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 PRINCETON, N. J. 
 
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 Presented by Mr Samuel Agnew of Philadelphia, Pa. 
 
 Aguctv Coll. on Baptism, No. 
 
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A TABULAR VIEW 
 
 VARIATIONS 
 
 Communton an& 35apti;smal ©fKce^ 
 
 CHURCH OF ExNGLAND, 
 
 FROM THE YEAR 1549 TO 1662. 
 
 TO WHICH ARE ADDED TH03E IN THE 
 
 SCOTCH PRAYER BOOK OF 1637. 
 
 WITH AN APPENDIX 
 
 ILLUSTRATIVE OF THE VARIATIONS. 
 
 BY 
 
 FREDERIC BULLEY, B.D., 
 
 FELLOW OF ST. MARY MAGDALENE COLLEGE, OXFORD. 
 
 OXFORD, 
 
 JOHN HENRY PARKER 
 
 RIVINGTONS, LONDON, 
 
 MDCCCXLII. 
 
> • I * 
 
 OXFORD .* 
 PUINTED BV 1. SHRIMPTON. 
 

 The Services and Rubrics of the Prayer Book generally 
 are become an object of so rnucli interest both to the Clergy 
 and Laity of the Church, that this circumstance alone will, it 
 is hoped, be a sufficient apology for the following pages, the 
 design of which is to exhibit the variations which from time 
 to time have taken place in its two principal Offices, those 
 namely which relate to the administration of the Holy 
 Sacraments. 
 
 The original intention of the Editor was to have collated 
 the entire Book, but on farther consideration it appeared to 
 him that the variations of the other portions were either too 
 well known, or not sufficiently important, to warrant so ex- 
 tensive a plan, and also that being frequently confined to 
 the Books of K. Edward, they are ah-eady to be found in 
 an important work entitled, "The two Books of Common 
 Prayer set forth by authority of Parhament, in the reign of 
 King Edward the Sixth, compared with each other." 
 
 So far then as relates to these Books exclusively no addi- 
 tional information is required. But the plan, it is conceived, 
 requires to be carried out in regard to the Editions which 
 followed after,*" and particularly in reference to the Offices 
 selected in the present collation. The state of the Liturgy 
 during the reign of Elizabeth is still but imperfectly under- 
 stood. The copies of that period are extremely scarce ; and 
 at the same time it must be interesting to learn to what ex- 
 tent they differ from the preceding Books or from each other. 
 Again, the Books of James the First contain important 
 E/ubrical variations in the Ofiice for Private Baptism, and 
 the Scottish Liturgy, although of a later date, possesses in- 
 dependently of its relation to the English Books, an interest 
 on several accounts peculiar to itself. 
 
IV PREFACE. 
 
 The object of tlie following Collation is to place tliese 
 Books in juxtaposition witli each other and with those of 
 K. Edward VI., by which means the reader is presented at one 
 view Avith the revisions and alterations which have occiirred 
 from the year 1549 to 1662. A plan similar to this was 
 adopted by the learned L^Estrange in his " Alliance of Divine 
 Offices," and it is certainly more intelligible, and better 
 calculated to impress the differences uj)on the memory than 
 a Commentary. But his view is somewhat unconnected and 
 broken, and therefore troublesome to examine whether in 
 reference to the matter, or, which is no immaterial circum- 
 stance, to the order and arrangement of the several portions. 
 
 With a \dew of rendering the present work more complete, 
 it has been thought desirable to offer a short introduction to 
 the several Books which the Editor has undertaken to collate. 
 Much indeed is to be said upon them all, and a great deal of 
 minute and curious criticism has been more particularly of 
 late bestowed on the earlier editions of the Prayer Book, but 
 as the present volume is confined to the Liturgy (strictly^ so 
 called) and to the Offices for Baptism, it must suffice in 
 reference to the remainder to embrace only the material 
 variations of each revision, the causes which led to them, the 
 j)eriod of their insertion, and the authority on which they rest. 
 
 The history of the Book of Common Prayer from the time 
 of Edward VI. is comprehended under six epochs ; — that of 
 1549, when the original Book of K. Edward made its appear- 
 ance — that of 1553, when it was revised — that of Elizabeth, 
 1559— that of James I. 1603— that of Charles I. [Scotch 
 Liturgy 1637.] and that of Charles 11. 1662, when it was 
 settled in its present form. 
 
 PreAdously however to the publication of the first of these 
 formularies there had been set forth an " Order of the Com- 
 munion," printed the viii. day of March mdxlviii. " This 
 office, (to use the words of HeyUn) Avas framed by godly 
 
 a Viz. the Service used in the cele- appellations) has long bonie the title of 
 
 bration of the Eucharist, which is the ' divine ' or ' mystical ' Liturgy. In 
 
 generally so denominated in the writings the West, the Eucharistic Office has 
 
 of the Ancients. " In the Eastern most commonly been called ' missa ;' 
 
 Churches,"' says Mr. Palmer, "that Ser- but the term 'liturgy' l)as also bei n 
 
 vice (though sometimes known by other frequently applied to it." 
 
PREFACE. V 
 
 Bisliops and other learned men appointed by the King's 
 command to consult together about an uniform order for 
 administering the holy Communion in the English tongue^ 
 under both kinds of Bread and Wine^ according to the Act 
 of Parhament^ made in that behalf^ which persons so con- 
 vened together (if at least they were the same which made 
 the First Liturgy in this King's reign, as I think they were) 
 were those who follow : — Thomas Cranmer, Abp. of Cant., 
 Thomas Goodrich, Bp. of Ely, Henry Holbeck, Bp. of Lincoln, 
 George Day, Bp. of Chichester, John Skip, Bp. of Hereford, 
 Thomas Thirlby, Bp. of Westminster, Nicholas Ridley, Bp. of 
 Rochester, R. Cox, Dean of Christ Church, Dr. May, Dean of 
 St. Paul's, Dr. Taylor, Dean of Lincoln, Dr. Heynes, Dean of 
 Exeter, Dr. Robertson, afterwards Dean of Durham, and 
 Dr. Redmaine, Master of Trinity Coll. in Cambridge "^ : who 
 being thus convened together, and taking into consideration 
 as well the right rule of the Scripture, as the usage of the 
 primitive Church, agreed on such a form and order as might 
 comply with the intention of the King, and the Act of Parlia- 
 ment, without giving any just offence to the Romish party." — 
 The Service at this time drawn up, left the Office of the 
 Mass to be still said in Latin to the end of the Canon and 
 the Communion of the Priest, but it also added a form of 
 Communion for the People according to the following order : 
 I. an Exhortation before Communion, (dijBPering from that of 
 ] 549 in the article of Restitution, which was subsequently in- 
 serted,) II. an Exhortation at the Communion, iii. the Invita- 
 tion, IV. the Confession, v. the Absolution, vi. the Sentences, 
 VII. the Prayer of humble access, viii. the Dehvery of the 
 Elements, ix. the Benediction, x. a Rubric respecting the 
 Bread, and another for consecrating more Wine'*. This form 
 having received the sanction of the King and the Council was 
 
 b This was an " Act against such as "^ Heylin's Hist. Ref. p. 57. To this 
 speak against the Sacrament of the list Burnet adds from Stillingfleet the 
 Altar ; and for the receipt thereof in Bishops of York, London, Durham, 
 both kinds," which Act passed both Worcester, Norwich, St. Asaph, Salis- 
 houses by Dec. 20. 1547. In a Convoca- bury, Coventry and Lichfield, Carlisle, 
 tion Nov. 5. of the same year, it had Bristol, St. David's. ' 
 been unanimously agreed by the lower ^ For variations in the Ilnd Ex- 
 house to pass a Declaration sent down hortation, see page 39 ; in the Absolu- 
 from the Bishops that the Communion tion, App. xix. ; in the Delivery of the 
 should be adininistered in both kinds. Elements, App. xxiv. 1 ; in the Bene- 
 Collier, vol. v. 8vo. p. 220. and Burnet, diction, page 70 ; in the Rubric, App. 
 Part ii. book i. p. 41. [1547.] xxv. 1. 
 
VI PREFACE. 
 
 published with a Proclamation, and transmitted to the Bishops 
 Avitli a letter enjoining the due observance of it "in their 
 own persons and all their officers and Ministers ^/^ 
 BOOK OF 1549. 
 
 I. But as certain of the Bishops^ were backward in their 
 obedience, so amongst the inferior Clergy there was no small 
 variety of opinion respecting the New form. The people too 
 in places had gone from the opposite extreme into a total 
 disregard for holy things, and these mischiefs it was supposed 
 might be removed, and a more general compliance effected 
 by means of a Liturgy authorized by Act of Parliament. 
 And further, there was still wanting a Formulary of the 
 whole Service, to supply which defect, the same or nearly the 
 same Commission of Bishops and Di\ines employed, on the 
 former occasion, were convened at Windsor by the king in 
 Mayg 1548, and prepared a Book of Common Prayer, which 
 being approved (according to Strype) by Convocation, was 
 ratified by the Lords and Commons in the ensuing January i^, 
 and came into use from and after the Feast of Pentecost 1549. 
 
 To what extent this Book differed in its Eucharistic SerAice 
 from the preceding Order for the Communion, may be ascer- 
 tained by the references under that title ; the characters by 
 which it is to be distinguished from that which shortly followed 
 it, may be thus described : i. It had its Introits, or Psalms pre- 
 fixed to the Collects for the Bay. ii. A second Communion 
 for Christmas and Easter day, and a Service for the Feast of 
 St. Mary Magdalene, iii. The use of the terms ' Mass' and 
 'Altar.' IV. The Mixture of Water with Wine in the 
 Eucharist. v. A Rubric for setting the Elements on the 
 Altar, and the ancient form in delivering them. w. An 
 Invocation, a verbal Oblation, and signing of the Cross in the 
 Consecration, vii. Transpositions of the ' Gloria in Excelsis,' 
 and other portions of the Communion Service, viii. Prayers 
 
 ® Heylin's Hist. Ref. p. 59. tion was read the third time in the 
 
 ' " Gardiner of Winchester, Bonner House of Lords on the 15lh of January, 
 
 of London, Veysie of Exeter, and and the third time in the House of 
 
 Sampson of Coventry and Lichfield." Commons on the 'ilst of .January 15 18. 
 
 Heylin's Ilef. p. 59. Dr. Cardwell's Pref. to the Liturgies, p. 
 
 s Strype's Mem. vol. ii. book i. pp. xi. Respecting tlie Convocation, see 
 
 S-i, 85. According to Collier, September Strype's Mem. vol. ii. book i. ch. 2. 
 
 1. vol. V. 8vo. p. 271. and Heylin on tlie other side. Life of 
 
 *> From the .Journals of the two Laud. p. .'52(). 
 houses, it appears that the Act in ques- 
 
PREFACE. Vll 
 
 for the dead in the Communion and Burial Services. 
 IX. A Rubric for recei\ing the bread in the mouth, another 
 for reserving the Sacrament, and others supposing daily 
 Communion, x. A Communion at Bui'ials. xi. Anointing 
 in the Visitation and Communion of the Sick. xii. A Form 
 of Exorcism, Trine immersion. Unction, and the Chrism, in 
 Baptism, xiii. A separate Service for the Consecration of 
 the Water. xiv. Signing of the Cross in Matrimony. 
 XV. The Rochet, Albe, and Vestment or Cope, &c'. xvi. The 
 Athanasian Creed was read only on the great Festivals. 
 
 In the composition of this work, it was the desire of the 
 Church to conform entirely to the religion taught by the 
 Scriptures, and to the usages of primitive antiquity. Pro- 
 ceeding upon this principle, they brought together the ancient 
 offices of the Church, which were to serve as landmarks in the 
 construction of the new one. They changed nothing for the 
 mere love of change, and consequently were contented with 
 discarding the innovations of later ages. It is sufficiently 
 evident also from the history of those times, that the compilers 
 of the Prayer Book owed nothing to the personal assistance 
 of foreign Reformers ; Avhilst from the number of venerable 
 ceremonies retained in the several Services, it is equally 
 evident that they were at that time unwilling to recognise 
 the destructive principle by which those Reformers were 
 actuated in the construction of their Offices. In saying this 
 however, it is not intended to be understood that they derived 
 nothing from other reformed Offices then in existence. A sup- 
 position of this kind is neither necessary to their vindication, 
 nor warranted by facts. It is certain that several portions of 
 the Service Book of 1549 are to be referred, where they vary 
 from the ancient forms, to a work entitled the '^ Simple and 
 pious deliberation of Herman Abp. of Cologne, to be used 
 in that province until an independant Synod, general or 
 national could be convened, fec'^.^ 
 
 ' See the Tabular View, p. 2. Rubric 4. his formulary of Reformation, he was 
 
 '^ Herman de Weiden, Abp. of through their representations, cited to 
 
 Cologne, declared for the reformed appear before the Pope, and likewise 
 
 doctrines in the year 1543, having the before the Emperor. In the April of 
 
 year before invited Bucer, and shortly 1546, he was exconmiunicated. 'The 
 
 afterwards Melancthon to visit him. Simple and pious deliberation' was 
 
 After a strong remonstrance in 1544 translated into English in 1547 and 
 
 from the Clergy of the province against reprinted in 1518. The whole title 
 
VUl PREFACE. 
 
 This formulary was not itself original, but founded in a 
 great measure on another previously established at Nurimberg. 
 It was also considerably enlarged as it passed through the 
 hands of Bucer, by whom with the assistance of Melancthon 
 it was prepared for the inspection and approval of the Arch- 
 bishop. The passages for which the compilers of the English 
 Book were indebted to the work in question, so far as regards 
 the Services collated in the present volume, are as follow: — 
 I. The General Confession, the comfortable words, and perhaps 
 a sentence or two in the Prayer for Christ's Chui'ch, in the 
 Communion, ii. The Preface, and the opening Prayer in 
 the Office for pubHc Baptism, (although the latter has been 
 recently traced to the more ancient German forms,) together 
 with the Exhortation following the Gospel, the thanksgiv-ing 
 next in order, and the final admonition to the Sponsors, 
 III. The questions and certificate at the commencement, and 
 the Rubric at the end of the Office for Private Baptism; the 
 whole of which are to be found in the Appendix. 
 
 In comparing these passages together, and still more the 
 entire Offices themselves, the reader would scarcely fail to 
 observe the great superiority of the Anglican to the foreign 
 formulary. The former is simple and forcible in its style, 
 the latter tediously copious and diSuse ; the one renders its 
 exhortations, after the ancient manner, directly subserAdent to 
 prayer and the Sacraments, the other according to the 
 modem system, converts them into the mere media of rehgious 
 instruction in general^. 
 
 But to proceed, the testimonials to the first Book of K. 
 Edward VI. were neither few nor insignificant, and should 
 be stated as helping to shew at least what were not the causes 
 of its after revision. Abp. Craumer for instance speaking of 
 the First Service, observes that ' tJie manner of the holy Corn- 
 is: — 'Nostra Herinanni ex gratia Dei dederit constitui meliorem, vel per 
 Archiepiscopi Coloniensis, et Principis liberam et Christianam synodum, sive 
 Electoris &c. Simplex ac pia delibe- generalem sive uationalem, vel per 
 ratio, qua ratione, Christiana et in ordines imperii nationis Germanica? in 
 verbo Dei fundata reformatio, doctrina', Spiritu Sancto congregates.' See also 
 administrationis divinorum sacramen- the Continuation of Flcurj^'s History 
 torum, cserimoniaruni, totiusque curx" under the head of Weiden, and Strype's 
 animarum, et aliorum niinisterioruni ]\Icm. vol. ii. bk. i. ehap. 5. 
 ecclesiasticorum, apud eos (pii nostras ' See also Dr. Pusey's Scriptural 
 
 pastorali curne commendati sunt, tan- Views of Holy Baptism. Appendix 
 tisper institncnda sit, donee Domiinis note m. 
 
PREFACE. IX 
 
 munion, which is now set forth within this realm, is agreeable 
 ivith the institution of Christ, with St. Paul, and the old primi- 
 tive Apostolic Church, and ivith the right faith of the Sacrifice 
 of Christ upon the Cross^.' The Act of Uniformity further 
 expressed that ^ by the aid of the Holy Ghost, it ivas with one 
 uniform agreement concluded.' And lastly, the Act of Parliament 
 by which the Second Book of K. Edward was ratified_, states 
 that there was nothing in the First, but what was 'agreeable to 
 the Word of God and the primitive Church, very comfortable to 
 all good people desiring to live in Christian conversation : and 
 secondly, that such doubts as had been raised in the use and ex- 
 ercise thereof, proceeded rather from the curiosity of the 
 Minister, and mistakers, than from any other worthy cause^.' 
 
 BOOK OF 1552. 
 
 II. The revision of the preceding Book was commenced at 
 the close of 1550 or the beginning of 1551°. But as in the 
 former instance it had been the influence of a Catholic prin- 
 ciple acting within the Church upon modern abuses, so in 
 the present, it was the influence of modern principles from 
 without acting upon what was Catholic. The Liturgy of 
 1549 did not go sufficiently far to satisfy the foreign Re- 
 formers, who with a rooted antipathy towards Bomanism, 
 entertained a no less rooted aversion towards whatever 
 savoured of antiquity. The most powerful representatives of 
 these opinions, in reference to the Church of England at this 
 period, were Calvin, Bucer, and Peter Martyr. The conse- 
 quences were such as might have been anticipated : — ^whilst 
 the restless activity of the first prevailed with the Court and 
 the Universities, the strong although indirect influence of 
 the other two soon became visible in the altered face of the 
 LiturgyP. Most of the variations were in perfect correspond- 
 ence with the elements out of which they sprang, i. In the 
 Communion Service several material transpositions took place, 
 and a modern form was substituted for the ancient in the 
 
 in Defence of the Catholic Doctrine Scripta Anglicana. See the Preface to 
 
 of the Sacrament &c. book v. chap. 18. his ' Censure,' &c. 
 
 i> Even Bucer found nothing in it, ° Burnet's Ref. vol. ii. page 155. 
 
 hut ivhat tvas either taken out of the Folio. 
 
 word of God, or at least not contrary to P Heylin's Hist. Ref. p. 107; Law- 
 
 it, if fairly interpreted , a statement in- rence's Bampt. Lect. p. 247 ; and Life 
 
 deed quite irreconcileable with the of Dr. N.. Ridley, p. 333. 
 sweeping censure contained in his 
 
X PREFACE. 
 
 Delivery of tlie Elements, ii. Passages were suffered to be 
 omitted^ probably upon the ground of a supposed expediency, 
 which operated, it may be feared, with the many, in partially 
 obscuinng a doctrine nevertheless constantly maintained and 
 believed on by the Chui'cli, viz. the great Commemorative 
 Sacrifice in the Eucharist, iii. Prayers for the Dead were 
 discontinued. iv. The Second Communions of the former 
 Book and the Service for the Day of St. Mary Magdalene were 
 removed together Avith the several ancient and significant 
 ceremonies ah'eady enumerated in the outline of that work. 
 The most considerable additions were as follow: — i. A Rubric 
 at the end of the Preface requiring all Priests and Deacons 
 to say daily the INIorning and Evening Prayer, either privately 
 or openly, except they be let by some urgent cause, ii. The 
 Sentences, Exhortation, Confession, and Absolution, and the 
 Jubilate Deo, Cantate Domino, and Deus niisereatur, in the 
 Morning and Evening Prayers, iii. The Commandments, 
 and a third Exhortation, in the Communion Service, iv. The 
 Declaration subjoined relative to the kneeling at this Sacra- 
 menti. v. The Ordinal drawn up in 1549, which was now 
 added to the Prayer Book and established as part of it^ but 
 the vestments therein required, the Introits, the appeal to 
 the Saints and Evangelists, the Ceremonies of delivering the 
 Chalice with bread at the Ordination of a Priest, and the 
 laying the Bible on the neck, and of placing the Pastoral 
 staff into the hand at the consecration of a Bishop, were 
 omitted. vi. The Athanasian Creed Avas appointed for 
 several Saints^ Daj^s, as well as for the great Festivals. 
 
 Upon a general comparison of the two Books it Avill 
 appear to most reflecting minds, how difficult a thing it is to 
 oppose even prevalent error so broadly as did the Reformers 
 of this time Avithout impairing at least some portions of that 
 truth of Avhicli it is the corruption; and to those Avho arc 
 familiar with and venerate primitive forms, that uotAvith- 
 standing a fcAV judicious alterations the Church Avas in the 
 main a suftcrer by the exchange : not that the Book of 1553 
 did not at all represent Cathohc verity, l)ut that it did not 
 represent it so confessedly and fully, as its predecessor. 
 
 '' For infonuation respecting this App. xxxi. and Stryp^'s Mcni. vo). ii. 
 Declaration see Tubular Finv, p. 80. book ii. diap. 15. 
 
PREFACE. XI 
 
 Of the names of those upon whom the business of Revision 
 immediately devolved, nothing certain can now be ascertained. 
 " The most that can be done/' says the historian HeyHn, " is 
 to go by conjectui'e, and to ascribe it to those who had first 
 composed it." Nor is it at all CAident, according to the 
 same writer, that this Book ever passed the Convocation. 
 "Possibly/^ says he, "it might receive the like authority 
 from the Convocation, as the Ai'ticles had," — (by which is to 
 be understood the sanction of a committee possessed of 
 S}Tiodal authority to determine Ecclesiastical questions in the 
 name of the rest ;) " though no such tiling remains upon 
 record in the registers of if." 
 
 It was ratified however by the Parliament in the April of 
 1552, and enjoined for general use from the Feast of All 
 Saints following, that is, nearly three quarters of a year from 
 the date of its ratification. 
 
 Queen Mary succeeded to the throne in July, 1553. Upon 
 her accession, the Ofiices contained in the Prayer Book of 
 1552 were virtually abolished by a statute enacted in the 
 October following, Avhich repealed those hitherto in force for 
 administering the Communion in both kinds, — for the order- 
 ing of Ecclesiastical Ministers, — for setting aside certain Easts 
 and Eestivals formerly observed, — and for the uniformity of 
 Common Prayer and the administration of the Sacraments ; 
 and which further provided, that all such Divine Service and 
 administration of Sacraments as were most commonly used 
 in the realm of England in the last year of Henry the 
 Eighth should be frequented from and after the 20th day of 
 December, 1553. 
 
 BOOK OF Q. ELIZABETH, 1559. 
 
 III. Such Avas the condition of the Church until the year 
 1558, when Queen EHzabeth succeeding to the throne, it soon 
 became apparent that Ecclesiastical affairs would not long 
 remain as established in the preceding reign. A Proclamation^ 
 was issued at the end of Decembei', by which the Lord's Prayer, 
 the Creed, and the Litany, as well as the Epistles, Gospels, 
 
 " Heylin'sEdw. VI. pp. 108. 121, 122. preaching of both Gospellers and 
 ^ Dated the xxviith day of December. Papists. See Strype's Annals of Eliz. 
 This was in consequence of the ofiensive chap. 1, and App. No. iii. 
 
Xll PREFACE. 
 
 and Ten Commandments^ were allowed to be read in English, 
 but " without exposition, or addition of any manner of sense 
 or meaning to be applied or added." And all further innova- 
 tion was for the present strictly forbidden. But this was not 
 the whole of the projected reformation. The Queen was 
 already in communication with confidential advisers respect- 
 ing the Common Prayer, and the result was that the work of 
 revising it was entrusted to Dr. Bill, Dr. May, Dr. Parker*, 
 Dr. Grindal, Dr. Cox, Dr. Pilkington, and Mr. Whitehead, 
 of whom the first three had remained in England during the 
 late persecution, and the remainder were recently returned from 
 exile. To these was added Sir Thomas Smith, Doctor of Law. 
 The Convocation being at the time strongly and generally 
 opposed to the reformation, it was probably on that account 
 thought expedient to submit the question to the few rather 
 than to the many. Dr. Guest '^ was afterwards associated 
 with the other Theologians, and from a paper concerning the 
 Service Book, prepared by him for Sir W. Cecil, it seems not 
 improbable that the Queen was willing to have the first 
 Liturgy restored^. However this may be, the alterations 
 which were made in the Second Book, although few, were 
 material, as shewing a disposition to insist on certain points 
 therein suppressed, i. Thus, for instance, in the form for 
 the Delivery of the Elements, whilst the Second Liturgy 
 dwelt only upon the simple Remembrance of Christ, the 
 Book of Elizabeth blended this with the primitive form of the 
 first, and by the union represented the whole of the Sacra- 
 mental verity to the minds of the faithful, ii. A further 
 improvement took place in the restoration of clerical vest- 
 ments, the Rubric relative to which had been materially 
 altered in the edition of 1552. This was a question of 
 externals, as the former was one of faith and conscience, but 
 involving as it did the principle of Ecclesiastical authority, it 
 is to be accounted an important element in the changes then 
 made. iii. The Declaration as to kneeling at the Sacra- 
 
 ' Dr. Parker it appears was unable seal." Conferences, p. 19. 
 
 to attend in consequence of illness, u Dr. Sandys was also employed. 
 
 Strype's Parker, bk. i. chapter 8. " It See Strypc's Annals of Eliz. chapter !■. 
 
 does not appear," says Dr. Cardwell, " Strype's AnnalsofElizabetlijclia))- 
 
 " that the committee of divines had any tcr 4; and Collier's Eccl. Hist. Part ii. 
 
 authority given to them under the great book vi. p. 430. 
 
PREFACE. Xm 
 
 ment, which had been inserted into the Second Book after 
 the ratification by Parliament, was omitted. iv. Also a 
 sentence which is found in both Books of K. Edward, "From 
 the tyranny of the Bishop of Rome, and all his detestable 
 enormities.^'' v. At the end of the Litanj^-, a Prayer was 
 inserted for the Queen's Majesty, another for the Clergy and 
 people, and the ancient Collect, " God whose nature and 
 propertyy " &c. vi. There was an alteration or addition of 
 certain Lessons to be used on every Sunday in the year^. 
 
 VII. A variation in the Rubric before Morning Prayer^. 
 
 VIII. In a Latin book^ of this time, the Rubric on re- 
 serving the Sacrament for the sick, and an office for Com- 
 munion at Burials, were re-inserted from the Service Book 
 of 1549, and a form was likewise added for the commemora- 
 tion of Founders. 
 
 Various conjectures have been formed as to the principle 
 which gave rise to the above alterations ; some assuming 
 that the design was to conciliate the Papal party, and others, 
 to comprehend in a latitudinarian spirit all descriptions of 
 religious belief. The known sentiments however of Queen 
 Elizabeth, and the nature of the alterations themselves, 
 render the latter supposition improbable; whilst the former 
 appears to have been hastily adopted from an unsupported 
 statement in Burnet's History. In questions of this kind 
 however an obvious distinction is to be drawn between the 
 
 y It is stated by a writer in No I. the Minister shall turn him, as the 
 
 of the Irish Eccl. Journal, that there is people may best hear. And if there be 
 
 an edition by Jugge and Cawode 1559, any controversy therein, the matter 
 
 in which tlie above Prayers are not shall be referred to the Ordinary, and 
 
 found, but that another of the same he or his deputy shall appoint the 
 
 year by the same printers contains place." Whereas the Queen's Book 
 
 them. They are all to be found in an hath it thus ; — " The Morning and 
 
 edition by Grafton, 1559. [Bodleian.] Evening Prayer shall be used in the 
 
 '^ Hitherto there had been proper accustomed place of the Church, Chapel, 
 
 Lessons only for Holidays and some or Chancel, except it shall be otherwise 
 
 Saints' days. There were now added determined by the Ordinary of the 
 
 " Proper Lessons to be read for the first place." — Abp.WhitgifttoLd.Burghley. 
 Lessons, both at Morning and Evening •> Viz. in one of 1 560. Collier says, 
 
 Prayer throughout the year, and for " Dr. Walter Haddon, as some suppose, 
 
 some also the second Lessons." This hadashareinthis version." — Eccl.Hist. 
 
 Rubric was however considerably Part ii. bk. vi. The authority on which 
 
 qualified by an admonition prefixed to the Latin books rested was a Royal Pro- 
 
 the Homilies of 1564. claniation. See Appendix to the Com- 
 
 ^ K. Edward's Second Book hath it munion Service, No. xxxii., and the 
 
 thus; — "The Morning and Evening Tabular View, pp. 82 and 87. Refer also 
 
 Prayer shall be used in such place of to Strype's Eliz. ch. 18. p. 223. 
 the Chiirch, Chapel, or Chancel, and 
 
XIV PREFACE. 
 
 desire of conciliating without reference to the value and 
 importance of the doctrines which happen to be involved in 
 the compromise, and that of seeking for unity by the removal 
 of what may be considered a not ill-founded or unreasonable 
 cause of offence. As to the first, there is little foundation for 
 the opinion that it swayed with the Queen and her Council, 
 and still less that it influenced the R.e\iewers themselves in 
 the corrections of the Service Book. Nor is the notion con- 
 sistent with a material alteration soon afterwards made in the 
 Articles of 1552. The E-evisers of those Articles in 1562 were 
 clearly less scrupulous in their censure of Romish error, than 
 the original composers of them in the reign of K. Edward. 
 For now, to use the language of Dr. Lawrence, " the sacrifices 
 of the mass, which were denominated by their predecessors 
 simply figmenta, they characterized as blasphema figmenta, 
 not hesitating to call that Avhich was universally esteemed 
 the most sacred, and which certainly was the most lucra- 
 tive doctrine of popery, blasphemous^.^' Perhaps a more 
 satisfactory clue to the motives of this revision is to be 
 found in the memorable speech of Sir N. Bacon to the 
 Parliament, at the time when this question was under deli- 
 beration. His ad\dce was, " that as nothing should be done 
 that might any way nourish any kind of idolatry or supersti- 
 tion, so heed was to be taken, that by licentious or loose 
 handling, any occasion were given whereby contempt or 
 irreverent behavioiu' towards God and godly things, might 
 creep in«i." It seems also to have been overlooked that in 
 the actual changes themselves there was a propriety and 
 fitness apart from mere temj)orary respects. Thus in the 
 Book of 1552, the form employed in the delivery of the 
 elements certainly fell short of adequately representing the 
 truth of that great mystery. Again, the llubrics relative to 
 clerical vestments had unreasonably stripped religion of its 
 decent and significant ornaments. Again, the sentence in 
 the Litany was under any circumstances extremely objection- 
 able. Again, the Declaration subjoined to the Communion 
 Service, whilst it was explicit enough in condemning the 
 
 *^ See Lawrence's Bampton Lect. p. ]). .321. 
 269, Buinet's Ref. vol. ii. p. 392, and '' Strypc's Annals of Elizabeth, cli. 
 
 Palmer's Treatise on the Church, vol. i. 2. p. 5 J. Fol. 
 
PREFACE. XV 
 
 modern notion of a carnal presence^ might possibly have 
 seemed as it was then worded to interfere with the orthodox 
 view of the real presence^ or possibly not to present the most 
 satisfactory refutation of the erroneous doctrine ; or it might 
 have been omitted for reasons distinct from doctrine alto- 
 gether ; namely^ that it was no genuine portion of the Book 
 of 1552, which was to be followed except in cases otherwise 
 expressed by the statute®. 
 
 But not to dwell longer on conjectures, — the edition of 
 1559 having been approved by the Queen and Council, was 
 submitted to the Parliament and passed in the month of 
 April, with much opposition from the spiritual Peers, "but 
 without any amendment,^^ says Collier, " excepting in one 
 circumstance. In the draught laid before the house by the 
 Committee of Divines, it was left at the people^s liberty to 
 receive the Communion either kneeling or standing. This 
 posture, it is probable, was restrained to kneeling by the 
 Parhament, and if so, they did no more than follow the direc- 
 tion of the Church, and settle the matter by the Rubric of the 
 Old Bookf." 
 
 The Act of Uniformity provided " that the said Book with 
 the alterations therein added, should be, from and after the 
 Feast of the Nativity of St. John Baptist, in full force and 
 effect, anything in the [Q. Mary's] Statute of Bepeal to the 
 contrary notwithstanding." 
 
 BOOK OF JAMES I. 1603. 
 
 IV. The next Revision of the Service Book took place at 
 Hampton Court in January 160f, and was occasioned by 
 the Millenary o Petition of the Puritans to King James I. 
 
 In this conference the Church was represented by Abp. 
 Whitgift, Bp. Bancroft, and several other Prelates and Theo- 
 logians^; the Puritan party by Dr. Rainolds and three others. 
 On the first day, the king gave audience to the Bishops apart 
 from the rest, in order to obtain satisfaction upon certain 
 
 * See the Act of Uniformity, Prinio Church were, the Bishop of Durham 
 
 Eliz., the Tabular View, p. 80. and {Matheiu), Winchester (Bilsoii), Wor- 
 
 App. xxxi. cester (Babington), St. David's {Rtidd), 
 
 f Collier's Eccl. Hist. Part ii. bk. Chichester (JFatson), Carlisle (Robin- 
 
 vi. p. 430. son), and Peterborough {Dove), the 
 
 ^ So called from the great number Dean of Westminster (^wrfrewe*), of St. 
 
 of signatures attached to it. Paul's {Overall), of Chester {Barlow), of 
 
 ^ The other Commissioners for the Salisbury {Bridges), with some others. 
 
XVI PRErAC£. 
 
 questions, — those connected with the Prayer Book having 
 reference to Confirmation, Absolution, and Private Baptism. 
 On the second, the complainants being admitted after the 
 same manner, rehearsed the old objections to the Cross in 
 Baptism, the Surplice, Confirmation, &c, and pleaded for 
 alterations in some of the Articles, an enlargement of the 
 Catechism, and a new translation of the Bible. On the 
 third, the Bishops returned with an explanation of the points 
 which had been referred to them on the former day. The 
 result was that the Rubric relating to Confirmation, as it 
 appeared to detract from the excellency of Baptism, was 
 further explained by the words, ' or laying on of hands upon 
 children baptized ;' whilst the term ' Absolution' was sup- 
 posed to be guarded from misconstruction by the addition 
 ' or remission of sins ;' and the Rubrics for Private Baptism 
 were so remodelled as to restrict the administration of that 
 Sacrament to the 'Minister of the Parish, or some other 
 lawful Minister'^.' Thus it will be seen that the success of 
 this Conference in respect to the disaffected members of the 
 community was such (to use the language of king James) 
 "as happeneth to many other things, which mo\ing great 
 expectation before they be entered into, in their issue pro- 
 duce small effect ^." But the Church, on the other hand, 
 was indebted to it for that portion of her Catecliism, in which 
 the nature and efi'ects of the Sacraments are so simply, yet 
 comprehensively stated ; of the first, as ' a death unto sin, 
 and a new birth unto righteousness :' — of the second, in its 
 twofold character as a Memorial and as a Communion ; in 
 the one point of view exhibiting the ' continual remembrance 
 of the Sacrifice of the death of Christ and the benefits' of it ; 
 in the other, the ' Body and Blood of Christ, which are 
 verily and indeed taken and received by the faithful in the 
 Lord's Supper^/ This composition was from the pen of 
 
 ' The minutes of this part of the Statutes &c. No. viii. 
 conference may be found in the Appen- ' For the Variations of this portion 
 
 dix to the Offices for Baptism, No. of the Catechism, see the Tahuhir View, 
 
 xvii. to which with No. xviii. the p. 135. At this Review also the His- 
 
 reader is referred for other documents tory of Bel and the Dragon, and the 
 
 relating to Private Baptism and Lay- 5th, (ith, and 8th chapters of Jo/^jV were 
 
 haptism. ordered to be omitted ; and the Prayers 
 
 ■t A Proclamation for the Unifor- for the Queen and the Royal Family, 
 
 mity of the Book of Common Praj'er, tojjcther with Thaiiksj^iviiigs for Rain 
 
PREFACE. XVll 
 
 Dr. Overall, Dean of St. Paul's, and remains a lasting monu- 
 ment to the memory of that learned and good man. 
 
 The SerAT.ce Book thus explained, or enlarged, was not sub- 
 mitted either to the Convocations of the Clergy or to the 
 Parliament, and therefore rested solely upon the Royal Au- 
 thority ratifying by letters patent the act of the Metropo- 
 litan, and of the other Commissioners. This circumstance 
 gave rise at the time and afterwards to various speculations 
 ^s to the sufficiency of the authority on which the variations 
 rested; — but as the principal points were embodied in the 
 Book of the Restoration, of the vahdity of which there is no 
 doubt, the controversy has long ceased to possess any interest 
 or importance. 
 
 K. CHARLES I. 1637. [SCOTCH BOOK.] 
 
 V. The next in order of the Books collated in this volume 
 is the Book of Common Prayer intended for use of the 
 Church of Scotland. 
 
 What form was employed in the public worship during the 
 early part of the Reformation in that country, is a question 
 involved in some degree of obscurity. Thus much however 
 may be gathered, that previously to the return of Knox from 
 Geneva, and in the year 1557, there was a Book of Common 
 Prayer subscribed to by the ^ Lords of the Congregation.' 
 This book was either the Genevan form, or the Liturgy of 
 the Church of England ; — and the historian Collier has as- 
 signed very probable reasons for supposing it to have been 
 the latter m. 
 
 It is also stated by Heylin that in the year 1560, the Re- 
 formers of Scotland pledged themselves to observe the Eng- 
 lish Liturgy with the rites and ceremonies of the Church, 
 hoping by these means to prevail on Queen Elizabeth to 
 espouse their quarrel with the French"^. Shortly afterwards 
 however, viz, in the year 1562, it was determined by a 
 general assembly at Edinburgh, to establish one uniform 
 order upon the model of the Genevan discipline ; and this 
 
 &c. inserted. The opening of the Gos- Compare also the Preface to the Scotch 
 
 pels for the 2nd Sunday after Easter, Book, Statutes &c. No. x. Collier 
 
 and the 20th after Trinity were made maintains that the English Book was 
 
 more agreeable to the original. used at least from 1557 to 1564. 
 
 ■" Eccl. Hist. Part ii. book vi. p. 562. " Heylin's Elizabeth, p. 127. 
 
XVin TREFACE, 
 
 pro\dsion led i^ltimatelyj altliougli not immediately, to the 
 abolition of tlic English Service". 
 
 Thus matters remained until the year 1616, when King 
 James procured an Act to be passed at Aberdeen for the 
 preparation of a Service Book for the Scotch Chui'ch ; — and 
 to pave the way for the more cordial reception of it, gave 
 orders that the English Book should be daily used in the 
 Chapel of Holjrrood House. A Form was accordingly draAvn 
 up and would in all probability have taken effect, when after 
 much dela}^ the death of the King interrupted all further pro- 
 ceedings at that time P. 
 
 The design was revived by his son and successor, Charles I., 
 who in the year 1629 deputed Dr. Maxwell of Edinbm'gh to 
 confer with Dr. Laud then Bishop of London on the subject. 
 The latter, anxious for uniformity in the two Churches, de- 
 clared for the English Liturgy as it then stood ; the former 
 suggested in the name of the Scottish Bishops, that a Liturgy 
 of their own making would be more acceptable to their 
 countrymen, whom they found very jealous of the least de- 
 pendence on the Church of England. The King inclined to 
 the opinion of the English Bishop. Still the question was 
 left undecided until after the royal visit to Edinburgh in 
 the year 1633 ; when the original objection to the Service 
 Book of England being revived, it was at length determined 
 that a new Litui'gy with certain variations from the English 
 should be framed by the Scotch Bishops, subject to the ap- 
 proval of Commissioners appointed by the King. The Book 
 thus prepared in Scotland was referred to the consideration 
 of Dr. Laud Abp. of Canterbury, Dr. Juxon Bp. of London, 
 and Dr. Wren Bp. of Norwich. The first however was the 
 person principally responsible in the business of the revision ; 
 " humbly entreated^' says Heylin, " so to do by some letters 
 brought unto him by Maxwell, bearing date April 2, 1635, 
 and subscribed by the Archbishops of St. Andrews, Glascow*!," 
 and other Prelates of that Church. What the Archbishop^s 
 
 " Collier, Part ii. book vi. p. ,'56'2. became of it, or wbether any use was 
 
 '' Skinner's Eccl. Hist, of Scotland, made of it in the next reign. Ch. Hist. 
 
 vol. ii. p. 283. Fuller assigns the com- book xi. 94. 
 
 piling of this Book principally to the "^ Life of William, Lord Archbp. of 
 
 Abp. of St. Andrew's, and Cooper, Bp. Canterbury, p. 323. 
 
 of Gallowav, but is unable to say what 
 
PREFACE. XIX 
 
 opinion of tlie imdertaking was^ — to what extent he lent his 
 assistance^ — what his judgment was upon the Book when 
 finished^ — and what the ad^dce which he gave as to the manner 
 of introducing it into Scotland, shall be now described in his 
 own words : 
 
 " The Scottish Bishops still pressing his Majesty that a 
 Liturgy framed by themselves, and in some few things 
 different from oui's, would relish better with their country- 
 men, they at last prevailed with his Majesty to have it so, 
 and carried it against me, notwithstanding all I could do or 
 say to the contrary. Then his Majesty commanded me to 
 give the Bishops of Scotland my best assistance in this way 
 and work. I delayed as much as I could with my obedience, 
 and when nothing would serve but it must go on, I confess 
 I was then very serious, and gave them the best help I 
 could. But wheresoever I had any doubt, I did not only 
 acquaint his Majesty with it, but writ down most of the 
 amendments or alterations in his Majesty^s presence'.^^ 
 
 A letter s from the Archbishop to the Bishop of Dunblane, 
 bearing date April 20, 1636, further states — 
 
 "I received likewise from you at the same time certain 
 notes to be considered of, that all, or at least so many of them 
 as his Majesty should approve, might be made use of in your 
 Liturgy, which is now printing. And though my business 
 hath of late lain very heavy upon me, yet I presently ac- 
 quainted his Majesty with what you had written. After 
 this, I and Bishop Wren, (my Lord Treasurer being now 
 otherwise busied) by his Majesty's appointment sat down 
 seriously, and considered of them all, and then I tendered 
 them again to the King without our animadversions upon 
 them, and his Majesty had the patience to weigh and con- 
 sider them all again. This done, so many of them as his 
 Majesty approved, / have ivritten into a service booke of ours, 
 and sent you the book with his Majesty's hand to it, to 
 warrant all your alterations made therein. So in the printing 
 
 ^ History of the Troubles and Trial, of our Liturgy, and the Bp. of Ross 
 
 &c. p. 169. Fol. 1695. the principal channel of correspond- 
 
 ^ The entire letter may be fovind in ence." Skinner's Eccl. Hist. p. 298. 
 
 Frynne's "Hidden Works of Dark7iess," V^hat Prayer Book that was which- 
 
 p. 152. " Dr. Wedderhurn Bp. of Dun- Maxwell brought, does not appear to 
 
 bkne was one of the actual compilers have been ascertained. 
 
 b2 
 
XX PREFACE. 
 
 of your Litui'gy^ you are to follow the book wliicli my Lord 
 Rosse [MaxtveW] brought^ and the additions whicli are made 
 to tbe book I now send. But if you find tlie book of my 
 Lord Rosse^s and this to differ in any thing that is material, 
 there you are to follow this later book I now send, as ex- 
 pressing some things more fully .^' 
 
 In the history of his Troubles the following passage occurs, 
 relative to the introduction of the book into Scotland. 
 
 " The Book of Common Prayer, they say, was brought in 
 withoiit any warrant from their kirk. If this be true, it was 
 the fault of your own prelates, and theirs only, for ought I 
 know. For though I like the book exceeding well, and hope 
 I shall be able to maintain anything that is in it, and wish 
 with all my heart that it had been entertained there ; yet I 
 did ever desire it might come to them with their OAvn liking 
 and approbation. Nay, I did ever, upon all occasions, call 
 upon the Scottish Bishops to do nothing in this particular, 
 but by warrant of law. And further, I proposed unto them 
 before his Majesty, that though I had obeyed his commands 
 in helloing to order that book, yet since I was ignorant of the 
 laws of that kingdom, I would have nothing at all to do with 
 the manner of introducing it ; but left that wholly to them, 
 who do, or should understand, both that Chui'ch and their 
 laws*." 
 
 As to the offices of this Book, that for the celebration of 
 the holy Eucharist will be found to approximate very closely 
 to the Book of 1549, although the points of resemblance are 
 rather in the language than in the order of the passages. 
 In the Baptismal form it has adopted from it only some ex- 
 pressions relative to the blessing and sanctifying of the water. 
 In the Burial and the other occasional Ser\-ices, excepting a 
 few variations here and there, it follows the book of 1552. 
 It varies from it in the Sentences and Absolution at IMorning 
 Prayer". In some particulars it differs from both Books of 
 
 t History of the Troubles and Trial, same Almighty God pardoncth and ab- 
 
 &c. p. 109. See also the Appendix to solveth &c. "Wherefore we beseech 
 
 the Communion Office, No. xvii. him to grant us &c. that we may receive 
 
 xxiv. 8. from him absolution from all our sins, 
 
 " "And who hath given power and that those things may please him &c." — 
 
 commandment to the Presbyters of his The Sentences are as follow : Ezek. 
 
 Church, the Ministers of Ids Gospel, to xviii. 31, 32; Psalm li. 9; li. 17; 
 
 declare and pronounce &c. the absolu- Joel ii. 13; Dan. ix. 9, 10; Prov. 
 
 tion and remission of their sins: The xxviii. 13; Jer. x. 24; Psalm cxliii. 2 ; 
 
PREFACE. XXI 
 
 K. Edward ; as, i. In the omission of Apocryphal lessons, of 
 which it reserves only a few from the books of Wisdom and 
 Ecclesiasticus for Saints' Days. ii. In the Psalms, Epistles, 
 Hymns, and Sentences, which are given according to the 
 new translation, iii. In the substitution of Presbyter for 
 Priest throughout, iv. In its proper Psalms for Whitsunday 
 morning^, v. In the use of 'Dominus regit me' for the ' Bene- 
 dicite.' VI. In the Creed of S. Athanasius, where the follow- 
 ing variations occur : — ' He therefore that ivould be saVed, let 
 him thus think of the Trinity.' And, '^For as the reason- 
 able soul &c., so he who is God and man is one Christy.' 
 VII. In the Litany which reads, ' govern thy holy Catholic 
 Church universally,' &c. viii. In the insertion of a prayer 
 for the Ember weeks % and of the Catechism on the Sacra- 
 ments. IX, In the addition to the Calendar of some Scottish 
 Saints. 
 
