
• y 1.593

  Adv. Lucise. rian.
• z 1.594

  De Baptism.
• a 1.595

  Apud Balea∣mon.
• * 1.596

  b De iis qui inuiantur. c. 8.
• * 1.597

  Psal. 97.]
• * 1.598

  The words included thus [] Omited in the 1. B. of Edw. 6.
• * 1.599

  Colos. 4.
• * 1.600

  1 Pet. 3.
• * 1.601

  Ephes. 5.
• * 1.602

  Omitted in Bucer.
• * 1.603

  In to Domine speravi Psal. 21.
• * 1.604

  This Rubrick and Prayer omitted in Bucer.
• * 1.605

  Psal. 13.
• * 1.606

  Editio Lat. Buceri sed si sub vesperam aut noctu su∣bito quls in a∣gone positus petit commu∣nionem, is do∣cetur a Cura∣to. &c.
• * 1.607

  John 9.
• * 1.608

  Job. 19.
• * 1.609

  1 Tim. 7.
• * 1.610

  Job. 1.
• * 1.611

  Note that this Psalm is to be said af∣ter the order that follow∣eth.
• * 1.612

  1 Cor. 15. 10.
• * 1.613

  This Collect is in the Com∣munion office in the 1. B. of Edw. 6.
• a 1.614

  Vid. Smyrn. & Magnes. Faed, apud Seld. Marm. At.
• b 1.615

  Haeres. 67.
• c 1.616

  Annor, in Loc.
• d 1.617

  Epist. ad Polycarp. Tertull. de Mo∣nogamo.
• e 1.618

  Can. 103.
• f 1.619

  Dr. Cosens Cousening Devotions.
• g 1.620

  Balsam. in Basil. ad Am∣philoch.
• h 1.621

  Digest. Tom. 1. l. 23. Tit. 1. de Sponsal. l. 2.
• h 1.622

  Balsam. in Synod. 6,
• k 1.623

  Euripid. in Androm.
• l 1.624

  Ambrose de Abrahamo. l. 1. c. 9.
• m 1.625

  Virg••l.
• n 1.626

  Cic. Phi∣lip. 2.
• o 1.627

  Hostiens. in sum de Spons. & Matrins. §. quot funt spe∣cies.
• p 1.628

  Apologet•• c. 6.
• q 1.629

  Uxor. Hae•• br. l. 2.
• r 1.630

  Paedag••g. l. 3.
• f 1.631

  Laert. in Solon.
• t 1.632

  Censur. p. 48.
• * 1.633

  1 Cor. 7. 4.
• u 1.634

  Paedagog. l. 3.
• w 1.635

  Tertull. ad uxor. l. 2.
• x 1.636

  Apud Ca∣saud. p. 551.
• y 1.637

  In Mar. 25.
• * 1.638

  Concil. Lao∣dic. can. 53.
• z 1.639

  Epist. ad Philip.
• * 1.640

  Acts 7. 60.
• a 1.641

  Censur. P. 486.
• b 1.642

  Ad Scapu∣lam.
• * 1.643

  Can. 13.
• d 1.644

  Censur. P. 487.
• e 1.645

  Epist. 361.
• f 1.646

  Epist. 363.
• g 1.647

  Chrysost.
• h 1.648

  Can. 18.
• i 1.649

  Expos. Fidei.
• k 1.650

  In laud. Basil.
• l 1.651

  Epitaph. Paulae.
• m 1.652

  Nazianz. in laud. Caeia∣rii.
• n 1.653

  In Hebr. Hon. 4.
• o 1.654

  Hierom. Epitaph. Paulae.
• p 1.655

  In funere Patris.
• * 1.656

  1 Thessal. c. 4. v. 13.
• q 1.657

  Seneca.
• * 1.658

  v. 14.
• * 1.659

  1 Cor. 15. 19.
• r 1.660

  Dionys. A∣reopag. Eccles. Hier. c. 7.
• * 1.661

  Trental is clearly deri∣ved from Trigintal, not as Ministers from the Council of Trent, the word being ancienter than the Council.
• f 1.662

  G••••g. Nozi∣anz in laud. Gorg••a.
• t 1.663

  De Purg. l. 2. c. 5.
• u 1.664

  Can. 44.
• x 1.665

  Tit. de Mortuariis.
• * 1.666

  P. 679.
• * 1.667

  Psal. 118.
• * 1.668

  Matth. iii.
• * 1.669

  Hebr. x.
• * 1.670

  Psalm x.
• * 1.671

  Esai xxvi.
• * 1.672

  Malac. iii.
• * 1.673

  Matth. iii.
• * 1.674

  i Thes. v.
• * 1.675

  Rom. ii.
• * 1.676

  Prov. i.
• * 1.677

  Mat. xxv.
• * 1.678

  ii Cor. vi:
• * 1.679

  John ix.
• * 1.680

  Mat. xxv.
• * 1.681

  Esai i.
• * 1.682

  Eze. xxviii.
• * 1.683

  i John ii.
• * 1.684

  Esai liii.
• * 1.685

  Matth. xi.
• * 1.686

  Miserere mei deus. Psal. li.
• * 1.687

  Gen. 3. 16.
• * 1.688

  Dist. 5. c. Haec q••ae.
• * 1.689

  l. 1. c. de Off Archi∣dia coni. v. Fabric. Eccl.
• a 1.690

  Injunct. Edw. 6. 22. Anno 1547.
• b 1.691

  ibid. 4. & Injunct. 1 Elis. 5.
• * 1.692

  Apologet. c. 39. Epist 75.
• * 1.693

  Epist. 6.
• * 1.694

  l. 2. c. 16.
• * 1.695

  Const. ubi supra.
• * 1.696

  Can. 5.
• * 1.697

  Can. 11.
• * 1.698

  Ad Amphi∣loch. Can, 22.
• * 1.699

  Chrysostom.
• * 1.700

  Can. 19.
• * 1.701

  Ad Amphi∣loch. Can. 22.
• * 1.702

  In Syn. An∣tioch. can. 2.
• * 1.703

  Epist. 52. Epist. 76.
• * 1.704

  ibid.
• * 1.705

  Inter op. Cyp. Epist. 31.
• * 1.706

  Distinct. 50. c. 64.
• * 1.707

  Haeres. 52.
• * 1.708

  Hierom. in Hoseam. l. 2. c. 6.
• * 1.709

  In Genes. ad lit. lib. 11. c. 40.
• * 1.710

  Epist. Fabi∣ola.
• * 1.711

  Ubi supra.
• * 1.712

  Inter op. Cyprian. 31.
• * 1.713

  Concil. Car∣thag. Can. 7. Concil. Tolet. 1. Can. 2.
• * 1.714

  Tertullian. de Penitent.
• * 1.715

  de lapsis.
• * 1.716

  Hist. Eccles. l. 7. c. 16.
• * 1.717

  Epist. 53. l. 5.
• * 1.718

  Augustin. Ep. 54.
• * 1.719

  Ambros. de Poenit. l. 2. c. 10.
• * 1.720

  Chrysost. de Poen. Hom. 3.
• * 1.721

  Provinc. l. 3. c. de Pre∣bend. v. cur Animarum.
• * 1.722

  Anno 1622,
• * 1.723

  Sturmii Epist. Fr. Walsingha∣mo.