 Thus, drawn up and finished after an interval of twenty 
 years since the first designment of a Liturgy for the Scotch 
 Church, this Book was ratified by the Poyal Proclamation in 
 the December of 1636. 
 
 And if it resembled the original English formulary in its prin- 
 cipal oflEice,it suffered even a more untoward fate than its prede- 
 cessor. It found the nobility of Scotland strongly disaifected 
 to the court of England, and the nation in general inimical to 
 all form and discipline under whatever shape, and both very 
 hostile, whether to the pride or to the superstitions (as they 
 alleged) of the Episcopate; and it seemed, to use the lan- 
 guage of Puller, as if this ill-fated book was destined "to 
 bear the blame of their breaking forth into more dangerous 
 designs, as when the cup is brim full before, the last, though 
 least superadded drop is charged alone to be the cause of all 
 the running over." Such being the case, it was by no means 
 difl&cult to persuade the multitude, that the Service Book, 
 
 1 John i. 8. For material variations Athanasius, we can agree to no more 
 
 in the language and order of the New emendations, no not according to our 
 
 Scotch Communion Service, see p. best Greek copy, tlian you shall find 
 
 XXXV. Pref. amended in this Book :" — viz. the two 
 
 ^ Psalms xlv. xlvii. instead of xlviii. already referred to. 
 Ixvii. [cxlv. 1549.] ^ The second of those in the present 
 
 ^ In Abp. Laud's letter to the Bp. English Book. In the Collects for the 
 
 of Dunblane the following observation Day, where the two Books of Edward 
 
 is made upon changes proposed in the differ, the Sc. Lit. generally follows the 
 
 Athanasian Creed ;—" In the Creed of latter. 
 
XXll PREFACE. 
 
 which was to be introduced without the general consent of 
 the Church or the nation, was an infringement of ci\al and 
 rehgious hberty, and the first step towards restoring the 
 idolatries and abominations of the E-oniish mass. The im- 
 prudent postponement of the first reading of the book from 
 Easter to the 23rd of July, 1637, also supplied them with 
 additional opportunities of organizing the opposition^. The 
 consequence was, that when the Dean of Edinbiu'gh entered 
 upon the Service on the latter day in the High Church, the 
 rabble instantly set up a dreadful uproar, shouting, ' A Pope,^ 
 ' Antichrist,^ and otherwise exhibiting the most ungovern- 
 able passion. The Bishop who was present reminded them 
 of the sacredness of the place, but this only infuriated them 
 the more. The magistrates, however, at last succeeded in 
 driving them from the church, which was no sooner done 
 than they commenced a violent assault from the outside. 
 Notwithstanding these • interruptions, the Ser\dce for the 
 morning was gone through, as it was also Avitli rather less 
 disturbance in most of the other churches. In the evening a 
 repetition of the same excesses was prevented by the inter- 
 ference of the Lord Chancellor and the council. 
 
 But the Liturgy had now received a blow from which it never 
 afterwards recovered. The commotions which in rapid succes- 
 sion sprang from this as their ostensible source, and the con- 
 cessions by which the}^ were fed and nourished, may be found 
 in the histories of those times. For the present it will suffice 
 to say, that on the 22nd of September following, it was 
 judged expedient to revoke the SerAdce Book and the 
 Canons, in the hopes of appeasing the popular ferment, by 
 the sacrifice of that which had caused it. In the November 
 of the next year (1638) the general assembly undertook for 
 themselves to condemn episcopacy as antichristian, and to 
 depose and excommunicate the Bishops for refusing to sub- 
 mit to them. Such in a few words was the beginning and 
 the end of that famous Litiu'g}', which can scarcely fail to be 
 an object of interest or curiosit}^, whether for its own intrinsic 
 
 ^ Skinner's Eccl. Hist., Letters 45, or treason on the part of others. The 
 
 46. " Various reasons were suggested more aged prelates were desirous that 
 
 for delay, arising from prudential a longer period should be allowed for 
 
 motives on the part of some of the conciliating tlie minds of the people." 
 
 king's servants, and from disaffection Dr. Russell's Hist. p. 133. 
 
 I 
 
PREFACE. XXUl 
 
 excellence^ or as an office designed for a kindred Churchy or 
 for the tragical events with which its name stands con- 
 nected. 
 
 THE BOOK OF 1662, 
 
 But the foregoing Book_, unsuccessful as it was in accom- 
 phshing the immediate end for which it had been composed, 
 was destined to exercise a material influence upon the Service 
 Book of England. It has been seen indeed that the tendency 
 of each revision of the Prayer Book from the year 1553, was 
 to set forth more prominently the doctrine as w ell as the 
 disciphne of the Church. But in the Liturgy of Scotland 
 the sacrificial signification of the Eucharist, and most of the 
 primitive forms belonging to this principal rite of the Church, 
 were restored without fear and without reserve. 
 
 It remains to be seen to what extent the same spirit was 
 infused into the Book of the Bestoration. 
 
 The final revision of the Book of Common Prayer was 
 made in the year 1661, During a period of upwards of 
 fifteen years pre^dously, the Offices of the Church had been 
 prohibited, and the Presbyterian Directory authorized by 
 ordinance of Parliament in its stead. The calamities and 
 scandals of that time were now producing in the minds of all 
 well-disposed men, a strong reaction in favour of the ancient 
 state of things ; a feeling not a little increased by the 
 exorbitant demands of the Presbyterian party in reference to 
 the ritual and government of the Church. The Boyal 
 declaration from Breda had already held out to them the 
 prospect of liberty to tender consciences, and the con- 
 descension or facility manifested by the King in several 
 audiences with their representatives, had certainly raised 
 expectations which could only end in disappointment. These 
 interviews were shortly followed by a paper of proposals from 
 the Ministers, which were promptly responded to by the 
 Church^. And here it immediately appeared that the dif- 
 ferences between the two parties were too wide to be 
 capable of accommodation. The one would be satisfied with 
 nothing less than a new Liturgy, or at least an effectual 
 reformation of the old, with the use of varying forms to be 
 
 '' Tlie two documents above referred and Proposals of the Ministers,' p. 232. 
 to may be found in the Life of Baxter ; The Answer of the Bishops is given 
 the former entitled ' The First Address at p. 242, 
 
XXIV PREFACE. 
 
 employed at the discretion of the minister : and as to cere- 
 monies, they conceived that the worship of God was perfect 
 without such admixtures, which in their estimation drew too 
 near to the significancy and moral efficacy of the Sacraments 
 themselves. The other pronounced the offices of Common 
 Prayer to be unexceptionable, and that they could not be too 
 strictly enjoined : and they were unwilling to part with the 
 ceremonies, as being clearly of opinion that the satisfaction 
 of some private persons ought not to overrule the peace and 
 uniformity of the Church. Such was the posture of the con- 
 troversy when his Majesty set forth his declaration of the 
 25th of October, 1660, concerning ecclesiastical affairs. 
 
 This instrument stated, amongst other things, that in com- 
 passion towards those who scrupled the use of the Common 
 Prayer, none should be punished or troubled for not using it, 
 until it had been rcAdewed and effectually reformed ; and it 
 left the ceremonies of the Church during the interval to the 
 discretionary use of the minister. 
 
 On the 25th of March, 1661, a commission'^ was issued to 
 twelve of the Bishops, and as many representatives of the 
 Presbyterian interest, with nine coadjutors on either side, 
 empowering them to proceed at once to the revision. The 
 place fixed upon for the meeting was the Master^s lodgings 
 in the Savoy. The dui'ation of the conference was to be 
 limited to the four calendar months next ensuing. The 
 principle by which they were to be guided, was " to compare 
 the existing book with the most ancient liturgies, — to make 
 (if occasion required) such reasonable amendments as should 
 be agreed upon to be needful, — and to avoid (as much as 
 might be) all unnecessary abbre\dations of the forms and 
 liturgy," The result of tlieir deliberations was to be certi- 
 fied to the King for his approval. On the motion of the Bishop 
 of London, and after much opposition from the Presby- 
 terians it was arranged that they should deliver then' ex- 
 ceptions <i, and additions to the Liturgy in writing. To these 
 
 = For the names of the Cominis- " I made it," says he, " an entire 
 
 sioners and for the Commission itself. Liturgy, but might not call it so, 
 
 see Statutes No, xi. at the end of the because our conunission required us to 
 
 volume. call it " additions to, or alterations of the 
 
 d The paper of exceptions was given Book of Common Prayer." Baxter's 
 
 in to the Bishops on the Ith of May. Life, pp. 306. 334. 
 The additions were by Mr. Baxter. 
 
PREFACE. XXV 
 
 the commissioners representing the Church, returned an- 
 swers after the same manner. This was followed towards 
 the close of the commission by a personal conference on the 
 subject of the papers exchanged, and by a statement from the 
 nonconformists, distinguishing between the things which they 
 chai'ged as sinful, and others which they opposed upon the 
 grounds of inexpediency. Of the objections alleged against 
 the doctrines and practice of the Church in her two great ser- 
 ^ices, the principal of which are to be found in the appendix, 
 the reader is left to judge for himself. They have probably 
 ceased to be matters of much interest now, except as they 
 helped to elicit from the Church of that time an explicit 
 statement of her sense upon some chief articles of the faith, 
 and of the importance which she then attached to certain 
 points occasionally overlooked, if not altogether abandoned, 
 in these latter days. The conference, as might have been 
 anticipated from the discordant materials of which it was 
 composed, broke up without concession on either side ; and 
 on the last day (the 24th of July, 1661) it was mutually 
 determined that each party should deliver to the King this 
 general report : — " That the Church's welfare, that unity and 
 peace, and his Majesty's satisfaction, were ends upon which 
 they were all agreed, but as to the means they could not 
 come to any harmony." And this was the end of that 
 assembly and commission. 
 
 But on the 8th of May, and whilst the controversy was 
 still pending, a Convocation was summoned by Abp. Juxon, 
 to meet at St. Paul's; and in the course of their sessions a 
 form of Prayer was provided for the 29th of May, and likewise 
 an office for the Baptism of Adults. At about the same time 
 also the new House of Commons, irritated perhaps at the 
 proceedings of the nonconformists, and not without some 
 insinuations that his Majesty^s condescension had raised 
 their spirits to an insupportable degree of insolence, evinced 
 great impatience that the Liturgy was so long in preparation^. 
 They even went so far as to make search for the original of 
 K. Edward's Second Book*, and on the ninth of July for- 
 warded to the Upper House a Bill for the Uniformity of 
 
 « Continuation of the Life of the ' Dr. Cardwell's History of Confer- 
 
 Earl of Clarendon, p. 149. ences, p. 376. 
 
XXVI PEEFACE. 
 
 Public Prayer and Administration of the SaeramentSj with a 
 printed copy of King Jameses Book. [1604.] In the vacation 
 following, the Bishops it appears were " employed in making 
 such alterations in the Book of Common Prayer, as they thought 
 would make it more grateful to the dissenting brethren, and 
 such additions, as in their judgments the temper of the pre- 
 sent time and the past miscarriages required." Some of them 
 also were at that time disposed to confirm the Old Common 
 Prayer as the best vindication of the Liturgy and govern- 
 ment of the Church, whilst others "pressed earnestly for 
 such alterations and additions as would gratify their adver- 
 saries in those small particulars, which did not make any 
 important difference from what was before?." 
 
 The formal revision, however, of the Litiirgy was reserved 
 for the meeting of Convocation on the 21st of November, — 
 the first meeting of that body since the close of the Savoy 
 Conference. And here, owing it may be presumed to the 
 exertions of the Bishops in general during the interval, but 
 more especially to those of Bp. Cosin, assisted by Sancroft, 
 the work proceeded with such expedition, that within two 
 days from the reading of the King^s letter, a portion of the 
 corrected book was transmitted to the Lower House, and the 
 remainder followed on the 27tli. By the 20th of December 
 the whole was finished and subscribed by the Clergy of both 
 houses of Convocation and of both pro\inces'i. On the 25th of 
 February 1662, an authentic copy was sent by the King to the 
 House of Lords, and on the ninth of the following month it 
 Avas returned to the Commons. The Act of Uniformity re- 
 quired the Clergy, " upon some Lord's Day before the Feast 
 of St. Bartholomew, openly, publicly, and solemnly to read 
 the INIorning and Evening Praj^er according to the said Book 
 of Common Prayer, and after such reading to declai-e before 
 the congregation his unfeigned assent and consent to the use 
 of all things therein contained and prescribed'." 
 
 e Continuation of the Life of Cla- i On the 8th of j\Iarch, .Mr. San- 
 
 rendon, p. 147. croft was appointed by the Upper House 
 
 '' The assent of the Province of York of Convocation to superintend tlie print- 
 to the amendments made at this time ing of tlie Book, and Scattergood and 
 •was signified through some of their Dillingham to correct the jiress. On 
 Clergy, who, for the more speedy de- the 1st of November following, his 
 spatch of the work, acted as proxies for iSlajesty's Letters Patent authorized 
 their brctlireu. See Dr. Wake's App. several Commissioners to examine and 
 to the State of the Church, No. 158. compare the printed book to be re- 
 
PREFACE. XXVn 
 
 The tone and character of the Book of the Restoration, 
 in reference more particularly to the Eucharistic service, has 
 perhaps not been so accurately estimated as it might be. 
 It is usually assumed to be the same with the second of 
 King Edward, or at least with that of Queen Elizabeth. 
 But a critical acquaintance with these Liturgies will shew 
 that such an opinion can only be admitted under certain 
 limitations. Eor the truth is, that the three Books, although 
 much more closely allied to each other than either of them 
 "vvith the Book of 1549, are not, strictly speaking, to be ac- 
 counted identical. Variations few indeed in number, and to 
 the casual observer inconsiderable in appearance, place the 
 present Liturgical Form of the Church considerably in 
 advance of those with which it is usually classed. It is neither 
 the Book of 1552, nor yet that of 1559. It has taken up points 
 of detail, which, in the former at least of these productions, 
 appear to have been studiously omitted. It has been re- 
 touched by the masterly hand of those Catholic men who 
 then abounded in the Church, and it has borrowed at all 
 events something from that Liturgy which the Church some 
 years before would have bestowed on a kindred Church then 
 incapable of her gifts. It may fairly be presumed, if it is 
 not quite certain, that the amendments of Cosin and San- 
 croft, founded on or derived from the Scottish Book, supplied 
 some considerable portion of the changes which were made. 
 
 Nor is it hastily to be inferred, that because no more of 
 these excellent and primitive corrections were embodied in 
 the formulary of 1663, therefore the Heads of the Church 
 at that period were necessarily hostile in the abstract to the 
 remainder. There are seasons of difficulty which justify 
 reserve on questions in reference to which a more distinct 
 enunciation of Catholic truths might perhaps have been 
 looked for. And certainly the epoch of the Bestoration was 
 of that description. The Church was indeed sufficiently 
 countenanced by the powers that be, to enable her resolutely 
 
 posited in each Cathedral Church, and compared this Book with the original, 
 
 elsewhere in the Courts of Justice, with and we find it a true and perfect copy, 
 
 the original confirmed by Act of Par- In witness whereof we have hereunto 
 
 liament, &c. The Certificates appended set our hands and seals this 1 3th day of 
 
 to the Sealed Book state, " that we the Dec. 1662." — Kennet's Register, pp. 
 
 Commissioners have examined and 641, 823, 841. 
 
XXVm PREFACE. 
 
 to assert her own; but still like the Church of old, " with one 
 of her hands she wrought, and with the other hand held a 
 weapon :" — and she was far too wise to yield up even the 
 outworks of her strongholds, but she was also too prudent 
 to tlirow out fresh causes of provocation and strife. And 
 this is not a mere isolated opinion. ^^When we inspect/' 
 says Bp. Jolly, ''the names of the Episcopahan Commis- 
 sioners, and find Sheldon, Cosin, and Sanderson, amongst 
 the Bishops, with Heyhn, Gunning, Pearson, and Thorndike, 
 amongst the Priests, we may suppose that with regard to the 
 Eucharistic Sacrifice in particular, they inclined to reduce it 
 to the primitive standard, as nearly as the unhappy genius 
 which then prevailed, would admit '^." Nor is this \iew un- 
 supported by the amendments which were actually made. 
 The restoration, for instance, of the Oblation in the Offertory, 
 and of the manual rites in the Consecration of the Holy 
 Sacrament, would alone recall to the remembrance of the 
 faithful the doctrine of that great Commemorative Sacrifice, 
 with which those rites are so closely associated, — whilst the 
 Thanksgiving for the faithful dead restored to the Prayer for 
 the whole state of Christ's Church, at once recognises the 
 ancient memorial for departed Saints, and helps to re-instate 
 the Militant Chiu-ch in an avowed Communion with the 
 Saints who are at rest i, 
 
 •^ The Christian Sacrifice, p. 145. See The following Collects were considera- 
 
 also Dr. Nicholls' Pref. to the Pr. B. bly altered : — St. Stephen's day, 4 S. 
 
 p. viii. after Epipli., 4 S. after Easter, the 2nd, 
 
 ' In the Services not collated in the 8th, 11th, ISth, and 19th Sundays after 
 
 present vol. the following are the prin- Trinity, St. Paul's day, St. Phil, and St. 
 
 cipal variations in the Book of 1662. James, and St. Bartholomew. The Gos- 
 
 ALTERATIONS. pel for the S. after Christmas was cur- 
 
 The Sentences, Exhortation, Con- tailed of the genealogy. Changes were 
 
 fcssion and Absolution, were for the made in the Confirmation Service, [See 
 
 first time printed at full length in the p. 133.] and in that for Matrimony. 
 
 Evening Service. The five last prayers The old Service for the 5th of Nov. 
 
 in the Morn, and Ev. Service were in- was corrected. In the Ordinal the 
 
 troduced from the end of the Litany, form of words to the Bishop on the im- 
 
 from which also the occasional prayers position of hands was altered, &c. 
 
 were detached. Absolution by the 'PWm<' additions. 
 
 alone instead of ' Minister.' The new Prayers in the Ember weeks, (the 
 
 version of the Bible was adopted except latter from the Sc. Lit.) and that for 
 
 in the Psalter, and the Ten Command- the Parliament, (from a Prayer used in 
 
 ments. l\\i\\c 'Litixny, ^ Bisliops, Priests, the time of Charles I.) that ' for all 
 
 and Deacons,' instead of 'Bishops, Pas- conditions of men,' (Gunning) and tlie 
 
 tors and Ministers of the Church.' General Thanksgiving (7f<'//HoWA/) The 
 
 ' C/»//T/i' in many instances substituted words 'Rebellion' and 'Schism' in the 
 
 for 'congregation.' Several Lessons in Litany. The first of the Anthems for 
 
 the Calendar changed, and the Book Easter Day. A distinct Collect, Epis- 
 
 of Bel and the Dragon re-inserted. tie, and Gospel for the Sixth Sunday 
 
PREFACE. XXIX 
 
 On the whole it is to be affirmed that the Liturgical 
 Service as it came from the last Review^ possesses within it^ 
 if faii'ly interpreted^ a form of sound words and a devotional 
 spirit^ which may well satisfy the judgment and kindle the 
 affections of a CathoHc mind. And it has done so to that 
 goodly fellowship of the wise and holy of the Churchy who 
 thi'ough it have found strength in Hfe and comfort in death. 
 
 True it may be, as some held at the commencement of the 
 last century, that certain ancient usages might have been re- 
 stored "vvith advantage ; or again, that portions of the Service, 
 if transposed, might appear more appropriate in their use by re- 
 flecting a stronger hglit upon the mystery of the Eucharist ; — 
 for instance, if the Prayer for daily bread were used prepara- 
 tory to the receiving of the ' true bread,^ or the Prayer of 
 Oblation offered iip, whilst the Elements are being conse- 
 crated to represent the Body and Blood of Christ, — or the 
 General Confession uttered, whilst the mystical emblems are 
 before the worshippers representing the one sacrifice once 
 offered, whereby alone they obtain remission of their sins : — 
 These things however do not anywise affect the substance 
 of the rite : whatever is essential to the true notion of this 
 Holy Sacrament, is in the present Formulary either in so 
 many words, or by necessary and obvious inference to be 
 found : and in consideration of this the Student, much and 
 justly as he may feel disposed to venerate the primitive spirit 
 of the Eirst Liturgy, may also with heart and soul ^^ bless 
 God that the existing pubhc worship is so pure as it is, and 
 its rites so simple and inoffensive"^.^'' 
 
 The reader will perhaps have noticed that in the foregoing 
 sketch, especially from the period of 1552 downwards, little 
 comparatively has been said respecting the Variations in the 
 remaining Offices collated in the present volume. It may 
 be as well therefore to state, that so far as relates to that 
 
 after Epiphany. A distinct Epistle Rubric in the Order for the Burial of the 
 
 for the Purification, (before this, it Dead. Forms of Prayer to be used at 
 
 was the same as for the Sunday,) and Sea. Offices for the 30th of January 
 
 a Collect for Easter Even. The Ser- and the 29th of May. 
 
 vice for the Baptism of those of riper m Abp. Sharp's Judgment on the two 
 
 years. The wovds, ' if he humbly desire Liturgies. See his Life, vol. i. p. 355. 
 
 it,' in the Rubric before Absolution in See also the sentiments of Bp. Horsley 
 
 the Visit, of the Sick, with the Benedic- on this subject. App. xxii. (10.) 
 tion and prayers following. The first 
 
XXX PREFACE. 
 
 for Private Baptism, tlie clianges effected in the reign of K. 
 James I., and the constructions put upon those changes, are 
 detailed with sufficient minuteness in the Appendix. In 
 reference to the Pubhc Office, it may be observed, that 
 since the revision in 1552, when most of the venerable cere- 
 monies connected with it were dispensed Avith, the variations 
 have been principally verbal, and such as scarcely to require 
 any particular- comment in this place. Happily, the 
 Cathohc doctrine as to this Sacrament, has never, Hke 
 that of the other Sacrament, suffered from the least am- 
 biguity of language, or from any even partial suppression 
 of truth in the English Formularies. The voice of the 
 Cliurch has all along been definitely expressed, and it has 
 never varied. It has never been overpowered by the contra- 
 diction of modern theories, and it has never of its own accord 
 yielded any thing to the so called plea of charity, or of 
 expediency. The consequence is, that the form for Baptism 
 is a plain and unequivocal witness to the truth, and needs no 
 collateral evidence to rest upon. But Avere it othcr\Aise, the 
 testimonies of Abp. Cranmer and of other prelates at the 
 davm of the reformation, and not less the last public and 
 authoritative judgments of the Church on this subject at 
 the era of the Kestoration, might be triumphantly appealed to 
 as decisive of the question to them that come after. In pro- 
 portion then to clearness of the doctrine, be it remembered, 
 is the responsibility of those who would attempt to tamper 
 with or to reject it. 
 
 It only remains to add a few words in reference to the 
 Ajjpendix. The Editor in subjoining such illustrations as 
 lay within his reach, has endeavoured throughout to restrict 
 himself to those which would immediately tend to illustrate 
 the origin, progress and meaning of the variations as they 
 successively arose. Had his design been of a more general 
 nature many others might have been inserted, which on these 
 grounds it has been thought expedient to exclude. The 
 variations are treated principally in a historical point of 
 view, — a circumstance which may help to explain the reason, 
 why statements occasionally opposed to each other may be 
 found in the same page, or opinions inserted which possess 
 no other claims on the reader, than that they were received 
 
PREFACE. XXXI 
 
 ^itli deference, and treated as authorities at the periods 
 in wliich they were promulgated. The extracts from various 
 modern Litiu'gies, not falling directly within the compass of 
 the Avorkj are here and there interspersed amongst the rest, 
 on the supposition that the formularies from whence they 
 are borrowed, are not easily accessible, and at the same time 
 may be interesting to the generality of persons. 
 
 Amidst this variety of matter, however, it may be dis- 
 covered, that in those documents which are really entitled to 
 authority and respect, there is an element of Catholicity, 
 which if duly estimated might perhaps induce men to appre- 
 ciate more fully the value of their own privileges, or if needs 
 be, to teach others more unreservedly the value of theirs. If 
 it should be objected, that such variety may have the effect of 
 perplexing rather than of edifying, it is answered that the 
 course which the humble and teachable mind should pursue 
 is sufficiently plain. It feels that the teaching under which 
 it has been more immediately trained is the teaching of the 
 Church, and it naturally assumes that the Chm-ch being 
 Catholic teaches, or at all events does not intentionally 
 de^date from, what is Catholic. Nor does it severely hmit 
 itself in the acquirement of truth to the Liturgy apart from 
 all other sources of knowledge, but remembering that the 
 doctrines of the Church live also in the traditionary stores 
 wliich have descended with it, interprets (where there is oppor- 
 tunity) the one by the other, and both by the standard of the 
 ancient faith. To this it goes as to a deep well, from whence, 
 subordinately to the living waters themselves, it draws out 
 the wholesome draught of Catholic truth. In so doing it is 
 but foUomng in the track pointed out by the authorized 
 documents of this Church, and trodden by the most eminent 
 of her sons ; and thus encouraged, as from the first it appre- 
 hended no essential defects in its own particular worship, so 
 in the end it will discover none. 
 
 F. B. 
 
 St. Mary Magdalene Coll. Oxford. 
 April 14, 1842. 
 
ERRATA. 
 , At page 50, C01U..U 154.. t.e Ru..ic, acceding to the Worcester copy, should he .- then 
 shall the Priests-say, Let us pray for the whole Estate &c^ ^_ ^^^^ ^^ ^^^ 
 
 "I^r:?' J rf. 2 .. o. .he A„»dix .o 0,. Co™.»o. S=„i.. .re subjoined a. .h. 
 
 end, see pp. 226, 227. 
 
fi£C. APRl^ 
 
 TH SO LOG I ^ ■'.^^ 
 
 THE FOLLOWING IS A LIST OF THE PRAYER BOOKS 
 COLLATED. 
 
 [The editions with stars prefixed to them are followed in the Tabular View.] 
 
 1. The Order of the Communion. . . Gi-afton."^ In Bp. Sparrow's 
 viii. March, 1548 j Collection. 
 
 (L) BOOKS OF 1549. 
 
 1. Whitchurch Mense Martii. 
 
 2. *Oswen (Worcester.) . . Mense Mail. 
 
 3. Whitchurch Mense Junii. 
 
 4. Whitchurch Mense Junii. 
 
 The Bodleian. 
 The Editor. 
 
 I The Bodleian. 
 
 (IL) BOOKS OF 1552. 
 
 1. Oswen (Worcester.) , 
 
 2. Grafton Mense Augusti. 
 
 3. Grafton Mense Augusti. 
 
 4. Grafton Mense Augusti. ' 
 
 5. *Whitchurch 
 
 6. Whitchurch. . 
 
 7. Grafton Mense Augusti. TheRev.Dr.Routh. 
 
 (IIL) BOOKS OF Q. ELIZABETH. 
 
 1. Grafton. FoHo. . . . 1559 British Museum. 
 
 2. Grafton. Folio. . . . 1559 Bodleian andC.C.C. 
 
 3. Jugge and Cawode. Folio. 1559 } . . . . British Museum. 
 
 4. Jugge and Cawode. Foho. 1564.'' .... British Museum. 
 
 5. Jugge and Cawode. . . 1570 The Bodleian. 
 
 6. Deputies of Christoph. Barker. (Imperfect) British Museum. 
 
 7. A Quarto copy.) •• • • ") TheRev.Dr.Routh. 
 
 J- DifferentEditions. (Imperfect.) } 
 
 8. A Quarto copy. J .J The Rev. Dr. Bliss. 
 
 9. Liber Free. Publ.R. Wolf. 1560 British Museum. 
 
 1572. .... The Editor. 
 
 r Lambeth, Bodleian, 
 • ' '(Magd.CoU. 
 
 1594 Bodleian. 
 
 c 
 
 10. Liber &c. R. Wolf. . 
 
 1 1 . Liber &c. VautroUerius 
 
 12. Liber &c. Jacksonus. 
 
 1574. 
 
XXXIV 
 
 LIST OF THE PRA.YER BOOKS COLLATED, 
 
 (IV.) BOOKS OF K. JAMES I. AND K. CHARLES I. 
 
 1. R. Barker. Folio. . . 1603 Lambeth. 
 
 2. R. Barker. Quarto. . . 1606 British Museum. 
 
 3. R. Barker. Foho. . . 1607 Bodleian. 
 
 4. R. Barker. Quarto. . 1613 Lambeth. 
 
 5. Bonham Norton and J. Bill. 1629. (Charles. L) The Editor. 
 
 6. R. Barker. Quarto. . . 1634 The Editor. 
 
 7. R. Barker. Folio. . . 1634 Bodleian. 
 
 8. Folio with MS. notes in the handwriting of) 
 
 Dr.Sancroft. . . . 1634 j Bodleian [Arch. D.] 
 
 9. R. Barker. Octavo. . . 1637 The Editor. 
 
 10. R. Barker. Octavo. . , 1638 The Rev.Dr.Routh. 
 
 11. R. Barker. Quarto. . . 1639 The Rev.Dr.Routh. 
 
 12. Folio, w^th MS. notes, i 
 
 byDr.BryanDuppa.) '^^^ Bodleian. [Arch. D.] 
 
 13. A Folio. (Ogilby.) . . 1660 Magd. Coll. Lib. 
 
 [>Magd. Coll. Lib. 
 
 (V.) SCOTCH BOOK OF K. CHARLES L 
 
 1. *The Booke of Common Prayer and Ad-' 
 
 ministration of the Sacraments, and other 
 parts of Diuine Service, for the use of the 
 Church of Scotland, (Folio.) Edin- 
 burgh. Printed by Robert Young, Printer 
 to the King's most excellent Majestic. 
 M.DC.xxxvii. cum privilegio 
 
 2. A reprint of the above. 8vo. 1712. J.Watson. The Editor. 
 
 (VL) BOOKS OF K. CHARLES II. &c. 
 
 1. The Sealed Book Christ Church. 
 
 2. A Folio corresponding with the above in- 
 
 the Services collated by the Editor, and 
 evidently a supernumerary intended for the 
 Great Seal. This curious Book has the 
 green silk string designed for the seal and 
 Patent, as the rest, and is attested " as 
 a true and perfect copy," under the hands 
 and seals of seven of the Commissioners, 
 "the 13th day of December, 1662." It 
 
 >New College Lib . 
 
LIST OF THE PRAYER BOOKS COLLATED. 
 
 XXXV 
 
 1, 
 
 also contains some valuable notices of the 
 Sealed Books in MS. by Dr. S. Woodforde 
 Prebendary of Winton, 1 689, in whose posses- 
 sion the Book then was _ 
 
 A Folio with copious MS. notes from the^ Bodleian [Ai'ch. 
 Fathers by Dr. Barlow .) C. 9.] 
 
 TO THE ABOVE MAY BE ADDED % 
 A Communion Office, taken partly from"" 
 
 Primitive Liturgies and partly from the 
 
 First English Refonned Common Prayer ^Bodleian. 
 
 Book. London 1718. [The Non- Juror's 
 
 Book.] _ 
 
 The [New] Office for the Sacrament of the^ 
 
 Lord's Supper, or Holv Communion, accord- ! _, „ t^ -r, ,, 
 ^^ • >TheRev.Dr.Kouth. 
 
 ing to the use of the Episcopal Church in ( 
 Scotland. 1765. [Reprinted ly Skinner J] .-) 
 
 3. The American Prayer Book. . . , 1785 
 
 4. The American Prayer Book. . . .1 790 
 
 } 
 
 The Editor. 
 
 The Editor embraces the present opportunity of expressing his 
 obligations to the Rev. the President of Magd. Coll., the Rev. Dr. 
 Bandinel, the Rev. S. R. Maitland, the Rev. W. Upton Richards, the 
 Rev. J. P. Wilson, and others, for much valuable assistance afforded 
 him in the course of this Work. 
 
 ^ For the variations in the Communion 
 Office of the Nou-jurors, the reader 
 is referred to Appendix IX. 3, XIV. 2, 
 XIV. 8, XV. 6, XXII. 18, XXXII. 
 For those in the New Communion Office 
 of Scotland, to the Tabular View, p. 
 13. App. XII. 2, XXII. 19, XXV. 2, 
 XXVII. XXVIII. 2. As the order of 
 this Book is not given in the App. it 
 may as well be stated here that it begins 
 witli the Exhortation, ' Dearly beloved^ 
 &c Then the Offertory, Sursum Corda, 
 Thanksgiving and Ptefaces, the Prayer of 
 Consecration, the Oblation, the Invoca- 
 tion, the Prayer for Christ's Ch*, the 
 Lord's Prayer ; then the Invitation, 
 
 Confession, Absolution, Sentences, Prayer 
 of humble Access, Delivery of the Ele- 
 ments, the Thanksgiving, Gloria in 
 Excelsis, and Benediction. The Rubric 
 in this Book for placing the Bread and 
 Wine upon the Lord's table, differs from 
 that of 1637 in omitting the words, "that 
 it may be ready fo?- that service." 
 
 The general variations of the American 
 Books may be foimd minutely described 
 in Caswall's 'America, and the Ameri- 
 cans,' ch. 14. Those in the offices now 
 collated are given in the App. IX. 3, XV. 
 6, XXII. 20, XXV. 2, (Communion,) 
 and XIV. 4. (Baptism.) 
 
DIRECTIONS. 
 
 1. When Blanks occur without note or comment, it signi- 
 fies that the passage is not found in any part of that Book. 
 
 2. When an entire passage is in Italics, it has been 
 transferred from its proper position for the purpose of being 
 collated. 
 
 3. Wlien variations are given in parts, the remainder is 
 the same as in that column in which the entire passage is 
 given. 
 
 4. When one column is placed half way across another, it 
 is to save space, and does not mean that the passage is 
 common to both. 
 
 5. When any reading is said to occur in all the Books, the 
 expression must be understood as referring only to the Books 
 particularized in the preceding list. 
 
TABULAR VIEW, &c. 
 
 "The particular forms of Divine worship, and the rites and ceremonies appointed 
 to be used therein, being things in their own nature indifferent and alterable, and so 
 acknowledged ; it is but reasonable, that upon weighty and important considerations, 
 according to the various exigency of times and occasions, such changes and alterations 
 should be made therein, as to those that are in place of authority should from time to 
 time seem either necessary or expedient." — Preface to the Book of Common Prayer, 
 
 INTERROGATIO AUGUSTINI. 
 
 Cum una sit fides, cur sunt Ecclesiarum consuetudines tarn diversse ; et altera con- 
 suetudo Missarum est in Roraana Ecclesia, atque altera in Galliarum Ecclesiis 
 tenetur ? 
 
 RESPONSIO BEATI GREGORII PAP^. 
 
 Novit Fraternitas tua Romanae Ecclesiae consuetudinem, etc. Sed mihi placet ut 
 sive in Romana, sive in Galliarum, sive in qualibet Ecclesia, aliquid invenisti quod 
 plus omnipotenti Deo possit placere, sollicit6 eligas, et in Anglorum Ecclesia, quae 
 adhuc in fide nova est, institutione prsecipua quae de multis Ecclesiis colligere potu- 
 
 isti, infundas. Non enim pro locis res, sed pro rebus loca nobis amanda sunt, etc 
 
 Lib. ii. Ep. 64. 
 
THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 15.32. 
 
 The Supper of the Lord, and the The order for the Administra- 
 
 Hohj Comnmnion, commonly tion of the Lord's Supper or 
 
 called the Mass. Holy Communion. 
 
 [See Appendix, No. I.] 
 
 ^ So many as intend to be partakers of the lioly Communion, shall signify their 
 names to the curate over night, or else in the morning, afore the beginning of 
 Matins [of Morning Prayer, 1552.] or immediately after. 
 
 [' or immediately after,' in the Books of Elizabeth, James I., and Charles I. In the 
 
 Latin copies of Elizabeth, ' Immediate post principium mntutinarum precum' See 
 
 Appendix, No. II. 1, 2.] 
 
 ^ 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 to his neighbours by word or deed; 
 
 the Curate [having knowledge thereof, 1552.] shall call him and advertise him in 
 
 any wise not to presume to the Lord's table, until he have openly declared himself 
 
 to have truly repented and amended his former naughty life, that the congregation 
 
 may thereby be satisfied, which afore were offended ; and that he have recompensed 
 
 the parties, whom he hath done wrong unto, or at the least be [declare himself to 
 
 be, 1552.] 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 malice 
 
 and hatred to reign ; not suffering them to be partakers of the Lord's table, until he 
 
 know them to be reconciled. And if one of the parties so at 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 persuaded to a godly unity, but remain still in his frowardness and malice : 
 
 the Minister in that case ought to admit the penitent person to the holy Communion, 
 
 and not him that is obstinate. 
 
 [The Books of Elizabeth, James I., and Charles I., exhibit no variations from the 
 Second of K. Edward in the two preceding Rubrics. The Latin Books of Eliz. have 
 the following variations : — ' ita ut Ecclesia per eum sit offensa vel afifecit proxi- 
 nium [notorial injuria,' — 'si Pastor hoc intellexerit,' — 'donee praebuerit clara 
 indicia suae resipiscentise, et satisfecerit Ecclesice ac illis quos affecerit injuria.' 
 
 ^ Upon the day, and at the time ap- [In the 'Order where Morning and 
 
 pointed for the ministration of the holy Evening Prayer shall be used and 
 
 Communion, the Priest that shall exe- said,' II. Book of K. Edw. VI. the 
 
 cute the holy ministry, shall put upon following Rubric occurs : " And here 
 
 him the vesture appointed for that mi- is to be noted, that the Minister at 
 
 nistration, that is to say, a white Albe the time of the communion, and at all 
 
 plain, ivith a vestment or cope. And other times in his niinistrtition, shall 
 
THE COMMUNION. 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 The Order for the Administration of the Lord's Supper, or Hohj 
 
 Communion. 
 
 ^ So many as intend to be partakers of [The same as in the II. Book of Edw. VI. only 
 the holy Communion, shall signify for 'Curate' is found 'Pr.s62/?er or Curate.>] 
 
 their names to tlie Curate at least some 
 time the clay before. 
 
 [See Appendix No. II.] 
 
 [Variations from the Books of K. Edward.] 
 
 ' so that the Church by him is offended," 
 ■The Presbyter or Curate shall call 
 him," — 
 
 " or have done any wi'ong to his neigh- 
 bours by word or deed, so that the 
 Congregation be thereby offended ;" — 
 
 " that in any wise he presume not to 
 come to the Lord's Table until" — 
 
 ' that the Church may thereby be satis- 
 fied,"— 
 
 [The rest of this and the following Rubric as in the Book of 1552, excepting the 
 addition below. See also Appendix No. III.] 
 
 " and not him that is obstinate. Pro- 
 vided that every IVIinister so repelling 
 any, as is specified in this, or the next 
 precedent paragraph of this Rubric, 
 shall be obliged to give an account of 
 the same to the Ordinary within four- 
 teen days after at the farthest. And 
 the Ordinary shall- proceed against the 
 offending person according to the Canon. 
 
 [This passage was inserted for the first 
 time in the Book of 1G62. See also 
 Appendix No. IV. I.] 
 
 [In the Book of Elizabeth 1559, the 
 ' Order' is : 
 
 " Jnd here is to be noted, that the Minis- 
 ter at the time of the Communion, and 
 at all other times in his ministration, 
 shall use such orr>aments in the Church, 
 as were in use hy authority of Parlia- 
 
 [In the ' Order where and how Morning 
 and Evening Prayer &c.' is the fol- 
 lowing in this Book : " And here is to 
 be noted that the Presbyter or Minis- 
 ter at the time of the Communion, and 
 at other times in his ministration, shall 
 use such ornaments in the Church, as 
 
 B 2 
 
4 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 where there be many Priests or Deacons, 
 there so many shall be ready to help 
 the Priest in the ministration, as shall 
 be requisite ; and shall have upon 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 introit, (as 
 they call it,) a Psalm appointed for 
 that day. 
 [For the Introit see the Appendix No. VIII.] 
 
 The Priest, standing humbly afore the 
 midst of the Altar, shall say the Lord's 
 Prayer, with this Collect. 
 [Appendix No. VII.] 
 
 II. BOOK 1552. 
 nse neither alb, vestment, nor cope : 
 but being archbishop or bishop, he 
 shall have and tvear a rochet : and 
 being a priest or deacon, he shall have 
 and wear a surplice only." See the 
 Appendix No, IV. 2.] 
 
 ^ The table, having at the Communion- 
 time a fair white linen cloth upon it, 
 shall stand in the body of the church, 
 or in the chancel, where Morning 
 Prayer and Evening Prayer be ap- 
 pointed to be said. 
 
 And the Priest, standing at the north 
 side of the table, shall say the Lord's 
 Prayer with this Collect following. 
 
 [The same Rubrics in the Folios of Elizabeth, 
 and the Books of James I. and Charles I. But 
 the two Quartos and two Latin Books of 
 Eliz. and that of James, 1606, have ' Minister' 
 for 'Priest.' The Lord's Praj-er is not printed 
 in the Books of Edward. 
 
 Appendix No. IV. V. VI.] 
 
 Almighty God, unto whom all hearts be open^ \_aiid, 1549.] 
 all desires known, &c. Amen. 
 
 Then shall he say a Psalm appointed 
 for the introit ; which Psalm ended, 
 the Priest shall say, or else the Clerks 
 shall sing, 
 
 iii. Lord have mercy upon 
 us. 
 
 iii. Christ have mercy upon 
 us. 
 
 iii. Lord have mercy upon 
 us. 
 
 Then the Priest, standing at God's board 
 shall begin. 
 
 Glory be to God on high. 
 The Clerks. And in earth 
 peace, good will towards men. 
 
THE COMMUNION. 
 
 BOOK OF K. CHARLES II. 1662. 
 moit in the second year of the 7-eign of 
 Kbig Edward VI., according to the Act 
 of Parliament set in the beginning of 
 this BooJc." See Appendix, No. IV. 3.] 
 
 SCOTCH LITURGY 1637. 
 are prescribed, or shall be by his Ma- 
 jesty, or his successors, according to 
 the Act of Parliament provided in that 
 behalf"'] 
 
 The Table at the Communion- time 
 having &c. 
 
 [The same as in the II. Book of Edw. VI. 
 The Latin cojjy of Elizabeth, No. 9, omits tlie 
 passage relating to the position of the table, 
 and the other L. Books read : — " in medio vel 
 templi vel chori," 8;c.'\ 
 
 And the Priest, standing at the north- 
 side of the Table, shall say the Lord's 
 Prayer, with the Collect following ; 
 the j)eople kneeling. 
 
 The holy Table having at the Commu- 
 nion-time a carjiet, and a fair white 
 linen cloth upon it, 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 
 the Lord's Prayer with this Collect 
 following /or due preparation. 
 
 Our Father which art in heaven, &c. 
 
 The Collect [1662.] 
 
 Almighty God, unto whom all hearts be open, all desires 
 known, &c. Amen. 
 
 [The Latin of Elizabeth No. 9, alone has the 
 following transposition : ' Purifica &c. ut per 
 inspirationem Sancti Spiritus te ex animo 
 amemus,' &c.] 
 
THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 We praise thee, we bless 
 thee, &c. Amen. 
 
 Then the Priest shall turn him to the 
 people, and say, 
 
 The Lord be with you. 
 The Answer, And with thy 
 spirit. 
 
 The Priest. Let us pray. 
 
 [The Gloria in excelsis is given at full length in 
 the Books of 1549. It dilfers from the Book 
 of 1552 and following Books in not repeating 
 the words, " Thou that takest away the sins of 
 the world, have mercy on us :" in which read- 
 ing it is followed by the Latin Books of 
 Q. Elizabeth and also by the New Communion 
 Service of Scotland. The Sealed Book has 
 the above repetition. See also Appendix 
 XXVIII.] 
 
 II. BOOK 155-2. 
 
 5[ Then shall the Priest rehearse dis- 
 tinctly all the Ten Commandments ; 
 and the people kneeling shall, after 
 eveiy Commandment, ask God's mercy 
 for their transgression of the same, 
 after this sort : 
 
 [So in the Books of Elizabeth, James I., and 
 Charles I., except that two quartos of Eliz. 
 and James, 1606, have ' Minister' for ' Priest.' 
 And the folio Eliz. by Barker, reads ' God 
 mercy.' See also Appendix No. IX. 1.] 
 
 Minister. 
 
 [The same in all the Books.] 
 
 God spake these words and 
 said ; I am the Lord thy God : 
 thou shalt have none other 
 gods but me. 
 
 People. Lord have mercy 
 upon us, and inchne our hearts 
 to keep this law. &c. 
 
 ^ Then shall follow the Collect of the 
 day, with one of these two Collects fol- 
 lowing, for the King ; the Priest stand- 
 ing up and saying, 
 
 [' Priest ' in the Folios of Elizabeth, the Books of 
 James, and some of Charles I. But in the two 
 Quartos of Eliz., James 1606, and some other 
 Books of Charles I. ' Minister' for ' Priest.'] 
 
 Priest Let us pray. 
 Almighty God, whose kingdom is everlasting and power infi- 
 nite ; Have mercy upon the whole congregation ; &c. Amen. 
 
 [The same in the Books of Elizabeth, James I., and Charles I. N.B. The Books of Eliz. 
 read 'our Queen a.nA Gorernour.' One Latin Book of Elizabeth, has only ' Famula; 
 Eliz. Reg. nostrae' ; but all of the Latin read, — ' Miserere universae EcrlesitF.' For 
 similar instances see notes at pp. 2, 44, 90'^ 
 
 Then shall follow the Collect of the day, 
 with one of these two Collects follow- 
 ing, for the King, 
 
THE COMMUNION. 7 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY IG37. 
 
 *j\ Then shall the Priest, turning to the 
 people, rehearse distinctly all the Ten 
 Commandments ; and the people, still 
 kneeling, shall after every Command- 
 ment ask God mercy for their trans- 
 gression thereof for the time past, and 
 grace to keep the same for the time to 
 come, as followeth : 
 
 ^ Then shall the Presbyter, turning to 
 the people, rehearse distinctly all the 
 Ten Commandments ; the people all 
 the while kneeling, and asking God 
 mercy for the transgression of every 
 duty therein ; either accordiiig to the 
 letter, or to the mystical importance of 
 the said Commandment. 
 
 Minister. 
 
 God spake these words and said ; I am the Lord thy God : 
 thou shalt have none other gods but me. 
 
 Feoiple. Lord, have mercy upon us, and inchne our hearts to 
 keep this law. &c. 
 
 [Appendix IX. 2.] 
 
 ^ Then shall follow one of these two 
 Collects for the King, the Priest stand- 
 ing as before, and saying, 
 
 ^ Then shall follow one of these two 
 Collects for the King, and the Collect 
 of the day, the Presbyter standing up, 
 and saying, 
 
 Let us pray. 
 
 Almighty God, whose king- 
 dom is everlasting and power 
 infinite ; Have mercy upon the 
 whole Church ; &c. Amen. 
 
 [" and that we and all Ms subjects," &c. This 
 Book alone has the wovtls in Italics.] 
 
 Almighty God whose king- 
 dom is everlasting and power 
 infinite, have mercy upon thy 
 holy Catholic Church, and in 
 this jjarticular church in ivhich 
 
8 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Almighty and everlasting God, we be taught by thy holy 
 word, that the hearts of kings, &c. Amen. 
 
 The Collects ended, the Priest, or he tliat 
 is appointed, shall read the Epistle in 
 a place assigned for the purpose, 
 
 saying-. 
 
 The Epistle of Saint Paul, 
 
 5[ Immediately after the Collects, the 
 Priest shall read the Epistle, beginning 
 thus : 
 
 written in the — chapter of- 
 to the — 
 
 The Epistle, written in the 
 chapter of — 
 
 Th.e Minister then shall read the Epistle. 
 Immediately after the Epistle ended, 
 the Priest, or one appointed to read the 
 Gospel, shall say. 
 
 And the Epistle ended, he shall say the 
 Gospel, beginning thus : 
 
 The holy Gospel, written in The Gospel, written in the — 
 
 the — chapter of — chapter of — 
 
 The Clerks and people shall answer. 
 
 Glory be to thee, O Lord. 
 
 The Priest or Deacon then shall read the 
 Gospel. After the Gospel ended, the 
 Priest shall begin, 
 
 And the Epistle and Gospel being ended, 
 shall be said the Creed. 
 
 [The same as the above in the Folios of Eliza- 
 beth, the Books of James, (except 160G,) and 
 two of Charles I. But in the Quartos of Eliz., 
 James 1606, and some Books of Charles I., it 
 is ' the Minister shall read the Epistle ;' and ir» 
 the two Latin Books of Eliz. ' Sacerdos seu 
 quis alius Minister ad id deputatus.' See also 
 Appendix No.X.] 
 
 I believe in one God, 
 
 Tlie Clerks shall sing the rest, 
 
 the Father Almighty, &c. 
 Amen, 
 
 I believe in one God, the 
 Father Almighty, JNIaker of 
 heaven and earth, and of all 
 things, &c. Amen. 
 
 I 
 
THE COMMUNION. 
 
 ^ Immediately after the Collects the 
 Presbyter shall read the Epistle, saying 
 thus : 
 
 The Epistle written in the — 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY liJ37. 
 
 ive live, so rule the heart, &c. 
 ^ Or, Amen. 
 
 Almighty and everlasting God, we are taught by thy holy 
 Word, that the hearts of kings, &c. Amen. [See note p. lo, at the top.] 
 
 ^ Then shall be said the Collect of the 
 Day. And immediately after the Col- 
 lect, the Priest shall read the Epistle, 
 
 saying, 
 
 The Epistle, [or, the portion 
 of Scripture appointed for the chapter of— at the — verse. 
 Epistle'] is written in the — 
 chapter of — beginning at the — 
 Verse. 
 
 And the Epistle ended, he shall say. 
 
 Here endeth the Epistle. 
 
 Then shall he read the Gospel, (the peo- 
 ple all standing up,) saying, 
 
 The holy Gospel is written 
 in the — chapter of — beginning 
 at the — Verse. 
 
 And the Gospel ended, shall be sung or 
 said the Creed following, the People 
 still standing, as before. 
 
 [It may be here noticed that the Rubric of the 
 Scotch Book in this place varies from another 
 in the same Book, at the end of the Gospel 
 for the I. Sunday in Advent : 
 
 ^ When the Presbyter or Deacon read- 
 eth the Gospel, the people shall stand 
 up : and the Presbyter before hebegin- 
 neth to read the Gospel, shall say thus : 
 The Gospel of our Lord and Saviotir 
 Jesus Christ, written in such a chapter 
 of such an Evangelist, beginning at such 
 a verse. And the people shall answer ; 
 Glory he to God.'\ 
 
 I believe in one God the Father Almighty, Maker of heaven 
 and earth, And of all things visible and invisible : &c. Amen. 
 
 [For the Variations see the next leaf.] 
 
 And when he hath done, he shall say, 
 
 Here endeth the Epistle. 
 
 And the Epistle ended, the Gospel shall 
 be read, the Presbyter saying : 
 
 The holy Gospel is written 
 in the — chapter of — 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 ends the holy Gospel. 
 
 And the people shall ansiver : 
 
 Thanks be to thee, O Lord. 
 
 And the Epistle and Gospel being ended 
 shall be said or sung this Creed, all 
 still reverently standing up. 
 [See Appendix No. X. 2.] 
 
10 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 II. BOOK 1552. 
 
 [The following variations are found in the above Creed : 
 
 The Books of 1549 and five of 1552, read "And in one Lord Jesu Christ." Two of 
 1552 ( Whytchurchc and Oswcn) have "God of Godiies." The Books of Edw. VI., those 
 of Elizabeth, and most of those of James I., have "sitteth al the right hand:" those 
 of Charles I. "on." " Whose kingdom shall have no end " is wanting in the Books 
 of 1549. That of Charles I. 1C29, alone has a colon before "By whom all things 
 were made." The Sealed Book, and the New Coll. Folio, have a comma in this jilaee, 
 and read " sitteth 07t. " The Latin Books of Q. Elizabeth read, " Et unam, Sanclam, 
 et Apostolicam Ecclesiam." It should have been noticed also at p. 9, that the Lat. 
 copy No. 9 has the following variation in the 2nd Collect for the Queen : — " Omn. 
 Sempiterne Deus, in cvijus manudocemurex verbo tuo corda regum esse, qui eshumi- 
 lium co7isolator, fidelium fortitudo, ac protector in te sperantitim, SiC. da Reg. nostrae 
 Eliz. ut semper omnia et in omnibus te honoret etamet,"&'c. 
 
 After the Creed ended, shall follow the 
 Sermon or Homily, or some portion of 
 one of the Homilies, as they shall be 
 hereafter divided : wherein if the people 
 he not exhorted to the worthy receiving 
 of the holy sacrament of the body and 
 blood of our Savioitr Christ, then shall 
 the Curate give this Exhortation to 
 those that be minded to receive the 
 same. 
 
 Dearly beloved in the Lord, 
 ye that mind to come to the 
 holy Communion of the body 
 and blood of our Saviour Christ, 
 must consider what S. Paul 
 writeth to the Corinthians, &c. 
 
 [For thn variations in the above Exhortation, 
 Bee where it occurs in the other Books.] 
 
 ^ In Cathedral Churches or other places 
 where there is daily communion, it 
 shall be sufficient to read this Exhor- 
 tation above written once in a montli. 
 And in parish churches, upon the week 
 days, it may be left unsaid. 
 
 ^ And if upon the Sunday or hoiyday 
 the people be negligent to come to the 
 communion, then shall the Priest ear- 
 nestly exhort his parishioners to dispose 
 themselves to the receiving of the holy 
 communion more diligently, saying 
 these or like words unto them : 
 
 After the Creed, if there be no Sermon, 
 shall follow one of the Homilies already 
 set forth, or hereafter to be set forth by 
 common authority. 
 [The same in the Books of Elizabeth, James I., 
 and Charles I. The Latin Book of Eliz. No. 9, 
 alone has the following reading: — ' Post sym- 
 bolum sequatur concio, sive legatur una 
 Homiliarum, vulgari lingua.] 
 
THE COMMUNION. 
 
 11 
 
 BOOK OF K. CHARLES II. 1G62. 
 
 Then the Curate shall declare unto the 
 People, what Holy-days or Fastmg- 
 days, are in the week following to be 
 observed. And then also, (if occasion 
 be) shall notice be given of the Com- 
 munion ; [and the Banns of Matrimony 
 published ;] and Briefs, Citations, and 
 Excommunications read. And nothing 
 shall be proclaimed or published in the 
 Church, during the time of Divine 
 Service, but by the Minister ; nor by 
 him any thing, but what is prescribed in 
 the Rules of this Book, or enjoined by 
 the King, or by the Ordinary of the 
 place. 
 
 ^ Then shall follow the Sermon, or one 
 of the Homilies already set forth, or 
 hereafter to be set forth by authority. 
 
 [In the two preceding Rubrics the Order 
 adopted in the Book of 1552 has been trans- 
 posed: and it is owing to this alteration, 
 (probably an oversight) that a difficulty is 
 occasioned in reconciling the former of them 
 with the Rubric prefixed to the first Exhorta- 
 tion, as to the time " of giving notice of the 
 Communion." But see Appendix XI. and 
 XVI. 3, 4.] 
 
 SCOTCH LITURGY 1G37. 
 
 ^ After the Creed, if there be no Ser- 
 mon, shall follow one of the Homilies, 
 which shall hereafter be set forth by 
 common authority. 
 
12 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1519. 
 Dear friends, and you espe- 
 cially upon whose souls I have 
 cure and charge, on — next I do 
 intend by God's grace to offer 
 to all such as shall be godly 
 disposed, the most comfortable 
 sacrament of the body and 
 blood of Christ, &c. 
 
 [For the variations iu this Exhortation, see 
 ■where it occurs in the other Books.] 
 
 ^ Then shall follow for the offertory one 
 or more of these sentences of holy 
 scripture, to be sung whiles the people 
 do offer ; or else one of them to be said 
 by the minister immediately afore the 
 offering. 
 
 II. BOOK 1552. 
 
 After such Sermon, Homily, or Exhorta- 
 tion, the Curate shall declare unto the 
 people whether there be any holydays 
 or fasting-days the week following; 
 and earnestly exhort them to remember 
 the poor, saying one or more of these 
 sentences following, as he thinketh 
 most convenient by his discretion. 
 
 [The same in the Books of James I. and 
 Charles I., and in the English Books of Eliza- 
 beth; in the ia/;M of Eliz.it is; 'Pastor milca.- 
 bit festos ac jejunos dies &c. Inprimisque hor- 
 tabitur ut pauperum meminerint, et eorum 
 inopiam sublevent. Deinde cantentur vel 
 recitenturunavel plures ex sententiis sequen- 
 tibus, prout ipsi videbitvir.'J 
 
 Let your light so shine before men, that they may see your 
 good works, and glorify your Father which is in heaven. Matt. v. 
 
 Lay not up for yourselves treasure upon the earth, where the 
 rust and moth doth corrupt, and where thieves break through 
 and steal : but lay up for yourselves treasures in heaven, where 
 neither rust nor moth doth corrupt, and where thieves do not 
 break through nor [and, 1552] steal. Matt. vi. 
 
 Whatsoever you would that men should do unto you, even so 
 do you unto [clo lotto, 1552] them: for this is the law and the 
 prophets. JIatt. vii. 
 
THE COMMUNION. 13 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 f Then shall the Priest return to the After such Sermon, Homily, or Exhorta- 
 Lord's Table, and begin the Offertory, tion, the Presbyter or Curate shall 
 
 saying one or more of these Sentences declare unto the people whether there 
 
 following, as he thinketh most conve- be any Holy days or Fasting- days the 
 
 nient in his discretion. week following, and earnestly exhort 
 
 them to remember the poor, saying 
 (for the Offertory) one or more 
 of these sentences following, as he 
 thinketh most convenient by his dis- 
 cretion, according to the length or 
 shortness of the time that the people 
 are offering. 
 
 [In the New Communion Service of the 
 Ch. of Scotland the Offertory follows the 
 Exhortation, 'Dearly Beloved, ye that 
 mind to come,' and it is thus introduced : 
 
 •[[ Then the Presbyter or Deacon shall say. 
 
 Let us present our offerings to the Lord 
 with reverence and godly fear. 
 
 [Sentences of the Offertory the same in this Book Then the Presbyter shall begin the Of- 
 as in those of K. Edward, allowing for the fertory, &c.] 
 
 difference between the old and new transla- 
 tion. See also Appendix XII. 1.] at- /> • • 
 
 And in process oi time it 
 
 came to pass^ that Cain brought 
 
 of the fruit of the ground an offering unto the 
 
 Lord : and Abel, he also brought, &c. Gen. iv. 3. 
 
 Speak unto the children of Israel, that they 
 bring me an offering : of every man that giveth 
 it willingly with his heart, &c. Exod. xxv. 2. 
 
 Ye shall not appear before the Lord empty : 
 every man shall give as he is able, according to 
 the blessing of the Lord, &c. Deut xvi. 16. 
 
14 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Not every one that saith unto me. Lord, Lord, shall enter into 
 the kingdom of heaven : but he that doeth the will of my Father 
 which is in heaven. Matt. vii. 
 
 Zache stood forth, and said unto the Lord, Behold, Lord, the 
 half of my goods I give to the poor ; and if I have done any 
 wrong to any man, I restore fourfold. Luke xix. 
 
 Who goeth a warfare at any time at [o/^ 1552.] his own cost? 
 who planteth a vineyard, and eateth not of the fruit thereof? 
 or who feedeth a flock, and eateth not of the milk of the 
 flock ? 1 Cor. ix. 
 
 If we have sown unto you spiritual things, is it a great matter 
 if we shall reap your worldly things ? 1 Cor. ix. 
 
 Do ye not know, that they which minister about holy things 
 live of the sacrifice ? they which wait of the altar are partakers 
 wnth the altar ? Even so hath the Lord also ordained that they 
 which preach the gospel should live of the gospel. 1 Cor. ix. 
 
 He which soweth little shall reap little ; and he that soweth 
 plenteously shall reap plenteously. Let every man do according 
 as he is disposed in his heart; not grudgingly, \jjriidging, 1552.] 
 or of necessity ; for God loveth a cheerful giver. 2 Cor. ix. 
 
 Let him that is taught in the word minister unto him that 
 teacheth in all good things. Be not deceived ; God is not mocked : 
 for whatsoever a man soweth, that shall he reap. Gal. vi. 
 
 While we have time, let us do good unto all men, and specially 
 unto them which are of the household of faith. Gal. vi. 
 
 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. 1 Tim. vi. 
 
 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. 1 Tim. vi. 
 
 God is not unrighteous that he will forget your works and 
 labour that proceedeth of love, which love ye have shewed for 
 his name's sake, which have ministered unto the saints, \iinto 
 saints, 1552.] and yet do minister. Hch. vi. 
 
 To do good and to distribute forget not, for with such sacri- 
 fices God is pleased. Heh. xiii. 
 
THE COMMUNION. 15 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY, 1637. 
 
 David blessed the Lord be- 
 fore all the congregation: and 
 said. Blessed be thou, O Lord God, for ever and 
 ever. &c. 1 Chron. xxix. 10. 
 
 Give unto the Lord the glory due unto his 
 name, bring an offering, and come into his courts. 
 Ps. xcvi. 8. 
 
 Lay not up for yourselves treasures upon 
 earth, where moth and rust doth corrupt, and 
 where thieves break through and steal. But lay 
 up for yourselves treasures in heaven, where 
 neither moth nor rust &c. Matt. vi. 19, 20. 
 
 Not every one that saith unto me. Lord, Lord, 
 shall enter into the kingdom of heaven : but he 
 that doeth the will of my Father, &c. Matt. vii. 12. 
 
 Jesus sat over against the treasury, and beheld 
 how the people cast money into it: and many 
 that were rich cast &c. Mark xii. 41 — 44. 
 
 Who goeth a v;arfare any time at his own 
 charges ? who planteth a vineyard, and eateth not 
 of the fruit thereof? or who feedeth a flock, and 
 eateth not of the milk of the flock ? 1 Cor. ix. 7. 
 
 If we have sown unto you spiritual things, is 
 it a great thing if vve shall reap your carnal 
 things? 1 Cor. ix. 11. 
 
 Do ye not know that they which minister 
 about holy things, live of the things of the temple? 
 and they which wait at the altar, are partakers 
 with the altar? &c. 1 Cor. ix. 13, 14. 
 
 He which soweth sparingly, shall reap spar- 
 ingly, and he which soweth bountifully, shall reap 
 bountifully. Every man according as he pur- 
 poseth in his heart, so let him give; not grudg- 
 ingly, or of necessity : &c. 2 Cor. ix. 6, 7. 
 
 Let him that is taught in the word, commu- 
 nicate unto him that teacheth, in all good things. 
 Be not deceived, God is not mocked : for what- 
 soever a man soweth, &c. Gal. vi. 6, 7. 
 
16 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. Vr. 1549. 
 
 II. BOOK 1552. 
 
 Whoso hath this world's good, and seeth his brother have need, 
 and shutteth up his compassion from him, how dwelleth the love 
 of God in him ? 1 Jolin iii. 
 
 Give alms 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. Toby iv. 
 
 Be merciful after thy power. If thou hast much, give plente- 
 ously ; if thou hast little, do thy diligence gladly to give of that 
 little ; for so gatherest thou thyself a good reward in the day of 
 necessity. Toby iv. 
 
 lie that hath pity upon the poor lendeth unto the Lord ; and 
 look, what he layeth out it shall be paid him again. Prov. xix. 
 
 Blessed be the man that provideth for the sick and needy ; the 
 Lord shall deliver him in the time of trouble. Psahn xli. 
 
 Where there be clerks, they shall sing 
 one or many of the sentences above 
 written, according to the length and 
 shortness of the time that the jieople 
 be offering. 
 
 In the mean time, whiles the clerks do 
 sing the offertory, so many as are dis- 
 posed shall offer to the poor inen's box 
 every one accordmg to his ability and 
 charitable mind. And at the offering 
 days appointed, every man and woman 
 shall pay to the Curate the due and 
 accustomed offerings. 
 
 Then so many as shall be partakers of 
 the holy Communion shall tarry still 
 in the quire, or in some convenient 
 place nigh the quire, the men on the 
 one side and the women on the other 
 side. All other {that mind not to re- 
 ceive the said holy communiun) shall 
 
 Then shall the churchwardens, or some 
 other by them appointed, gather the 
 devotion of the people, and put the 
 same into the poor men's box : and 
 upon tlie offering days appointed, every 
 man and woman shall pay to the 
 Curate the due and accustomed offer- 
 ings ; after which done the Priest shall 
 say, 
 
 [The same in the Folios of Elizabeth, James 
 1G03, IGOfi, 160", 1G13, and two Books of 
 Charles I. But in the Quartos of Eliz. and 
 some Books of Charles 1. is found ' the 
 Minister.' In the Latin Books of Eliz. the 
 latter part of the Rubric is thus given : ' Sin- 
 guli item consuetas oblationes, et decimas suo 
 tempore pastori persolvent. Post hcec Minis- 
 ter dicet.' See also Appendix No. XHI. 1. 2.] 
 
THE COMMUNION. 
 
 17 
 
 BOOK OF K. CHARLES II. 1662 
 
 SCOTCH LITURGY 1637. 
 
 Charge them that are rich 
 in this world, that they be not 
 high-minded, nor trust in uncertain riches, but 
 in the living God, &c. 1 Tim. vi. 17 — 19. 
 
 God is not unrighteous, to forget your work 
 and labour of love, which ye have shewed toward 
 his name, in that ye have ministered to the 
 saints, and do minister. Heh. vi. 10. 
 
 To do good, and to communicate forget not, 
 for with such sacrifices God is well pleased. 
 Heb. xiii. 16. 
 
 [As to the sentences of this offertory they which differ in the Scottish Service 
 from ours, are taken out of Bishop Andrewes his notes upon the Book of 
 Common Prayer. L'Estrange. See also the Appendix No. XII. 2.] 
 
 5f TVIiilst these Sentences are in reading, 
 the Deacons, Churchwardens, or other 
 fit person appointed for tliat pixrpose, 
 shall receive the Alms for the Poor, 
 and other devotions of the people, in a 
 decent Bason, to be provided by the 
 Parish for that purpose ; and reverently 
 bring it to the Priest, who shall humbly 
 present and place it upon the holy 
 Table. 
 
 ^ While the Presbyter distinctly pro- 
 nounceth some or all of these sentences 
 for the offertory, the Deacon, or (if no 
 such be present) one of the Church- 
 wardens shall receive the devotions of 
 the people there present m a bason 
 provided for that purpose. And when 
 all have offered, he shall reverently 
 bring the said bason with the oblations 
 therein, and deliver it to the Presbyter, 
 who shall humbly present it before the 
 Lord, and set it upon the holy Table. 
 
 [For the Distribution of the Alms see in this 
 Book the Rubric immediately following the 
 Benediction, and in the Book of 1662 the last 
 Rubric at the end of the Service.] 
 
18 
 
 THE COMMUNION. 
 
 I. BOOK EDW. VI. 1549. 
 
 depart out of the quire, except the Mi- 
 nisters and Clerks. 
 Then shall the Minister take so much 
 bread and wine as shall suffice for the 
 persons appointed to receive the holy 
 communion, laying the bread upon the 
 corporas, or else in the paten, or in 
 some other comely thing prepared for 
 that purpose : and putting the wiue 
 into the chalice, or else in some fair or 
 convenient cup prepared for that use, 
 (if the chalice will not serve,) putting 
 thereto 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 widi diy spirit. 
 
 Priest. Lift up your hearts. 
 
 Ansiver. We hft them up 
 unto the Lord. 
 
 Priest. Let us give thanks to 
 our Lord God. 
 
 Ansicer. It is meet and right 
 so to do. 
 
 The Priest. 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, holy Father, 
 Almighty everlasting God. 
 
 [In this Book the Prayer for the whole state of 
 Christ's Church occurs between ' Therefore 
 will Angels' &c. and the ' Prayer of Consecra- 
 tion :' and in the Introduction to it in that 
 place the words 'militant here in earth' are 
 not found. The other variations are here 
 given in juxtaposition with the other Books.] 
 
 II. BOOK 1562. 
 
 Let US pray for the whole 
 state of Christ's church miUtant 
 here in earth. 
 
 Almighty and everliving 
 God, which by thy holy apo- 
 stle hast taught us to make 
 prayers and supplications, and 
 to give thanks for all men ; 
 
 i 
 
THE COMMUNION. 19 
 
 BOOK OF K. CHARLES II. 1(362. SCOTCH LITURGY 1637. 
 
 ^ And when there is a Communion, the 
 Priest shall then place upon the Table 
 so much Bread and Wine, as he shall 
 think sufficient. After which done, the 
 Priest shall say, 
 
 [The above Rubric respecting the ' Bread and 
 Wine,' and the term ' Ob/alions' in the Prayer 
 immediately following, were both added at 
 the same time, viz. in 1 CGI. See also Appen- 
 dix No. XIV. 1.] 
 
 And the Presbyter shall then offer up and 
 place the bread and wine prepared for 
 the Sacrament upon the Lord's Table, 
 that it may be ready for that Service. 
 And then he shall say, 
 
 [In the New Communion Office for Scotland, the 
 words, " Hint it may be ready fur that Service,'' 
 are omitted.] 
 
 Let us pray for the whole state of Christ's Church militant 
 here in earth. 
 
 [See the Appendix XV, 1. The Latin Books of 
 Q. Elizabeth read: — 'Oremus pro statu uni' 
 versalis Ecclesiee, hie in terra militantis.' In 
 the Communion Office of the Nonjurors printed 
 in 1718, the words 'Let Us pray, &c.' were 
 . omitted. For the other variations of that Book 
 in this Prayer see the Appendix XV. 6. The 
 expression 'militant' or 'militantherein earth,' 
 occurs in the American P. Books of 1785 and 
 1790, but is omitted in the New Communion 
 Service of the Church of Scotland. See 
 Appendix XXII. 18. at the close.] 
 
20 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1.549. II. BOOK 1J,32. 
 
 " We humbly beseech thee most 
 mercifully to receive these our 
 prayers, which tee offer unto thy 
 divine Majesty; beseeching thee 
 to inspire, §"0." 
 
 ^^ and live in iinity and godly 
 love. Specially we beseech thee 
 to save and defend thy servant 
 Edicard our King ; that under 
 him"" S^c. 
 
 [consentiant in /r/c, of verS doctrind Evangelii, 
 et vivaiit inter se &c. Latin Books of Elizabeth. 
 The Latin copy of Elizabeth, No. 9, alone 
 omits the passage, — " all Christian kings, 
 princes, and governors ;" — following the Book 
 of 1549. 
 
 [qua vitia et nequitise puniantur et corrigantur: 
 pietas, religio, et virtus crescant, et afficiantur 
 iigr)ispr<emiis. Latin Books of Elizabeth.] 
 
 [administrent sacramenta juxta insHtuHonem 
 filii tui. Latin of Elizabeth. In the passage 
 " and to all thy people" Sfc, the Latin copy 
 No. 9 alone follows the reading of the First 
 Book of K. Edwaid.] 
 
 " and to all thy people give 
 
 We humbly beseech thee most 
 mercifully to accept our alms, 
 '^ and to receive these •= if there be 
 
 ... none alms given 
 
 our prayers, which unto the poor, 
 
 \^ then shall the 
 
 we offer unto thy words of accept- 
 
 . -u I- . 1 ing our alms be 
 
 divine Majesty ; be- left out unsaid. 
 seeching thee to inspire conti- 
 nually the universal church wath 
 the Spirit of truth, unity and 
 concord : and grant that all 
 they that do confess thy holy 
 name may agree in the truth of 
 thy holy word, and live in unity 
 and godly love. We beseech 
 thee also to save and defend all 
 Christian kings, princes and 
 governors; and specially thy 
 servant Edward our king ; that 
 under him we may be godly 
 and quietly governed : and 
 grant unto his whole council, 
 and to all that be put in autho- 
 rity under him, that they may 
 truly and indifferently minister 
 justice, to the punishment of 
 wickedness and vice, and to 
 the maintenance of God's true 
 religion and virtue. Give grace 
 (O heavenly Father) to all 
 l)ishops, pastors and curates, 
 that they may both by their 
 life and doctrine set forth thy 
 true and lively word, and rightly 
 and duly administer thy holy 
 sacraments : and to all thy peo- 
 
THE COMMUNION. 21 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 N.B. The Prayer following is the same in the 
 Book of 1662 and 1637 as in that of 1552, ex- 
 cept where otherwise stated.] 
 
 " We humbly beseech thee most 
 mercifully \to accept 
 
 ^ '- ■'If there he no 
 
 0U1' alms and Ohla- aj™s or obla- 
 tions, then shall 
 
 tions, ancT] to receive *^ Y°'''^'' ,['" 
 
 ■" -I accept our alms 
 
 thpSP mir Dravers andoblations]be 
 Luebe uui picijeib igfj g^t unsaid, 
 
 which we offer," &c. 
 
 [Appendix No. XIV. 3, 4, 5.] 
 
 " and to the maintenance of thy 
 
 true religion and virtue. Give " Give grace (O heavenly Fa- 
 grace, O heavenly Father, to ther) to all Bishops, Presbyters 
 all Bishops and Curates ;" and Curates," &c. 
 
 [Appendix, No. XV. 6.] 
 
22 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 thy heavenly grace ; that ivith 
 meek heart and due reverence," 
 
 "or any other adversity. And 
 especially ive commend unto thy 
 merciful goodness this congre- 
 gation, tvhich is here assem- 
 bled in thy name, to celebrate 
 the commemoration of the most 
 glorious death of thy Son. And 
 here ive do give unto thee most 
 high praise and hearty thanks, 
 for the ivonderfid grace and 
 virtue declared in all thy saints, 
 from the beginning of the ivorld; 
 and chiefly in the glorious and 
 most blessed Virgin Mary, Mo- 
 ther of thy Son Jesu Christ our 
 Lord and God; and in the 
 holy patriarchs, prophets, apo- 
 stles and martyrs, tvhose exam- 
 ples {O Lord) and stedfastness 
 in thy faith, and keeping Thy 
 holy commandments, grant us 
 to folloiv. We commend unto 
 thy mercy {0 Lord) all other 
 thy servants, which are depaj'ted 
 hence from us ivith the sign of 
 faith, and noiv do rest in the 
 
 II. BOOK 1552. 
 
 pie 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 
 Avord ; truly serving thee in holi- 
 ness and righteousness all the 
 days of their life. And we most 
 humbly beseech thee of thy 
 goodness (O Lord) to comfort 
 and succour all them which in 
 this transitory life be in trouble, 
 sorrow, need, sickness, or any 
 other adversity. Grant this, 
 O Father, for Jesus Christ's 
 sake, our only Mediator and 
 Advocate. Amen. 
 
 [The same in the Books of Elizabeth, James, 
 and Charles I. See also Appendix XV. 2.] 
 
THE COMMUNION. 23 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 '"' or any other adversity. And 
 we also bless thy holy name for 
 all thy servants departed this 
 life in thy faith and fear ; be- 
 seeching thee to give us grace 
 so to follow their good exam- 
 ples, that with them we may 
 be partakers of thy heavenly 
 kingdom : Grant this, O Father, 
 for Jesus Christ's sake, our only 
 Mediator and Advocate. Amen. 
 
 [Tlie above alterations were made in 1662.] 
 
 ^'ali the days of their life. 
 [And we commend especially 
 unto thy merciful goodness the 
 
 congregation which when there is 
 . ^ . . - . no Communion, 
 
 IS here assembled ni these words thus 
 
 enclosed [] are to 
 
 thy name to cele- be left out. 
 brate the commemoration of 
 the most precious death and sa- 
 crifice of thy Son and our Sa- 
 viour Jesus Christ.] And we 
 most humbly beseech thee of 
 thy goodness, O Lord, to com- 
 fort and succour all them which 
 in this transitory life be in trou- 
 ble, sorrow, need, sickness, or 
 any other adversity. And we 
 also bless thy holy name for all 
 those thy servants, who having 
 finished their course in faith, 
 do now rest from their labours. 
 And we yield unto thee most 
 high praise and hearty thanks 
 for the wonderful grace and 
 virtue declared in all thy saints, 
 who have been the choice ves- 
 sels of thy grace, and the lights 
 of the world in their several 
 generations: most humbly be- 
 seeching thee, that we may 
 have srace to follow the exam- 
 pie of their stedfastness in thy 
 faith, and obedience to thy holy 
 
24 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 sleep of peace: grant unto them, 
 we beseech thee, thy mercy, 
 and everlasting peace ; and that, 
 at the day of the general resur- 
 rection, loe and all they which 
 he of the mystical body of thy 
 Son, may altogether be set on 
 his right hand, and hear that 
 his most joyful voice. Come 
 unto me, O ye that be blessed 
 of my Father, and possess the 
 kingdom, which is jjrepared for 
 you from the beginning of the 
 ivorld. Grant this, O Father, 
 for Jesus Christ's sake, our only 
 Mediator and Advocate.'' 
 
 [Appendix No. XV. 3, 4, and 7.] 
 
 [This Rubric and the Exhortation following are 
 not found in the Book of 1549.] 
 
 II. BOOK 1552. 
 
 who are, 1662. 
 
 Then shall follow this Exhortation at 
 certain times when the Curate shall see 
 the people negligent to come to the holy 
 Communion. 
 
 [In the Latin copies of Elizabeth 'Curate' is 
 translated ' Presbyter.' For the Exhortation 
 see Appendix No. XVI. 1, 2, 3.] 
 
 We be come together at this 
 tune, dearly beloved brethren, 
 to fee'd at the Lord's Supper ; unto the which, in 
 God's behalf, I bid you all that be here present, 
 and beseech you for the Lord Jesus Christ's sake, 
 that ye will not refuse to come thereto, being so 
 lovingly called and bidden of God himself. Ye 
 know how grievous and unkind a thing it is, 
 when a man hath prepared a rich feast, decked 
 his table with all kind of provision, so that there 
 lacketh nothing but the guests to sit down ; and 
 yet they which be called, without any cause, most 
 unthankfully refuse to come : which of 30U, in 
 such a case, would not be moved ? who would 
 not think a great injury and wrong done unto 
 him ? Wherefore most dcarlv beloved in Christ, 
 
THE COMMUNION. 
 
 25 
 
 BOOK OF K. CHARLES II. 1662. 
 
 SCOTCH LITURGY 1637. 
 
 commandments, that at the day 
 of the general resurrection, we 
 and all they wliich 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 foundation of 
 the world. Grant this, O Fa- 
 ther, for Jesus Christ's sake, 
 our only Mediator and Advo- 
 cate. Amen. 
 
 [For tte Order of this Prayer in the New 
 Communion Service of the Cliurch of 
 Scotland, See Appendix XXII. 18.] 
 
 •[[ Or in case he shall see the People 
 negligent to come to the holy Commu- 
 nion, instead of the former, he shall use 
 this Exhortation. 
 
 [In this Book the ordinary Exhortation takes 
 precedence of the one employed in case of 
 negligence on the part of the Communicants. 
 They are transposed however in this place 
 that they may be seen in juxtaposition with 
 those of the other Books.] 
 
 Dearly beloved brethren, on 
 — I intend by God's grace to 
 celebrate the Lord's Supper : 
 unto which in God's behalf, I 
 bid you all that are here pre- 
 sent; and beseech you for the 
 Lord Jesus Christ's sake, that 
 ye will not refuse to come 
 thereto, being so lovingly called 
 and bidden by God himself. 
 Ye know, &c. 
 
 ^ Then shall follow this Exhortation at 
 certain times when the Presbyter or 
 Curate shall see the people negligent 
 to come to the holy Commimion. 
 
 [In this and our present English Book as in the 
 II. B. of Edw. VI. except where otherwise 
 stated.] 
 
26 
 
 THE COMMUNION. 
 
 withdrawing of, 
 1629. 
 
 /Jmi, Sc. Lit 
 
 BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 take ye good heed, lest ye, loithclrmoing your- 
 selves from this holy supper, provoke God^s in- 
 dignation against you. It is an easy matter for a 
 man to say, I will not communicate, because I 
 am otherwise letted with worldly business : but 
 such excuses be not so easily accepted and 
 allowed before God. If any man say, I am a 
 grievous 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 re- 
 turn to God, will you excuse yourself, and say 
 that you be not ready ? Consider earnestly with 
 yourselves how little such feigned excuses shall 
 avail before God. They that refused the feast in 
 the Gospel, because they had bought a farm, or 
 would try their yokes of oxen, 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 unto [to] mine 
 office, I bid you in the name of God, I call you 
 in Christ's 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 yield up his soul by death upon the 
 cross for your health, even so it is your duty to 
 receive the communion together in the \tlie, om. 
 1629.] remembrance of his death, as he himself 
 commanded. Now if you will in no wise thus 
 do, consider with yourselves how great injury 
 you do unto God, and how sore punishment 
 hangeth over your heads for the same. And 
 whereas ye offend God so sore in refusing this 
 holy banquet, I admonish, exhort, and beseech 
 you, that unto this unkindness ye will not add 
 any more : which thing ye shall do, if ye stand 
 by as gazers and lookers on them that <lo com- 
 
 salmiion, 1629. 
 
 ye, Eliz. 1559, 
 Graf. 
 
 ye, Eliz. 1559. 
 
 you, James 1607 
 
 you, Eliz. 1559 
 of, Eliz. 1559. 
 
THE COMMUNION. 27 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 because I am otherwise lun- 
 dered with worldly business, &c. 
 
 wherefore then do ye not re- 
 pent and amend? When God 
 calleth you, are ye not ashamed 
 to say, you wall not come? 
 When ye should return to God, 
 will ye excuse yourselves, and 
 say, ye are not ready? Con- 
 sider earnestly with yourselves, 
 how little such feigned excuses 
 wall avail before God, &c. 
 
 I for my part shall be ready ; 
 and according to mine office, 
 &c. 
 
 And as the Son of God did 
 vouchsafe to yield up his soul 
 by death upon the cross for 
 your salvation; so it is your 
 duty to receive the Commu- 
 nion in remembrance of the 
 sacrifice of his death, as he 
 himself hath commanded : 
 Which if ye shall neglect to do, 
 consider with yourselves, how 
 great injury ye do unto God, 
 and how sore punishment hang- 
 eth over your heads for the 
 same ; when ye wilfully abstain 
 
 And as the Son of God did 
 vouchsafe to offer up himself 
 by death upon the cross, for our 
 salvation : even so it is our duty 
 to celebrate and receive the 
 holy Communion together in 
 the remembrance of his death 
 and sacrifice, as he himself 
 commanded. Now if you will 
 in no wise thus do, consider 
 with yourselves, how great 
 injury you do unto God, and 
 how sore punishment hangeth 
 over your heads for the same. 
 
28 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 no, Eliz. 1559. municate, and be 7io partakers of the same your- 
 Bo£^'^°'^" selves. For what ihinff can this be accounted 
 thivg, omitted else, than a further contempt and unkindness 
 
 ^^^^' unto God. Truly it is a great unthankfulness to 
 
 say nay when ye be called ; but the fault is much 
 greater when men stand by, and yet will neither 
 others, 1629. eat iior drink this holy communion with other. 
 
 I pray you what can this be else but even to have 
 the mysteries of Christ in derision? It is said 
 unto all. Take ye, and eat; Take, and drink ye 
 all of this; Do this in remembrance of me. 
 With M^hat face then, or with what countenance, 
 shall ye hear these Avords? What will this be 
 else but a neglecting, a despising, and mocking 
 of the Testament of Christ? Wherefore, rather 
 ye, Eliz. 1559. than 1/ou should do so, depart you hence, and 
 give place to them that be godly disposed. But 
 when you depart, I beseech you ponder with 
 ye, Eliz. 1 559. yourselves from whom t/ou depart ? Ye depart 
 from the Lord's table, ye depart from your 
 brethren, and from the banquet of most heavenly 
 food. These things if ye earnestly consider, ye 
 shall by God's grace return to a better mind : for 
 the obtaining whereof we shall make our humble 
 petitions, while Ave shall receive the holy Com- 
 munion. 
 
 5[ ^nd if upon the Sunday or holyday f And sometime sliall be said this also 
 the people he negligent to come to the at the discretion of the Curate. 
 
 communion, then shall the Priest ear- 
 
 [In this column and the next to the right, the 
 nestly exhort his parishioners to dispose ,.,^^]^ „f ^^^,^ exhortation is given, but the 
 
 themselves to the receiving of the holy sentences are disjoined in order to place them 
 
 communion more diligently, saying these in juxtaposition with the First of Edw. VI. 
 
 or like words unto them. ^" '^^^ ^^°^'<^ ^"'^"c the word for Curate in 
 
 the Latin copies of Elizabeth is ' Presbyteri.'J 
 [For the Order of this Exhortation in the Book 
 of 1549, see immediately before the Offertory.] 
 
 Dear friends and you espe- Dearly beloved, forasmuch as 
 
 cialhj upon whose souls I have our duty is to render to Al- 
 
 cmre and charge, on — newt I might}^ God our heavenly Fa- 
 
 do intend by God's yrace, to thcr most hearty thanks, for 
 
THE COMMUNION. 
 
 29 
 
 BOOK OF K. CHARLES H. 1662. 
 from the Lord's Table, and 
 separate from yom' brethren, 
 who come to feed on the ban- 
 quet of that most heavenly 
 food. These things if ye ear- 
 nestly consider, ye will by 
 God^s grace return to a better 
 mind: for the obtaining whereof, 
 we shall not cease to make our 
 humble petitions unto Almighty 
 God our heavenly Father. 
 
 [The above variations were made in 1662.] 
 
 SCOTCH LITURGY 1637. 
 And whereas you offend God 
 so grievously in refusing this 
 holy banquet, I admonish, ex- 
 hort and beseech you, that unto 
 this unkindness you will not 
 add any more ; which thing ye 
 shall do, if ye stand by as 
 gazers, and lookers on them 
 that do communicate, and be 
 not partakers of the same your- 
 selves. For what thing can this 
 be accounted else, than a fur- 
 ther contempt and unkindness 
 unto God. Truly it is a great 
 unthankfulness to say nay when 
 ye be called; but the fault is 
 much greater when men stand 
 by, and yet will not receive this 
 holy sacrament which is offered 
 unto them. I pray you, &c. 
 
 [The remainder as in the II. Book of Edw.] 
 
 5f When the Minister giveth warning 
 for the celebration of the holy comniu- 
 nion, (which he shall always do upon 
 the Sunday, or some Holy-day imme- 
 diately preceding) after the Sermon or 
 Homily ended, he shall read this Ex- 
 hortation following. 
 
 [1662. See also Appendix No. XI. and XVI. 4.] 
 
 ^ And sometime shall this he said also, 
 at the discretion of the Presbyter or 
 Curate. 
 
 Dearly beloved, on — day 
 next I purpose, through God's 
 assistance, to administer to all 
 such as shall be religiously and 
 
 [The Scotch Liturgy follows the II. Book of 
 Edw VI. in this Exhortation, except where 
 otherwise noted in the column of 1552.] 
 
30 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 offer to all such as shall be 
 godly disposed, the 7nost com- 
 fortable sacrament of the body 
 and blood of Christ, to be taken 
 of them in the remembrance of 
 his most fruitful and glorious 
 passion: by the which passion 
 we have obtained remission of 
 our sins, and be made partakers 
 of the kingdom of heaven; 
 ivhereof we be assured and as- 
 certained, if loe come to the 
 said sacrament ivith hearty re- 
 pentance for our offences, sted- 
 fast faith in God's mercy, and 
 earnest mind to obey God's 
 ivill, and to offend no more. 
 Wherefore our duty is to come 
 to these holy mysteries ivith 
 most hearty thanks to be given 
 to Almighty God, for his infi- 
 nite mercy and benefits given 
 and bestowed upon us his un- 
 worthy servants, for whom he 
 hath not only given his body to 
 death, and shed his blood, but 
 also doth vouchsafe, in a sacra- 
 m,ent and mystery, to give us 
 his said body and blood to feed 
 upon spiritually. The ivhich 
 sacrament being so divine and 
 holy a thing, and so comfortable 
 to them which receive it ivor- 
 thily, 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 
 
 II. BOOK 1562. 
 
 that he hath given his Son, our 
 Saviour Jesus Christ, not only 
 to die for us, but also to be our 
 spiritual food and sustenance, 
 as it is declared unto us, as 
 well by God's word as by the 
 holy sacraments of his blessed 
 body and blood, — 
 
 [' Sacraments ' in the Books of Q. Elizabeth, 
 James 1C03, 1607, 1013, and Charles I. 162!». 
 ' Sacrament' in James 1606, the other Books 
 of Charles I. and the Scotch Liturgj-.] 
 
 — the which being so comfort- 
 able a thing to them which 
 receive it worthily, and so dan- 
 gerous to them that will pre- 
 sume to receive it unworthily ; 
 My duty is to exhort you 
 to consider the dignity of the 
 holy mystery, and the great 
 peril of the unworthy receiving 
 thereof, and so to search and 
 
THE COMMUNION. 31 
 
 BOOK OF CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 devoutly disposed, the most 
 comfortable Sacrament of the 
 Body and Blood of Christ ; to 
 be by them received, in remem- 
 brance of his meritorious Cross 
 and Passion ; whereby alone 
 we obtain remission of our sins, 
 and are made partakers of the 
 kingdom of heaven. Where- 
 fore it is oiu' duty to render 
 most humble and hearty thanks 
 to Almighty God our heavenly 
 Father, for that he hath given 
 his Son our Saviour Jesus 
 Christ, not only to die for us, 
 but also to be our spiritual food 
 and sustenance in that holy 
 Sacrament. 
 
 Which being so divine and 
 comfortable a thing to them 
 who receive it worthily, and so 
 dangerous to them that will 
 presume to receive it unwor- 
 thily ; my duty is to exhort you, 
 in the mean season, to consider 
 the dignity of that holy mys- 
 tery, and the great peril of the 
 unworthv receiving thereof ; 
 
32 
 
 THE COMMUNION, 
 
 I. BOOK K. EDW. VI. 1549. 
 
 examine your own consciences, 
 and that not lightly, nor after 
 the manner of dissimulers with 
 God, but as they ivhich should 
 come to a most godly and 
 heavenly banquet ; not to come 
 but in the marriage garment 
 required of God in Scripture ; 
 that you may {so much as lieth 
 in yon) be found worthy to come 
 to such a table. 
 
 The ways and means thereto 
 is, 
 
 First, that you be truly re- 
 pentant of your former evil life ; 
 and that you confess with an 
 unfeigned heart to Almighty 
 God, your sins and unkindness 
 towards his Majesty committed, 
 either by ivill, word, or deed, 
 infirmity or ignorance ; and 
 that with inward sorroiv and 
 tears you bewail your offences, 
 and require of Almighty God 
 mercy 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 neighbours, whom 
 you have offended, or who hath 
 offended you, putting out of 
 your hearts all hatred and 
 malice against them, and to be 
 in love and charity ivith all the 
 world, and to forgive other as 
 you would that God should for- 
 
 II. BOOK 1552. 
 
 examine your own consciences, 
 as you should come holy and 
 clean to a most godly and 
 heavenly feast : so that in no 
 ynse you come but in the mar- 
 riage garment required of God 
 in holy scripture : and so come 
 and be received as worthy par- 
 takers of such a [an] heavenly 
 table. 
 
 The way and means thereto 
 is: first, to examine your lives 
 and conversation, by the rule 
 of God's commandments; and 
 wherein-soever ye shall perceive 
 yourselves to have offended, 
 either by will, word, or deed, 
 there bewail your own sinful 
 lives [and, in 1G06 and 1607.] 
 confess yourselves to Almighty 
 God with full purpose of amend- 
 ment of life. 
 
 And if ye shall perceive your 
 offences to be such, as be not 
 only against God, but also 
 against your neighbours, then 
 ye shall reconcile yourselves 
 unto them, ready to make resti- 
 tution and satisfiction, accord- 
 ing to the uttermost of your 
 powers, for all injuries and 
 wrongs done by you to any 
 other: and likewise being ready 
 to forajive other that have of- 
 
 I 
 
THE COMMUNION. 33 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 and so to search and examine 
 your own consciences (and that 
 not hghtly, and after the manner 
 of dissemblers with God ; but 
 so) that ye may come holy and 
 clean to such a heavenly feast, 
 in the marriage garment re- 
 quired by God in holy Scrip- 
 ture, and be received as worthy 
 partakers of that holy Table. 
 
 The way and means thereto 
 is. First to examine your lives 
 and conversations by the rule 
 of God's commandments : and 
 wherein soever ye shall perceive 
 3'ourselves to have offended, 
 either by will, word, or deed, 
 there to bewail your own sin- 
 fulness, and to confess your- 
 selves to Almighty God, with 
 full purpose of amendment of 
 Ufa. 
 
 And if ye shall perceive your 
 offences to be such, as are not 
 only against God, but also 
 against your neighbours ; then 
 ye shall reconcile yourselves 
 unto them, being ready to make 
 restitution and satisfaction, ac- 
 cording to the uttermost of your 
 powers, for all injuries and 
 wrongs done by you to any 
 other ; and being likewise ready 
 
 D 
 
34 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 give you. [And if any man have 
 done wrong to any other, let him 
 make satisfaction and due resti- 
 tution of all lands and goods 
 wrongfully taken away or with- 
 holden, before he come to God's 
 board ; or at the least be in full 
 mind and purpose so to do, as 
 soon as he is able; or else let 
 him not come to this holy table, 
 thinking to deceive God, who 
 seeth all men's hearts. For 
 neither the absolution of the 
 Priest can any thing avail them, 
 nor the receiving of this holy sa- 
 crament doth any thing but in- 
 crease their damnation.^ 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 to some other discreet 
 and learned priest, taught in the 
 law of God, and confess and 
 open his sin and grief secretly, 
 that he may receive such ghostly 
 counsel, advice, and comfort, 
 that his conscience may be re- 
 lieved, and that of us (as of the 
 ministers of God and of the 
 church) he may receive comfort 
 and absolution, to the satisfac- 
 tion of his mind, and avoiding 
 of all scruple and doubtfulness; 
 requiring such as shall be satis- 
 fied ivith a general confession, 
 not to be offended with them that 
 do use, to their further satisfy- 
 
 II. BOOK 1552. 
 fended you, as you would have 
 forgiveness of your offences at 
 God's hand : for otherwise the 
 receiving of the holy Commu- 
 nion doth nothing else but in- 
 crease your damnation. 
 
 [In the ' Order of the Communion' 154S, the 
 passage in Brackets on the left, relative to 
 Restitution, is not found. The only variation 
 in this place of the Book of 1548 from that of 
 1549.] 
 
 And because it is requisite 
 that no man should come to the 
 holy communion, but with a 
 full trust in God's mercy, and 
 with a quiet conscience ; there- 
 fore if there be any of you 
 which by the means aforesaid 
 cannot quiet his own conscience, 
 but requireth further comfort 
 or counsel ; then let him come 
 to me, or some other discreet 
 and learned minister [presbyter 
 or minister, Sc. Lit.'] of God's 
 word, and open his grief, that 
 he may receive such ghostly 
 counsel, advice, and comfort, as 
 his conscience may be relieved, 
 and that by the ministry of 
 God's word, he may receive 
 comfort, and the benefit of 
 absolution, to the quieting 
 of his conscience, and avoid- 
 
THE COMMUNION. 
 
 BOOK OF K. CHARLES II. 1662. 
 to forgive others that have of- 
 fended you, as ye would have 
 forgiveness of your offences at 
 God's hand: for otherwise the 
 receiving of the holy Commu- 
 nion doth nothing else but in- 
 crease your damnation. [There- 
 fore if any of you be a blas- 
 phemer of God, an hinderer 
 or slanderer of his Word, an 
 adulterer, or be in malice or 
 envy, or in any other grievous 
 crime ; repent you of your sins, 
 or else come not to that holy 
 Table ; lest after the taking of 
 that holy Sacrament, the Devil 
 enter into you, as he entered 
 into Judas, and fill you full of 
 all iniquities, and bring you to 
 destruction both of body and 
 soul.] And because it is requi- 
 site, that no man should come 
 to the holy Communion, but 
 with a full trust in God's mercy, 
 and with a quiet conscience ; 
 therefore if there be any of you, 
 who by this means cannot quiet 
 his own conscience herein, but 
 requireth further comfort or 
 counsel; let him come to me, 
 or to some other discreet and 
 learned Minister of God's Word, 
 and open his grief; that by the 
 ministry of God's holy Word, 
 he may receive the benefit of 
 absolution, together with ghostly 
 counsel and advice, to the 
 quieting of his conscience, and 
 
 D 
 
 SCOTCH LITURGY 1637. 
 
 [The passage to the left in Brackets occurs in 
 all the other Books in the Exhortation, 
 ' Dearly beloved in the Lord, ye that mind to 
 come,' &c. See the Appendix XVI. 2.] 
 
36 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 ing, the auricular and secret 
 confession to the priest; nor 
 those also which think needful 
 or convenient, for the quietness 
 of their oivn consciences, parti- 
 cularly to open their sins to the 
 priest, to be offended ivith them 
 that are satisfied with their 
 humble cotifession 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 men's minds 
 or consciences ; whereas he hath 
 no warrant of God's word to the 
 same, 
 
 [In comparing the above ■with the parallel 
 columns, it will be observed that the latter 
 part was omitted in the Book of 1552, and 
 following Books.] 
 
 [In the First Book of K. Ed%v. this Exhortation 
 immediately follows the Nicene Creed, with 
 this Rubric: 
 
 f ^fter the Creed ended shall follow the 
 Sermon or Homily, S;c.; wherein if the peo- 
 ple be not exhorted to the worthy receiving 
 of the holy sacrament of the body and 
 blood of our Saviour Christ, then shall 
 the Curate give this exhortation to those 
 that be minded to receive the same. 
 
 But in the 'Order of the Communion,' viii. 
 March mdxlviii. is prefixed the following 
 Eubric : 
 
 % The time of the Communion shall be im- 
 niediately after that the Priest himself 
 hath received the Sacrament, without the 
 varying of any other right or ceremony 
 in Die mass, {until other order shall be 
 provide d,)\hitt as heretofore usually the 
 Priest hath done tvi/h the Sacrameiil of 
 
 II. BOOK 1552. 
 ing of all scruple and doubt- 
 fulness. 
 
 [The same in the Books of Elizabeth, James I. 
 and Charles I., except where otherwise ex- 
 pressed. For the above passage, see Ap- 
 pendix No. XVI. 5.] 
 
 Then shall the Priest say this Exhort- 
 ation, 
 
 [' Priest' in the Folios of Elizabeth, and in the 
 Books of James I. and Charles I. 'Minister' 
 in the two Quartos of Elizabeth and in the 
 Latin Books.] 
 
THE COMMUNION. 
 
 37 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 avoiding of all scruple and i 
 
 doubtfulness. ! 
 
 5[ At the time of the celehration of the <^ Then shall the Presbyter say this 
 
 Communion, the communicants heing Exhortation. 
 
 conveniently placed for the receiving of ^^ \^^ ^^^ Communion office of the Chnrch of 
 
 the holy Sacrament, the Priest shall Scotland, this Exhortation precedes the 
 
 say this exhortation. Oifertory.] 
 
38 
 
 THE COMMUNION. 
 
 I. BOOK K. EDWARD VI. 1549. 
 the body, to prepare, bless, arid conse- 
 crate so 7nuch as will serve the people ; 
 so it shall continue still after the same 
 manner, save that he bless and con- 
 secrate the biggest chalice, or some fair 
 and convenient cup or cttps full of wine, 
 with some water put unto it ; and that 
 day not drink it up all himself, but talcing 
 one only sup or draught, leave the rest 
 upon the altar covered, and turn to them 
 that are disposed to be partakers of the 
 eominunion, and shall thus exhort them 
 as followeth. 
 
 The variations of the Boolt of 1549 in the fol- 
 lowing passage are as noted below. 
 
 II. BOOK 1552. 
 
 we be made one, ^c. 
 
 For then ive become guilty ^c. 
 
 \because we maJce no difference 
 
 of the Lord's body : 1518.] 
 
 toe kindle God's wrath over us ; 
 
 Therefore if any here be a 
 
 Dearly beloved in the Lord, 
 ye that mind to come to the 
 holy commmiion of the body 
 and blood of our Saviour Christ, 
 must consider what St. Paul 
 writeth to the Corinthians, how 
 he exhorteth all persons dili- 
 gently to try and examine 
 themselves, before they presume 
 to eat of that bread and drink 
 of that cup. For as the benefit 
 is great, if with a truly penitent 
 heart and lively faith we receive 
 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 and 
 Christ with us;) so is the danger 
 great if we receive the same un- 
 worthily. For then we be guilty 
 of the body and blood of Christ 
 our Saviour; we eat and drink 
 our own damnation, not con- 
 sidering the Lord's body ; we 
 kindle God's wrath against us ; 
 wc provoke him to plague us 
 with divers diseases, and sundry 
 kinds of death. Therefore if 
 
THE COMMUNION. 39 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 ' must consider how Saint Paul 'must consider what St. Paul 
 exhorteth all persons diligently writeth to the Corinthians, how 
 to try and examine themselves,' he exhorteth all persons dili- 
 gently to try and examine 
 themselves'. 
 
 if with a true penitent heart and lively faith, we receive &c.' 
 
 [' True' is found in Jugge and Cawode 1564. in the Quartos of Elizabeth and in the Books 
 of James I. and Charles I. — In the others of Elizabeth as in the Book of 1552. The 
 Latin Books of Elizabeth render the whole passage as follows : — ' Ut quilibet seipsum 
 probet, et sic de pane illo edat et de calice bibat. Nam sicut magnum beneficium est 
 spiritualiter manducare corpus, etbibere sanguinem Christi, manerein Christo, et habere 
 Christum in se habitantem, ac unum efRci cum ipso, quod contingit illis qui digne acce- 
 dunt, id est corde coutrito et humiliate, cum vera fide, ac fiducia certa misericordise pro- 
 misscB per Christum. Ita praesens periculum est,'&c. The Lat. Book, No. 9, alone reads: 
 — ' Quod non discernimus corpus Domini, nee ei debitum habemus honorem.' 
 
 [This passage commencing with, ' Therefore if 
 any of you,' and ending with, ' destruction 
 both of body and soul,' was transferred to 
 the Second Exhortation in the Revision of 
 1661. In the Order of the Communion pub- 
 
40 
 
 THE COMMUNION. 
 
 I. BOOK EDW. VL 1549. 
 blasphemer, advouterer, or he in 
 malice or envy, or in any other 
 grievous crime, (^except he be 
 truly sorry therefore, and ear- 
 nestly minded to leave the same 
 vices, and do trust himself to be 
 reconciled to Almighty God, and 
 in charity with all the world,) 
 let him beioail his sins, and not 
 come to that holy table, lest after 
 the taking of that most blessed 
 bread, the devil enter into him, 
 as he did into Judas, to fill him 
 
 full of all iniquity, and bring 
 him to destruction both of body 
 and sold. Judge therefore you?'- 
 selves, (brethren) that ye be not 
 
 judged of the Lord. Let your 
 mind be unthout desire to sin : 
 repent you truly for your si?is 
 past ; have an earnest and lively 
 
 faith in Christ our Saviour; he 
 in perfect charity with all men ; 
 so shall ye be meet partakers of 
 those holy mysteries. 
 
 [The Latin Book of Elizabeth, No. 9, alo7ie 
 follows the 1st of K. Edward in the above pas- 
 sage : but it also inserts after ' Almiyhty God,' 
 — 'fidncid misericordiiE propter Christum,' — 
 and after 'Judas,' 'proditore.'] 
 
 \jniserable sinners, lying, iJis.] 
 
 II. BOOK 1552. 
 any of you be a blasphemer 
 of God, an hinderer or slan- 
 derer of his word, an [and, 
 1559, Cawode\ adulterer, or be in 
 malice or envy, 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 
 Devil enter into you, as he 
 entered into Judas, and fill you 
 full of all iniquities, and bring 
 you to destruction, both of body 
 and soul. Judge therefore 
 yourselves, (brethren) that ye 
 be not judged of the Lord ; re- 
 pent you truly for your sins 
 past ; have a lively and stedfast 
 faith in Christ our Saviour ; 
 amend 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 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 Savi- 
 our Christ, both God and man; 
 who did humble himself, even 
 to the death upon the cross, for 
 us, miserable sinners, which lay 
 in darkness and shadow of 
 death ; that he might make us 
 the children of God, and exalt 
 us to everlasting life. And to 
 the end that we should alway 
 
THE COMMUNION. 41 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY, 1637. 
 
 lished in the year 154S it is introduced imme- 
 diately after this Exhortation with a Rubric 
 as follows : 
 
 Then the Priest sliall say to them which 
 be ready to take the Sacrament, 
 
 If anymanhere be anopenblas- 
 phemer, an 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 re- 
 conciled to Almighty God, and 
 in charity with all the ivorld, let 
 him yet a while bewail his sins, 
 and not come to this holy table, 
 lest after the taking of this most 
 blessed bread, the Devil enter 
 into him, as he did into Judas, 
 to fulfil in him all iniquity and 
 to bring him to destruction both 
 of body and soul. 
 
 Here the Priest shall pause a while, to see 
 if arjy man will withdraw himself; and 
 if he perceive any so to do, then let him 
 commune with him privily at convenient 
 leisure, and see whether he can, with good 
 Exhortation, bring him to grace : and 
 after a little pause, the Priest shall say, 
 
 You that do truly, ^-c] 
 
 ' who lay in darkness and the 
 shadow of death ;' 
 
 [1662.] 
 
42 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 " he hath left in those holy mys- 
 teries, as a pledge of his love, 
 and a continual remembrance 
 of the same, his oivn blessed body 
 and precious blood, for us to 
 feed upon spiritually, to our 
 endless comfort and consolation. 
 
 II. BOOK 1552. 
 remember the exceeding great 
 love of our Master, and only 
 Saviour, Jesu Christ, thus dying 
 for us, and the innumerable 
 benefits (which by his precious 
 blood-shedding) he hath ob- 
 tained to us : he hath instituted 
 and ordained holy mysteries, as 
 pledges of his love, and con- 
 tinual remembrance of his 
 death, to our great and endless 
 comfort. To him therefore 
 with the Father and the Holy 
 Ghost, let us give (as we are 
 most bounden) continual thanks ; 
 submitting ourselves wholly to 
 his holy will and pleasure, and 
 studying to serve him in true 
 holiness and righteousness all 
 the days of our life. Amen. 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I.] 
 
 [The Invitation, Confession, Absolution, and the 
 Comfortable words, are found in this Book in 
 the same vrdcr as in the others, but not in the 
 same place. They occur, that is, between 
 the Consecration and the Delivery of the 
 Elements. The same arrangement is pre- 
 served in the New Communion Service of 
 the Nonjurors, 1718, and also in the New 
 Communion Ser\'ice of the Church of Scot- 
 land. The Variations however are here given 
 In Italics.] 
 
 You that do truly and ear- 
 nestly repent you of your sins to 
 Almighty God, and be in love 
 and charity, ^c. 
 
 ' make your humble confession to 
 Almighty God, and to his holy 
 church here gathered together in 
 
 ^ Then shall tlie Priest say to them that 
 come to receive the holy Communion. 
 
 You that do truly and ear- 
 nestly repent you of your sins, 
 and be in love and charity with 
 your neighbours, and intend to 
 lead a new life, following the 
 commandments of God, and 
 walking from henceforth in his 
 holy ways ; Draw near and take 
 this holy sacrament to your 
 comfort ; make your humble 
 confession to x\l mighty God, 
 before this congregation, here 
 gathered together in his holy 
 
THE COMMUNION. 43 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637- 
 
 * and only Saviour Jesus Christ/ 
 
 ['the' before 'innumerable' omitted in Jugge 
 and Cawode, 1559. The Latin of Elizabeth 
 
 No. 9, alone omits 'hocpacto morien.tis ,' and also reads, ' reliquit in his sacris 
 mysteriis, quasi pignus amoris et perpetuum monumentum suum, scilicet, pro- 
 prium corpus et preciosum. sanguinem, ut ex his spiritualiler pascajnvr,' S^c. 
 See Book of 1549. 
 
 'and Jbr a continual remem- 
 brance of his death;' 
 
 [perpetuum monumentum mortis sues : — Latin of 
 Elizabeth. In the Consecration Prayer, 're- 
 membrance' is twice rendered by the word 
 ' Commemoratio.'] 
 
 % Then shall the Priest say to them 
 that come to receive the Holy Com- 
 munion ; 
 
 Ye that do truly and ear- 
 nestly repent you of your sins, 
 and are in love and charity, 
 &c. Draw near with faith and 
 take his holy Sacrament to 
 your comfort ; and make your 
 humble confession to Almighty 
 God, meekly kneeling upon 
 your knees. 
 
 [' Draw near,' &c. In a Prayer Book in the 
 Bodleian corrected by Bancroft is found, 
 * Draw near in full assurance of faith,' &c.] 
 
 <f[ Then shall the presbyter say to them 
 that come to receive the holy Com- 
 munion this invitation. 
 
 [The Invitation is the same as in the II. Book of 
 Edward. See also Appendix No. XVII. 1 . In 
 the New Communion Service of Scotland the 
 Invitation, Confession, &c. occupy the same 
 place as in the First Book of K. Edward. See 
 the Preface, p. xxxv. [note.] and p. 60 of the 
 Tabular View.] 
 
44 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 his name, meekly kneeling upon 
 your knees. ^ 
 
 II. BOOK 1552. 
 name, meekly kneeling upon 
 your knees. 
 
 [The same Rubric and Invitation in the Folios of Elizabeth, James I , and Charles I. But 
 the two Quartos of Eliz., the Latin copies, and James 1606, have 'Minister.' The Latin 
 Books of Elizabeth also have " Vos quos verfe et seri6, poenitet de peccatis vestris coram 
 Deo, &c. coofitemini humiliter peccata vestra Deo et Ecclesiis hic congregatse in nomine 
 ipsius &c.' following the Book of 1549. — No. 9, has 'vitara vestram,' and omits, ' ac deinceps 
 solliciti estis ambulare in viis ejus Sanctis,' and the passage as to kneeling.] - 
 [For the Confession in this Book, which is the 
 
 same in its Rubric and in what follows after 
 as the Second Book, see after the Consecra- 
 tion. In the 'Order of the Communion,' March 
 viii, MDXLViii, the same Rubric and Con- 
 fession are found, and in the same place.] 
 
 [For the Absolution in this Book, see after the 
 Consecration Prayer. The Rubric there is : 
 "Then shall the Priest stand up, and turning 
 himself to the people, say thus:" No other 
 Variation in the Book of 1549, but in the 
 ' Order of the Communion,' 1548, the Absolu- 
 tion is somewhat different, for which see the 
 Appendix. No. XIX.] 
 
 5[ Then shall this 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. 
 
 [The same in the Folios and Latin Books of 
 Elizabeth, in most of the Books of James I., 
 and in all of Charles I. But in James 1606, and 
 the two quartos of Eliz., it is: " either by one 
 of them or else by the Minister himself Sic." In 
 Grafton 1559. 'This holy Communion.' See 
 the Appendix No. XVIII. 1.] 
 
 Almighty God, Father of our 
 Lord Jesus Christ, Maker of 
 all things, Judge of all men : 
 We knowledge and bewail our 
 manifold sins and wickedness, 
 which we, from time to time, 
 most grievously have com- 
 mitted, &c. Amen. 
 
 [In Eliz. 1559. 'acknowledge.' The Latin 
 No. 9, omits the second ' Miserere nostri.' 
 
 % Then shall the Priest or the Bishop 
 (bemg present) stand up, and turning 
 himself to the people, say thus : 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I., except thatin the two Quartos 
 of Elizabeth and in James 1606, for 'Priest' is 
 found 'Minister.' The Latin of Eliz. No. 9, 
 does not express the words ' or the Bishop 
 (being present).' See also Appendix, pp. 220, 
 227.] 
 
 [The Latin of Eliz. No. 9, alone has the follow- 
 ing form of Absolution : — " Dominus noster 
 J. C. qui suam potestatem dedit Ecclesiffi ut 
 absolvat pcenitentes a peccatis ipsorum, et 
 reconciliet caelesti patri eos qui suam fiduciam 
 collocant in Christo, misereatur," &c.] 
 
 Almighty God, our heavenly 
 Father, who of his great mercy 
 hath promised forgiveness of 
 
THE COMMUNION. 45 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 ^ Then shall this general confession be 
 made in the name of all those that are 
 minded to receive the holy Communion, 
 by one of the Ministers, both he and 
 all the People kneeling humbly upon 
 their knees, and saying ; 
 
 [Appendix, No. XVIII. 2.] 
 
 ^ Then shall this general confession be 
 made in the name of all those that are 
 minded to receive the holy Communion, 
 by the Presbyter himself, or the Deacon, 
 both he and all the people kneeling 
 humbly upon their knees. 
 
 [In the New Communion Service of the Ch. of 
 Scotland, the Invitation, Confession, Absolu- 
 tion and Comfortable Words, are placed after 
 the Consecration. And so in the Nonjurors' 
 Office, London 1718.] 
 
 Almighty God, Father of our Lord Jesus Christ, Maker of all 
 things, Judge of all men ; we acknowledge and bewail our mani- 
 fold sins and wickedness, which we from time to time most 
 grievously have committed, &c. Amen. 
 
 ^ Then shall the Priest (or the Bishop, 
 being present,) stand up, and turning 
 himself to the People, pronounce this 
 Absolution. 
 
 ^ Then shall the Presbyter, or the Bishop 
 (being present) stand up, and turning 
 himself to the people, pronounce the 
 absolution, as foUoweth. 
 
 Almighty God, our heavenly Father, who of his great mercy 
 hath promised forgiveness of sins to all them that [which] with 
 hearty repentance and true faith turn unto him ; &c. Amen, 
 
 [No variations.] 
 
46 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 [The passage between this Rubric and the Sur- 
 sum Corda stands in the Book of 1549 the 
 next but one to the delivery of the Elements, 
 the Prayer, ' We do not presume ' &'c. inter- 
 vening.] 
 
 [For this passage in the First Book the Readet 
 is referred to what immediately follows the 
 Offertory. It is to be carefully observed that 
 in this Book nothing intervenes between the 
 Offertory and Proper Prefaces, except the 
 ' Sitrsum corda.' "Whatever else occurs in the 
 other Books between these places, will be 
 found in this, either before the Offertory, as 
 for instance the Exhortations, or after the 
 prefaces, as the Prayer for the Ch. Militant, 
 &c.] 
 
 II. BOOK 1552. 
 
 sins to all them which with 
 hearty repentance and true 
 faith turn unto him ; &c. Amen. 
 
 Then shall the Priest also say, 
 
 Hear what comfortable words 
 our Saviour Christ saith to all 
 that truly turn to him. 
 
 Come unto me all that tra- 
 vail and be heavy laden, and I 
 shall refresh you. So God 
 loved the world, that he gave 
 his only begotten Son, to the 
 end that all that believe in him 
 should not perish but have life 
 everlasting. 
 
 Hear also what St. Paul saith. 
 
 This a true saying, and wor- 
 thy of all men to be received, 
 that Jesus Christ came into the 
 [this, 1549] world to save sin- 
 ners. 
 
 Hear also what St. John saith. 
 
 If any man sin, we have an 
 Advocate with the Father, Jesus 
 Christ the righteous ; and he is 
 the propitiation for our sins. 
 
 ^ After which the Priest shall proceed 
 saying, 
 
 Lift up your hearts. 
 
 Answer. We lift them up 
 unto the Lord. 
 
 Priest Let us give thanks 
 unto our Lord God. 
 
 Ansivcr. It is meet and right 
 so to do. 
 
 I 
 
THE COMMUNION. 47 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 •[[ Then shall the Priest say, •[ Then shall the Presbyter also say, 
 
 Hear what comfortable words our Saviour Christ saith unto all 
 that truly turn to him. 
 
 Come unto me, all ye that travail [labour, Sc. Lit.'] and are 
 heavy laden, and I will refresh you. [will give you rest, Sc. Lit.l 
 S. Matth. ii. 28. 
 
 So God loved the world, that he gave his only-begotten Son, 
 to the end that all that believe [that whosoever believeth, Sc. 
 Lit] in him should not perish, but have everlasting life. S. John 
 iii. 16. 
 
 Hear also what Saint Paul saith. 
 
 This is a true saying, and worthy of all men to be received, 
 [worthy of all acceptation, Sc. Lit] That Christ Jesus came into 
 the world to save sinners. 1 Tim. i. 15. 
 
 Hear also what Saint John saith, 
 
 Kany man sin, we have an Advocate with the Father^ Jesus 
 Christ the righteous; and he is the propitiation for our sins. 
 1 S. John ii. 1, 2. 
 
 ^ After which the Priest [Presbyter] shall proceed saying, 
 
 Lift up your hearts. 
 Answer. We lift them up unto the Lord. 
 
 Priest [Presbyter] Let us give thanks unto our Lord God. 
 Answer, It is meet and right so to do. 
 
48 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. u. BOOK 1552. 
 
 Priest. 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. 
 
 [lu the whole of the above passage from the 
 Absolution there are no variations in the 
 Books of Elizabeth, James I., and Charles I., 
 except that some later Books of Eliz., and 
 James 1606, read ' Minister' for 'Priest.'] 
 
 ^ Here shall follow the proper Preface, [Prefaces, Eliz. 1 559 Graftmi] according 
 to the time, (if there he any specially appointed,) or else immediately shall 
 follow, 
 
 Therefore with Angels, &c. 
 PROPER PREFACES. 
 
 IT Upon Christinas Day. ^ Upon Christmas Day, and 
 
 seven days after. 
 
 Because thou didst give Jesus Christ thine only Son to be 
 born as this day for us; who by the operation, &c. There- 
 fore, &c. 
 
 IF Upon Easter Day. IF Upon Easter Day, and seven 
 
 days after. 
 
 But chiefly are we bound to praise thee for the glorious 
 resurrection of thy Son Jesus Christ our Lord; &c. There- 
 fore, &c. 
 
 IF Upon the Ascension Day. ^ Upon the Ascension Day, and 
 
 seven days after. 
 
 Through thy most dear beloved Son Jesus Christ our Lord ; 
 who, after his most glorious resurrection, manifestly appeared to 
 all his disciples, [to all his Apostles, 1552.] and in their sight as- 
 cended &c. Therefore [with 1552.] &c. 
 
 IF Upon Whit Sunday. ^ Upon Whit Sunday, and six 
 
 days after. 
 Through Jesus Christ our Lord; according to whose most 
 true promise, the Holy Ghost came down this day from heaven, 
 
THE COMMUNION, 49 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 5[ Then shall the Priest turn to the 
 Lord's Table, and say, 
 
 It is very meet, right, and Presbyter. It is very meet, 
 
 our bounden duty, that we right, and our bounden duty, 
 
 should at all times, and in all that we should at all times, and 
 
 places give thanks unto thee, in all places, give thanks unto 
 
 O Lord, Holy Fa- These words [Holy thcc, O Lord, holy Father, 
 
 ' -^ Father] must be ^ • z-i i 
 
 ther, Almighty, g"^ jl'^ °" ^"""^ Almighty, everlasting God. 
 Everlasting God: 
 
 [1662.] 
 
 5[ Here shall follow the proper Preface, according to the time, if there be any 
 specially appointed ; or else immediately shall follow, 
 
 Therefore with Angels and Archangels, &c. 
 ^ PROPER PREFACES. 
 
 [See Appendix No. XX. 1.] 
 
 IF Upon Christmas-day, and seven days after. 
 
 [So in all the Books after the First of Edward VI.] 
 
 Because thou didst give Jesus Christ thine only Son to be 
 born, as at this time [as on this day, Sc. Lit.'] for us ; who by the 
 operation &c. Therefore with Angels &c. 
 
 [Appendix No. XX. 2.] 
 
 ^ Upon Easter-day, and seven days after. 
 
 But chiefly are we bound to praise thee for the glorious Re- 
 surrection of thy Son Jesus Christ our Lord : &c. Therefore 
 with Angels &c. 
 
 IT Upon [the, Sc. Lit.~\ Ascension-day, and seven days 
 after. 
 
 Through thy most dearly beloved Son, Jesus Christ our Lord; 
 who after his most glorious Resurrection, manifestly appeared to 
 all his Apostles, &c., that where he is, thither we might [might 
 we, Sc. Lit. and Books of Ldw.'] also ascend, and reign with him 
 in glory. Therefore with Angels, &c. 
 
 % Upon Whit- Sunday, and six days after. 
 
 Through Jesus Christ our Lord; according to whose most 
 true promise, the Holy Ghost came down this day [as at this 
 
 E 
 
50 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 &c. whereby we are brought out of darkness, &c. Therefore 
 [with 1552.] &c. 
 
 IF Upon the Feast of the Trinity. IT Upon the Feast of Trinity 
 
 only. 
 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, 1552.] everlasting God, which art one God, 
 one Lord ; not one only person, but three persons in one 
 substance. For that which we believe of the glory of the Father, 
 the same we believe of the Son, and of the Holy Ghost, Mdthout 
 any difference or inequality. Whom the Angels &c. [Therefore 
 with, 1552.] 
 
 After which Preface shall follow immediately. 
 
 Therefore with angels and 
 archangels, and with all the 
 holy company of heaven, we 
 laud and magnify thy glorious 
 name ; evermore praising thee, 
 and saying. 
 
 Holy, holy, holy. Lord God 
 of hosts, heaven and earth are 
 full of thy glory. Hosannah in 
 the highest. Blessed is he that 
 Cometh in the name of the Lord. 
 Glory to thee, O Lord, in the 
 highest. 
 
 This the Clerks shall also sing. 
 
 5f When the Clerks have done singing, 
 then shall the Priest or Deacon turn 
 him to the people and saj', 
 
 Let us pray for the whole 
 state of Christ's Church. 
 
 % Then the Priest, turning him to the 
 altar, shall say or sing, plainly and dis- 
 tinctly, this prayer following: 
 
 ^ Therefore with angels and 
 archangels, and with all the 
 company of heaven, we laud 
 and magnify thy glorious name, 
 evermore praising thee, and 
 saying, 
 
 Holy, holy, holy. Lord God 
 of hosts, heaven and earth are 
 full of thy glory. Glory be to 
 thee, O Lord most high. 
 
 [In the Latin Books of Elizabeth the concluding 
 words are, " Pleni sunt coeli et terra gloria 
 tua. Osanna in excelsis."] 
 
 [For the variations of the Prayer for the Church 
 Militant, refer to the place in whicli it occurs 
 in this and the other Books.] 
 
THE COMMUNION. 51 
 
 BOOK OF K. CHARLES II. 1(362. SCOTCH LITURGY 1637. 
 
 time, 1662.] from heaven &c., whereby we are brought [have been, 
 1662.] out of darkness, &c. Therefore with Angels, &c. 
 
 ^ Ujoon the Feast of Trinity only. 
 
 Who art one God, one Lord; [The same as in then. Book of Edw. VI.] 
 
 not one onl^^ Person, but three 
 Persons in one Substance. For 
 that which we beheve of the 
 glory of the Father, the same 
 we believe of the Son, and of 
 the Holy Ghost, without any 
 difference or inequality. There- 
 fore with Angels, &c. 
 
 H After each of which Prefaces shall im- U After which Prefaces shall follow im- 
 mediately be sung or said, mediately this doxology. 
 
 Therefore with Angels and Archangels, and with all the com- 
 pany of heaven, we laud and magnify thy glorious Name ; ever- 
 more praising thee, and saying. Holy, Holy, Holy, Lord God of 
 hosts, heaven and earth are full of thy glory; Glory be to thee, 
 O Lord most High. Amen. 
 
 [The Latin Book of Elizabeth No. 9, alone has the following variations in the above 
 Prefaces and Doxology. 
 
 Die PascliBB. 
 Et te quidem omni tempore, sed in hoe potissimum die, gloriosius prcsdicare, cum Pascha 
 nostrum immolatus est Christus. Ipse enim est ver6 agnus, qui abstulit peccata mundi, 
 qui mortem nostram moriendo destruxit, &c. 
 
 Die Pentecostes. 
 Qui ascendens super omnes coelos, sedensgue ad dext. tuam, promissum Spiritum hodiernd 
 die injilios adoptionis effudit, qui cum vehementi sonitu &o. resedit, ut induceret 
 in omnem veritatem, &c. Quapropter profusis gaudiis totus in orbe terrarum, mundus 
 exultat, sed et superncB virtutes, atque angelicee potestates, hymniim glorice tuce conci- 
 nunt, sine fine dicentes, Sanctus, &c. 
 
 In Festo Trinitatis. 
 
 Qui cum unigenito Filio et Spiritu S. unus es Deus, unus es Dominus, &c. Guod enim 
 
 de gloria tua, revelante te credimus, hoc de Filio tuo &c. quem laudant angeli, atque 
 
 archangeli, Cheruhin quoque et Seraphin, qui non cessanl clamare, Sic. 
 
 Finis Omnium Prsefationum. 
 
 Ideo cum angelis et archangelis, cum thronis et dominationibus, cumque omni militia 
 
 ccelestis exercitfis, &c. The rest as in the Book of 1549.] 
 
52 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1519. 
 
 Almighty and everliving 
 God, which by thy holy apostle 
 hast taught us to make prayers, 
 and supplications, and to give 
 thanks for all men ; &c. 
 
 Theti shall the Priest, turning him to God's 
 board, Icneel down, and say in the name 
 of all them that shall receive the Commu- 
 7iion, this prayer following : 
 
 II. BOOK 1552. 
 
 We do not presume to come, 
 
 8fc. 
 
 Then shall the Priest kneeling; down at 
 God's board, say, in the name of all 
 them that shall receive the commmiion, 
 this prayer following : 
 
 We do not presume to come 
 to this thy table (O merciful 
 Lord) trusting in our own 
 righteousness, but in thy mani- 
 fold and great mercies. We 
 be not worthy so much as to 
 gather up the crumbs under thy 
 table; but thou art the same 
 Lord, whose property is always 
 to have mercy: Grant us there- 
 fore (gracious Lord) so to eat 
 the flesh of thy dear Son Jesus 
 Christ, and to drink his blood, 
 that our sinful bodies may be 
 made clean bt/ his hody, and 
 our souls washed through his 
 most precious blood, and that 
 we may evermore dvv^ell in him 
 and he in us. Amen. 
 
 [See Appendix No. XXI. 1, 2. The Latin B. of 
 Elizabeth No. 9, alone has ' proprium fuil 
 misereri,' — 'carncm Filii tui' — ' bibamus ejus 
 s.' All of them road : ' ut corpora &c. munda fiant 
 perceptione sacratissimi corporis sui.' In the Conseciation Prayer following, No. 9 
 has 'in memoriam tlira; passionis,' &c. and omits ' luas' before ' creaturas panis.' 
 
 Then the Priest, standing up, shall say as 
 folio we th ; 
 
 [See a note at the end of the Consecration 
 in this column, and the note above.] 
 
 so to eat the Jlesh of thy dear 
 Son Jesu Christ, and to drink 
 his hlood, in these holy mysteries, 
 that toe may continually dioell in 
 him, and he in us, that our sinfid 
 bodies may he made cleaii by his 
 body, and our souls washed 
 through his most precious blood. 
 Amen. 
 
 [For the order of this Prayer in the Book of 
 1541), see immediately before the delivery of 
 the Elements.] 
 
 sanguinem in his sacris mysterii 
 
 O God, heavenly Father, 
 which of thy tender mercy 
 
 Almighty God, our heavenly 
 Father, which of thv tender 
 
THE COMMUNION. 53 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 5[ Then sliall the Priest, kneeling down at 
 the Lord's Table, say in the name of 
 all them that shall receive the Commu- 
 nion, this Prayer following. 
 
 We do not presume to come to 
 this thj table_, O merciful Lord, 
 &:c. Amen. 
 
 [TheBooksofElizabeth, JamesI.,andCharlesI., 
 follow the Rubric of the Second of Edward VI., 
 except the two Quarto Editions of Eliz., and 
 James 1606, in which 'Minister' occurs in the 
 place of 'Priest.' In the prayer itself there 
 are no variations from the Second of K. 
 Edward. 'Amen' omitted in Grafton 1559.] 
 
 Then shall the Preshijter, kneeling down 
 at God's board, say in the name of all 
 them that shall communicate, this Collect 
 of humble access to the holy Communion 
 as followeth. 
 
 We do not presume to come to 
 this thy table (O merciful Lord) 
 Sfc. Amen. 
 
 [The above passage occurs in this Book as in 
 the I. of Edward VI. immediately before the 
 distribution of the Elements. For an account 
 of the transposition in this Liturgy, see Ap- 
 pendix No. XVII. 1.] 
 
 ^ When the Priest, standing before the 
 Table, hath so ordered the Bread and 
 Wine, that he may with " the more 
 readiness and decency break the Bread 
 before the people, and take the Cup 
 into his hands, he shall say the Prayer 
 of Consecration as followeth. 
 [1662.] 
 
 ^ 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. 
 
 [For this Rubric and what follows, see Appendix 
 XXII.8,9,10,andanoteattheendofXXII.18.] 
 
 Almighty God, our heavenly Father, who [wMchl of thy tender 
 mercy didst give thine [thy Sc. Lit.] only Son Jesus Christ &c. 
 
54 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 didst give thine only Son Jesu 
 Christ to suffer death upon the 
 cross for our redemption ; who 
 made there (by his one oblation 
 once offered) a full, perfect, and 
 sufficient sacrifice, oblation, and 
 satisfaction, for the sins of the 
 whole world ; and did institute, 
 and in his holy gospel command 
 us to celebrate a perpetual me- 
 mory of that his precious death, 
 until his coming again: hear 
 us (O merciful Father) we be- 
 seech thee ; and ivith Holy 
 Spirit and word vouchsafe to 
 bl^ess and sanc'^tify these thy 
 gifts and creatures of bread and 
 wine, that they may he unto us 
 the body and blood of thy most 
 dearly beloved Son Jesus Christ, 
 who in the same night that 
 •^Here the Priest hc was betrayed, 
 
 must take the bread 
 
 into his hands. '^ tooK bread ; and 
 when he had blessed, and 
 given thanks, he brake it and 
 gave it to his disciples, say- 
 ing. Take, eat ; this is my 
 body which is given for you: 
 do this in remembrance of me. 
 Likewise after supper he 
 
 « Here the Priest <" tOok tllC CUp, and 
 
 sliall take the cup '■ 
 
 into his hands. wllCU hc had givCU 
 
 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 sins. Do this, as oft as you 
 
 II. BOOK 1552. 
 
 mercy didst give thine only Son 
 Jesus Christ to suffer death 
 upon the cross for our redemp- 
 tion ; who made there (by his 
 one oblation of himself once 
 offered) a full, perfect, and 
 sufficient sacrifice, oblation, and 
 satisfaction for the sins of the 
 whole world ; and did institute, 
 and in his holy Gospel com- 
 mand us to continue, a per- 
 petual memory of that his 
 precious death, until his coming 
 again; Hear us, O merciful 
 Father, we beseech thee ; and 
 grant that tve receiving these 
 thy creatures of bread and icine, 
 according to thy Son our Saviour 
 Jesu Chrisfs 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 
 brake it, and gave it to his dis- 
 ciples, saying, Take, cat, this is 
 my body which is given for 
 you : do this in remembrance 
 of me. Likewise after supper 
 he took the cup; and when 
 he had given thanks he gave 
 it to them, saying, Drink 
 yc all of this ; for this is my 
 blood of the New Testament, 
 which is shed for you and 
 for many for remission of 
 sins : do this, as oft as ye shall 
 
THE COMMUNION. 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 (by his one oblation of himself once, offered) 
 
 to co7itinue 
 
 a perpetual memory of that 
 his precious death until his 
 coming again; Hear us, O 
 merciful Father, we most hiim- 
 hly beseech thee ; and grant 
 that we receiving these thy 
 creatures of bread and wine, 
 according to thy Son our Sa- 
 viour Jesus Chrisfs holy insti- 
 tution, in remembrance of his 
 death and passion, may be par- 
 takers of his ynost blessed Body 
 and Blood: who, in the same 
 night that he was betrayed, 
 nook Bread; and ^:^:^^^ 
 when he had given '"'° ^^^ ^''''^'■ 
 
 maUKb, [Ifc Uiake break the Bread. 
 
 it, and gave it to his disciples, 
 saying, Take, eat, -^Andheretoiay 
 
 , . . -r-> T ^^^ hand upon all 
 
 '^thlS is my -Body, the Bread. 
 
 which is given for you : Do this 
 in remembrance of me. Like- 
 wise after supper, ■* Here he is to take 
 , , 11 y-i the Cup into his ' 
 
 he '^took the Cup, hand. 
 and, when he had given thanks, 
 he gave it to them, saying. 
 Drink ye all of this ; for this^ 
 
 a perpetual memory of that 
 his precious death and sacrifice 
 until his coming again : Hear 
 us, O merciful Father, we most 
 humbly beseech thee, and of 
 thy Almighty goodness vouch- 
 safe so to bless and sanctify 
 with thy word and holy SpArit, 
 these thy gifts and creatures of 
 bread and wine, that they may 
 be unto us the body and blood 
 of thy most dearly beloved Son ; 
 so that ive receiving them ac- 
 cording to thy Son our Saviour 
 Jesus Christ's holy institution, 
 in remembrance of his death 
 and passion, may be partakers 
 of the same his most precious 
 body and blood: who in the 
 night that he was betrayed. 
 At these words took bread, and 
 
 [took bread] the x^T^p,-, V,p h{\di p-ivPn 
 Presbyter that offi- W lie 11 lie liau gl\ eii 
 
 ciates is to take +>,„^l.s! ViP hrntp 
 
 the Paten in his tnanKS, uc oraKC 
 ^^'^^- it, and gave it to 
 
 his disciples, saying. Take, eat, 
 this is my body, which is given 
 for you ; do this in remem- 
 
56 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 shall drink it in remembrance drink it, in remembrance of 
 of me. me. 
 
 [For the passage containing the crosses, and for 
 the form of Institution, see Appendix XXII. 
 1, 2, 3.] 
 
 [The following are the only variations from 
 1552 up to the last Review, in the Consecration 
 Prayer and Rubric preceding. In the Rubric, 
 the two Quartos of Elizabeth, and James 1606 
 read, 'Then the Minister standing up Src' In 
 the Prayer itself is found ' own oblation ' in 
 Jugge and Cawode, 1559, and in the Folio 
 1634, which Bancroft corrected according 
 to the common reading. It is 'one' in the 
 Sealed Books. All the Books except Grafton 
 1559 read, 'according to thy Son our Saviottr 
 Jesus Christ's holy insiiiiitioti.'] 
 
 These words before rehearsed are to be [In this Book and in those of Elizabeth, 
 
 said, turning still to the altar, without ^^'^''' ^■' ^""^ ^'^^'^''^^ ^- "^^ following prayer 
 
 , . , . , occurs after the delivery of the Elements. 
 
 any elevation, or shewme: the sacrament -^ • »• i ^ j • »i,:„ 
 
 J ' o i(s variations however are noted in this 
 
 to the people. place.] 
 
 Wherefore, O Lord and hea- 
 venly Father, according to the 
 institution of thy dearly beloved 
 Son our Saviour Jesu Christ, 
 we thy humble servants do cele- 
 brate and make here before thy 
 divine Majesty, with these thy 
 holy gifts, the memorial which 
 thy Son hath willed us to make ; 
 having in remembrance his 
 blessed passion, mighty resur- 
 rection, and glorious ascension ; 
 rendering unto thee most hearty 
 thanks for the innumerable be- 
 nefits procured unto us by the 
 same ; entirely desiring thy fa- 
 therly goodness mercifully to 
 accept this our sacrifice of praise 
 and thanksgiving; most hum- 
 bly beseeching thee to grant, 
 that by the merits and death of 
 thy Son Jesus Christ, and 
 
 O Lord mid heavenly Father, 
 ice thy humble servants entirely 
 desire thy fatherly goodness mer- 
 cifully to accept this our sacri- 
 fice of praise and thanksgiving; 
 most humbly beseeching thee to 
 grant, that by the merits and 
 death of thy So7i Jesus Christ, 
 
 I 
 
THE COMMUNION, 
 
 57 
 
 BOOK OF K. CHARLES II. 1662. 
 
 is my Blood of the "And hereto lay 
 __ ,,_ his hand upon 
 
 JNeW ieStament, every vessel [belt 
 . , , ~ Chalice or Flagon] 
 which IS shed lor in which there is 
 any wine to be con- 
 
 you and for many secrated. 
 for the remission of sins: Do 
 this, as oft as ye shall drink 
 it, in remembrance of me. 
 Amen. 
 
 [' For a perpetual memory ;' see Appendix XXII. 
 4. For the words of Institution, XXII. 5, 6, 
 7. For the ' Amen,' XXII. 11. For various 
 forms of Consecration, XXII. 13 — 19.] 
 
 [For the Memorial or Prayer of Oblation in this 
 Book, see after the Delivery of the Elements.] 
 
 SCOTCH LITURGY 1537. 
 
 brance of me. Likewise, after 
 
 supper he took the cup, and 
 
 At these words when he had ffiven 
 
 [took the cup] he ° , 
 
 is to take the cha- thanlcs, he ffavc it 
 
 lice in his hand, " 
 
 and lay his hand to them, sayino", 
 
 upon so much, be _ »/ o 
 
 it chalice or fla- Drink yc all of 
 
 gons, as he intends _ '' ^ ^ 
 
 to consecrate. this, for this is my 
 blood of the New Testament, 
 which is shed for you, and for 
 many, for the remission of sins : 
 do this, as oft as ye shall drink 
 it, in remembrance of me. 
 
 ^ Immediately after sliall be said this 
 memorial or prayer of oblation, as fol- 
 loweth. 
 
 [Variations from I. of Edw. VI.] 
 
 Wherefore O Lord and hea- 
 venly Father, according to the 
 institution of thy dearly beloved 
 Son our Saviour Jesus Christ, 
 &c. 
 
 "rendering unto thee most 
 hearty thanks for the innumer- 
 able benefits procured unto us 
 by the same. And we entirely 
 desire thy fatherly goodness 
 mercifully to accept &c. 
 
58 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 through faith in his blood, we 
 and all thy whole church may 
 obtain remission of our sins, and 
 all other benefits of his passion. 
 And here we offer and present 
 unto thee (O Lord) oiirself, our 
 souls and bodies, to be a rea- 
 sonable, holy, and lively sacri- 
 fice unto thee ; humbly beseech- 
 ing thee, that whosoever shall 
 be partakers of this holy com- 
 munion, may wortliily receive 
 the most precious body and 
 blood of thy Son Jesus Christ, 
 and be fulfilled with thy grace 
 and heavenly benediction, and 
 
 II. BOOK 1362. 
 
 and through faith in his blood, 
 we and all thy whole church may 
 obtain remission of our sins, and 
 all other benefits of his ■passion. 
 And here we offer and joresent 
 unto thee, O Lord, ourselves, our 
 souls and bodies, to be a reason- 
 able, holy, and lively sacrifice 
 unto thee ; humbly beseechiny 
 thee, that all we, which be \jvho 
 are, 1662.] paj'takers of this holy 
 communion, may be fulfilled ivith 
 thy grace and heavenly benedic- 
 tion. And although we be un- 
 worthy, through our manifold 
 sins, to offer unto thee any sacri- 
 
 made one body loith thy Son fice, yet ive beseech thee to accept 
 Jesus Christ, that he may dwell this our bounden duty and ser- 
 
 in them, and they in him. 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 ser- 
 vice, and command these our 
 prayers 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 Christ our 
 Lord; by whom and with whom, in the unity of 
 the Holy Ghost, all honour and glory be unto 
 thee, O Father Almight}^ world without end. 
 Amen. 
 
 [See Appendix, No. XXIU. I.] 
 
 Let us pray. 
 As our Saviour Christ hath commanded and 
 taught us, we are bold to sa}-, Our Father, 
 
 vice; not weighing our merits, 
 but pardoning our offences, 
 through Jesus Christ our Lord; 
 by xohom and with whom, in the 
 unity of the Holy Ghost, all 
 honour and glory be unto thee, 
 O Father Almighty, icorld with- 
 out end. Amen. 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I. See also Appendix XXIII. 
 2, 3.] 
 
THE COMMUNION. 59 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 And here we offer and pre- 
 sent unto thee, O Lord, our- 
 selves. &c. 
 
 ^ and made one body with 
 him, that he may dwell in 
 them and they in him. 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 ser- 
 vice, not weighing our merits, 
 but pardoning our offences, 
 through Jesus Christ our Lord; 
 by whom &c. Amen. 
 
 [Appendix XXIII. 4.] 
 
 '% Then shall the Presbyter say : 
 
 As our Saviour Christ hath 
 commanded and taught us, we 
 are bold to say. 
 
60 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 which art in heaven, hallowed 
 be thy name. Thy kingdom 
 come. Thy will be done in 
 earth as it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses, as we forgive them that trespass 
 against us. And lead us not into temptation. 
 The Ansicer. But deliver us from evil. Amen. 
 
 Then shall the Priest say, 
 
 The peace of the Lord be alway with you. 
 
 The Clerks. And with thy spirit. 
 
 The Priest. Christ our paschal Lamb is of- 
 fered up for us, once for all, when he bare our 
 sins on his body upon the cross ; for he is the 
 very Lamb of God that taketh away the sins of 
 the world: wherefore let us keep a joyful and holy 
 feast with the Lord. 
 
 Here the Priest shall turn him toward those that come to the 
 holy communion, and shall say, 
 
 You that do truly and earnestly repent you 
 of your sins, to Almighty God, and be in love 
 and charity &c. 
 
 [For the variations of this and the following passages, see where they occur 
 in the other Books.] 
 
 Then shall this 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 ; &c. 
 
 Then shall the Priest stand up, and turning himself to the people, 
 say thus : 
 
 Almighty God, our heavenly Father, who of 
 his great mercy hath promised forgiveness of 
 sins to all them &c. 
 
 Then shall the Priest also say, 
 
 Hear what comfortable words our Saviour 
 Christ saith to all that truly turn to him. 
 
THE COMMUNION. 61 
 
 BOOK OF K. CHARLES II. 16G2. SCOTCH LITURGY 1637. 
 
 Our Father, which art in 
 heaven, hallowed be thy name, 
 &c. For thine is the kingdom, 
 the power, and the glory, for 
 ever and ever. Amen. 
 
 [In the Latin Books of Elizabeth the passage 
 
 opposite is rendered: — 
 ' Audita quomodo Christus ad se invitat pecca 
 
 tores, et eos consoletur verbis omni consola- 
 
 tione plenissimis.'] 
 
62 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Come unto me all that tra- 
 vail, and be heavy laden, and I 
 shall refresh you. So God 
 loved the world, &c. 
 
 Hear also what Saint Paul saith. 
 
 This is a true saying, and worthy of all men 
 to be received, that Jesus Christ came into this 
 world to save sinners. 
 
 Hear also what Saint John saith. 
 
 If any man sin, we have an advocate with 
 the Father, Jesus Christ the righteous; and he 
 
 is the propitiation for our sins. [Seo the Appendix, XVni. S. ami p. -10.] 
 
 ^ Then shall the Priest, turning him 
 to God's board, kneel down, and say 
 in the name of all them that shall 
 receive the Communion, this prayer 
 following : 
 
 We do not presume to come 
 to this thy table (O merciful 
 Lord) trusting in our own 
 righteousness, but in thy mani- 
 fold and great mercies : &c. 
 Amen. 
 
 ^ Then shall the Priest first receive the 
 
 communion in both kinds himself, and 
 
 next deliver it to other Ministers, if any 
 
 be there present, (that they may be ready 
 
 to help the chief Minister,) and after 
 
 to the people. 
 ^ And when he delivereth the Sacrament 
 
 of the body of Christ, he shall say to 
 
 every one these words : 
 
 The body of our Lord Jesus 
 Christ, which was given for thee, 
 preserve thy body and soul unto 
 everlasting life. 
 
 [Appendix No. XXIV. 1, 3.] 
 
 5[ Then shall the Minister first receive 
 the communion in both kinds himself, 
 and next deliver it to other Ministers, 
 if any be tliere present, (that they may 
 help the chief Minister) and after to 
 the people in their hands kneeling. 
 And when he delivereth the bread he 
 shall say, 
 
 [The same in the other Books, excepting the one 
 of 1629, which has ' Priest' for ' Minister.' In 
 the Latin, 'Communion' is ' Euc/iaristia.' 
 Appendix XXIV. 2, 4, 5, 6.] 
 
 Take and eat this, in re- 
 membrance that Christ died 
 for thee, and feed on him in 
 thy heart by faith with thanks- 
 giving. 
 
THE COMMUNION. 63 
 
 BOOK OF K. CHARLES H. 16(52. SCOTCH LITURGY 1637. 
 
 [In all the Books except the First of Edw. VI. 
 and the Scotch Lit., this passage is found 
 immediately foUowuig the Trisagiuni : to 
 which place the Header is referred for the 
 Variations.] 
 
 5[ Then shall the Presbyter, kneeling 
 down at God's board, say in the name 
 of all them that shall commimicate, 
 this collect of humble access to the 
 holy communion, as followetli : 
 
 We do not presume to come 
 to this thy table (O merciful 
 Lord) trusting in our own right- 
 eousness, but in thy manifold 
 and great mercies. &c. Amen. 
 
 ^ Then shall the Minister fii-st receive 
 the Conununion in both kinds himself, 
 and then proceed to deliver the same to 
 the Bishops, Priests, and Deacons, in 
 like manner, (if any be present,) and 
 after that to the people also in order, 
 into their hands, all meekly kneeling. 
 And, when he deliveretli the Bread to 
 any one, he shall say, 
 [1662.] 
 
 The body of our Lord Jesic 
 Christ, which was given for 
 thee, preserve thy body and 
 soul into everlasting life ; and 
 take and eat this in remem- 
 
 •[f Then shall the Bishop, if he be pre- 
 sent, or else the Presbyter that cele- 
 brateth, first receive the communion in 
 both kinds himself, and next deliver it 
 to other Bishops, Presbyters, and Dea- 
 cons, (if any be there present,) that 
 they may help him that celebrateth ; 
 and after to the people in due order, all 
 humbly kneehng. And when he re- 
 ceiveth liimself, or deliveretli the bread 
 to others, he shall say this benediction : 
 
 The body of our Lord Jesus 
 Christ, which was given for 
 thee, preserve thy body and 
 soul unto everlasting life. 
 
 Here the party receiving shall say. Amen. 
 [See Appendix No. XXIV. 7, 8.] 
 
64 THE COMMUNION. 
 
 I. BOOK K, EDW. VI. 1549. H. BOOK 1552. 
 
 And the Minister delivering the sacra- ^ And the Minister that delivereth the 
 ment of the blood, and giving every cup, shall say, 
 
 one to drink once, and no more, shall 
 
 The blood of our Lord Jesus Drink this in remembrance 
 
 Christ, which was shed for that Christ's blood was shed 
 
 thee, preserve thy body and for thee, and be thankful, 
 soul unto everlasting life. 
 
 If there he a Deacon or other Priest, then 
 shall he follow with the chalice ; and 
 as the Priest ministereth the sacrament 
 of the body, so shall he (for more ex- 
 pedition) minister the sacrament of the 
 blood, in form before written. 
 
THE COMMUNION. 
 
 65 
 
 BOOK OF K. CHARLES H. 1662. 
 
 brance that Christ died for 
 thee, feed on him in thine 
 heart by faith with thanks- 
 giving. " 
 
 [Elizabeth 1559. Grafton.'] 
 
 [The only variations from the above Form in 
 the other Books are the following. The rest 
 of the Books of Elizabeth, and those of James I., 
 and Charles I., read, ' The Body of our Lord 
 Jesus Christ ;" and the two editions by Jugge 
 and Cawode have, " feed on him in thy 
 heart." In the sealed Books the words are 
 the same as in that in present use.] 
 
 ^ And the Minister that delivereth the 
 cup, shall say, 
 
 [The same in all the Books.] 
 
 SCOTCH LITURGY 1637. 
 
 5[ And the Preshyter or Minister that 
 receiveth the cup himself, or delivereth 
 it to others, shall say this benediction. 
 
 The blood of our Lord Jesus 
 Christ which was shed for thee, 
 preserve thy body and soul 
 unto everlasting life. 
 
 Here the party receiving shall say, Amen. 
 
 The blood of our Lord Jesu 
 Christ, which was shed for thee, 
 preserve thy body and soul into 
 everlasting life. And drink this 
 in remembrance that Christ's 
 blood was shed for thee, and be 
 thankful. 
 
 [Elizabeth 1559. Grafton.'] 
 
 [In the other Books of Elizabeth, and in those 
 of James I., and Charles I., the only variation 
 from the above is ' Jesus' for 'Jesu.'] 
 
 ^ If the consecrated Bread or Wine be 
 all spent before all have communicated, 
 the Priectis to consecrate more, accord- 
 ing to the Form before prescribed ; 
 beginning at [Our Saviour Christ in 
 the'same night, &c.] for the blessing of 
 the Bread ; and at [Likewise after 
 Supper,&c.] for the blessing of the Cup. 
 
 [The above Rubric added at the last Review. 
 See also Appendix, No. XXV. 1 .] 
 
 ^ When all have communicated, the ^f When all have communicated, he that 
 
 [For similar instructions compare the Fifth 
 Rubric at the end of this Communion Service; 
 and refer to Appendix XXV. 2. for the Me- 
 thod in the New Communion Service of Scot- 
 land. See also XXV. 1. for a provision in the 
 ' Order of the Communion,' 1548, for conse- 
 crating more Wine. The Books of 1549, 1552, 
 &c. contain no instructions upon the subject.] 
 
 Minister .shall return to the Lord's 
 Table, and reverently place upon it 
 what remaineth of the consecrated 
 Elements, covering the same with a 
 fair linen cloth. 
 
 celebrates shall go to the Lord's Table, 
 and cover with a fair linen cloth, or cor- 
 poral], that which remaineth of the 
 consecrated Elements, and then say this 
 collect of thanksgiving, as followeth. 
 
66 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1649. 
 In the communion the Clerks shall sing, 
 
 ii. O Lamb of God, that 
 takest away the sins of the 
 world; Have mercy upon us. 
 
 O Lamb of God that takest 
 away the sins of the world; 
 Grant us thy peace. 
 
 Beginning so soon as the Priest doth re- 
 ceive the holy Communion, and when 
 the communion is ended, then shall the 
 Clerks sing the post-communion. 
 
 5[ Sentences of holy scripture to 
 be said or sung, every day one, 
 after the holy cotnmunion, called 
 the post -communion. 
 
 If any man will follow me, let 
 him forsake himself, and take 
 up his cross, and follow me. 
 Matt. xvi. 
 
 Whosoever shall endure unto 
 the end he shall be saved. 
 Matt. xxiv. 
 
 [For the remainder of these sentences, which are 
 twentyiwo in number, see Appendix. XXVI.] 
 
 f 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. liCt us pray. 
 
 [In this Book and in the Scotch Lilurg}^ the 
 first Collect of Thanksgiving is found be- 
 tween the Consecration Prayer and the deli- 
 ver}- of the Elements ; which place see for the 
 variations.] 
 
 II. BOOK 1552. 
 
 ^ Then shall the Priest say the Lord's 
 Prayer, the people repeating after him 
 every petition. 
 
 [In the Books of Elizabeth, James I., and 
 Charles I., this and the following Rubric are 
 joined in one, and the Lord's Prayer is omit- 
 ted, as it is here. In the two Quartos of Eliz., 
 and in James 1606, 'Minister' for 'Priest.' 
 And in James 1607, 'Then shall the Priests.'] 
 
 f After shall be said as followeth. 
 
 O Lord and heavenly Father, 
 we thy humble servants entirely 
 desire thy fatherly goodness, 
 mercifully to accept this our 
 sacrifice of praise and thanks- 
 giving ; &c. Amen. 
 
 [See Appcndi.x No. XXIII. 5, C.] 
 
THE COMMUNION. 67 
 
 BOOK OF K. CHARLES H. 1662. SCOTCH LITURGY 1637. 
 
 Then shall the Priest say the Lord's 
 Prayer, the people repeatmg after him 
 every Petition. 
 
 Our Father, which art in 
 heaven, &c. for thine is the king- 
 dom. The power, and the glory, 
 For ever and ever. Amen. 
 
 [1662.J 
 IT After shall be said as followeth : 
 
 O Lord and heavenly Father, 
 we thy humble servants entirely 
 desire thy fatherly goodness 
 mercifully to accept this our 
 sacrifice of praise and thanks^ 
 ffivino;; &c. Amen. 
 
 CIn this Book and in the First of Edw. VI. the 
 Lord's Prayer occurs between the Consecra- 
 tion and the delivery of the Elements. For a 
 passage intervening between the last Rubric 
 and the following prayer, in the New Commu- 
 nion Service of Scotland, see Appendix, 
 XXVII.] 
 
 3F 2 
 
68 
 
 THE COMiMUNION. 
 
 I. BOOK K. EDW. VI. 1649. 
 
 Almighty and everliving God, 
 we most heartily thank thee, 
 for that thou hast vouchsafed to 
 feed us in these holy mysteries, 
 with the spiritual food of the 
 most precious body and blood 
 of thy Son our Saviour Jesus 
 Christ ; and hast assured us 
 {didy receiving the same) of thy 
 favour and goodness toward 
 us ; and that we be very mem- 
 bers incorporate in thy mys- 
 tical body, which is the bless- 
 ed company of all faithful peo- 
 ple, and heirs through hope 
 of thy everlasting kingdom, 
 by the merits of the most pre- 
 cious death and passion of 
 thy dear Son. We therefore 
 
 II. BOOK 1552. 
 
 t Or this. 
 
 Almighty and everliving God, 
 we most heartily thank thee, 
 for that thou dost vouchsafe to 
 feed us, which have duly received 
 these holy mysteries, with the 
 spiritual food of the most pre- 
 cious body and blood of thy 
 Son our Saviour Jesus Christ, 
 and dost assure us thereby of thy 
 favour and goodness toward 
 us; and that we be [are, 1662.] 
 very members incorporate in thy 
 mystical body, which is the bless- 
 ed company of all faithful people ; 
 and he also heirs through hope 
 of thy everlasting kingdom, by 
 the merits of the most precious 
 death and passion of thy dear 
 Son. We noio \_And ive, 1662.] 
 
 most humbly beseech thee, O heavenly Father, so to assist us 
 with thy grace, that we may continue in that holy fellowship, 
 and so 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, 1,5.32.] 
 
 5f Then shall be snid or simg, 
 
 Glory be to God on high, 
 and in earth peace, good will 
 towards men. We praise thee, 
 we bless thee, we worship thee, 
 we glorify tliee, kc. Amen. 
 
 [In this Book alone, the Gloria in Excelsis oc- 
 curs at the commencement of the Service, 
 very shortly after the Prayer, ' Almighty God, 
 unto whom all hearts be open.' See also 
 Appendix No. XXVIII. 1.] 
 
 Then the Priest, turning him to the peo- 
 ple, shall let them depart with this 
 blessing : 
 
 Then the Priest, or the Bishop, if lie he 
 present, shall let them depart with this 
 blessing : 
 
 [I ho same in the Folios and Latin Books of 
 Elizahcth, but in the Quartos and in James 
 1606, 'The Minister or the Bishop.' In James 
 1007, &c. and the Books of Charles I., • The 
 Priest or Bishop '] 
 
THE COMMUNION. 69 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 f Or this : 
 
 Almighty and everliving God, we most heartily thank thee 
 for that thou dost vouchsafe to feed us, who [ivhich 1637,] have 
 duly received these holy mysteries, with the spiritual food of the 
 most precious Body and Blood of thy Son our Saviour Jesus 
 Christ; &c. Amen. 
 
 [In these Books, and in those of Eliz., James, and Charles I., this Collect exhibits no variations 
 from the Second of Edw. VI.] 
 
 f Then shall be said or sung, % Then shall be said or sung, Gloria in 
 
 Excehis, in English, as followeth. 
 
 Glory be to God on high, and in earth peace, good-will 
 towards men. We praise thee, we bless thee, we worship thee, 
 we glorify thee &c. Amen. 
 
 [For a variation from the above in the New 
 Communion Service of Scotland, See Appen- 
 dix, No. XXVIII. 2.] 
 
 •[ Then the Priest (or Bishop if he be <^ Then the Presbyter, or Bishop, if he 
 present) shall let them depart with this be present, shall let them depart with 
 
 Blessing. this blessing. 
 
70 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 The peace of God (which passeth all understanding) keep 
 your hearts and minds in the knowledge and love of God and of 
 his Son Jesus [Jestt, 1552.] Christ our Lord : and the blessing of 
 God Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you and remain with you alway. [always. Amen. 1552.] 
 
 [In the ' Order of the Communion,' printed at 
 London the viii day of March MDXLviii. Graf- 
 ton, the latter part of the Blessing is not 
 found.] 
 
 Then the people shall answer, 
 
 Amen. 
 
 Where there are no Clerks, there the 
 Priest shall say all tilings appointed 
 here for them to sing. 
 
 When the holy communion is celebrate 
 on the workday, or in private houses, 
 then may be onritted the Gloria in Ex- 
 celsis, the Creed, the Homily, and the 
 Exhortation, beginning, 
 
 Dearly beloved, &c. 
 
 f Collects to be said after the offertory. Collects to be said after the oflertory, 
 when there is no communion, every when there is no communion, every 
 
 such day one. such day one. And the same may be 
 
 said also as often as occasion shall 
 serve, after the Collects, either of 
 Morning and Evening Prayer, Commu- 
 nion, or Litany, by the discretion of 
 the Minister. 
 [The same in the Books of Elizabeth, James I., 
 and Charles I,] 
 
 Assist us mercifully, O Lord, in these our supplications and 
 prayers, and dispose the way of thy servants toward the attain- 
 ment of everlasting salvation ; &c. Amen. 
 
 [Taken from the Ancient Offices.] 
 
 O Almighty Lord, and everliving God, vouchsafe, we beseech 
 thee, to direct, sanctify, and govern, both our heai'ts and bodies, 
 &c. Amen. 
 
 [Taken from the Ancient Offices.] 
 
 Grant, we beseech thee. Almighty God, that the words which 
 we have heard this day with our outward ears, &c. Amen. 
 
THE COMMUNION. 71 
 
 BOOK OF K. CHARLES II. 16C2. SCOTCH LITURGY 1637. 
 
 The peace of God, which passeth all understanding, keep your 
 hearts and minds in the knowledge and love of God, and of his 
 Son Jesus Christ our Lord : and the blessing of God Almighty, 
 the Father, the Son, and the Holy Ghost, be amongst you and 
 remain with you always. Ame?i. 
 
 [Jesu Christ, Eliz. 1559.] 
 
 [Respecting the money received at the Offertory, ^ After the divine service ended, that 
 see in the Books of K. Edward, and in those ^j^j^j^ ^^^ ^g.^^^^ ^j^^jj ^^ ^j^j^^^ ^^ 
 
 of Elizabeth, James, and Charles I., a Rubric 
 
 after the GlTertory : and in that of 1662, the '^^^ presence of the Presbyter, and the 
 
 last Rubric at the end of the Communion Churchwardens, whereof one half shall 
 
 Service.] be to the use of the Presbj^ter to provide 
 
 him books of holy divinity : the other 
 half shall be faithfully kept and em- 
 ployed on some pious or charitable use, 
 for the decent furnishing of that church, 
 or the public relief of their poor, at the 
 discretion of the Presbyter and Church- 
 wardens. 
 
 5[ Collects to be said after the OiFertory, when there is no Communion, every such 
 day one or more ; and the same may be said also, as often as occasion shall serve, 
 after the Collects either of Morning or [^and, Sc. Lit.] Evening Prayer, Communion, 
 or Litany, by the discretion of the \_Preshyter or, Sc. Lit.] Minister. 
 
 Assist us mercifully, O Lord, in these our supplications and 
 prayers, and dispose the way of thy servants towards the attain- 
 ment &c. through Jesus Christ our Lord. Amen. 
 
 [Jesus, om. in the Sc. Lit. and the other Books.] 
 
 O Almighty Lord, and everlasting God, vouchsafe, we beseech 
 thee, to direct, sanctify, and govern, both our hearts and bodies, 
 &c. through our Lord and Saviour Jesus Christ. Amen. 
 
 [Jesu 1564.] 
 
 Grant, we beseech thee. Almighty God, that the words, which 
 we have heard this day with our outward ears, &c. Amen. 
 
72 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Prevent us, O Lord, in all our doings with thy most gracious 
 favour, and further us with thy continual help ; &c. through &c. 
 [throng li Jesus Christ our Lord. Amen. 1552.] 
 
 [Taken from the Ancient Offices.] 
 
 Almighty God, the fountain of all wisdom, which knowest our 
 necessities before we ask, and our ignorance in asking; &c. for 
 the worthiness of thy Son Jesu \Jesus, 1552. S;c.'\ Christ our 
 Lord. Amen. 
 
 Almighty God, which hast promised to hear the petitions of 
 them that ask in thy Son's name ; We beseech thee &c. through 
 Jesus Christ our Lord. [Amen, 1552. Jesu, 15C4.] 
 
 ^ For rain. 
 
 O God, heavenly Father, 
 which by thy Son Jesu Christ, 
 hast promised to all them that 
 seek thy kingdom, and the 
 righteousness thereof, all things 
 necessary to the bodily sus- 
 tenance ; &c. through Jesus 
 Christ our Lord. 
 
 [The rest as in the Prayers and Thanksgivings 
 of theBookof I6C2.] 
 
 For fair weather. 
 
 O Lord God, which for the 
 sin of man, didst once drown 
 all the world, except eight per- 
 sons, and afterward, of thy 
 great mercy, didst promise 
 never to destroy it so again ; 
 We humbly beseech thee, that 
 although we for our iniquities 
 have worthily 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 punish- 
 ment to amend our lives, and 
 
 [In the Second Book of K. Edward, this Prayer 
 and the following occur at the end of the 
 Litany and Suffrages, with the following 
 variations.] 
 
 For Rain, if the time require. 
 
 their bodily suste7iance ; 8^c. 
 through Jesus Christ our Lord. 
 Amen. 
 
 " cnid for tJiy clemency to give 
 
THE COMMUNION. 73 
 
 BOOK OF K. CHARLES II. 1CG2. SCOTCH LITURGY 1637. 
 
 Prevent us, O Lord, in all our doings with thy most gracious 
 favoui-, and further us with thy continual help ; &c. through 
 Jesus Christ our Lord. Amen. 
 
 Almighty God, the fountain of all wisdom, who [icMch 1637.] 
 knowest our necessities before Ave ask, and our ignorance in 
 asking ; &c. for the worthiness of thy Son Jesus Christ our 
 Lord. Amen. 
 
 Almighty God, who IwhicK] hast promised to hear the peti- 
 tions of them that ask in thy Son's 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 &c. through Jesus Christ our 
 Lord. Amen. 
 
 [whiih tve faithfully, 1552, but in 1549 as in tlie above Books ] 
 
 [The Latin of Elizabeth, No. 9, has the following variations in the above Collects. 
 
 1 . Collect. 
 
 ' Tuo semper protega??mr auxilio, per Dominuna ' S.'c. 
 
 2. Collect. 
 
 ' Hodie corda et corpora nostra,' &c. 
 
 3. Collect. 
 
 ' Ut tua sacrosancta verba,' &e. 
 
 4. Collect. 
 
 ' Et adjuvando prosequere, ut cuncta nostra operatio a te semper incipiat, et per te coepta 
 
 finiatur,' &c. 
 6. Collect. 
 ' Et praesta ut quae fideliter a te petimus, efficaciter consequamur, per Dominum nostrum,' 
 
 &c.] 
 
74 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549.., 
 hy the (/ranting of our petition, 
 to give thee praise and glory ; 
 through Jesu Christ our Lord. 
 
 [The words, " and learn both hy thy punishment 
 copy of 1549, but inserted from Whitchurche' 
 ^ Upon Wednesdays and Fridays the 
 English Litany shall be said or sung 
 in all places, after such form as is ap- 
 pointed by the king's majesty's injunc- 
 tions ; or as is or shall be otherwise 
 appointed by his highness. And though 
 there be none to communicate with the 
 Priest, yet these days (after the Litany 
 ended) the Priest shall put upon him a 
 plain albe or surplice, with a cope, and 
 say all things at the altar, (appointed 
 to be said at the celebration of the 
 Lord's supper,) until after the offertoiy : 
 and then shall add one or two of the 
 Collects afore written, as occasion shall 
 serve, by his discretion. And then 
 turning him to the people, shall let 
 them depart with the accustomed 
 blessing. 
 
 IL BOOK 1552. 
 tliee praise and glory; through 
 Jesus Christ our Lord. Amen. 
 
 to amend ovr lives," are not in the Worcester 
 s Book.] 
 
 ^ Upon the Jwbjdays, if there be no 
 communion, shall be said all that is 
 appointed at the communion, until the 
 end of the Homily, concluding with the 
 general prayer for the whole state of 
 Christ's church militant here in earth ; 
 and one or more of these Collects before 
 rehearsed, as occasion shall serve. 
 
 [The same in the Books of Elizabeth, James I. 
 and Charles I.] 
 
 And the same order shall be used all 
 other days, whensoever the people be 
 customably assembled to pray in the 
 church, and none disposed to commu- 
 nicate with the Priest. 
 
 Likewise in chapels annexed, and all 
 other places, there shall be no celebra- 
 tion of the Lord's supper, except there 
 be some to communicate with the 
 Priest. And in such chapels annexed 
 where the people hath not been accus- 
 tomed to pay any holy bread, there 
 they must either make some charitable 
 provision for the bearing of the charges 
 of the communion, or else (for receiv- 
 ing of the same) resort to tlieir parish 
 churcli. 
 
 f And there shall be no celebration of tlie 
 Lord's Supper, except there be a good 
 number to communicate with the Priest 
 according to his discretion. 
 [In two Latin Books of Elizabeth, "Wisi Justus 
 sit hominum numerus." No. 9. reads, "Nun- 
 quam celebretur coena Domini, sine conveni' 
 cnfi numero communicantium." It also omits 
 the first sentence of the next Rubric, and the 
 whole of the two following.] 
 If And if there be not above twenty per- 
 sons in the parish of discretion to re- 
 ceive the communion ; yet there shall 
 be no commimion, except four, or three 
 at the least, communicate with the 
 Priest. And in cathedral and collegiate 
 churches, where be many Priests and 
 Deacons, they shall all receive the 
 communion with the Minister every 
 
THE COMMUNION. 75 
 
 BOOK OF K. CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 IT Vpon the Sundays and other Holy-dajs 
 (if there be no Communion) shall be 
 said all that is appointed at the Com- 
 munion, until the end of the general 
 Prayer l_For the whole state of Christ's 
 Church militant here in earth'\ together 
 with one or more of these Collects last 
 before rehearsed, concluding with 
 the Blessing. 
 
 [See the Appendix XXIX. 1.] 
 
 Upon the Holy-days (if there be no Com- 
 munion) shall be said all that is ap- 
 pointed at the Communion, until the end 
 of the Homily, concluding with the 
 general prayer, (^For the whole estate oj 
 Christ's Church militant here in earth) 
 and one or more of these Collects before 
 rehearsed, as occasion shall serve. 
 
 IT And there shall be no Celebration of % And there shall be no public celebra- 
 
 the Lord's Supper, except there be a 
 convenient number to communicate 
 with the Priest, according to his dis- 
 cretion. 
 
 tion of the Lord's Supper, except there 
 be a sufficient number to communicate 
 with the Presbyter, according to his 
 discretion. 
 
 1[ And if there be not above twenty per- 
 sons in the Parish of discretion to receive 
 the Communion ; yet there shall be no 
 Commmiion, except four (or three at 
 the least) communicate with the 
 Priest. 
 
 % And in Cathedral and Collegiate 
 Churches, and Colleges, [1662] where 
 there are many Priests and Deacons, 
 
 IT And if there be not above twenty per- 
 sons in the parish, of discretion to re- 
 ceive the Commimion ; yet there shall 
 be no Commvmion, except four or three 
 at the least communicate with tlie Pres- 
 byter. 
 
 % And in Cathedral and Collegiate 
 Churches, where be many Presbyters 
 and Deacons, they shall all receive the 
 
76 
 
 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 For avoiding of all matters and occasion 
 of dissension, it is meet that the bread 
 prepared for the communion be made 
 through all this realm after one sort 
 and fashion ; that is to say, unleavened, 
 and round, as it was afore, but without 
 all manner of print, and something 
 more larger and thicker than it was, so 
 that it may be aptly divided in divers 
 pieces ; and every one shall be divided 
 into two pieces at the least, or more, by 
 the discretion of the Minister, and so 
 distributed. And men must not think 
 less to be received in part than in the 
 whole, but in each of them the whole 
 body of our Saviour Jesu Christ. 
 
 IL BOOK 1532. 
 
 Sunday at the least, except they have 
 a reasonable cause to the contrary. 
 
 [The two Rubrics above have no variations ex- 
 cept in the two Quartos of Elizabeth, James 
 1606, and the Latin Books, which read ' Minis- 
 ter ' for ' Priest ' as often as it occurs. See also 
 Appendix XXIX. 2.] 
 
 IT 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 
 [iisuallij, 1607.] to be eaten at the table 
 with other meats, but the best and 
 purest wheat bread that conveniently 
 may be gotten. And if any of the 
 bread or \_an(J, 1607.] wine remain, the 
 Curate shall have it to his own use. 
 
 [The Books of Elizabeth &c. follow the II. Book 
 of Edw. VI. See Appendix XXIX. 3, 5.] 
 
 And forsomuch as the Pastors and Curates 
 within this realm shall continually find 
 at their costs and charges in their 
 cures, sufficient bread and wine for the 
 holy communion, (as oft as their pa- 
 rishioners shall be disposed for their 
 spiritual comfort to receive the same, ) 
 it is therefore ordered, that in recom- 
 pense of such costs and charges the 
 parishioners of every parish shall offer 
 every Sunday, at the time of the offer- 
 tory, the just vahxe and price of the holy loaf, (with all such 
 money and other things as were wont to be offered with the 
 same) to the use of their Pastors and Curates, and that in such 
 order and course as they were wont to find and pay the said 
 holy loaf. 
 
 IT The bread and wine for the commu- 
 nion shall be provided by the Curate 
 and the churchwardens at the charges 
 of the parish ; and the parish shall be 
 discharged of such sums of money, or 
 other duties, which hitherto they have 
 paid for the same, by order of their 
 houses every Sunday. 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I.] 
 
 Also, that the receiving of the Sacrament 
 of the blessed body and blood of Christ 
 may be most agreeable to the institu- 
 tion thereof, and to the usage of the 
 
 5[ And note, that every parishioner shall 
 communicate at the least Ihree times in 
 the year ; of which Easter to be one : 
 and shall also receive the sacrametits. 
 
THE COMMUNION. 
 
 79 
 
 BOOK OF K. CHARLES II. 1662. 
 they shall all receive the Communion 
 with the Priest every Sunday at the 
 
 SCOTCH LITURGY 1637. 
 Communion with the Presbyter that 
 celebrates, every Sunday at the least, 
 least, except they have a reasonable except they have a reasonable cause to 
 
 cause to the contrary. 
 
 the contrary. 
 
 ^ And to take away all occasion of dis- 
 sension and superstition, which any 
 person hath or might have concerning 
 the Bread and Wine, it shall suffice, 
 that the Bread be such as is usual 
 to be eaten ; but the best and purest 
 "Wheat Bread that conveniently may be 
 gotten. 
 
 IT And if any of the Bread and Wine re- 
 main unconsecrated, the Curate shall 
 have it to his own use : but if any re- 
 main of that which was consecrated, it 
 shall not be carried out of the Church, 
 but the Priest and such of the Commu- 
 nicants as he shall then call unto him, 
 shall, immediately after the Blessing, 
 reverently eat and drink the same. 
 
 ^ The Bread and Wine for the Commu- 
 nion shall be provided by the Curate 
 and the Church-wardens, at the charges 
 of the Parish. 
 
 [ — ' Which "Wine we require to be brought to the 
 Communion-table in a clean and sweet stand- 
 ing pot or stoop of pewter, if not of purer 
 metal.' Canon 20. 1603.] 
 
 5f And to take away the superstition, 
 which any person hath or might have 
 in the Bread and Wine, (though it be 
 lawful tohave wafer bread) it shall suf- 
 fice that the Bread be such as is usual : 
 yet the best and purest Wheat Bread 
 that conveniently may be gotten. And 
 if any of the Bread and Wine remain, 
 which is consecrated, it shall be reve- 
 rently eaten and drunk by such of the 
 communicants only as the Presbyter 
 which celebrates shall take unto him, 
 but it shall not be carried out of the 
 Church. And to the end there may be 
 little left, he that officiates is required to 
 consecrate with the least, and then if 
 there be want, the words of consecration 
 may be repeated again, over more, either 
 bread or wine : the Presbyter beginning 
 at these words in the prayer of conse- 
 cration (our Saviour in the night 
 
 THAT HE WAS BETRAYED, TOOK, &C.) 
 
 ^ The Bread and Wine for the Commu- 
 nion, shall be provided by the Curate 
 and the Churchwardens, at the charges 
 of the Parish. 
 
 5f And note, that every Parishioner shall % And note, that every parisluoner shall 
 
 communicate at the least three times in communicate at least three times in 
 
 the Year, of which Easter to be one. the year, of which Pasch or Easter 
 
 And yearly at Easter every Parishioner shall be one, and shall also receive the 
 
78 THE COMMUNION. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 primitive church ; in all cathedral and and other rites, according to the order 
 
 collegiate churches there shall always in this book appointed. And yearly, 
 
 some communicate with the Priest that at Easter, every parishioner shall reckon 
 
 ministereth. And that the same may be with his Parson, Vicar, or Curate, or 
 
 also observed every where abroad in the liis or their deputy or deputies, and pay 
 
 country, some one at the least of that to them or him all ecclesiastical duties 
 
 house in every parish, to whom by accustomably due, then and at that 
 
 course, after the ordinance herein time to be paid. 
 
 made, it appertaineth to offer for the [The same in the Book of Elizabeth, James I., 
 charges of the communion, or some and Charles I. 'Sacramenta' in the Latin 
 
 other whom they shall provide to offer ^°°^'- ^^^ Appendi.x XXIX. 7.] 
 
 for them, shall receive the holy communion with the Priest ; 
 the which may be the better done, for that they know before 
 when their course cometh, and may therefore dispose them- 
 selves to the worthy receiving of the sacrament. And with 
 him or them who doth so offer the charges of the communion, 
 all other who be then godly disposed thereunto, shall likewise 
 receive the communion. And by this means the Minister, 
 having always some to communicate with him, may accordingly 
 solemnize so high and holy mysteries with all the suffrages and 
 due order appointed for the same. And the Priest on the week- 
 day shall forbear to celebrate the communion, except he have 
 some that will communicate with him. 
 [See the Appendix XXIX. 4. for the words, 'Some one at the least.'] 
 
 Furthermore, every man and woman to be bound to hear and be 
 at the divine service, in the parish church where they be resi- 
 dent, and there with devout prayer, or godly silence and \ 
 meditation, to occupy themselves ; there to pay their duties, to 
 communicate once in the year at the least, and there to receive 
 and take all other sacraments and rites in this book appointed. 
 And whosoever willingly, upon no just cause, doth absent 
 themselves, or doth ungodly in the parish church occupy them- 
 selves ; upon proof thereof, by the ecclesiastical laws of the 
 realm, to be excommunicate, or siiffer other pimishment, as 
 shall to the ecclesiastical judge (according to his discretion) 
 seem convenient. 
 
 [See the last Rubric in the Book of 1552.] 
 
 And although it be read in ancient writers that the people many 
 years past received at the Priest's hands the sacrament of the 
 body of Christ in their own hands, and no commandment of 
 Christ to the contrary; yet forasmuch as they many times con- 
 veyed the same secretly away, kept it with them, and diversely 
 abused it to superstition and wickedness : lest any such tiling 
 hereafter sliould be attempted, and that an uniformity might 
 be used throughout the whole realm, it is thought convenient 
 the people comvionly receive the sacrament of Ch-isVs body in 
 their muuths, at the Priest's hand. 
 
 [See Appendix, No. XXIX. G.] 
 
THE COMMUNION. 
 
 79 
 
 BOOK OF K. CHARLES II. 1662. 
 shall reckon with the Parson, Vicar, or 
 Curate, or his or their deputy or depu- 
 ties ; and pay to them or him all Eccle- 
 siastical Duties accustomably due, then 
 and at that time to be paid. 
 
 ^ After the Divine Service ended, the 
 money given at the Offertory sliall be 
 disposed of to such pious and charitable 
 uses, as the Minister and Church- 
 wardens shall think fit. Wherein if 
 they disagree, it shall be disposed of as 
 the Ordinary shall appoint. 
 
 [1662. For a similar Rubric in the Scotch 
 Liturgy, see immediately after the Blessing.] 
 
 SCOTCH LITURGY, 1637. 
 Sacraments, and observe other Rites, 
 according to the order in this book 
 appointed. 
 
80 
 
 THE COMMUNION. 
 
 II. BOOK K. EDW. VI. 1552. 
 
 [^ Although no order can be so per- 
 fectly devised, but it may be of 
 some, either for their ignorance 
 and infirmity^ or else of malice 
 and obstinacy, misconstrued, 
 depraved, and interpreted in a 
 wrong part ; and yet because 
 brotherly charity willeth, that 
 so much as conveniently may 
 be, offences should be taken 
 away ; therefore we willing to 
 do the same : Whereas it is or- 
 dained in the Book of Common 
 Prayer, in the administration of 
 the Lord's Supper, that the 
 Communicants kneeling, should 
 receive the holy Communion ; 
 which thinof beinty 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 profanation and dis- 
 order, which about the holy 
 communion might else ensue ; 
 lest 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 essen- 
 tial presence there being, of Christ's 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 Christ's true natural body, 
 to be in more places than in one at one time.] 
 
 I. BOOK K. EDWARD VI. 1549. 
 
 [This Declaration was first inserted in tlie Books 
 of 1552, that is to say, in the majority of them, 
 for in two printed by WTiytchurch (Bodleian) 
 it is not found. In another by 'Whytchurch 
 (St. John's, Oxford), and in one by Oswen 
 (Bodleian), it is printed on a separate leaf. In 
 four Books published by Grafton (three of 
 which are in the Bodleian and one in the 
 possession of the Rev. Dr. Routh), and in one 
 by AVliytchurch (St. John's), it stands No. 4. 
 amongst the other Rubrics, but in each of 
 these it seems, from the paging and other 
 marks, clearly to be no part of the original 
 impression. In one other however by Grafton 
 (Bodleian), in which it also stands No. 4, it 
 is to all appearance not an after insertion. 
 A learned writer in the Irish Eccl. Journal, 
 No. 3, states that in^iv copies by Whytchurch 
 he found it inserted on a separate leaf, which 
 in one Book is placed after the Commination : 
 that in four others by Whytchurch it stands 
 on the face of a leaf, and is placed after the 
 fourth Rubric : and that in ten copies by 
 Grafton, in all of which it occurs in some 
 shape, there was but one [Bodleian] of which 
 he had any suspicion that it stood in the 
 volume as originally printed. Under these 
 circumstances the Editor places it apart from 
 the Rubrics of 1552, and in juxtaposition 
 with the Declaration of 1662, the principal 
 variation being given in Italics. It is wanting 
 in all the Books of Elizabeth, and in those 
 which followed after until the Restoration, 
 when it was re-inserted in the form in which 
 it appears in the opposite page. For reasons 
 to shew that it was not contained in the Book 
 authorized by Act of Parliament 5 and 6 Edw. 
 VI. see the Appendix No. XXXI.] 
 
THE COMMUNION. 
 
 BOOK OF K. CHARLES II. SCOTCH LITURGY 1637. 
 
 Whereas it is ordained in this Office , . 
 
 for the Administration of the 
 Lord's Supper, that the Com- 
 municants should receive the 
 same kneeling ; (which order is 
 well meant for a signification of 
 our humble and grateful ac- 
 knowledgement of the benefits 
 of Christ therein given to all 
 worthy Receivers, and for the 
 avoiding of such profanation 
 and disorder in the holy Com- 
 munion, as might otherwise 
 ensue :) Yet, lest the same kneel- 
 ing should by any persons, 
 either out of ignorance and in- 
 firmity, or out of malice and 
 obstinacy, be misconstrued and 
 depraved ; It is hereby declared, 
 That thereby no adoration is in- 
 tended, or ought to be done, 
 either unto the Sacramental 
 Bread or Wine there bodily re- 
 ceived, or unto any Corporal 
 Presence of Christ's natural 
 Flesh and Blood. For the Sa- 
 cramental Bread and Wine re- 
 main still in their very natural 
 substances, and therefore may 
 not be adored ; (for that were 
 Idolatry, to be abhorred of all 
 faithful Christians :) and the 
 natural Body and Blood of our 
 Saviour Christ are in Heaven, 
 and not here ; it being against 
 the truth of Christ's natural 
 Body, to be at one time in more 
 places than one. 
 
THE COMMUNION OF THE SICK. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Forasmuch as all mortal men be subject to many sudden perils, diseases and sick- 
 nesses, and ever uncertain what time they shall depart out of this life ; therefore, to 
 the intent they may be always in a readiness to die, whensoever it shall please 
 Almighty God to call them, the Curates shall diligently from time to time, but 
 specially in the plague time, exhort their parishioners to the oft receiving (in the 
 church) of the holy communion of the body and blood of our Saviour Christ, which 
 (if they do) they shall have no cause, in their sudden visitation to be unquieted 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 
 appointed to communicate with him. 
 
 And if the same day there be a celebration 
 of the holy communion in the church, 
 then shall the Priest reserve (at the 
 open communion) so much of the sa- 
 crament 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 he conveni- 
 ently may, after the open communion 
 ended in the church, shall go and 
 minister the same, first to those that 
 are appointed to communicate with the 
 sick, {if there be any) and last of all to 
 the sick person himself. But before 
 the Curate distribute the holy com- 
 munion, the appointed General Con- 
 fession must be made in the name of 
 the communicants, the Curate adding 
 the Absolution, with the comfortable 
 sentences of Scripture following in the 
 open communion. And after the com- 
 munion ended, the Collect, 
 
 Almighty and everliving God, 
 we most heartily thank thee &c. 
 
 H 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 
 personjafore noon. And having a con- 
 venient place in the sick man's house, 
 (where he may reverently celebrate) 
 witli all things necessary for the same, 
 
 [The Rubric for reserving the Sacrament was 
 omitted in the Books of 1552, and in the 
 English Books of Elizabeth. It was however 
 restored in the Latin Edition published Anno 
 II. Eliz., but omitted again in the Utter Latin 
 Editions cited in the Preface. The passage is 
 as follows : 
 
 " Quod si contingat eodem die Cocnam 
 Domini in Ecclesia celebrari, tunc Sacer- 
 dos in coena tantum Sacramenti servabit, 
 quantum sufficit segroto ; et mox finita ccena 
 una cum aliquot ex his qui intersunt, ibit 
 ad (egroium, et primo communicabit cum 
 illis qui assistunt, et interfuerunt ccencs, et 
 postremo cum infirmo. Sed primo fiat gene- 
 ralis confessio et absolutio, cum collecta, ut 
 supra est prsescriptum. Sed si infirnius illo 
 die petat communionem, quo non celebratur 
 ccena, tunc Sacerdos in loco decenti, in domo 
 aegroti, celebrabit ccenam hoc modo." See 
 also the Appendix, No. XXXII.] 
 
 And having a convenient place in the sick 
 man's house, wliere the Curate maj' 
 reverently minister, and a f^nod num- 
 ber to receive tlie communion witli the 
 
THE COMMUNION OF THE SICK. 
 
 BOOK OF K. CHARLES II. 1662. 
 
 f Forasmuch as all mortal men be subject 
 to many sudden perils, diseases, and 
 sicknesses, and ever uncertain what 
 time they shall depart out of this life ; 
 therefore to the intent they may be 
 always in a readiness to die, whenso- 
 ever it shall please Almighty God to 
 call them, the Curates shall diligently 
 from time to time (but especially 
 in the time of pestilence, or other infec- 
 tious sickness} exhort their Parishioners 
 to the often receiving of the Holy Com- 
 munion of the Body and Blood of our 
 Saviour Christ, when it shall be pub- 
 licMy administered in the Church ; that 
 so doing, they may, in case of sudden 
 visitation, have the less cause to be dis- 
 quieted for lack of the same. But if 
 the sick person be not able to come to 
 the Church, and yet is desirous to re- 
 ceive the Communion in his house; 
 then he must give timely notice to the 
 Curate, signifying also how many there 
 are to commimicate with him {which 
 shall be three or two at the least), — 
 
 SCOTCH LITURGY 1637. 
 
 [The same Rubric in this Liturgy as in the 
 Book of 1552, with only the following varia- 
 tions: 'unquiet' for ' unquieted,' 'Presbyter 
 or Curate,' and the passage collated below.] 
 
 — and having a convenient place in the 
 sick man's house, with all things neces- 
 sary so prepared, that the Curate may 
 reverently minister, he shall there 
 
 " and having a convenient place in the 
 sick man's house where the Presbyter or 
 Curate may reverently mmister, and a 
 sufficient number, at least two or three 
 
 g2 
 
84 
 
 THE COMMUNION OF THE SICK. 
 
 II. BOOK 1552. 
 
 sick person, with all things necessary 
 for the same, he shall there minister the 
 holy communion. 
 
 [The Folios of Elizabeth have no variations in 
 the above Rubric from the Book of 1552 : but 
 in the Quartos the Rubrics are omitted. In the 
 later Latin Books the last part is translated, 
 'prae.'^enti sufficienfi hominum nuniero &c. sa- 
 crosanctam communionem celebrabit.' In 
 the Books of Charles I. 'unquiet' for '■tin- 
 quic'led.'] 
 
 I. BOOK EDW. VI. 1549. 
 
 and not being otherwise letted with the 
 public 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 peo- 
 ple : for his merciful kindness 
 is confirmed toward us, and 
 the truth of the Lord endureth 
 for ever. 
 
 Glory be to the Father, and 
 to the Son, &c. 
 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 
 Lord, have mercy upon us. 
 
 Without any more repetition. 
 
 The Priest. The Lord be with 
 you. 
 
 Answer. And with thy spirit. 
 
 Let us pray. The Collect. 
 
 Almighty everliving God, Maker of mankind, which dost 
 correct those whom thou dost love, and chastiseth every one 
 whom thou dost receive ; we beseech thee to have mercy upon 
 this thy servant visited with thy hand, and to grant that he may 
 take his sickness patiently, and recover his bodily health, (if it 
 be thy gracious will ;) and whensoever his soul shall depart 
 from the body, it may without spot be [may be without spot, 
 1552.] presented unto thee ; through Jesus Christ our Lord. 
 Amen. 
 
 [Collect the same in the Books of Elizabeth, James I., and Charles I. 
 in Grafton 1559.] 
 
 ' Amen ' omitted 
 
 The Epistle. Heb. xii. 
 My son, despise not the correction of the Lord, neither faint 
 when thou art rebuked of him. For whom the I^ord lovcth, him he 
 correcteth ; yea, and he scourgeth every son whom he recciveth. 
 
 [The verse, as well as the chapter, is given in some Books of J.nmcs I. and tharles I. 
 ' Tlie Epistle' omitted in Grafton 1559.J 
 
THE COMMUNION OF THE SICK. 
 
 85 
 
 BOOK OF K. CHARLES II. 1662. 
 
 celebrate the holy Communion, begin- 
 ning with the Collect, Epistle, and Gos- 
 pel here following. 
 
 [In a Book of lfi34 (Bodleian) corrected for the 
 press by Saucroft at the last Review, the only 
 variations in his handwriting from the book 
 of 1552, are the passage in brackets, ' which 
 shall be three or two at Ihe least,' and the last 
 sentence, which is corrected as it stands in 
 this column, except at the close, where it 
 reads, 'shall there celebrate the holy Com. 
 miinion in the form prescribed,'] 
 
 SCOTCH LITURGY 1637. 
 
 to receive the Communion with the sick 
 person, with all things necessary for 
 the same, he shall there minister the 
 holy Communion." 
 
 The Collect 
 
 Almighty everliving God, 
 Maker of mankind, who dost 
 correct those whom thou dost 
 love, and chastise every one 
 whom thou dost receive; We 
 beseech thee to have mercy 
 upon this thy servant visited 
 with thine hand ; and to grant 
 that he may take his sickness 
 patiently, &c. Amen. 
 
 Almighty everliving God, 
 Maker of mankind, which dost 
 correct those whom thou dost 
 love, and chastisest every one 
 whom thou dost receive : we 
 beseech thee to have mercy 
 upon this thy servant visited 
 with thine hand, and to grant 
 that he may take his sickness 
 patiently &c. Amen. 
 
 [The part omitted the same as in the Book of 1552.] 
 
 The Epistle. Heb. xii. 5. 
 My son, despise not thou the chastening of the Lord, nor faint 
 when thou art rebuked of him. For whom the Lord loveth, he 
 chasteneth ; and scourgeth every son whom he receiveth. 
 
86 
 
 THE COMMUNION OF THE SICK. 
 
 I. BOOK K. EDW. VI. 1549. H. BOOK 1552. 
 
 The Gospel. John v. 
 
 Verily, verily I say unto you. He that heareth my word, and 
 beheveth on him that sent me, hath everlasting life, and shall 
 not come unto damnation; but he passeth from death unto 
 life. 
 
 The Preface. The Lord be 
 with you. 
 
 Answer. And with thy spirit. 
 ^ Lift up your hearts, &c. 
 
 Unto the end of the Canon. 
 
 ^ At the time of the distrihulion of the 
 holy Sacrament, the Priest sliall first 
 receive the commvinion himself, and 
 after minister to them that be ajipointed 
 to communicate with the sick, {if there 
 he mil/,) and then to the sick person. 
 And the sick person shall always desire 
 some, either of his own house or else of 
 his neighbours, to receive the holy com- 
 munion with him, for that shall be to 
 him a singular great comfort, and of 
 their part a great token of charity. 
 
 [The following is found in the Latin Books of 
 Elizabeth, hut is omitted in Grafton 1559, and 
 also in the Books of 1552, &-c. 
 
 Minister . Dominus vobiscum. 
 Responsum. Et cum spiritu tuo. 
 Rrumter. Sursum corda, &c. 
 Usque adfinem id supra dictum est.'] 
 
 ^ At the time of the distribution of the 
 holy Sacrament, the Priest shall first 
 receive the Communion himself, and 
 after minister unto them that be ap- 
 pointed to communicate with the sick. 
 
 [In the Quartos of Elizabeth this Rubric is 
 omitted. In the Latin Books the latter part 
 is thus given ; ' Deinde alii cum agroto, qui 
 sese ad hoc praepararunt.' No variations in 
 any of the other Books.] 
 
 '% And if there be more sick persons to 
 be visited the same day that the Curate 
 doth celebrate in any sick man's house, 
 then shall the Curate (there) reserve 
 so much of the sacrament of the body 
 and blood as shall serve the other sick 
 persons, and such as be appointed to 
 communicate with them, (if there be 
 any;) and shall immediately carry it 
 and minister it unto them. 
 
 ^ But if any man, either by reason of extremity of sickness, or for lack of warn- 
 ing given in due time to the Curate, \^or for lack of tvarnivg in due time to the 
 Curate, or for lack of company to receive with him, 1552.] or by any other just 
 impediment, do not receive the sacrament of Christ's body and blood; then the 
 Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly 
 believe that Jesus Christ hath suffered death upon the cross for him, and shed his 
 blood for his redemption, earnestly remembering the benefits he hath thereby, 
 and giving hun hearty thanks therefore, he doth eat and drink [^spiritually, 1549.] 
 
THE COMMUNION OF THE SICK. 
 
 87 
 
 BOOK OF K. CHARLES 11. 1662. SCOTCH LITURGY 1637. 
 
 The Gospel. 
 S. John V. 24. John v. 24. 
 
 Verily, verily I say unto you. He that heareth my word, and 
 believeth on him that sent me, hath everlasting life, and shall 
 not come into condemnation: but is passed from death unto 
 life. 
 
 IT After which the Priest shall f)i'Oceecl 
 according to the form before prescribed 
 for the holy Communion, beginning at 
 these words [ye that do truly, &c.] 
 [16G2.] 
 
 f At the time of the distribution of the 
 holy Sacrament, the Priest shall first 
 receive the Communion himself, and 
 after minister unto them that are aj)- 
 pointed to communicate with the sick, 
 and last of all to tlie sick person. 
 
 ^ At the time of the distribution of tlie 
 holy Sacrament, the Presbyter shall 
 first receive &c. 
 
 [As in the Book of 1552.] 
 
 [The remaining variations in the above Books from the II. Book of Edward, being only such 
 as may be conveniently noticed on the opposite page, the Editor takes the opportunity 
 of inserting here a Service for Communion at Burials, published in the second year of 
 Elizabeth, 15G0, and printed at the very end of that book, but not contained in the 
 other Latin Books cited in the Preface. See also the Appendix No. XXXIV.] 
 
 CELEBRATIO CCEN^ DOMINI IN FUNEBRIBUS, SI AMICI 
 ET VICINI DEFUNCTI COMMUNICARE VELINT. 
 
 Collect a. 
 MiSERicoRS Deus, pater Domini nostri Jesu Christi, qui es ResuiTec- 
 tio et vita, in quo qui credidit etiamsi mortuus fuerit, vivet ; et, in quo 
 qui crediderit et vivit, non morietur in seternum : quique nos docuisti 
 per sanctum Apostolmn tuum Paulnm, non debere mserere pro dornii- 
 entibus in Christo, sicut ii qui spem non habent resurrectionis, humiliter 
 
88 
 
 THE COMMUNION OF THE SICK. 
 
 I. BOOK K. EDW. Vr. 1549. II. BOOK 1552. 
 
 the body and blood of cur Saviour Christ profitably to his soul's health, although 
 lie do not receive the sacrament with his mouth. 
 [The same in all the succeeding Books as in that of 1552, except that the Quartos of Eliza- 
 beth omit this as well as the foregoing Rubrics, and the rest read, ' for want of warning.' 
 The Book of 1662 omits ' Men ' before ' tlic Curate shall instruct' S,-c. The Latin of 
 Elizabeth No. 9. omits the above Rubric altogether.] 
 
 If When the sick person is visited, and 
 receiveth the holy communion all at 
 one time, then the Priest, for more 
 expedition, shall use this order at the 
 visitation. 
 
 ^ When the sick person is visited, and 
 receiveth the holy communion all at 
 one time, then the Priest for more 
 expedition, shall cut off the form of 
 the visitation at the Psalm, " In thee, 
 O Lord, have I put my trust," and go 
 straight to the Communion. 
 
 [The same Rubric in all the succeeding Books 
 The Quartos of Elizabeth omit every other 
 Rubric in this senice but the above.] 
 
 The Anthem. 
 
 Remember not. Lord, &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 temp- 
 tation. 
 
 A7isicer. But dehver us from 
 evih 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. 
 
 And if the sick desire to be anointed, 
 then shall the Priest use the ajipointed 
 prayer without any Psalm. 
 
 [Sec the Appcudi.x No. XXXI 11. ] 
 
 ^ In the time of plague, sweat, or such 
 other like contagious times of sicknesses 
 [^sickness, 1G62.] or diseases, when none 
 of the parisli or neighbours can be gotten 
 to communicate with the sick in their 
 houses, for fear of the infection, upon 
 special request of the diseased, the Minis- 
 ter may alone communicate with him. 
 [' Alonel} ' in Juyyc and Catvodu 1559, 15CI, in 
 Orajton 1559, James 1607, and in the Scotch 
 Liturgy. ' Aloni; ' in the others. ' Only ' in 
 the Books of Charles I. and that of 1602. The Latin of Elizabeth, No. 9. 
 omits the above Rubric altogether. 
 
THE COMMUNION OF THE SICK. 89 
 
 petimus, ut nos a morte peccati resuscites ad vitam justitise, ut cum ex 
 hac vita emigramus, dormiamus cum Christo, quemadmodum speramus 
 hunc fratrem nostrum, et in genei-ali resurrectione, extremo die, nos una 
 cum hoc fratre nostro resuscitati, et, receptis corporibus, regnemus una 
 tecum in vita eetema : per Dominum nostrum Jesum Christum. Amen. 
 
 Epistola. 1 Thess. iv. 
 
 Nolo vos ignorare fratres de his qui obdormierunt, ne doleatis quem- 
 admodum et cseteri non habentes spem. Nam si credimus quod Jesus 
 mortuus est et resurrexit, sic et Deus eos qui obdormierunt, per Jesum, 
 adducet cum illo. Hoc enim vobis dicimus in verbo Domini, qu5d nos 
 qui vivimus, et rehqui erimus in adventum Domini, nequaquam prse- 
 veniemus eos qui dormiunt. Quoniam ipse Dominus cum hortatu et 
 voce Archangeh, ac tuba Dei descendet de Ccelo : et mortui in Christo 
 resurgent primum : deinde nos qui vivemus, qui reliqui erimus, simul 
 cum illis rapiemur in nubibus in occursum Domini in aere, et sic semper 
 cum Domino erimus. Proinde consolemini vos mutuo sermonibus his, 
 
 Evangelium. Joan. vi. 
 
 Dixit Jesus discipidis suis, et turbis Judseorum. Omne quod dat 
 mihi pater ad me veniet : et eum qui venit ad me, non ejicio foras. 
 Quia descendi de Ccelo, ut faciam non quod ego volo, sed quod vult is 
 qui misit me. Hsec est autem voluntas ejus qui misit me, Patris, ne 
 quid perdam ex omnibus quae dedit mihi, sed resuscitem ilia in novis- 
 simo die. Hsec est autem voluntas ejus qui misit me, ut omnis qui 
 videt fihum et credit in eum, habeat vitam seternam, et ego suscitabo 
 eum no\dssimo die. 
 
 Vel hoc Evangelium. Joan. v. 
 
 Dixit Jesus discipuhs suis et turbis Judseorum : Amen, Amen dico vobis, 
 qui sermonem meum audit, et credit ei qui misit me, habet vitam seter- 
 nam, et in condemnationem non veniet, sed transivit a morte in vitam. 
 Amen, Amen dico vobis, quod veniet hora et nunc est, quando mortui 
 audient vocem fihi Dei : et qui audierint, vivent. Sicut enim pater 
 habet vitam in semetipso, sic dedit et filio habere vitam in semetipso : 
 et potestatem dedit ei judicandi quoque, quia Filius hominis. Nolite 
 mirari hoc : quia veniet hora, in qua omnes qui in monumentis sunt, 
 audient vocem ejus, et prodibunt, qui bona fecerunt in resurrectionem 
 \\tis : qui vero mala egerunt, in resurrectionem condemnationis. 
 
^^^ 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Of the Administration of Public The Ministirition of Baptism to 
 Baptism to be used in the be used in the Church. 
 Church. 
 
 It appcareth by ancient writers, that the Sacrament of Baptism 
 in the old time was not commonly ministered but at two times 
 in the year, at Easter and Whitsuntide ; at which times it was 
 openly ministered in the presence of all the congregation : which 
 custom, (now being grown out of use,) although it cannot for 
 many considerations be well restored again, yet it is thought 
 good to follow the same as near as conveniently may be. Where- 
 fore the people are to be admonished, that it is most convenient 
 that Baptism should not be ministered, but upon Sundays and 
 other holy-days, when the most number of people may come 
 together: as well for that the congregation there present may 
 testify the receiving of them that be newly baptized into the 
 number of Christ's church ; as also because in the baptism of 
 infants every man present may be put in remembrance of his own 
 profession made to God in his baptism. For which cause also it 
 is expedient that Baptism be ministered in the English tongue. 
 
 Nevertheless (if necessity so re- Nevertheless (if necessity so re- 
 quire) children ought at all times quire) children may at all times 
 to be baptized either at church be baptized at home. 
 or else at home. 
 
 [In the above passage the Books of Elizabeth, 
 [See Appendix No. I.] James I., and Charles I., follow the 11. Book 
 
 of Edward, except that one Folio of Elizabeth, and James 1G06, have the trifling omission 
 of 'yet' before 'it is thought.' The word 'cn7!grrffatio>i' in the fourth line is in the Latin 
 Books of Eliz. rendered by '^cc/ps/rt",' as it also is in the passages which follow tlic sign- 
 ing of the cross, — viz. in the Exhortation to the Thanksgiving and in the Thanksgiving 
 itself. See p. 112. Compare also the notes on these Books at pp. 2, 6, 44. The £<7//n Book 
 No. 9, omits the Baptismal Services altogether. The sentence, 'Nevertheless' Src. stands as 
 fallows in a Latin Office, 15C0, Bodleian: — ' Verdm ne qua de re non magni momenti 
 velitatio suboriatur, memincrit hacc dicta esse de publico Baptismo. Possunt enim 
 puer-, si necessitas id efflagitet, domi baptizari, sine ulla temporis observatione, duraniodo 
 cautfe id tiat, conservatis praecipuis ac necessariis Bai)tismi circumstantiis.'] 
 
 When there are children to be baptized upon the Siitidai/ or lio/i/doi/, the parents sliall 
 give knowledge over night, or in the morning afore the beginning of Matins [Morn- 
 
PUBLIC BAPTISM. 
 
 BOOK OF K. CHARLES II. 1662. 
 
 The Ministration of Public BajJ- 
 tism of Infants, to he used in 
 the Church. 
 
 [For Sancroft's marginal corrections of tlie 
 Rubrics before Public Baptism, see Appendix 
 No. III. 4.] 
 
 5[ The people are to be admonished, that 
 it is most convenient that Baptism 
 should not be administered but upon 
 Suiadays and other Holy-days, when 
 the most number of people come toge- 
 ther : as well for that the congregation 
 there present may testify the receiving 
 of them that be newly baptized, into 
 the number of Christ's Church; as 
 also because in the Baptism of Infants 
 every man present may be put in re- 
 membrance of his own profession made 
 to God in his Baptism. For which 
 cause also it is expedient, that Baptism 
 be ministered in the vtdgar tongue. 
 Nevertheless, (if necessity so require,) 
 children may be baptized upon any 
 other day. 
 
 SCOTCH LITURGY 1637. 
 
 The Ministration of Baptism, to 
 he used in the Church. 
 
 It appeareth by ancient Writers, that the 
 Sacrament of Baptism in the old time 
 was not commonly ministered, but at 
 two times in the year, at Easter and 
 Whitsuntide. At which times it was 
 openly ministered in the presence of 
 all the Congregation. Which custom 
 now being grown out of use ; (although 
 it cannot for many considerations, be 
 well restored again) it is thought good 
 to follow the same, as near as conve- 
 niently may be. Wherefore &c. 
 [The rest as in the Book of 1552.] 
 
 5[ And note, that there shall be for 
 every Male-child to be baptized two 
 Godfathers and one Godmother ; and 
 for every Female, one Godfather and 
 two Godmothers. 
 
 [See Appendix No. III. 3, 4, 5.] 
 
 5fWhen there are children to be baptized, 
 the Parents shall give knowledge thereof 
 
 When there are children to be baptized 
 upon the Sunday or Holy-daj"-, the 
 
92 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 15^9. II. BOOK 1552. 
 
 ing Prayer, 1552] to the Curate. And then the godfathers, godmothers, and people, 
 
 •with the children, must be ready 
 at the church door, either immediately 
 afore the last Canticle at Matins, or 
 else immediately afore the last Canticle 
 at Evensong, as the Curate by his dis- 
 cretion shall appoint. 
 
 with the children, must be ready 
 at the font, either immediately after the 
 last Lesson at Morning Prayer, or 
 else immediately after the last Lesson 
 at Evening Prayer, as the Curate by 
 his discretion shall appoint. 
 
 And then, standing there, the Priest shall ask whether the childen be baptized or no. 
 If they answer, No, then shall the Priest say thus : 
 
 [" At the Church door." See the Appendix 
 No. II. " And then the Godfathers " &'e. 
 No. III. 1—4.] 
 
 [In the above Rubric, the Books of Elizabeth, 
 James I., and Charles I., follow the II. Book 
 of Edward, except that the two Quartos of 
 Elizabeth, and James 1606, read here, and 
 passim, ' Minister ' for ' Priest.'] 
 
 Dear beloved, forasmuch as 
 all men be conceived and born 
 in sin ; and that 7io man horn 
 in sin can enter into the kingdom 
 of God, (except he be regene- 
 rate and born anew of water 
 and the Holy Ghost ;) 
 
 Dearly beloved, forasmuch as 
 all men be conceived and born 
 in sin ; and that our Saviour 
 Christ saith, none can enter into 
 the kingdom of God, (except he 
 be regenerate and born anew 
 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 
 
 they cannot have ; that is to 
 say, they may be baptized with 
 the Holy Ghost, and received 
 into Christ's holy church, and 
 be made lively members of the 
 
 that thing which by nature 
 
 they cannot have ; that they 
 may be baptized with water and 
 the holy Ghost, and received 
 into Christ's hol}^ church, and 
 be made lively members of the 
 same. 
 
 [The Books of Elizabeth, James I., and Charlei 
 I., exhibit no variations from the form as it 
 stands in the II. Book of Edward.] 
 
 Then shall the Priest say. 
 
 ' Let US pray. 
 Almighty and everlasting Almighty and everlasting 
 
 God, which of thy justice didst God, which of thy great mercy 
 
 same. 
 
PUBLIC BAPTISM 
 
 [of 
 
 INFANTS. 
 
 IG62.] 
 
 93 
 
 BOOK OF K. CHARLES IL 1662. 
 over niglit, or in the morning before 
 the beginning of Morning Prayer, to 
 the Curate. And then the Godfathers 
 and Godmothers, and the people with 
 the Children, must be ready at the 
 Font, either immediately after the last 
 Lesson at Morning Prayer, or else im- 
 mediately after the last Lesson at 
 Evenmg Prayer, as the Curate by his 
 discretion shall appoint. And the 
 Priest coming to the Font, {which is then 
 to be filled with pure Water,) and stand- 
 ing there, shall say, 
 
 Hath this Child been already 
 baptized, or no ? 
 
 ^ If they answer. No : then shall the 
 Priest proceed as followeth. 
 
 Dearly beloved, forasmuch as all men are [be] conceived and 
 born in sin, and that our Saviour Christ saith, None can enter 
 into the kingdom of God, except he be regenerate and born 
 anew of water, and of the holy Ghost; I beseech you to call 
 upon God the Father, through our Lord Jesus Christ, that of 
 
 hisbounteousmercyhe will grant his bounteous mercy he will 
 
 SCOTCH LITURGY 1637. 
 
 parents shall give knowledge over 
 night, or in the Morning afore the be- 
 ginning of Morning Prayer, to the 
 Presbyter or Curate. And then the 
 Godfathers, Godmothers, and people, 
 with the children, must be ready at the 
 Font, either immediately after the last 
 Lesson at Morning prayer, or else im- 
 mediately after the last Lesson at 
 Evening prayer, as the Presbyter or 
 Curate by his discretion shall appoint. 
 And then standing there, the Presbyter 
 shall ask, whether the Children be bap- 
 tized or no. If they answer, No : then 
 shall the Presbyter say thus, 
 
 to this Child that thing which 
 by nature he cannot have ; that 
 he may be baptized with Water 
 and the holy Ghost, and re- 
 ceived into Christ's holy 
 Church, and be made a lively 
 member of the same. 
 
 grant to these children, 
 thing which by nature 
 cannot have ; &c. 
 
 [As in the II. Book of Edw. VI.] 
 
 that 
 they 
 
 ^ Then shall the Priest say, Then shall the Presbyter say, 
 
 Let us pray. 
 Almighty and everlasting God, who [which'] of thy great 
 mercy didst save Noah and his family in the ark from perishing 
 
94 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 destroy by floods of water the 
 xoliole world for sin, except 
 eight persons, xchom of thy 
 mercy [tJie same time) thou 
 didst save in the ark ; and when 
 thou didst drown in the Red 
 Sea loicked King Pharaoh, loith 
 all his a?'my, yet {at the same 
 time) thou didst lead thy peo- 
 ple the children of Israel safely 
 through the midst thereof; 
 whereby thou didst figure the 
 washing of thy holy baptism; 
 and by the baptism of thy well- 
 beloved Son Jesus Christ thou 
 didst sanctify the flood Jordan 
 and all other waters, to this 
 mystical washing away of sin ; 
 We beseech thee (for thy infi- 
 nite mercies) that thou wilt 
 mercifully look upon these 
 children, and sanctify them tvith 
 thy Holy Ghost; that by this 
 tvholesome laver of regeneration, 
 lohatsoever sin is in them may be 
 washed clean away ; that they, 
 
 II. BOOK 1552. 
 
 didst save Noe and his family 
 in the ark from perishing by 
 water; and also didst safely 
 lead the children of Israel thy 
 people through the Red Sea, 
 figuring thereby thy holy bap- 
 tism ; and by the baptism of 
 thy well-beloved Son Jesus 
 Christ, didst sanctify the flood 
 Jordan, and all other waters, to 
 tlie mystical washing away of 
 sin ; We beseech thee, for thy 
 infinite mercies, that thou wilt 
 mercifully look upon these chil- 
 dren ; sanctify them and loash 
 them with thy Holy Ghost ; that 
 they, being delivered from thy 
 wrath, may be received into the 
 ark of Christ's church, and 
 being stedfast in faith, joyful 
 through hope, and rooted in 
 charity, may so pass the waves 
 of this troublesome world that 
 finally they may come to the 
 land of everlasting life, there 
 to reign with thee world with- 
 out end ; through Jesus Christ 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I., except that all but Elizabeth 
 1559, Grafton, and James 1607, read, 'Sanc- 
 tify them and wash them with the Holy 
 Ghost.'] 
 
 being delivered from thy wrath, 
 may be received into the ark of our Lord. Amen 
 Christ's church, and so saved 
 from perishing ; and being fer- 
 vent in spirit, stedfast in faith, 
 joyful through hope, rooted in 
 charity, 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 Christ's sake, our 
 Lord. Amen. 
 
 [For the whole of the above passage see Appendix IV. I . For the 
 words "Didst sanctify the flood Jordan and all other waters," 
 No. IV. 2.] 
 
PUBLIC BAPTISM [OF INFANTS. 1662.] 
 
 95 
 
 BOOK OF K. CHARLES IL 1662. SCOTCH LITURGY 1637. 
 
 by water ; and also didst safely lead the children of Israel thy 
 people through the Red Sea, figuring thereby thy holy Baptism, 
 and by the Baptism of thy well-beloved Son Jesus Christ, 
 
 in the rive?' Jordan, didst sanctify 
 Water to the mystical washing 
 away of sin; We beseech thee, for 
 thine infinite mercies, that thou 
 wilt mercifully look upon this 
 Child; wash him and sanctify 
 him with the holy Ghost ; that 
 he, &c. 
 
 [The remainder as in the II. B. of K. Edward.] 
 
 didst sanctify the flood Jordan and 
 all other loaters, to the mystical 
 washing away of sin : [^Sanctify 
 
 this fountain of The water m the 
 baptisin, thou which 'Zn.ettLe Ta 
 
 are the Sanctzfier '^^^.^^t^ore'^ 
 of all thinys.-] And t^\l\^^iy 
 further ice beseech byte^^olr' ^Mii^ster 
 thee for thine infi- tl^h^'Jords th': 
 nite mercies, that "°'=^°^'^'^ ^^ ^• 
 thou wilt mercifully look upon 
 these children, sanctify them 
 and wash them with the holy 
 Ghost, &c. 
 
 [The remainder as in the Book of 1552. The 
 I. Book of K.Edward has an order for changing 
 the water, which may he found at the end of 
 the Office for Private Baptism, at the head of 
 several prayers for Consecration, the first of 
 which contains the above passage in Brackets, 
 'Sanctify this fountain' &c.] 
 
96 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. H. BOOK 1552. 
 
 •[[ Here shall the Priest ask what shall be 
 the name of the child ; and when the 
 godfathers and godmothers have told the 
 name, then shall he make a cross upon 
 the child's forehead and breast, saying, 
 
 C. N. Receive the sign of the 
 holy cross, both in thy forehead 
 and in thy breast, in token that 
 thou shalt not be ashamed to 
 confess thy faith in Christ cru- 
 cified, and manfully to fight 
 under his banner against sin, 
 the world, and the devil, and 
 to continue his faithful soldier 
 and sei*vant unto thy life's end. 
 Amen. 
 
 [Appendix No. V.] 
 
 And this he shall do and say to as many 
 children as be present to be baptized, 
 one after another. 
 
 Let us pray, 
 Almighty and immortal God, the aid of all that need, the 
 helper of all that flee to thee for succour, the life of them that 
 believe, and the resm'rection of the dead ; We call upon thee for 
 these infants, that they, coming to thy holy baptism, may receive 
 remission of their sins by spiritual regeneration. Receive them, 
 (O Lord,) as thou hast promised by thy well-beloved Son, saying. 
 Ask, and you shall have ; seek, and you shall find ; knock, and it 
 shall be opened unto you; so give now unto us that ask; let us that 
 seek, find; open thi/ gate [the gate, 1552.] 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. 
 
 In the above Prayer the Book of Elizabeth 1559, Grafton, and that of James 1607, read 
 ' Open thy gate unto us that knock.' There are no other variations until the Edition 
 ofl662.] 
 
 Then let the Priest, looking upon the 
 children, say, 
 
 I command thee, unclean 
 spirit, in the name of the Fa- 
 
PUBLIC BAPTISM [OF INFANTS. 1662.] 97 
 
 BOOK OF K. CHARLES TL 1662. SCOTCH LITURGY 1637. 
 
 Almighty and immortal God, 
 the aid of all that need, the 
 helper of all that flee to thee 
 for succour, the life of them 
 that believe, and the resurrec- 
 tion of the dead ; We call upon 
 thee for this Infant, that he, 
 coming to thy holy Baptism, 
 may receive remission of his 
 sins by spiritual regeneration. 
 Receive him, O Lord, as thou 
 hast promised by thy M^ell- 
 beloved Son, saying. Ask, and 
 ye shall have; seek, and ye shall 
 find ; knock, and it shall be 
 opened unto yoii : &c. 
 
 [The rest as in the Book of 1562. 'May receive 
 remission of his sins.' See Appendix VI.] 
 
 Almighty and immortal God, 
 the aid of all that need, the 
 helper of all that flee to thee 
 for succour, the life of them 
 that believe, and the resurrec- 
 tion of the dead : we call upon 
 thee for these Infants that they 
 coming to thy holy Baptism, 
 may receive remission of their 
 sins by spiritual regeneration. 
 &c. 
 
 [As in the Book of 1552.] 
 
 11 
 
98 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 ther, of the Son, and of the 
 Holy Ghost, that thou come out, and depart from 
 these infants, whom our Lord Jesus Christ hath 
 vouchsafed to call to his holy baptism, to be made 
 members of his body, and of his holy congrega- 
 tion. Therefore, thou cursed spirit, remember 
 thy sentence, remember thy judgment, remember 
 the day to be at hand wherein thou shalt burn in 
 fire everlasting, prepared for thee and thy angels. 
 And presume not hereafter to exercise any 
 tyranny toward these infants, whom Christ hath 
 bought with his precious blood, and by this his 
 holy baptism calleth to be of his flock. 
 
 [For the above see Appendix VII. This Form is nearly the same 
 as the first of the two forms used in the Roman Ritual.] 
 
 Then shall the Priest say, ^ Then shall the Priest say, 
 
 ''PJjg Lord be with VOU. [Minister in the two Quartos of Elizabeth, and 
 
 _-, _, ^ A 1 • 'i 1 '"" James 1606.] 
 
 The People. And with thy 
 spirit. 
 
 The Minister. IF Hear now Hear the words of the Gos- 
 the Gospel written by S. Mark, pel, written by Saint Mark in 
 
 the tenth chapter. 
 
 At a certain time they brought children to 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. Verily I say 
 unto you. Whosoever doth not receive the kingdom of God as a 
 little child, he shall not enter therein. And when he had taken 
 them up in his arms, he put his hands upon them, and blessed 
 them. Mark x. 
 
 [The same in the Books of Elizabeth, James I., and Charles 1.] 
 
 After the Gospel is read, the Minister shall make this hricf Exhortation npon the 
 words of the Gospel. 
 [The same in the Books of Eliz. 155i), and James 1607. But two Books of Charles I. omit 
 the word ' brief.'] 
 
 Friends, you hear in this Gospel the words of our Saviour 
 
PUBLIC BAPTISM [OF INFANTS. 16G2.] 99 
 
 BOOK OF K. CHARLES II. 16G2, SCOTCH LITURGY 1637. 
 
 % Hear the words of the Gos- 
 pel written by S. Mark in the 
 tenth Chapter. 
 
 % Then shall the People stand up, and % Then shall the Presbyter say, 
 
 the Priest shall say, 
 
 [' Which shews that they were to kneel at the 
 two foregoing Prayers? Wheatly. See also 
 Appendix No. IV. 3.] 
 
 Hear the words of the Gos- 
 pel wa'itten by Saint Mark, in 
 the tenth Chapter, at the 
 thirteenth "Verse. 
 
 [At a certain time, Sc. Lit'] They brought young children to 
 Christ, that he should touch them ; and his disciples rebuked 
 those that brought them. But when Jesus saw it, he was much 
 displeased, and said unto them. Suffer [the] little children to come 
 unto me, and forbid them not; for of such is the kingdom of 
 God. Verily I say unto you. Whosoever shall not receive the 
 kingdom of God as a little child, he shall not enter therein. 
 And he took them up in his arms, put his hands upon them, and 
 blessed them. 
 
 [The word ' ike ' is expunged in the Sealed Book at Christ Church, and also in the New 
 College Book.] 
 
 ^ After the Gospel is read, the [Preshyter or, Sc. Lit.'] Minister shall make this 
 brief Exhortation upon the words of the GospeL 
 
 Beloved, ye hear in this Gos- Friends, you hear in this 
 
 H 2 
 
100 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 II. BOOK 1,552. 
 
 Christ, that he commanded the children to be brought unto him; 
 how he blamed those that would have kept them from him ; how 
 he exhorteth all men to follow their innocency. Ye [^i/ou, i552.] 
 perceive how by his outward gesture and deed, he declared his 
 good-will toward them ; for he embraced them in his arms, he 
 laid his hands upon them, and blessed them. Doubt ye not 
 [Doubt not ye, 1552.] therefore, but earnestly believe, that he will 
 likewise favourably receive these ■present infants,- that he Mall 
 embrace them with the arms of his mercy; that he will give 
 unto them the blessing of eternal life, and make them jmrtakers 
 of his everlasting kingdom. Wherefore we being thus persuaded 
 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 alloweth this charitable work of ours in bringing 
 these children to his holy baptism ; let us faithfully and devoutly 
 
 give thanks unto him, and say give thanks unto him, and say. 
 
 the 
 
 prayer 
 
 himself taught, 
 
 which the Lord 
 And in decla- 
 ration of our faith, let us also 
 recite the articles contained in 
 our Creed. 
 
 Here the Minister, with the godfathers, 
 godmothers, and people present, shall 
 say, 
 
 IF Our Father, which art in 
 heaven, hallowed be thy name, 
 &c. 
 
 And then shall say openly, 
 
 I believe in God, the Father 
 Almighty, &c. 
 
 Tlie Priest shall add also this Prayer, 
 
 Almighty and everlasting 
 God, heavenly Father, we give 
 thee humble thanks, that thou 
 hast vouchsafed to call us to 
 knowledge of thy grace, and 
 faith in thee : increase and con- 
 
 [' Doubt not you' in the Folios of Elizabeth. No 
 variations in any of the later Books, from the 
 II. of K. Edward, except that they follow the 
 I. of Edward in the above place.] 
 
 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 : increase this 
 
PUBLIC BAPTISM [OF INFANTS. 1662], 
 
 101 
 
 BOOK OF K. CHARLES XL 1662. SCOTCH LITURGY 1637. 
 
 pel the words of our Saviour Gospel the words of our Saviour 
 
 Christ, &c. Christ, &c. 
 
 Ye perceive how by his out- You perceive how by his 
 
 ward gesture &c. outward gesture &c. 
 
 Doubt ye not therefore, but 
 earnestly believe, that he will 
 likewise favourably receive this 
 present Infant ; 
 
 [The singular for the plural to the end, 1662. 
 The rest as in the II, B. of K. Edward.;i 
 
 Doubt ye not therefore, &c. 
 
 [The rest as in the II. Book of K. Edw.] 
 
 Almighty and everlasting God, heavenly Father, we give thee 
 humble thanks, [/or, 1662,] that thou hast vouchsafed to call us to 
 the knowledge of thy grace and faith in thee : &c. 
 
 [The remainder as in the II. Book of K. Edward, except that at the last Review the 
 singular number was substituted for the plural. No variations in the Books of Eliza- 
 beth, &c. from that of 1552.] 
 
102 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Jirm this faith in us evermore. knowledge and confirm this faith 
 
 in us evermore. 
 Give thy Holy Spirit to these infants, that they may be born 
 again, and be made heirs of everlasting salvation ; through our 
 Jjord Jesus Christ, who liveth and reigneth with thee and the 
 Holy Spirit now and for ever. Amen. 
 
 Then let the Priest tuke one of the chil- [For the above Prayer and Address preceding, 
 dren by the right hand, the other being see the Appendix No. VIII.] 
 
 brought after him. And coming into 
 the church toiuard the font, say, 
 
 The Lord vouchsafe to re- 
 ceive you into his holy house- 
 hold, and to keep and govern 
 you alway in the same, that 
 you may have everlasting life. 
 Amen. 
 
 Tlien, standing at the font, the Priest f Then the Priest shall speak unto 
 shall speak to the godfathers and god- the godfathers and godmothers on 
 
 mothers on this wise: this wise : 
 
 Well-beloved friends, ye have brought these children here to 
 be baptized ; ye have prayed that our Lord Jesus Christ would 
 vouchsafe to receive them, to lay his hands u'pon them, to bless 
 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 sureties, that they will forsahe the 
 devil and all his works, and constantly believe God's holy word, 
 and obediently keep his commandments. 
 
 [The same in the Books of Elizabeth, James I., and Charles I.] 
 
PUBLIC BAPTISM [OF INFANTS. 1662.] 103 
 
 BOOK OF K, CHARLES II. 1662. SCOTCH LITURGY 1637. 
 
 ^ Then sliall the Priest speak unto the ^ Then the Presbyter shall speak unto 
 Godfathers and Godmothers on this the Godfathers and Godmothers on this 
 
 wise. 
 
 Dearly beloved, ye have Well beloved friends, ye 
 
 brought this Child here to be have brought these children 
 baptized, ye have prayed that here to be baptized, &c. 
 
 our Lord Jesus Christ would [The same as in the Books of K. Edward.] 
 
 vouchsafe to receive him, to 
 release him of his sins, to sanc- 
 tify him with the holy Ghost, 
 to give him the kingdom of 
 heaven, and everlasting life. 
 Ye have heard &c. Wherefore, 
 after this promise made by 
 Christ, this Infant must also 
 faithfully, for his part, promise 
 by you that are his sureties, 
 (iintil he come of age to take it 
 upon himself, that he will re- 
 nounce the devil and all his 
 works, and constantly believe 
 
104 PUBLIC BAPTISM. 
 
 I. BOOK K. EDWARD VI. 1549. II. BOOK 1552. 
 
 Then shall the Priest demand of the child 51 Then shall the Priest demand of the 
 
 (which shall he first haptized) these 
 questions following; first naming the 
 child, and saying, 
 
 [See the Appendix, No. IX.] 
 
 JV. Dost thoa forsake the 
 devil and all his works ? 
 
 Answer. 1 forsake them. 
 
 Minister. Dost thou forsake 
 the vain pomp and glory of the 
 world, with all the covetous 
 desires of the same ? 
 
 Ansiver. I forsake them. 
 
 Minister. Dost thou forsake 
 the carnal desires of the flesh, 
 . so that thou wilt not follow nor 
 be led bj them ? 
 
 Ansicer. I forsake them. 
 
 Minister. Dost thou believe 
 in God the Father Almighty, 
 Maker of heaven and earth ? 
 
 Ansioer. I believe. 
 
 Minister. Dost thou believe in 
 Jesus Christ his only begotten 
 Son our Lord ? and that he was 
 conceived by the Holy Ghost; 
 born of the Virgin 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 sitteth on the 
 right hand of God the Father 
 Almighty; and from thence 
 shall come again at the end of 
 
 godfathers and godmothers these ques- 
 tions following : 
 [In Grafton 1559, ' following' is omitted.] 
 
 Dost 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 fol- 
 low nor be led by them ? 
 
 Answer. \ forsake them all. 
 
 Minister. Dost thou believe 
 in God the Father Almighty, 
 Maker of heaven and earth? 
 and in Jesus Christ his only- 
 begotten Son our Lord ? and 
 that he was conceived by the 
 Holy Ghost; born of the Virgin 
 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 
 sitteth at the right hand of 
 God the Father Almighty; and 
 fi'om thence shall come again 
 at the end of the world, to 
 judge the quick and the dead? 
 
 And dost thou believe in the 
 Holy Ghost ; the holy catholic 
 church ; the communion of 
 saints ; the remission of sins ; 
 the resurrection of the flesh ; 
 
PUBLIC BAPTISM [OF INFANTS. 1662.] 
 
 105 
 
 BOOK OF K. CHARLES XL 1662. 
 
 God's holy Word and obedi- 
 ently keep his commandments. 
 
 SCOTCH LITURGY 1637. 
 
 I demand therefore. 
 Dost thou, in the name of this 
 Child, renounce the devil and 
 all his works, the vain pomp 
 and glory of the world, with all 
 covetous desires of the same, 
 and the carnal desires of the 
 flesh, so that thou wilt not fol- 
 low, nor be led by them ? 
 Anstoer. I renounce them all. 
 
 [And so forth, as in II. Book of K. 
 
 IT Then shall the Presbyter demand of 
 the Godfathers and Godmothers these 
 questions following, 
 
 Dost 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 fol- 
 low nor be led by them ? 
 
 Answer. 1 forsake them all. 
 
 Edward, until otherwise noted.] 
 
 ' and from thence he shall come 
 again at the end of the world,' 
 
 [The rest as in the II. B. of K. Edward.] 
 
106 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 the world, to judge the quick 
 and the dead ? Dost thou be- 
 heve this? 
 
 Answer. I beheve. 
 
 Minister. Dost thou beheve 
 in the Holy Ghost; the holy 
 catholic church; the commu- 
 nion of saints ; remission of 
 sins ; resurrection of the flesh ; 
 and everlasting life after death? 
 
 Answer. I believe. 
 
 Minister. What dost thou 
 desire ? 
 
 Ansicer. Baptism. 
 
 Minister. Wilt thou be bap- 
 tized ? 
 
 Ansicer. I will. 
 
 [ O Merciful God, grant that 
 the old Adam in them that shall 
 be baptized in this fountain, may 
 be so buried, that the new man 
 may be raised up again. Amen. 
 
 Grant that all carnal affec- 
 tions may die in them ; and that 
 all things belonging to the Spirit 
 may live and grow in them. 
 Amen. 
 
 Grant to all them which at 
 this fou7itain forsake the devil 
 and all his works, that they may 
 have poicer a?id strength to have 
 victory, and to triumph against 
 him, the world, and the Jiesh. 
 Amen. 
 
 II. BOOK 1552. 
 and everlasting life after death? 
 
 Answer. All this I stedfastly 
 believe. 
 
 Minister. Wilt thou be bap- 
 tized in this faith ? 
 
 Ansicer. That is my desire. 
 
 [The same in Elizabeth, James I. and Charles I., 
 except that in Grafton 1559, the first Question 
 has " all the covetous desires of the same, and 
 the carnal desires," &c.] 
 
 Then shall the Priest say, 
 
 O Merciful God, grant that 
 the old Adam in these children 
 may be so buried, that the new 
 man may be raised up in them. 
 Amen. 
 
 Grant that all carnal affec- 
 tions may die in them, and that 
 all things belonging to the 
 Spirit may live and grow in 
 them. Amen. 
 
 Grant that they may have 
 power and strength to have vic- 
 tory, and to triumph against 
 the devil, the world, and the 
 flesh. Amen. 
 
 Grant that whosoever is here Grant that whosoever is here 
 
 dedicated to ihee by our office and dedicated to thee by our office 
 ministry, ^-c] and ministry may also be endued 
 
PUBLIC BAPTISM [OF INFANTS. 1G62.] 107 
 
 BOOK OF K. CHARLES XL 16G2. SCOTCH LITURGY 1637. 
 
 3Iinister. Wilt thou then 
 obediently keep God's holy will 
 and commandments, and walk 
 in the same all the days of thy 
 life? 
 
 Answer. I will. 
 
 [The Question and Answer immediately pre- 
 ceding were added at the Keview in 16G1.] 
 
 f Then shall the Priest say, Then shall the Presbyter say, 
 
 O Merciful God, grant that [The same as in the second Book of K.Edward.] 
 
 the old Adam in tJiis Child may 
 be so buried, that the new man 
 may be raised up in him. 
 Amen. 
 
 [In the Books of Elizabeth, James and Charles I., 
 these Sentences exhibit no variations from 
 that of 1552 ; the Singular Number was substi- 
 tuted for the Plural at the Review in 1661.] 
 
108 
 
 PUBLIC BAPTISM. 
 
 I. BOOK K. EDWARD VI. 1549. 
 
 II. BOOK K. EDW. VI. 1552. 
 
 with heavenly virtues, and ever- 
 lastingly rewarded, through thy 
 mercy, O blessed Lord God, who 
 dost live, and govern all things 
 world without end. Amen. 
 
 [See the Appendix No. X.] 
 
 [" in the name of the Father, the 
 Son, and the Holy Ghost; Re- 
 gard we beseech thee, the suppli- 
 cations of thy congregation, and 
 grant that all thy servants tchich 
 shall be baptized in this water, 
 prepared for the ministration of 
 thy holy sacrament, may receive 
 the fulness of thy grace, ^'c."] 
 
 [In the First of K. Edward tlie above Sentences 
 and Prayer are to be found at the end of the 
 Office for Private Baptism. This part of the 
 Service was curtailed in 1552. So much of it 
 however as was retained, is here collated for 
 the sake of the variations. For the remainder 
 see the place referred to.] 
 
 Almighty, everliving God, 
 whose most dearly beloved Son 
 Jesus Christ, for the forgiveness 
 of our sins, did shed out of his 
 most precious side both water 
 and blood ; and gave command- 
 ment to his disciples, that they 
 should go teach all nations, and 
 baptize them in the name of 
 the Father, the Son, and of the 
 Holy Ghost; Regard, we be- 
 seech thee, the supplications of 
 thy congregation ; and grant 
 that all thy servants which shall 
 be baptized in this neater, may 
 receive the fulness of thy grace, 
 and ever remain in the number 
 of thy faithful and elect chil- 
 dren ; through Jesus Christ 
 our Lord. 
 
 [The same in the Books of Elizabeth, James, 
 and Charles I., with the addition of 'Amen,' 
 except in the two editions by Jugge and 
 Cawode, in which it is wanting. "And grant 
 that all thy servants &c." See Appendix XI. 2.] 
 
 Then the Priest shall take the child in 
 his hands, and ask the name ; and 
 naming the child, shall dip it in the 
 water thrice. First, dipping the right 
 side ; second, the left side ; the third time 
 dipping the face toward the font : so it be 
 discreetly and warily done, saying, 
 
 U Then the Priest shall take the child in 
 his hands, and ask the name ; and 
 naming the child, shall dip it in the 
 water, so it be discreetly and warily 
 done ; saying, 
 
 [For the custom of dipping in the English 
 Church, see Appendix, No. XII. 1.] 
 
PUBLIC BAPTISM [OF INFANTS. 1662.] 109 
 
 BOOK OF K. CHARLES IL 1662. SCOTCH LITURGY 1637. 
 
 Almighty, everliving God, &c. 
 
 [Variations.] 
 
 "in the Name of the Father, 
 [and of] the Son, and [of] the 
 Holy Ghost; Regard, we be- 
 seech thee, the supplications of 
 thy congregation: sanctify this 
 Water to the mystical washing 
 away of sin ; and grant that 
 this Child note to be baptized 
 therein, may receive the fulness 
 of thy grace, and ever remain 
 in the number of thy faithful 
 and elect children through 
 Jesus Christ our Lord. Amen." 
 
 [The above is the reading of the Sealed Book 
 at Christ Church, and of the New College Book, 
 in this place, but in the Public Baptism of 
 such as are of Riper Years the words enclosed 
 in brackets are crossed out.] 
 
 "in the Name of the Father, 
 the Son, and of the Holy 
 Ghost: regard, we beseech 
 thee, the supplications of thy 
 Church, and grant that all thy 
 servants which shall be baptized 
 in this water (which we here 
 bless and dedicate i?i thy name to 
 this spiritual washing,) may re- 
 ceive the fulness of thy grace, 
 and ever remain in the number 
 of thy faithful and elect children 
 through Jesus Christ our Lord. 
 Amen." 
 
 f Then the Priest shall take the Child ^ Then the Presbyter shall take the 
 
 into his hands, and shall say to the 
 Godfathers and Godmothers, 
 
 Name this Child. 
 
 f And then naming it after them, (if 
 they shall certify him that the Child 
 
 child in his hands, and ask the name : 
 and naming the child, shall dip it in 
 the water, so it be discreetly and warily 
 done, saying, 
 
110 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 IF iV! I baptize thee in the name of the Father, and of the 
 Son, and of the Holy Ghost. Amen. 
 
 IT And if the child be weak, it. sliall suffice to pom- water upon it, saying the fore- 
 said words, 
 
 N. I baptize thee, &c. JV. I baptize thee in the 
 
 name of the Father, and of the 
 Son, and of the Holy Ghost. 
 Amen. 
 
 Then the godfathers and godmotliers [in the Books of Elizabeth, James I., and 
 
 shall take and lay their hands upon the Charles I., the same as in the II. Book of 
 
 child ; and the Minister shall put upon ^- Edward. The Chrism and Prayer foUow- 
 
 ,.,.-. , , iiigit in 1549, omitt e in 1552.1 
 him his white vesture, commonly 
 
 called the chrism, and say, 
 
 Take this white vesture for a 
 token of the innocence which, by God's grace, 
 in this holy sacrament of baptism, is given unto 
 thee ; and for a sign whereby thou art admo- 
 nished, so long as thou livest, to give thyself to 
 innocency of living, that, after this transitory life, 
 thou mayest be partaker of the life everlasting. 
 Amen. 
 
 [See the Appendix, No. XIII. 1, 2.] 
 
 Then the Priest shall anoint the infant 
 vipon the head, saying. 
 
 Almighty God, the Father of our Lord Jesus 
 Christ, who hath regenerate thee by water and 
 the Holy Ghost, and hath given unto thee remis- 
 sion 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. 
 
 [See the Appendix, No. XIII. 3.] Then the Priest shall make a cross upon 
 
 the child's forehead, saying, 
 
 We receive this child into 
 the congregation of Christ^s 
 
PUBLIC BAPTISM [OF INFANTS. 10(32.] Ill 
 
 BOOK OF K. CHARLES XL 166-2. SCOTCH LITURCxY. 1037. 
 
 may well endure it) he shall dip it in 
 the Water discreetly aiid warily, saying, 
 
 N. I baptize thee, in the Name of the Father, and of the Son, 
 and of the Holy Ghost. Amen. 
 
 ^ But if theij certifii that the child is ^ And if the child be weak, it shall 
 weak, it shall suffice to pour Water suffice to pour water upon it, saying 
 
 upon it, saying the foresaid words. the foresaid words. 
 
 N. I baptize thee, in the name of the Father, and of the Son, 
 and of the Holy Ghost. Amen. 
 
 [For the sense of the above Rubrics as compared 
 with those in the Books of K. Edward, see 
 Appendix, No. XII. 2. The Latin Books of 
 Elizabeth read both here and in Private 
 Baptism, " immerget infantem," except an 
 OiRce in the Bodleian, 1560, which has 
 " liiiget." This last Book also occasionally 
 emploj's the word " concio," or "sancta 
 societas," and in one instance "templum," 
 where the others read " ecclesia."] 
 
 *|[ Then the Priest shall say, ^ Then the Presbyter shall make a cross 
 
 upon the child's forehead, saying, 
 
 We receive this Child into We receive this Child into 
 the congregation of Chrisfs the Church of Christ, and do 
 
112 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1519. II. BOOK 1552. 
 
 Jlock, and do sign him with the 
 sign of the cross, in token that 
 hereafter he shall not be ashamed 
 to confess the faith of Christ 
 crucified, and manfully to fight 
 under his banner, against sin, 
 the world, and the devil ; and 
 to continue Christ's faithful 
 soldier and servant unto his 
 life's end. Amen. 
 
 [The same in the Books of Elizabeth, James I., 
 and Charles I., except one of 1629, which has 
 ' that faith.' For the sign of the Cross see 
 Api)endix No. V. and XIV. 1,2; also refer to 
 p. 0&.-] 
 
 Then shall the Priest say, 
 
 Seeing now, dearly beloved 
 brethren, that these children be 
 regenerate, and grafted into the body of Christ's 
 congregation, let us give thanks unto God for 
 these benefits ; and with one accord make our 
 prayers unto Almighty God that they may lead 
 the rest of their life according to this beginning. 
 
 [The same in the Books of Klizabeth, James I. and Charles I., only 
 that the Latin Books of Elizabeth render the word ' congrega- 
 tion' by ' Ecclesic^,' which is also the case in the Consecration of 
 the Water, (p. 108.) and in the Thanksgiving, (p. 114.)] 
 
 Then shall be said, 
 
 1[[ Our Father which art in 
 heaven, &c. 
 
 Then shall the Priest say, 
 
 We yield thee hearty thanks, 
 
 most merciful Father, that it 
 
 hath pleased thee to regenerate this infant with 
 
 thy Holy Spirit, to receive him for thy own 
 
 child by adoption, antl to incorporate him into 
 
PUBLIC BAPTISM [OF INFANTS. 1(J(J2.] 
 
 113 
 
 BOOK OF K. CHARLES IL 1662. 
 •HerethePnestJ^^^'^^' ^nd do^Sl'gn 
 
 Sn"ul;' dSd-s ^"■'^ with the sign 
 
 forehead., ^f ^^^ Q^,^^^^ -^-^ 
 
 token that hereafter he shall 
 not be ashamed to confess the 
 faith of Christ crucified^ and 
 manfully to fight under his ban- 
 ner, against sin, the world, and 
 the devil; and to continue 
 Christ's faithful soldier and ser- 
 vant unto his life's end. Amen. 
 
 {Rubric inserted as above in 1662. For the word 
 ^Congregation' seethe Appendix, No. XIV. 1.] 
 
 SCOTCH LITURGY 1637. 
 
 sign him with the sign of the 
 Cross, in token that hereafter 
 he shall not be ashamed to con- 
 fess the faith of Christ crucified, 
 and stoutly to resist sin, the 
 world, and the devil, &c. 
 
 If Then shall the Priest say, ^ Then shall tlae Presbyter say, 
 
 Seeing now, dearly beloved brethren, that these 
 children be [this Child is, 1662.] regenerate, and grafted 
 into the body of Christ's Church, let us give thanks 
 
 unto Almighty God for these unto God for these benefits, and 
 benefits; and with one accord with one accord make our 
 make our prayers unto him, prayers unto Almighty God, 
 that this child may lead the that they may lead the rest of 
 rest of his life according to this their life according to this be- 
 ginning. 
 
 beginning. 
 
 [' That this child is regenerate' 'see Appendix, 
 No. XV. 1, 2, and VI.] 
 
 \ Then shall besaid, all Imeel'mg, 
 
 Our Father which art in 
 heaven, he. 
 
 [The Rubric 1662. The Lord's Prayer at full 
 length, but without the Doxology.] 
 
 51 Then shall the Priest say, 
 
 ^ Then shall be said. 
 
 Our Father which art in 
 heaven &c. 
 
 % Then shall the Presbyter say, 
 
 We yield thee hearty thanks, most merciful Father, &c. 
 
 [Variations from the II. Book.] 
 
 " to receive him for thine own Child by adoption and to incor- 
 porate him into thy holy Church. And humbly" &c. 
 
114: PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 15.52. 
 
 thy lioly congregation. And humbly we beseech 
 thee to grant, that he, being dead unto sin, and 
 Hving unto righteousness, and being buried with 
 Christ in his death, may crucify 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, \Aith the residue of thy holy congre- 
 gation, he may be inheritor of thine everlasting 
 kingdom through Christ our Lord. Amen. 
 
 [The same in the Books of Elizabeth, James, and 
 Charles I. "That it hath pleased thee to re- 
 generate this infant ;" see the Appendix No. 
 XV. 3.] 
 
 When there are many to be baptized, this 
 order of demanding, baptizing, putting 
 on the chrism, and anointing, shall be 
 used severally with every child ; those 
 that be first baptized, departing from 
 the font, and remaining in some con- 
 venient place within the church until 
 
 all be baptized. At the last end, the ^ At the last end, the Priest, calling the 
 Priest, calling the godfathers and god- godfathers and godmothers together, 
 
 mothers together, shall say this short shall say this short E.xhortation fol- 
 
 Exhortation following : lowing : 
 
 ['Short' omitted in James 1607, and the Books 
 of Charles I.] 
 
 Forasmuch as these children have promised by you to forsake 
 the devil and all his works, to believe in God, and to seiTC him ; 
 you must remember, that it is your parts and duty \_duties, 1552.] 
 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 chiefly you \j/e, 
 1552.] shall provide that they may learn the Creed, the Lord's 
 Prayer, and the Ten Commandments in the English tongue, and 
 all other things which a Christian man ouorht to know and be- 
 lieve to his soul's health ; and that these children may be virtu- 
 ously brought up to lead a godly and Christian life; remembering 
 always [ahcay, 1552.] that baptism &c. 
 
 [The rcm.iindcr ns in our present Book.] 
 
PUBLIC BAPTISM [OF INFANTS. 1662.'] 115 
 
 BOOK OF K. CHARLES II. 16(52. SCOTCH LITURGY 1637. 
 
 "a7id that, as he is made partaker 
 of the death of thy Son, he may 
 also be partaker of his resurrec- 
 tion; so that finally, with the 
 residue of thy holy Church, he 
 may be a7i inheritor &e. Amen. 
 
 " 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 Church, he may be 
 inheritor &c. Amen. 
 
 ^ Then, all standing up, the Priest shall 
 say to the Godfathers and Godmothers 
 this Exhortation following. 
 
 [1662.] 
 
 <([ At the last end, the Presb3rter calling 
 the Godfathers and Godmothers to- 
 gether, shall say this Exhortation fol- 
 
 Forasmuch as this Child hath 
 promised by you his sureties to 
 renounce the devil &c. ye must 
 remember that it is your parts 
 and duties &c. what a solemn 
 vow, promise and profession he 
 hath here made by you, &c. 
 and chiefly ye shall provide 
 that he may learn the Creed, 
 the Lord's Prayer, and the Ten 
 Commandments, in the vulgar 
 tongue, and all other things 
 which a Christian ought to 
 know &c. and that this Child 
 
 Forasmuch as these children 
 have promised by you to for- 
 sake the devil &c. 
 
 [As In the II. Book of Edv.'ard unless otherwise 
 stated.] 
 
 'and chiefly you shall provide' 
 &c. 
 
 ' and that these children may be 
 
 i2 
 
116 PUBLIC BAPTISM. 
 
 I. BOOK K. EDW. VI. 1349. II. BOOK 1652. 
 
 ^ The Minister shall command that the 
 chrisms be brought to the church, arid 
 delivered to the Priests after the ac- 
 customed manner, at the purification of 
 the mother of every child ; and 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 Lord's Prayer, 
 and the Ten Commandments; and be 
 further instructed in the Catechism, set 
 forth for that purpose, accordingly as it 
 is there expressed. 
 
 And so let the congregation depart in the 
 name of the Lord. 
 
 f Note, that if the number of children to 
 be baptized, and multitude of people 
 present be so great that they cannot 
 conveniently stand at the church door, 
 then let them stand within the church, 
 in some convenient place, nigh unto the 
 church door ; and there all things be 
 said and done, appointed to be said and 
 done, at the church door. 
 
 ^ 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 Lord's Prayer, and the 
 Ten Commandments; and be further 
 instructed in the Catechism set forth 
 for that purpose, accordingly as it is 
 there expressed. 
 
 [The same in all tlie Books up to the Restora- 
 tion, except the trifling variation in some of 
 ' according' for ' accordingly.'] 
 
PUBLIC BAPTISM [OF INFANTS. 16G2.] 
 
 117 
 
 BOOK OF K. CHARLES IL 1662. 
 
 may be virtuously brought up 
 to lead a godly and a Christian 
 life &c. we who are baptized 
 &e. 
 
 ['/« the Vulgar tongue,'' see Appendix No. XVI. 
 and also for the entire passage.] 
 
 •[ Then sliall he add and say, 
 
 Ye are to take care that this 
 Child be brought to the Bishop, 
 to be confirmed by him, so soon 
 as he can say the Creed, the 
 Lord^s Prayer, and the Ten 
 Commandments, in the vulgar 
 tongue, and be further in- 
 structed in the Church Cate- 
 chism set forth for that purpose. 
 
 It is certain by God's Word, that Children 
 which are baptized, dying before they 
 commit actual sin, are undoubtedly 
 saved. 
 
 To take away all scruple concerning the 
 use of the sign of the Cross in Baptism ; 
 the true explication thereof, and the just 
 reasons for the retaining of it, may be 
 seen in the XXXth Canon, first pub- 
 lished in the Year MDCIV. 
 
 SCOTCH LITURGY 1637. 
 
 virtuously brought to lead a 
 godly and a Christian life ; &c. 
 
 [The same in Elizabeth, James I., and Charles I.] 
 
 \ The Presbyter or Minister shall com- 
 mand 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 
 Lord's prayer, and the ten Command- 
 ments, and be further instructed in the 
 Catechism, which is set forth in this 
 book for that purpose, according as it is 
 there expressed. 
 
 [The two last Rubrics added in 1661. The former may be compared with the following 
 passage in the Preface to the Office of Confirmation in the Books of K. Edward &c.] 
 
 f And that no man shall think that any detriment shall come to children by defer- 
 ring of their confirmation, he shall know for truth, that it is certain by God's word 
 that children, bemg baptized. 
 
 (if they depart out of this life in their 
 infancy) are undoubtedly saved." 
 [1549.] 
 
 have all things necessary for their 
 salvation, and be undoubtedly saved." 
 
 [1552.] 
 
 [For the latter Rubric, see the Appendix No. XIV. 2. N.B. Neither of them are found in 
 the American Prayer-Books of 1785 and 1790.] 
 
PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 Of them that he haptized in Private Houses, in time of necessity. 
 
 [See the Appendix, No. XVII. 1, 2.] 
 
 5[ The Pastors and Curates shall oft admonish the people, that they defer not the 
 baptism of infants any longer than the Sunday or other holyday next after the child 
 be born, unless upon a great and reasonable cause, declared to the Curate, and by 
 himapproved. 
 
 And also they shall warn them, that without great cause and necessity they baptize not 
 children at home in their houses. And when great need shall compel them so to 
 do, that then they minister it on this fashion. 
 
 ^ First, let them that be present call upon God for his grace, and say the Lord's 
 Prayer, if the time will suffer. And then one of them shall name the child, and 
 dip him in the water, or pour water upon him, saying these words : 
 
 [The whole of the above is the same in the Books of Elizabeth, except that one of the 
 Quartos reads at the commencement, ' In the time of necessity,' and in Grafton, 1559, 
 ' it' is omitted in the last Rubric but one. The Latin copies also agree with the above. 
 For the passages in Italics see the Appendix XVII.] 
 
 ir iV; I baptize thee in the name of the Father, and of the Son, 
 and of the Holy Ghost. Aracn. 
 
PRIVATE BAPTISM. 
 
 BOOK OF K. JAMES I. 1603. 
 
 BOOK OF K. CHARLES II. 1662, 
 
 [The above Titles are adopted in the following Service because the Book of James I. 
 was the first which contained important Rubrical variations from the preceding 
 Books ; and also because the Scotch Liturgy is almost verbatim the same as the Book 
 of James.] 
 
 H Of them that are to be bap- 
 tized ill 'private houses in time 
 of necessity, by the Minister 
 of the Parish, or any other 
 lawful Minister that can be 
 ■procured. 
 
 The Pastors and Curates shall often ad- 
 monish &c. 
 
 [As in the Books of K. Edward.] 
 
 And also they shall warn them, that 
 ■without great cause and necessity, they 
 inocure not their children to he haplizcd 
 at home in their houses. And when 
 great need shall compel them so to do, 
 then Baptism shall he administered on 
 this fashion. 
 
 First let the lawful Minister, and them that 
 he present, call upon God for his grace, 
 and say the Lord's Prayer, if the time 
 will suffer. And then the child being 
 named by some one that is present, the 
 said lawful Minister shall dip it in 
 ivater, or pour water upon it, saying 
 these words. 
 
 [No variations in the other Books of James I., 
 or those of Charles I., except that one or two 
 omit in the last Rubric the particle before 
 'time will suffer.' In the Sc. Lit. Presbyter 
 or Minister. For the above Rubrics, see Ap- 
 pendix XVII.] 
 
 JV. I baptize thee in the Name 
 and of the Holy Ghost. Amen. 
 
 The Mi?iistratio?i of Private 
 Baptism of Children in 
 Houses. 
 
 f The Curates of every Parish shall often 
 admonish the People, that they defer 
 not the Baptism of their Children 
 longer than the first or second Sunday 
 next after their Birth, or other Holy-day 
 falling between, unless upon a great and 
 reasonable cause to be approved by 
 the Curate. 
 
 % And also they shall warn them, that 
 without like great cause and necessity 
 they procure not their Children to be 
 baptized at home in their houses. But 
 when need shall compel them so to do, 
 then Baptism shall he administered on 
 tills fashion : 
 
 % First, let the Minister of the Parish (or 
 in his absence, any other laiifid Minister 
 that can he procured) with them that 
 are present, call upon God, and say the 
 Lord's Prayer, and so many of the 
 Collects appointed to be said before in 
 the Form of Public Baptism, as the 
 time and present exigence will suffer. 
 And then the Child, being named by 
 some one that is present, the Minister 
 shall pour Water upon if, saying these 
 
 of the Father, and of the Son, 
 
120 PRIVATE BAPTISM. 
 
 I, BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 And let them not doubt, but that the child so baptized is lawfully and sufficiently- 
 baptized, and ought not to be baptized again in the Church. But yet nevertheless, 
 if the child, -whieh is after this sort baptized, do afterward live, it is expedient that 
 he be brought into the church, to the intent the Priest may examine and try whe- 
 ther the child be lawfully baptized or no. And if those that bring any child to tlie 
 church do answer that he is already baptized, then shall the Priest examine them 
 further. 
 
 [The same in the Books of Elizabeth.] 
 
 IT B J whom the child was baptized ? 
 
 Who was present when the child was baptized ? 
 
PRIVATE BAPTISM. 121 
 
 BOOK OF K. JAMES I. 1G03. BOOK OF K. CHARLES II. 1662. 
 
 5[ Then all kneeling down, the Minister 
 shall give thanks unto God, and say, 
 
 We yield thee hearty thanks, 
 most merciful Father, that it 
 hath pleased thee to regenerate 
 this Infant &c. And we hum- 
 bly beseech thee to grant, that 
 as he is now made partaker of 
 the death of thy Son, so he may 
 be also of his resurrection ; and 
 that finally, with the residue of 
 thy Saints, he may inherit thine 
 everlasting kingdom, through 
 the same thy Son Jesus Christ 
 our Lord. Amen. 
 
 [^ 1662.] And let them not doubt, but that the child so baptized, is lawfully and 
 sufficiently baptized and ought not to be baptized again. [But 1603.] Yet 
 nevertheless, if the Child which is after this sort baptized, do afterward live, 
 it is expedient that it be brought into the Church ; to the intent that if 
 
 the Priest or Mijiister of the same tlie Minister of the same Parish did 
 
 parish did himself baptize that child, himself baptize that Child, the Congre- 
 
 the Congregation may be certified of the gation may be certified of the true Form 
 
 true form of Baptism by him privately of Baptism by him privately before 
 
 before used : — used : In which case he shall say 
 
 thus, 
 
 I certify you, that according 
 to the due and prescribed Order 
 of the Church, at such a time, 
 and at 5z^c/i a jt>Z«ce, before divers 
 witnesses I baptized this child. 
 
 — Or if the child were baptized by ^ But if the Child were baptized by 
 
 any other lawful Minister, \^that, 1603.] then the Minister of the Parish where the 
 Child was born or christened, shall examine and try, whether the Child be lawfully 
 baptized, or no. In which case, if those that bring any Child to the Church, 
 do answer, that the same Child is already baptized, then shall the Minister examine 
 them further, saying, 
 
 [In the Books of Charles I. the same as in the Book of James. In the Sc. Liturgy, 
 ' Presbyter or Minister.' For Sancroft's marginal corrections of the office of Private 
 Baptism, Appendix, No. XVIII. 2.] 
 
 By whom was the [this, 1662.] child baptized ? 
 
 Who was present when the \this'\ child was baptized ? 
 
122 PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1649. II. BOOK 1562. 
 
 Whether they called upon God for grace and succour in that 
 necessity. 
 
 [The above Question was omitted in 1G03.] 
 
 With what thing, or what matter, they did baptize the child ? 
 With what words the child was baptized ? 
 Whether they think the child to be lawfully and perfectly 
 baptized ? 
 
 And if the Minister shall prove by the answers of such as brought the child, that all 
 things were done as they ought to be, then shall not he christen the child again, but 
 shall receire him as one of the flock of the true Christian people, saying thus : 
 
 I certify you, that in this case ye have done well, and accord- 
 ing unto due order, concerning the baptizing of this child ; which 
 being born in original sin, and in the wrath of God, is now, by 
 the laver of regeneration in baptism, made the child of God, and 
 heir of everlasting life : [by the laver of regeneration in baptism, 
 received into the number of the children of God, arid heirs of 
 everlasting life : 1552.] 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 witness to our 
 comfort on this wise. 
 
 [The above Questions, Rubric, &:c. the same in the Books of Elizabeth as in tliose of K. 
 Edward, except where the latter diifer from each other, and there the reading of tlie 
 II. Book is followed.] 
 
 \_The Gospel. Grafton 1559.] 
 At a certain time they brought children unto Christ, that he 
 should touch them ; and his disciples rebuked those that brought 
 them, &c. Maj^k x. 
 
 [As in the Office for Public Baptism.] 
 
 After the Gospel is read, the Minister shall make this Exhortation upon the words of 
 the Gospel. 
 
 Friends, ye \jjou, 1552.] hear in this gospel the words of our 
 Saviour Christ, that he commanded 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 \in deed^ 1559.] he 
 declared his good will toward them ; for he embraced them in 
 his arms, he laid his hands upon them and blessed them. ])oubt 
 
PRIVATE BAPTISM. 
 
 123 
 
 BOOK OF K. JAMES I. 1603. 
 
 BOOK OF K. CHARLES TI. 16G2. 
 
 And [l603.] because some things essential to this Sacrament may 
 happen to he omitted through fear or haste, in such times of ex- 
 tremity ; therefore I demand further of you, 
 
 With what matter was the \fhis'\ child baptized ? 
 With what words was the Ifhis'l child baptized ? 
 
 Whether think you the child [The last Question -was omitted at the Review 
 
 to be lawfully and perfectly 
 baptized ? 
 
 ^ And if the Minister shall find by the answers of such as bring the Child, that all 
 things were done as they ought to be ; then shall not he christen the Child again, 
 but shall receive him as one of the flock of \t'he, 1603] true christian people, 
 saying thus ; 
 
 I certify you, that in this case all is well done, and according 
 unto due order concerning the baptizing of this Child; which \ivho'\ 
 being born in original sin and in the wrath of God, is now, by 
 the laver of Regeneration in Baptism, received into the number 
 of the children of God, and heirs of everlasting life : For &c. 
 
 [The Books of Charles I. and the Scotch Liturgy exhibit no variations in the above 
 throughout from the Book of K. James.] 
 
 At a certain time they 
 brought children unto Christ 
 that he should touch them &c. 
 Mark X. 
 
 After the Gospel is read the Minister 
 shall make this Exhortation upon the 
 words of the Gospel, 
 
 Friends you hear in this Gos- 
 pel the words of our Saviour 
 Christ, that he commanded the 
 children to be brought unto 
 him ; &c. 
 
 S. 3fark X. 13. 
 They brought young children 
 to Christ that he should touch 
 them; &c. 
 
 f After the Gospel is read, the Minister 
 shall make this irfe/ Exhortation upon 
 the words of the Gospel. 
 
 Beloved, ye hear in this Gos- 
 pel the words of our Saviour 
 Christ, that he commanded the 
 children to be brought unto 
 him : &c. 
 
 [As in the II. Book of K. Edward.] 
 
 [As in the II. Book of K. Edward.] 
 
124 
 
 PRIVATE BAPTISM. 
 
 I. BOOK EDW. VI. 1549. 
 
 II. BOOK 1552. 
 
 you [?/?, 1552.] not therefore \_Douht not you, 1559.] but earnestly 
 believe, that he hath likewise favourably received this present 
 infant ; that he hath embraced him with the arms 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 persuaded of the good will of our heavenly Father, 
 declared by his Son Jesus Christ, towards 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 also recite [let us recite, 1552. 1559.] the articles contained in 
 our Creed. 
 
 Here the Minister, with the godfathers and godmothers, shall say, 
 
 Our Father, which art in Our Father, which art in 
 heaven, hallowed be thy name, heaven, &c. 
 Let thy kingdom come, &c. 
 
 Then shall they snij the Creed ; and then 
 the Priest shall demand the name of 
 the child, which being by the godfathers 
 and godmothers pronounced, the Minis- 
 ter shall say, 
 
 IF Dost thou forsake the devil 
 and all his works ? 
 
 Anstoer. I forsake them. 
 Minister. Dost thou forsake 
 
 5[ Then shall the Priest demand the 
 name of the child, which being by the 
 godfathers and godmothers pronounced, 
 the Minister shall say, 
 
 Dost thou in the name of 
 this child forsake the devil and 
 all his works, the vain pomp 
 and glory of the world, with all 
 
PRIVATE BAPTISM. 125 
 
 BOOK OF K. JAMES I. 1603. BOOK OF K. CHARLES II. 1662. 
 
 Here the Minister with the godfathers 
 and godmothers shall say, 
 
 Our Father which art in hea- 
 ven, &c. 
 
 "that he hath embraced Mm 
 with the arms of his mercy ; 
 and {as he hath promised in his 
 holy Word) ivill give unto him 
 the blessing of eternal life, and 
 make him partaker of his ever- 
 lasting kingdom. Wherefore 
 we being thus persuaded of the 
 good will of our heavenly Father, 
 declared by his Son Jesus 
 Christ, towards this Infant, let 
 us faithfully and devoutly give 
 thanks unto him and say the 
 Prayer which the Lord himself 
 taught us ; 
 
 Our Father which art in hea- 
 ven, &c. And lead us not into 
 temptation; But deliver us from 
 evil. Amen. 
 
 Almighty and everlasting 
 God, heavenly Father, we give 
 thee humble thanks, that thou 
 hast vouchsafed to call us to 
 the knowledge of thy grace, &c. 
 
 [This prayer comes after the Interrogatories in 
 the other Books.] 
 
 ^ Then shall the Priest demand the Name of the Child ; which being by the God- 
 fathers and Godmothers pronounced, the Minister shall say, 
 
 Dost thou in the name of 
 this child forsake the devil and 
 all his works, &c. 
 
 [Interrogatories the same in the Books of 
 James I., and Charles I., as in the II. Book of 
 K. Edward, and so also in the Scotch Liturgy, 
 except where otherwise stated.] 
 
 Dost thou, in the name of 
 this Child, renounce the devil 
 and all his works, the vain pomp 
 and glory of this world, with all 
 covetous desires of the same, — 
 
126 
 
 PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 the vain pomp and glory of the 
 world, with all the covetous 
 desires of the same ? 
 
 Ansicer. I forsake them. 
 
 Minister. Dost thou forsake 
 the carnal desires of the flesh, 
 so that thou wilt not follow and 
 be led by them ? 
 
 Ansioer. I forsake them. 
 
 Minister. Dost thou believe 
 in God the Father Almighty, 
 Maker of heaven and earth ? 
 
 Answer. I believe. 
 
 Minister. Dost thou believe 
 in Jesus Christ, his only begot- 
 ten Son our Lord? &c. Dost 
 thou believe thus ? 
 
 Ansioer. I believe. 
 
 Minister. Dost thou believe in 
 the Holy Ghost ; the holy 
 catholic church ; the commu- 
 nion of saints; remission of 
 sins; resurrection of the flesh; 
 and everlasting life after death? 
 
 A?isicer. I believe. 
 
 II. BOOK 1552. 
 
 the covetous desires of the 
 same, — 
 
 — the carnal desires of the flesh, 
 and not to follow, and be led by 
 them ? 
 
 [' so that thou will not follow, nor' Sec. Sc. Lit.] 
 
 Answer. I forsake them all. 
 
 Minister. Dost thou, iri the 
 name of this child, profess this 
 faith, to believe in God the 
 Father Almighty, Maker of 
 heaven and earth ? and in Jesus 
 Christ his only begotten Son 
 our Lord? &c. 
 
 [The rest as in the office of Public Baptism. In 
 Grafton 1559, ' The Minister.'] 
 
 And do you, in his name, 
 believe in the Holy Ghost ; the 
 holy catholic church ; the com- 
 munion of saints; the remission 
 of sins; resurrection; and ever- 
 lasting life after death ? 
 
 Answer. All this I stedfastly 
 believe. 
 
 [In Elizabeth 1559, " Resurrection of the flesh." 
 In the Scotch Liturgj-, " the resurrection of 
 the body." The remaining Question in our 
 presentBook, and the passage " Then shall the 
 Priest say, We receive this child, &:c." were 
 added at the last Review.] 
 
 Then the Minister shall put the uhitc 
 vesture, commonly called the clirism, 
 upon the child, saying. 
 
 Take this white vesture for 
 a token of the innocency, which 
 by God's grace in the holy Sa- 
 
PRIVATE BAPTISM. 127 
 
 BOOK OF JAMES I. 1603. BOOK OF K. CHARLES II. 1602. 
 
 and the carnal desires of the 
 flesh, so that thou wilt not follow 
 nor be led by them. 
 
 Answer. I renounce them all. 
 
 Minister. Dost thou believe 
 in God the Father, &c. 
 
 [As in the Public Baptism of Infants.] 
 
 And dost thou believe in the 
 Holy Ghost; the Holy Catho- 
 lic Church ; the Communion of 
 Saints ; the Remission of sins ; 
 the Resurrection of the flesh ; 
 and everlasting life after death ? 
 
 Ansicer. All this I stedfastly 
 believe. 
 
 Minister. Wilt thou then 
 obediently keep God's holy will 
 and commandments, and walk 
 in the same all the days of thy 
 life? 
 
 Answer. I will. 
 
 % Then shall the Priest say, 
 
 We receive this child into 
 the congregation of Christ's 
 flock, and do^ sign , ^,,,^,,,,,,,,,,, 
 
 hivi with the sign make a cross upon 
 o the Childs fore- 
 
 of the Cross, in ''®^'^- 
 
128 PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 crament of baptism, is given 
 unto thee ; and for a sign 
 whereby thou art admonished, 
 so long as thou shalt live, to 
 give thyself to innocency of 
 living, that, after this transitory 
 life, thou mayest be partaker of 
 the life everlasting. Amen. 
 
 1 Let us pray. 
 Almighty and everlasting God, heavenly Father, we give thee 
 humble thanks, that \_for that, 1552.] thou hast vouchsafed to call 
 us to the knowledge of thy grace, and faith in thee ; increase 
 [this knowledge, 1552.] and confirm this faith in us evermoi'e. 
 Give thy Holy Spirit to this infant ; that he, being born again, 
 and being made heir of everlasting salvation, through our Lord 
 Jesus Christ, may continue thy servant, and attain thy promises 
 \j)romise, 1552.] through the same our Lord Jesus Christ thy 
 Son, who liveth and I'eigneth with thee in \the, 1552.] unity of 
 the same Holy Spirit everlastingly. Amen. 
 
 [' Everlasting ' for everlastingly, Grafton 1559. No other variation from 1552 ] 
 
 Then shall the Minister make this Exhortation to the godfathers and godmothers : 
 
 Forasmuch as this child hath promised by you to forsake 
 the devil and all his works, to believe in God, and to serve him ; 
 you must remember that it is your parts [^part, 1552.] and duty 
 to see that this infant be taught, &c. a godly and a Christian 
 life &c. 
 
 &c. as in Public Baptism : If And so forth, as in Public 
 
 Baptism. 
 
 % But if they which bring the infants to the churcli do make an uncertain answer to 
 the Priest's questions, and say that they cannot tell what they thought, did, or said, 
 
PRIVATE BAPTISM. 
 
 129 
 
 BOOK OF K. JAMES I. 1603. 
 
 BOOK OF K. CHARLES II. 1662. 
 
 token that hereafter he shall not 
 be ashamed to confess the faith 
 of Christ crucified, &c. 
 
 [The signing of the Cross, and the two Passages 
 immediately following, were added to the 
 Office for Private Baptism in 1602, but are not 
 amongst the marginal corrections in Bancroft's 
 Book. See the Appendix, No. XVIII. 2.] 
 
 Let us pray. 
 Almighty and everlasting 
 God, heavenly Father, we give 
 thee humble thanks, &c. 
 
 [The same in this Book, in those of Charles I., 
 and in the Sc. Liturgy, as in the II. Book of 
 K. Edward. 
 
 The above Prayer occurs in the Book of 1662, 
 immediatelybefore the Interrogatories, where 
 it differs from the II. B. of K. Edw. only 
 In the following : ' That thou hast ' &c. 
 'Being made an heir' &c. ' Wlio liveth and 
 reigneth with thee and the Holy Spirit, now 
 and for ever.' See p.;128.] 
 
 % Then shall the Priest say, 
 Seeing now, dearly beloved 
 brethren, that this Child is by 
 Baptism regenerate, and grafted 
 into the body of Christ's Church, 
 let us give thanks unto Al- 
 mighty God for these benefits, 
 and with one accord make our 
 prayers unto him that he may 
 lead the rest of his life accord- 
 ing to this beginning. 
 
 ^ Then shall the Priest say, 
 
 We yield thee most hearty 
 thanks, most merciful Father, 
 that it hath pleased thee to re- 
 generate this Infant with th}'- 
 holy Spirit, &c. through Jesus 
 Christ our Lord. Amen. 
 
 [As in the Office of Public Baptism.] 
 
 ^ Then all standing up, the Minister 
 shall make this Exhortation to the god- 
 fathers, and Godmothers. 
 
 Forasmuch as this child hath 
 promised by you his sureties to 
 renounce the devil and all his 
 works, &c. 
 
 [As in the Office of Public Baptism.] 
 
 ^ But if they which hring the infants, [infant, 1662.] to the Church do make such 
 uncertain answers to the Priest's questions^ as that it cannot appear that the 
 
 Then shall the Minister make this Ex- 
 hortation to the godfathers and god- 
 mothers. 
 
130 PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 in that great fear and trouble of mind; (as oftentimes it chancetli ;) then let the 
 Priest baptize him in form above written concerning Public Baptism, saving that 
 at the dipping of the cliild in the font, he shall use this form of words : 
 
 [The last Rubric Is found without variation in the English Books of Elizabeth, with 
 which the Latin Books also correspond. The first part of it is a translation from Abp. 
 Herman's ' Simplex ac pia deliberatio.' See Appendix, No. XIX. 1.] 
 
 If thou be not baptized already, N. I baptize thee in the name 
 of the Father, and of the Son, and of the Holy Ghost. Amen. 
 
 The water in the font shall be changed [Wliat follows is found only in the First Book 
 
 every month once at the least; and '" *'^ I'^^'^^- '^^^ Consecration was cur- 
 
 e 1 •! J X, I. i- ;i • iT, i. tailed in the Second, and transferred to the 
 
 afore any child be baptized m the water ,^ „^,,. „ 
 
 •' ' office of Public Baptism. See p. 132. 
 
 so changed, the Priest shall say at the i,i t],e Scotch Liturgy there is a Rubric for 
 
 font these prayers following : changing the water appended to the Prayer 
 
 [See Appendix No. XX.] '" '!'«' ^^'^^ o^ Public Baptism, ' Almighty 
 
 and everlasting God, which of thy great 
 
 O most merciful God our mercy didst save Noah' &c.] 
 
 Saviour Jesu Christ, who hast 
 
 ordained the element of water for the regeneration of thy faith- 
 ful people, upon whom, being baptized in the river Jordan, the 
 Holy Ghost came down in likeness of a dove ; send down, we 
 beseech thee, the same thy Holy Spirit to assist us, and to be 
 present at this our invocation of thy holy name. Sanctify i^ 
 this fountain of baptism, thou that art the sanctifier of all things, 
 that by the power of thy word all those that shall be baptized 
 therein may be spiritually regenerated, and made the children of 
 everlasting adoption. Amen. 
 
 O merciful God, grant that the old Adam in them that shall 
 be baptized in this fountain, may be so buried, that the new man 
 may be raised up again. Amen. 
 
 Grant that all carnal affections may die in them ; and that 
 all things belonging to the Spirit may live and grow in them. 
 Amen. 
 
 Grant to all them which at this fountain forsake the devil 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. 
 
PRIVATE BAPTISM. 131 
 
 BOOK OF K. JAMES I. 1G03. BOOK OF CHARLES II. ICG2. 
 
 children were \_child ivas] baptized "svitli water in the Name of the Father, 
 and of the Son, and of the holy Ghost, (which are essential parts 
 of Baptism;) then let the Priest baptize it in \_the 1662.] form 
 
 above %?ritten, concerning Public Bap- before appointed for Public Baptism of 
 
 tism, saving that at the dipping of the Infants, saving that at the dipping of 
 
 child in the Font, he shall use this form the child in the Font, he shall use this 
 
 of words : form of words : 
 
 If thou art not already baptized, N. I baptize thee in the Name 
 of the Father, and of the Son, and of the Holy Ghost. Amen. 
 
 [In the Books of Charles I., in the Scotch Lit., * 
 and in the others of K. James I., the last 
 Rubric stands as in the above Book.] 
 
 The Office for " Public Baptism of such as are of riper years," was first inserted at the 
 Review in 1661 ; and the Preface to the Common Prayer gives the following 
 account of it : — 
 
 " Which [office,] although not so necessary, when the former Book 
 was compiled, yet, by the growth of Anabaptism, through the licentious- 
 ness of the late times crept in amongst us, is now become necessary j 
 and may be always useful for the baptizing of Natives in our Plantations, 
 and others converted to the Faith." 
 
 k2 
 
132 PRIVATE BAPTISM. 
 
 I. BOOK K. EDW. VI. 1549. 
 
 Whosoever shall confess thee, O Lord, recognise him also in 
 thy kingdom. Amen. 
 
 Grant that all sin and vice here may be so extinct, that they 
 never have power to reign in thy servants. Amen. 
 
 Grant that whosoever here shall begin to be of thy flock, may 
 evermore continue in the same. Amen. 
 
 Grant that all they which for thy sake in this life do deny and 
 forsake themselves, may win and purchase thee, (O Lord,) which 
 art everlasting treasure. Amen. 
 
 Grant that whosoever is here dedicated to thee by our office 
 and ministry, may also be endued with heavenly virtues, and 
 everlastingly rewarded through thy mercy, O blessed Lord God, 
 who dost live and govern all things world without end. Amen. 
 The Lord be with you. 
 Ansiver. And with thy spirit. 
 
 Almighty everliving God, whose most dearly beloved Son 
 Jesus Christ, for the forgiveness of our sins, did shed out of his 
 most precious side both water and blood, and gave command- 
 ment to his disciples that they should go teach all nations, and 
 baptize them in the name of the Father, the Son, and the Holy 
 Ghost ; Regard, we beseech thee, the supplications of thy con- 
 gregation, and grant that all thy servants which shall be baptized 
 in this water, prepared for the ministration of thy holy sacra- 
 ment, may receive the fulness of thy grace, and ever remain in 
 the number of thy faithful and elect children, through Jesus 
 Christ our Lord. 
 
 [Of the above Service for Consecration, theirs/ Prayer is not found in any other Book. 
 Of the sentences which follow, four only were selected for the Office of Public Bap- 
 tism in the II. Book. The variations of these and of the last Prayer in this Book may 
 be seen by referring to the place which they occupy in the other Books.] 
 
SOME VARIATIONS IN THE CATECHISM AND ORDER 
 FOR CONFIRMATION. 
 
 [Until the Restoration, the Order for Confirmation and the Catechism were printed as 
 one Office, the latter being inserted between the Rubrics relating to Confirmation, and 
 the Order for the administration of it.] 
 
 I. BOOK K. EDW. VI. 1549. H. BOOK 1562. 
 
 CONFIRMATION, 
 
 Wlierein is contained a Catechism for Children. 
 
 [The same in the Books of Elizabeth, but in that of K. James 1603, it is as follows:] 
 
 ^ The order of Confirmation, or laying on of hands upon children baptized, 
 and able to render an account of their Faith, according to the Catechism 
 following. 
 
 To tlie end that Confirmation may be ministered to the more edifying 
 of sucli as shall receive it, (according to \unto, 1552.] St. Paul's doctrine, 
 who teacheth that all things should be done in the church to the edifi- 
 cation of the same) it is thought good, that none hereafter shall be 
 confirmed, but such as can say in their mother tongue the Articles of 
 the Faith, the Lord's Prayer, and the Ten Commandments ; and can also 
 answer to such questions of this short Catechism, as the Bishop (or such 
 as he shall appoint) shall by his discretion appose them in. And this 
 order is m^ost convenient to be observed 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 baptism, they may then themselves, with their own mouth, and 
 with their own consent, openly before the church, ratify and confess 
 [confirm, 1552.] the same; and also promise, that by the grace of God 
 they will evermore endeavour themselves faithfully to observe and keep 
 such things as they by their own mouth and confession have assented 
 unto. 
 
 ^ Secondly, forasmuch as confirmation is ministered to them that be 
 baptized, 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 ministered when children 
 come to that age, that partly by the frailty of their own flesh, partly by 
 the assaults of the woiid and the devil, they begin to be in danger to fall 
 into sin. [into sundry kinds of sin. 1552.] 
 
134 SOME VARIATIONS IN THE CAiSCHISM 
 
 I. BOOK K. EDWARD VI. 1549. II. BOOK 1552. 
 
 ^ Thirdly, for that it is agreeable with the usage of the church in 
 times past, whereby it was ordained, that confirmation should be 
 ministered to them that were of perfect age, that they, being instructed 
 in Christ's religion, should openly profess their own faith, and promise 
 to be obedient unto the will of God. 
 
 ^ And that no man shall think that any detriment shall come to 
 children by deferring of their confirmation, he shall know for truth, that 
 it is certain by God's word that children, being baptized, (if they depart 
 out of this life in their infancy,) are undoubtedly saved, [that children 
 being baptized have all things necessary for their salvation, and be un- 
 doubtedly saved. 1552.] 
 
 [In the Books of Elizabeth, and in those which followed after, the above Rubrics are 
 found as in the II. Book of K. Edward. In the Latin copies of Elizabeth the two 
 variations of 1552 are thus given: ' in gravissima peccala prolabantur' — and 'clarutn 
 et perspicuum esse infantes baptizatos omnia habere ad saluiem necessaria, certoque 
 certiiis salutem consequi.'] 
 
 A Catechism, that is to say, an Instruction to be leat-ned of every child 
 before he be brought to he confirmed of the Bishop. 
 
 [The principal variations in the Catechisms of 1549 and 1552 are found in the Command- 
 ments ; the first Book curtailing some of them, the Second giving them at full length 
 as follows : — ] 
 
 Question. You said that your godfathers and godmothers did promise 
 for you, that ye [yow, 1552.] should keep God's commandments. Tell 
 me how many there be ? 
 
 Answer. Ten. 
 Question. Which be they } 
 Answer. Thou shalt have none Answer. The same which God 
 
 other gods but me. spake in the twentieth 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. Tliou shalt 
 
 have none other gods but me. 
 
 II. Thou shalt not make to thyself any graven image, nor the likeness of 
 
 any thing that is in heaven above, or in the earth beneath, nor in the water 
 
 under the earth. Thou shalt not bow down to them, nor worship them. 
 
 For I the Lord thy 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. 
 
AND ORDER FOR CONFIRMATION. 135 
 
 BOOK OF K. JAMES I. 160;5. BOOK OF K. CHARLES II. 1662. 
 
 A Catechism, that is to say. An histruction, to be learned of every child 
 [person, 1662.] before he be brought to be confirmed by the Bishop. 
 
 In tlie Quartos of Elizabeth is found : " before 
 he be confirmed, or admitted to receive the holy 
 Communion" — The Sc. Liturgy adds to the 
 Rubric of 1603 : "and to be used throughout the 
 whole Church of Scotland." 
 
 [In the Books of K. Edward and of Q. Elizabeth, the Catechism ended with the Lord's 
 Prayer, and the Question upon it. The original form, however, as L'Estrange ob- 
 serves, " being thought defective as to the doctrine of the Sacraments, it was by 
 K. James appointed, that the Bishops should consider of an addition to it in that con- 
 cernment, which was done accordingly in that excellent frame we see, being penned 
 at first by Bishop Overall, then Dean of St. Paul's, and allowed by the Bishops." 
 The following are the variations.] 
 
 i(i ^ ^ i(i i(L :!^ ^ 
 
 Quest. What is the outward visible sign or form in Baptism ? 
 
 Answer. Water : wherein the Ansiv. Water ; wherein the per- 
 person baptized is dipped, or son is baptized. In the Name of 
 sprinkled with it, In the Name of the Father, and of the Son, and of 
 the Father, and of the Son, and of the Holy Ghost, 
 the Holy Ghost. 
 
 ^ ^ ;i: ;); * ^ ^ 
 
 Quest. Why then are Infants baptized, when by reason of their tender 
 age they cannot perform them ? 
 
 Answer. Yes : they do perform Answ. Because they promise 
 them by their Sureties, who pro- them both by their sureties ; which 
 mise and vow them both in their promise, when they come to age, 
 names; which, when they come themselves are bound to perform, 
 to age, themselves are bound to 
 perform. 
 
 Quest. Why was the Sacrament of the Lord's Supper ordained ? 
 Answ. For the continual remembrance of the sacrifice of the death of 
 Christ, and [of, 1662.] the benefits which we receive thereby. 
 
 ;|; :): ^ ;(: ^ * * 
 
 Quest. What is the inward part or thing signified ? 
 Answ. The Body and Blood of Christ, which are verily and indeed 
 taken and received of [by, 1662.] the faithful in the Lord's Supper. 
 
 [In the above variations, the Scotch Liturgy and the Books of Charles I. follow the Book 
 of K. James I.] 
 
136 SOME VARIATIONS IN THE CATECHISM 
 
 I. BOOK K. EDW. VI. 1549. II. BOOK 1552. 
 
 \_CoriJirmation.'\ 
 Let us pray. 
 Almighty and everlasting God, Almighty and everlasting God, 
 
 who hast vouchsafed to regenerate who [which, Eliz. 1559.] hast 
 these thy servants of water and the vouchsafed to regenerate these thy 
 Holy Ghost, and hast given unto servants by water and the Holy 
 them forgiveness of all their sins ; Ghost, and hast given unto them 
 Send doivn from heaven, we be- forgiveness of all their sins ; 
 seech thee, (O Lord) upon them Strengthen them, we beseech thee, 
 thy Holy Ghost the Comforter, (O Lord) with the Holy Ghost the 
 with the manifold gifts of grace ; Comforter, and daily increase in 
 
 them thy manifold gifts of grace ; 
 
 the spirit of wisdom and understanding ; the spirit of counsel and 
 ghostly strength ; the spirit of knowledge and true godliness ; and fidfil 
 them, O Lord, with the spirit of thy holy fear. 
 Answer. Amen. Amen. 
 
 Minister. Sign them (O Lord) [in Eliz. 1559, as in the Book of 1552.] 
 
 and mark them to be thine for 
 ever, by the virtue of thy holy 
 cross and passion. Confirm and 
 strengthen them with the inward 
 unction of thy Holy Ghost merci- 
 fidly unto everlasting hfe. Amen. 
 
 Then the Bishop shall cross them in the 
 forehead, and lay his hand upon their 
 head, saying, 
 
 N. I sign thee with the sign of 
 the cross, and lay my hand upon 
 thee, in the name of the Father, 
 and of the Son, and of the Holy 
 Ghost. Amen. 
 
 And thus sliall he do to every child one 
 after anotlier. And when he hath laid 
 his hand upon every cliild, then sIkiII 
 he say, 
 
 The peace of the Lord abide 
 with you. 
 
 Answer. And with thy Spirit. 
 
 Then the Bishop shall lay his hand upon 
 every child severally, saying, 
 
AND ORDER FOR CONFIRMATION. 137 
 
 I. BOOK K. EDW. VI. J549. II. BOOK 1532. 
 
 Defend, O Lord, this child with 
 thy heavenly grace, that he may 
 continue thine for ever, and daily 
 increase in thy Holy Spirit more 
 and more, until he come unto thy 
 everlasting kingdom. Amen. 
 
 Then shall the Bishop say, 
 5[ Let us pray. [Let us pray, 1559.] 
 
 Almighty everliving God, which makest us both to wiU and to do 
 those things that be good and acceptable unto thy Majesty, &c. Amen. 
 
 Then shall the Bishop bless the children thus saying, 
 
 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, once in six The Curate of every parish, or some 
 weeJiS at the least, upon warning by other at his appointment, shall dili- 
 him given, shall, upon some Sunday or gently upon Sundays and holydays, 
 holyday, half an hour before Evensong, half an hour before Evening Prayer, 
 openly in the church instruct and ex- openly in the church instruct and ex- 
 amine so many cliildren of his parish amine so many children of his parish 
 sent unto him, as the time will serve, sent unto him, as the time will serve, 
 and as he shall think convenient, in and as he shall think convenient, in 
 some part of this Catechism. And all some part of this Catechism. And all 
 fathers, mothers, masters, and dames, fathers, mothers, masters, and dames, 
 shall cause their children, servants and shall cause their children, servants and 
 apprentices, (^which are not yet con- apprentices {which have 7iot learned 
 firmed) to come to the church at the their Catechism) to come to the church 
 day appointed, and obediently hear and at the time appointed, and obediently to 
 be ordered by the Curate, until such hear and be ordered by the Curate until 
 time as they have learned all that is such time as they have learned all 
 here appointed for them to learn. that is here appointed for them to 
 
 learn. 
 
 1[ And whensoever the Bishop shall give knowledge for children to be brought afore 
 him- to any convenient place for their confirmation, then shall the Curate of every 
 parish either bring or send in writing the names of all those children of his parish 
 which can say the Articles of their Faith, the Lord's Prayer, and the Ten Com- 
 mandments ; and also how many of them can answer to the other questions con- 
 tained in this Catechism. 
 
 ^And there shall none be admitted to the holy communion until such time as he be 
 confirmed [lie can say the Catechism, and he confirmed, 1552.] 
 
 [In the Books of Elizabeth, James I., Charles I., and in the Scotch Liturgy, there are no 
 variations to be noticed from the Book of 1552.] 
 
APPENDIX. 
 
 No. I. 
 
 The word Missa, or Mass, is first found in St. Ambrose, Ep. 33, 
 Lib. 5. Ego (says he to his sister Marcellina) mansi in munere, 
 Missam facere ccepi, dum offero captam, cognovi a populo Cartulum 
 quemdam, &c. But if that short epistle which is extant of Cor- 
 nehus Bishop of Rome, to Lupicinus Bishop of Vienna, be genuine, 
 the word Missa was then used in the middle of the third Age. Scias 
 (says he) quod publice neque in cryptis notioribus Missas agere 
 Christianis licet, ob edicta nempe Imperatorum Galli et Volusiani. 
 We read in the same St. Ambrose of the Missarum Solemnia ; and 
 two prayers ad Missam praparantes, to prepare persons to receive the 
 Missa or the Sacrament. But in St. Ambrose, as we shall afterwards 
 observe, the word Missa is otherwise used than in the modern 
 Church of Rome. * * * * 
 
 The word Missa is used by the Latin Church in another sense than 
 that which does obtain at this day among the Papists. For the an- 
 cient Latins said, Ite Missa est (as the Greeks used the word acpeais) 
 meaning thereby Mission or Dismission : as they used the word 
 Remissa for Remissio. From hence it came to pass, that from this 
 only and last act, they called the whole complication of actions in the 
 Eucharist by the name of Missa. Missa is used for Dismission in 
 the 84th Canon of the Fourth Council of Carthage, and in the first 
 Canon of the Council of Valentia, in which mention is made of the 
 Missa Catechumenorum ; for as heretofore the Dismission was twofold, 
 so the Service was likewise double, that which belonged to the 
 Catechumens, and that which belonged to the Faithful, The Cate- 
 chumen's Missa reached to the Offertory (who were obliged to depart 
 before the Offering was made) ; the Missa of the Faithful beginning 
 with the Offertory. For each of these offices followed immediately 
 one after the other, but only that the Dismission of the Catechumens 
 and Penitents came between them. * * * * 
 
 Alcuinus (as many other writers of the middle and lower ages of 
 the Church) does, by the way, explain this word in a different manner; 
 improperly indeed, but yet in a sound sense. "Missa dicitur quasi 
 
140 APPENDIX. 
 
 transmissio, eo qiibd Preces et Ohlationes fidelis popiili per mimstermm 
 et orationem Sacerdotis ad Deum transmittutur . — Sive quod nos mittat 
 ad Deum." But then they rather allude to the word, than express its 
 genuine and time etymolog}^ But the word Missa, as it is used at 
 present among the Papists, for a ti'ue and proper Sacrifice of Christ 
 offered in every celebration for the Living and the Dead, is never 
 used among the ancients. And for this reason the name of Missa or 
 Mass is rejected by the Church of England, which having exploded 
 the opinion of the Sacrifice of the Mass, does disclaim the use of the 
 word Missa in the Modern, though not in the Ancient sense. In- 
 deed in the First Edition of the Common Prayer Book under Edward 
 VI., the name of the Mass (as the Liturgy was then commonly 
 called) was retained. But when men who were leavened wdth the 
 doctrine of the Papists, detorted it to a wrong sense, it seemed good 
 to the Bishops, that in the Second Edition of the Liturgy it should 
 be omitted. In the mean time the word Missa or 3Iass, as it is used 
 by the Ancient Fathers of the Latin Church, is not at all disallowed 
 by our Churches, &c. — Notes collected by Bishop Cosin. (Nicholls.) 
 
 No. II.— (1.) 
 
 •' Or immediately after." Rubric I. Books of K. Edward. 
 A great question there hath been of late about the alliance of this 
 word After, and to what it should relate : one would have it apphed 
 to the beginning of Morning Prayer, and videtur quod sic, because the 
 Latin Translator hath in this particular assumed the office of an In- 
 terpreter, rendering it, 'Immediate post principium matutinarum pre- 
 cum.' This notwithstanding, I approve rather of their sense, who 
 make it relative to Mo7-ning Prayer, and suppose as if the structure 
 'Viexe, Immediately after Morning Prayer, XhsX is, when it is ended: and 
 this, I take it, is plainly inferrible from the very scope of this Rubric ; 
 
 * * * * the design of which was that the Curate might have timely 
 notice of the several persons offering themselves to the Communion. 
 
 * * * * Now how could the Curate possibly confer with such noto- 
 rious evil livers, or malicious persons, between the beginning of 
 Morning Prayer (which employed him wholly) and the Communion, 
 unless there ivere some vacation allowed him beticeen 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 
 
APPENDIX. 141 
 
 were not continued as one entire Service, but abrupt, broken off, and 
 distinct, each office from the other, by these words. Thus endeth the 
 Order of Morning and Evening Prayer. This was done that the 
 Holy-day Service might be separated from the Weekly. Whether 
 or not the congregation departed hence on Sundays and Holy-days 
 after the end of Morning Praj^er, and returned again to the Commu- 
 nion Service, I will not positively determine : I rather think not. 
 U Estrange, p. 162. Second Edit. FoHo, 1690. 
 
 No. H.— (2.) 
 " Or immediately after." Rubric I. Books of K. Edward. 
 "WTiereupon is necessaiy to be inferred a certain distance of time 
 between Morning Prayer and High Sei^vice. A Rule which is at 
 this time duly observed in York and Chichester, but by neghgence of 
 Ministers, and carelessness of People, wholly omitted in other places. 
 — Supposed to be made from the Collections of Bp. Overall. 
 [NichoUs.] 
 
 No. IT.— (3.) 
 " Or immediately after." 
 Call you this setting up a Consistory in the midst of Service ? You 
 might have seen, but that you will not, that here is nothing to be done 
 in the midst of Service but in the middle space of time between both 
 Sendees ; when as the people are departed, and the Curate gone 
 unto his house. This was the ancient practice of the Church of 
 England. Tlie Morning Prayer or Mattens to begin between Six 
 and Seven ; the Second Service or Communion Service not till 
 nine or ten : which distribution still continues in the Cathedral 
 Chm'ch of Winchester, in that of Southwell, and perhaps some 
 others. — Heylin's Antidotum Lincolniense, p. 326, Ed. 1637. 
 
 No. m. 
 
 At the last Review [1661.] the word ' Church' was generally 
 speaking substituted for ' Congregation' when it could be done vdth 
 propriety ; for instance, in the Second Collect for Good Friday, in 
 those for the Fifth and Sixteenth Sundays after Trinity, and in that 
 for St. Simon and St. Jude. So also in the ' Thanksgiving for Deliver- 
 ance from the Plague.' Dr. Cardwell also observes, " the change of 
 the word ' Congregation' was thought so important with reference 
 
142 APPENDIX. 
 
 to the Presbyterians, that in several passages where it was used in 
 its popular sense, and 'Church' was inappropriate, the word 'people' 
 was inserted instead of it to prevent the possibility of mistake. Even 
 in the ancient preface it was thought necessaiy that the words 
 'Ministers of the Congregation' should be altered to ' Ministers in 
 the Congregation,' to remove any the remotest presumption, that 
 the expression might appear to give, in favour of the Presbyterian 
 form of Church government." — History of Conferences, p. 381. 
 
 No. IV.— (1.) 
 
 In a Folio prayer Book (1634.) in the Bodleian, the following are 
 
 amongst the marginal corrections of the Commencing Rubric in the 
 
 hand- writing of Sancroft ^ : 
 
 For " Over-night or else in the Morning," — " at least some time the day 
 before." 
 
 "And provided that every Minister so repelling any (as is specified either in 
 this or the next precedent Rubric) shall be obliged to give an account of the same, 
 immediately after to the Ordinary." 
 
 For the fourth (which in the above Book was the same as in our 
 present Book, except that 'the people kneeling' is not there) is sub- 
 stituted : 
 
 " The Table always standing in the midst at the upper end of the Chancel (or 
 of the Church, where a Chancel is wanting) and being at all times covered with a 
 Carpet of Silk, shall also have at the Communion time a fair white linen cloth 
 upon it, with Paten, Chalice, and other decent furniture, meet for the high 
 mysteries there to be celebrated. 
 
 And the Priest standing at the North side (or end) of the Table, shall say the 
 Lord's Prayer with the Collect following." 
 
 " In the year I661 Mr. Sancroft was Chaplain to the Bp. of Durham (Cosin), under whose 
 directions most probably the corrections were made in the above Book, which also con- 
 tains very minute instructions to the Printer. (App. XII. 1.) " The copy itself," says Dr. 
 Cardwell, " it may fairly be premised, was drawn up by Mr. Sancroft under the direction of 
 Bishops Cosin and Wren, and was produced in the Convocation of the 21st of November, 
 when the Committee, of which these Bishops were the leading members, seem to have re- 
 ported that the preparations were already made, &c." Of these manuscript notes, which 
 are founded upon the Scotch Liturgy, many were inserted, but the most material omitted 
 in the New Book, as may be seen in the course of this Appendi.x. On the 8th of March 
 following (1661-2.) Sancroft was appointed by the Upper house of Convocation to super- 
 intend the Printing of the P. B. In Kennett's Eccl. Rcgist. (p. 633.) it is said that " he was 
 diligently useful, especially in helping to rectify the Kalendarand Rubric," 
 
APPENDIX. 143 
 
 No. IV.— (2.) 
 
 Clerical Vestments. 
 
 Certain Notes for the more jjlain Explication and decent Ministration 
 
 of things contained in this Book. [Prayer Book of 1549.] 
 
 if And whensoever the Bishop shall celebrate the holy Communion in the Church, 
 or execute any other public ministration, he shall have upon him beside his 
 rochette, a surplice or albe, and a cope or vestment ; and also his pastoral staff 
 in his hand, or else borne or holden by his Chaplain. 
 [Omitted in the Books of 1552.] 
 
 Part of a letter from Abp. Cranmer to Martin Bucer. 
 
 " I pray you, that you would send unto me your judgment of these 
 questions, expressed with as short brevity of words as you can. 
 
 Whether, without the offence of God, it may he lawful to the 
 ministers of the Church of England to use those vestures which at 
 these days they wear, and so are prescribed of the magistrate ? 
 
 Whether he that shall affirm that it is tmlawful, or shall refuse 
 to wear this apparel, offendeth against God, for that he sayeth that 
 thing to be unclean that God hath sanctified ; and offendeth against 
 the magisti'ate, for that he disturbeth the politic order ? " — From 
 Lambeth the second of December. [1550.] 
 
 [The following was Bucer's judgment: 
 
 1. " Qui jam ecclesiarum Anglicarum ministri sunt, eos sentio posse vestibus 
 " illis, quarum hodie usus est, uti cum gratia Dei. 
 
 2. " Mea est sententia, hausta, ut credo, ex divinis Uteris : eos, qui dicunt ves- 
 "tibus de quibus agitur quovis modo uti, etiam eo quem descripsi, nefas esse, ad 
 " minimum errare ; et hoc eo, quod negant sanctificatis sancta esse omnia. Idem 
 "affirmo de iis, qui ex eadem causa vestibus illis nolunt uti." But he added, 
 " Cum constet hodie, vestes has esse occasioni aliis ad superstitionem, aliis ad 
 "perniciosam contentionem, prsestare eas tollere." His answer maybe read at 
 length in his Scripta Anglica, p. 681. And there is a letter to Hoper on the same 
 subject, ibid. p. 705.] — Archbishop Cranmer's Letters. Jenkins, Vol. i. p. 341. 
 
 An Act for the Uniformity of Common Prayer. Prima Eliz. 
 XXV. Provided always, and be it Enacted, That such ornaments of 
 the Church, and of the Ministers thereof, shall be retained, and be in use 
 as were in the Chiirch of England by the Authority of Parliament , in 
 the second year of the reign of King Edward the Sixth, until other 
 order shall be therein taken by the Authority of the Queen's Majesty, 
 with the advice of her Commissioners, appointed and authorized under 
 the great Seal of England for causes Ecclesiastical, or of the Metro- 
 politan of this Realm : &c. 
 
144 APPENDIX. 
 
 This clause as to Ornaments seems to be restrained to the person 
 of Q. Ehzabeth, and she making no alteration in them, they remained 
 at her death the same as they were in the II. of Edw. VI. See the 
 Rubrick immediately preceding the Morning Service in the Common 
 Prayer Book, confirmed by 14 C. 11. c. iv., where the Ornaments 
 appointed for that Sei-\'ice, are enjoined as they were in the II. of 
 Edw. VI. (Quest. If the ancient Ornaments and no other, ought not 
 to be used at this Day ?) — Nicholls. 
 
 " In all Cathedral and Collegiate Churches the holy Communion 
 shall be administered &c., the principal Minister using a decent cope." 
 Canon 24. 1603. 
 
 No. V. 
 
 In the Fourth Rubric [1552.] which appoints the Table to be covered 
 with a Linen Cloth only, and to stand in the Chancel or body of the 
 Church where Moi'ning and Evening Prayers are ordered to be said, 
 somewhat is wanting to make it agree with the injunctions of Queen 
 Elizabeth still in force, and the common practice in most Churches. 
 And somewhat also is wanting, for a Direction, when and where to 
 set the Bread and Wine for the Communion upon the Table. — Bishop 
 Cosin's Particulars to be considered. 
 
 The following is the passage referred to in the Injunctions : — 
 
 " That the holy table in every church be decently made, and set in the place, 
 where the altar stood, and there coniinonly covered, as thereto belongeth, and as 
 shall be appointed by the visitors, and so to stand, saving when the communion of 
 the sacrament is to be distributed ; at which time the same shall be so placed in 
 good sort within the chancel, as whereby the minister may be more conveniently 
 heard of the communicants in his prayer and ministration, and the communicants 
 also more conveniently, and in more number communicate with the said minister. 
 And after the communion done, from time to time the same holy table to be 
 placed where it stood before." 
 
 " Which permission of removing the Table at Communion-times, 
 is not so to be understood (as the most excellent K. Charles declared 
 in the case of St. Gregoiy's) as if it were ever left to the discretion 
 of the Parish, much less to the particular fancy of any humorous 
 person ; but to the judgment of the Ordinary, to whose function it 
 doth properly belong to give direction in that point, both for the 
 thing itself, or for the time, when and hoio long, as he may find 
 cause." — Heylin's Q. Eliz. p. 117. 1661. See also Antid. Lincoln. 
 p. 62. 
 
APPENDIX. 145 
 
 No. VI. 
 
 " And the Priest, standing at the North side of the Table, shall say 
 the Lord's prayer." 
 
 There was much ado about the posture of the Table, and the 
 Priest's standing at it in King Edward's time ; for in the Second 
 year the Altar stood still in the usual place, and the Priest was 
 appointed to stand before the midst of the Altar, with his face toward 
 it, and this was confirmed by Act of Parliament. Notwithstanding 
 which Act, there were so many exceptions taken, and opposition made 
 against that order, (some standing at the West side of the Altar, with 
 their faces turned towards the people, others at the East, others at 
 the South, and others at the North,) that at last they agreed to set 
 forth this rule in the Fifth of King Edward, instead of the former set 
 forth in the Second year. — Notes ivritten in Bishop Cosin's own hand. 
 
 NoVIL— (1.) 
 Of the Altar or Communion Table. 
 In King Edward's first Service Book, the word Altar was permitted 
 to stand, as being the name that Christians for many Hundred Years 
 had been acquainted withal. Therefore when there was such pulling 
 down of Altars and setting up of Tables, at the beginning of Queen 
 Ehzabeth's reign, she was fain to make an Injunction to restrain such 
 ungodly fury ; (for which St. Chrysostom says, the Christians in his 
 time would have stoned a man to death, that should have laid his 
 hands on an Altar to destroy it, Horn. liii. ad Pop. Antioch. Si quis 
 vellet hoc Altare subruere, nonne ilium lapidibus obrueretis ?) and ap- 
 pointed decent and comely Tables covered, to be set up again, in the 
 same place where the Altars stood ; thereby giving an interpretation 
 of this clause in our Communion Service. For the word Table here 
 stands not exclusively, as if it might not be called an Altar, but to 
 shew the indifi'erency and liberty of the name ; as of old it was called 
 Mensa Domini, the one having reference to the Participation, the 
 other to the Oblation of the Eucharist. There are who contend now 
 it was the intent and purpose of our Church at this Reformation, to 
 pull down and whoUy extinguish the very name of an Altar ; but all 
 their reason being only the matter of fact, that Altars were then 
 pulled down, and this place of the Liturgy, that here it is called a 
 Table; we answer that the Matter of fact proves nothing, being 
 
 L 
 
^46 APPEiNDlX. 
 
 rather the zeal of the people, that were newly come out of the 
 Tyranny that was used in Queen Mary's time. * * * * 
 
 But if this were not by order of the Church, or according to the 
 intent and meaning of the Church and State at the Reformation, how 
 came it to pass then, that from that day to this, the Altars have con- 
 tinued in the King's and Queen's households, after the same manner 
 as they did before ? Tliey never dreamt there of setting up any 
 Tables instead of them ; and likewise in most Cathedral Churches, 
 how was it that all things remained, as they did before, but only that 
 the Court and Governor of those places — [deletur I'mea] and there- 
 fore were more likely to know the true intent and meaning of our 
 Church, by letting the Altars stand as they had done before. And 
 it will be worthy the noting that no Cathedral Church had any 
 pulUng down, removing, or changing the Altar into a Table, no more 
 than in the Court ; but in such places only where Deans and Bishops 
 and Prelates were preferred, that suffered themselves more to be led 
 by the fashions which they had seen at Strasburg in Germany, and 
 Geneva in France, and Zurich in Switzerland, than by the orders of 
 the Church of England established, and continued in her Majesty's 
 Family ; the likeliest to understand the meaning of Church and State 
 of any other place. Therefore they that will not either endure we 
 should have, or they who will not believe we have any Altar allowed 
 and continued in our Church (howsoever as it is here, and as it is in 
 most of the Fathers, sometimes called a Table) let them go to the 
 King's Court, and to most of our Cathedral Churches, and enquire 
 how long they have stood there, and kept that name only, as being 
 indeed the most eminent, and the most usual among the Christians. 
 — Notes supposed to be made from the Collections of Bishop Overall 
 by a Friend or Chaplain of his. 
 
 No. VII.— (2.) 
 Certain considerations to be set forth before the taking down of the 
 
 Altars within the Diocese of London. 
 
 First, The form of a Table shall more move the simple from the 
 superstitious opinions of the Popish Mass &c. 
 
 Itern, Whereas it is said, the Book of Common Prayer maketh 
 mention of an Altar, wherefore it is not lawful to abolish that 
 which that Book alloweth ; to this it is thus answered : The Book of 
 Common Prayer calletli the thing whereupon the Lord's Supper is 
 
APPENDIX. 147 
 
 ministered, indifferently a Table, an Altar, or the Lord's Board, 
 without prescription of any form thereof, either of a Table, or of 
 an Altar. So that whether the Lord's board have the form of an 
 Altar or a Table, the Book of Common Prayer calleth it both an 
 Altar and a Table. For as it calleth an Altar whereupon the Lord's 
 Sapper is ministered a Table and the Lord's Board, so it calleth the 
 Table where the Holy Communion is distributed with lauds and 
 thanksgiving unto the Lord, an Altar, for that there is offered the 
 same Sacrifice of praise and thanksgiving. And thus it appeareth, 
 that here is nothing said or meant contrary to the Book of Common 
 Prayer. — The King's Letter to Nicholas Ridley, Bp. of London. 1550. 
 Foxe's Eccl. Hist. vol. ii. p. 1519. 
 
 No. VIL— (3.) 
 The Sacrament of the Lord's Supper they [i. e. the First 
 Refomiers] called the Sacrament of the Altar, as appears plainly by 
 the Statute, L Edward VL, entitled " An Act against such as speak 
 unreverently against the Sacrament of the Body and Blood of Christ, 
 commonly called the Sacrament of the Altar." For which consult 
 the body of the Act itself. Or, secondly, by Bishop Ridley, (one of 
 the chief Compilers of the Common Prayer Book,) who doth not 
 only call it the Sacrament of the Altar, affirming thus, " that in the 
 Sacrament of the Altar, is the natural Body and Blood of Christ," ^-c. 
 but in his reply to an argument of the Bishop of Lincoln's, taken 
 out of St. Cyril, he doth resolve it thus, viz. " The word ' Altar' z'ra 
 the Scripture signifieth as well the Altar whereon the Jews were 
 wont to offer their burnt Sacrifice, as the Table of the Lord's Supper ; 
 and that St. Cyril meaneth by this Word Altar, not the Jewish 
 Altar, but the Table of the Lord" &;c. {Acts and Mon. part 3. p. 
 492. aiid 497.) Thirdly by Bishop Latimer, his fellow-martyr, who 
 plainly grants " that the Lord's Table may he called an Altar, and 
 that the Doctors called it so in many places, though there be ?io 
 propitiatory Sacrifice, but only Christ." (Part 2. p. 85.) Fourthly, by 
 the several affirmations of John Lambert and John Philpot, two 
 learned and religious men, whereof the one suffered death for 
 religion under Heniy VITL, the other in the fieiy time of Queen 
 Maiy : — this Sacrament being called by both, " the Sacrament of the 
 Altar" in their several times : for which consult the Acts and Monu- 
 ments commonly called the Book of Martyrs. — Heylin's Life and 
 
 h 2 
 
148 APPENDIX. 
 
 Death of Abp. Laud, p. 21. \_See also the Antidotttm L'uicolniense, 
 p. 87, 12D, 130. Sec. Ed. 1637.] 
 
 No. VIII.— (1.) 
 The Introits. 
 The Introites were certain Psalms appointed for certain Days, and 
 were at first devised as decent employments for the people, whilst 
 the Priest was ascending up to the high Altar. They did somewhat 
 resemble those Psalms of degrees appointed in the service of the 
 Temple. — L'Estrange's Alliance of Divine Offices, p. 133. Sec. Ed. 
 1690. 
 
 No. VIII.— (2.) 
 Tlie use of the Introit being so unexceptionable, and of so great 
 antiquity in the Church, it is not easy to assign the reason, why the 
 Reviewers of K. Edward's Book did lay it aside in the II. edition 
 thereof. They were too wise and learned men to imagine that the 
 French way of singing the Psalms translated into Metre, was more 
 proper for a Church Service than the Prose translation. I think, 
 at the time of this alteration, Mr. Sternhold had translated 37 of the 
 Psalms, but that they were taken up by the people to be sung in 
 public, I cannot find ; or whether the Protector, having been motioned 
 to from abroad, influenced the Bishops to leave out the Introits, to 
 pave a way for Psalms translated in Metre ; or whether the Bishops 
 themselves designed to have the Introits translated into English 
 Verse afterwards, that the people might join in singing them. 
 Certain it is, upon whatever account they were laid aside, a very 
 ancient and laudable Custom was parted with. In the Roman Ser- 
 vice the old use of the Introit is perverted : for in the JNIissal, onlv 
 the first Verse of the Psalm is repeated, which oftentimes contains 
 nothing to the purpose. This fault was amended in the I. Book of 
 K. Edward, where the whole Psalm is ordered to be read or sung, as 
 it anciently was. [It stands just before the Collect for the Day, and 
 is printed at length witli " Gloria Patri."] * * * In St. Ambrose's 
 Office, it is called by the name of Ingressus ; and in the Greek 
 Liturgies we find the Introit Hymn. — Nicholls in loco. 
 
APPENDIX. 149 
 
 No. IX.— (1.) 
 The Commandments^ 
 
 "Then shall the Minister rehearse distinctly, (that is, with pauses 
 between every one,) all the Ten Commandments ." 
 
 I do not find in any Liturgy, old or new, before this of the Fifth 
 of Edward 6. [1552.] here continued, that the Jews' Decalogue was 
 used in the Service of the Christian Church : But it seems that the 
 Rehearsal of it in the beginning of the Communion, was appointed 
 with the People's answers, and craving pardon and grace to observe 
 them, instead of Confession of Sins always set in this place. It serves 
 to actuate our repentance by calling to mind our offences by retail. — 
 Notes in Bishop Cosin's own hand. \_Nicholls.~\ 
 
 No. IX.— <2.) 
 
 The Commandments and Responses. 
 
 That the propriety of such an introduction in the amended Liturgy 
 
 of Edw. VI. was suggested by the work of PoUanus, appears almost 
 
 certain from the circumstance of the Decalogue being there ordered 
 
 to be read at the beginning of the Sunday Service, with the following 
 
 Prayer after it ; " Domine Deus, Pater Misericors, qui hoc Decalogo 
 
 " per servum tuum Mosen nos legis tufe justitiam docuisti, digvMre 
 
 " cordibus nostris earn ita tuo Spiritu inscribere, ut, &c." words almost 
 
 precisely corresponding with our concluding response, " Write all 
 
 " these thy laws in our hearts, we beseech thee." That it could not 
 
 be suggested by Calvin's publication, is beyond conjecture, because 
 
 neither the reading of the Decalogue, nor the subsequent Prayer 
 
 is there found. — Dr. Laiorance's Bampt. Lect. 1804. Notes o',% 
 
 Sermon I. p. 200. 
 
 [PoUanus v/as Superintendent of the Strangers who fled from Strasburgh on ac- 
 count of the 'Interim,^ and were settled at Glastenbury. In the year 1550, he 
 set forth the Strasburgh Liturgy in Latin. This Form differs in many respects 
 from that of Geneva. — See Strype's Eccl. Blem. vol. ii. 242.] 
 
 No. IX.— (3.) 
 In the American Prayer Book ratified by Convention in 1790, 
 the following passage is added after the tenth Commandment and 
 Response : 
 
 ^ Then the Minister may say. 
 
 Hear also what our Lord Jesus Christ saith. 
 Thou shalt love the Lord thy God with all thy heart, and with all 
 thv soul, and with all thv mind : this is the first and great Command- 
 
150 
 
 APPENDIX. 
 
 meat. And the second is like unto it ; Thou shalt love thy neighbour 
 as thyself. On these two commandments hang all the Law and the 
 Prophets. 
 
 [And then instead of the two Collects for the King, is inserted,] 
 
 f Let us pray. 
 O Almighty Lord and everlasting God, vouchsafe, we beseech 
 thee, to direct, sanctify, and govern, both our hearts and bodies, in 
 the ways of thy laws, &c. 
 
 [Then the Rubrics before the Offertory. In the liiturgy published by the Non- 
 jurors in 1718, the above passage from St. Matthew is substituted for the 
 Decalogue.] 
 
 No. X.— (1.) 
 " Glory be to thee, O Lord." 
 This Doxology is omitted in our Reformed Liturgy, not out of any 
 particular disgust to it, but because our Church was studious of 
 reducing her sacred Rites to a less onerous model. Antiquity did 
 own it with an high regard, and it deserved no less. ToC AtaKovou 
 avoiyfcv fxeXkovTOS to tov evayyeXiov rerpadvpov, Trdures avTco drevi^npev, 
 fj(TV)(^iav iTap€)(OVTes, K.a\ rjpUa tov bp6p,ov Ttjs duaypaxreas up^TjTai, evdlms 
 biavi(TTdp.e6a biacjicovovvTes, Ao^a aoi Kvpie. Chrysost. de Circo. 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) xve presently all rise up, 
 acclaiming, Glory be to thee, Lord. Alcuin (De divinis Officiis) 
 gives a satisfactory reason for it — Quasi dicat, Qui verba salutem 
 conferentia mox aiidituri estis, laudate Dominum cujus beneficio banc 
 gratiam percipere meruistis. Because you expect to hear the words of 
 the Gospel which brings salvation to all true Believers, therefore praise 
 that God who hath graciously dispensed to you so great a blessing. — 
 L' Estrange, p. 167. Ed. 1690. 
 
 No. X.— (2.) 
 The Custom of saying, " Glory be to thee, O Lord," when the 
 Mhiister was about to read the Holy Gospel, and of singing Halle- 
 lujah, or saying, "Thanks be to God for his Holy Gospel," when he 
 had concluded it, is as old as St. Chrysostom, but we have no autho- 
 rity for it in our present Liturgy. The first indeed was enjoined by 
 King Edward's First Common Prayer Book, and so the Cu.stom has 
 
APPENDIX. 151 
 
 continued ever since ; and I do not find how it came to be left out 
 of the Rubric afterwards. It certainly could have nothing objected 
 against it, and therefore it is restored in the Scotch Liturgy ; which 
 also ordereth, that when the Presbyter shall say, "So endeth the Holy 
 Gospel," the People shall answer, " Thanks be to thee, Lord." In 
 our Common Prayer Book, the Priest has no direction to say, 
 " The Gospel is ended," the reason of which some imagine to be, 
 because it is stiU continued in the Creed that foUoweth. — Wheatly, 
 Folio. 268. 
 
 No. X.— (3.) 
 At the reading of the Gospel there is no posture appointed for the 
 people, which gives many of them an occasion to refuse the posture 
 of standing, as in all places and times it has been accustomed. This 
 therefore it were requisite to be here added. Nor is there any other 
 order, after the naming of the Gospel, for the people to say '' Glory 
 be to thee, Lord," as has been likewise accustomed, and was 
 specially ordered in King Edward's time, together with, " Thanks be 
 given to God," at the end of the Gospel. For uniformity and ad- 
 vancement of our devotions herein, that order would be fitly here 
 renewed. — Bp. Cosin. Particulars to be considered. 
 
 [The first directed at the last Review, but not the second.] 
 
 No. X.— (4.) 
 At the Nicene Creed there is no posture of standing especially 
 here appointed, by reason of which omission, many people refuse to 
 stand, though at the other Creed of the Apostles they are appointed 
 to do it, as here likewise they ought to do ; and at Athanasius' 
 Creed besides ; for all which provision may be made in their 
 several places, — Bp, Cosin. Particulars to be considered. 
 [Appointed at the last Review.] 
 
 No. X.— (5.) 
 For the Rubric before the Creed, as it stood in the Book of 1552, 
 the following is substituted in inanuscript by Sancroft, in a Folio of 
 1634. IBodleian. Arch. D.] 
 
 " Immediately after the Collects, the Priest or the Epistler ap- 
 pointed, shall turn to the people, and read the Epistle in the place 
 assigned for it, beginning thus. The Epistle is written in the 
 
152 APPENDIX. 
 
 Chapter of and ending thus, Here endeth the Epistle. And 
 
 the Epistle ended, the Priest or the Gospeller appointed, shall read 
 
 the Gospel, saying first. The holy Gospel is written in the 
 
 Chapter of : and the People all standing 7(p, shall say, Glory 
 
 be to thee, O Lord. And at the end of the Gospel, he that readeth 
 it shall say. Here endeth the Holv Gospel, *tnd the people shall 
 answer. Thanks be to thee, O Lord. Then shall be said or sung 
 this Creed, all still reverently standing up. 
 
 No. XL 
 
 "And then also, (if occasion be) shall notice be given of the Commu- 
 nion :" 
 
 By another Rubric, just before the first Exhortation, this is 
 supposed to be done after Sermon. For there it is ordered, that 
 "when the Minister giveth warning for the Celebration of the Holy 
 Communion, (ivhich he shall always do upon the Sunday, or some other 
 Holyday immediately preceding) after the Sermon or Homily ended, he 
 shall read the Exhortation folloiving ." The occasion of tliis difference 
 was the placing of this Rubric of Directions at the last Review before 
 the Rubric concerning the Sermon or Homily. For by the Old 
 Common Prayer Books, immediately after the Nicene Creed, the 
 Sermon was ordered : and then after that, " the Curate teas to declare 
 vnto the people, whether there icere any Holydays or Fasting days in 
 the Week following , and earnestly to exhort them to remember the Poor, 
 by reading one or more of the Sentences, as he thought most convenient 
 by his Discretion." This was the whole of that Rubric then. All the 
 remaining part was added at the Restoration, as was also the Rubric 
 above cited just before the Exhortation. Now it is plain by that 
 Rubric, that the Warning to the Communion was intended to be 
 given after the Sermon ; and therefore I imagine that there was no 
 design to change the j^lcices of the two here, but only to add some 
 other directions concerning the proclaiming or publishing things in 
 the Church ; and that consequently the placing of them in the order 
 they now stand, was owing to the Printer's, or some other, mistake. 
 However they may still be both complied with, viz. by giving 
 warning in this place, that there will be a Communion on such a 
 day, and then reading the Exhortation after Sermon. — Wheatly. 
 Folio. 270. 
 
APPENDIX. 153 
 
 No. XTL— (1.) 
 Offcrto7-y. 
 In the marginal alterations of the Praj'er Book by Sancroft, 
 [^Bodleian. Arch. D.] the Sentences of the Offertory are added to, 
 and also transposed, as follows : — 
 
 Matt, v.. Matt, vi.. Matt, vii.. Matt, vii., 1 Tim. vi., 1 Tim. vi., 
 Heb. vi., Heb. xiii.. Gen. iv. 3, Exod. xxv. 2, Deut. xvi. 17, Psalm 
 xcvi. 7, Markxii., 1 Cor. ix., 1 Cor. ix., 1 Cor. ix., 2 Cor. ix., Galat, 
 vi., Galat. vi., Luke xix., 1 John iii., Psalm xli., Prov. xix., Tobit iv., 
 Tobit iv., 1 Chron. xxix. 
 
 The two passages from Tobit, though numbered, are struck out : 
 and in the Margin is this Direction to the Printer ; 
 
 "Print the first 13 of these sentences at a distance from the six 
 following, and those six at a distance from the four next, and the 
 last (being the 26.) in a distance by itself." 
 [See note, page 142.] 
 
 No. XII.— (2.) . 
 In the New Communion Office of the Church of Scotland, [1765,J 
 the following is inserted immediately before the Offertoiy : 
 
 ^ Then the Presbyter or Deacon shall say, 
 
 Let US present our offerings to the Lord with reverence and godly 
 fear. 
 
 ^ Tlien the Preslyter shall begin the Offertory, saying one or more of these sentences 
 following, as he thinJceth most convenient by his discretion, according to the length 
 or shortness of the time that the people are offering. 
 
 [Sentences the same as in the Scotch Book of 1637, except the fourth, which is 
 reserved for a form of presentation before the Lord, as soon as the Oblations 
 have been delivered to the Presbyter.] 
 
 5[ While the Presbyter distinctly pronouvceth some or all of these sentences for the 
 Offertory, the Deacon, or {if no such be present) some other fit person, shall receive 
 the devotions of the people there present, in a basin provided jor that purpose. And 
 when all have offered, he shall reverently bring the said basin, with all the oblations 
 therein, and deliver it to the Presbyter ; who shall humbly present it before the 
 Lord, and set it upon the holy table, saying, 
 
 Blessed be thou, O Lord God, for ever and ever : Thine, O Lord, 
 is the greatness, and the glory, and the victory, and the majesty ; 
 for all that is in the heaven and in the earth is thine : thine is the 
 
154 APPENDIX. 
 
 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. Amen. 
 
 [" 1 Chron. xxix. 10. is not inserted in its order, being reserved for a parti- 
 cvilar place, where it is introduced with peculiar propriety." — Bp. Horseley's 
 Collation of Offices.^ 
 
 No. XIII.— (1.) 
 " The Churchwardens or some other." 
 The ancient mode was an exact pursuance of the text delivered by 
 our Saviour, Matth. v. 23., which implieth that the gifts shotdd he 
 broil (/ht to the Altar : there were they presented by the People, and 
 there received by the Priest. Gregory Nazianzen (in Laud. Basilii) 
 sets it doviTi very expressly, speaking of Valens the Emperor's offer- 
 ing, fTTel ra daipa ttj dela Tparre^r) npoaeveyKelp eSfi, Syf avTovpyos rjv, crvve- 
 XdlSero ov8eis, wcnrep r)v e'dos, i. e. when the time tvas come for him to 
 bring his gifts to the holy Table, which he teas to do himself, none 
 would, as the custom was, receive them. The like hath Theodoret con- 
 cerning Theodosius, but not so full ; and more conformable to this 
 usage was the order in the beginning of the Reformation, by which 
 the Parishioners were enjoined themselves to put their alms into the 
 poor man's chest, which then was placed near the High Altar. 
 Bishop Andrews faulteth the Church- Wardens going up and down 
 to receive the Alms : Sapit hac collectio per singula capita Genevensem 
 morem ; This collecting Alms by the poll savours of the Geneva mode ; 
 whence it is that the Scottish Rubric was rectified in this particular, 
 as in others, conformable to his Notes. — L' Estrange. Fol. p. 179. 
 
 No. XIII.— (2.) 
 " Offering days appointed." II. B.of King Edward. 
 Anciently offering days appointed were, Quadibet dies Dominica, et 
 alii dies festi solennes, quorum vigilice jejunantur ; every Lord's day, 
 and all high festivals, whose Eves were fasted. Such were those 
 solemn days called lately in the Court Collar days, because then the 
 Knights of the Garter attended the King in their St. George's 
 Collars, when the fashion was for the King and his Nobles to offer. 
 But these are not the offering days intended by this Rubric, but 
 those mentioned in the Statute 27. II. 8. cap. 12. viz., the Feasts of 
 Easter, of the Nativity of St. John Baptist, the Feast of St. jNIichael 
 
APPENDIX. 155 
 
 the Archangel, and the Nativity of our Lord. '''' * Which Statute also 
 helpeth us to understand the import of accustomed offerings, for it 
 commandeth all Citizens and Inhabitants of London to pay their 
 tithes at the Feasts above specified. * * * If to any the word offerings 
 may seem to import other dues, excluding tithes, farther satisfaction 
 may be given them from the Latin Translation ratified by Authority 
 20. Eliz. which in this Rubric rendereth them by Oblations and 
 Tithes, clearly implying that Tithes were comprehended therein. — 
 L' Estrange. Fol. p. ISO. 
 
 No. XIV.— (L) 
 
 " And when there is a Communion, the Priest shall then place upon the Table so 
 much Bread and wine," &c. Rubric before the Prayer for ChrLt's Church. 
 
 ["And if there be a Communion, the Priest shall then offer up and place upon the 
 Table so much Bread and Wine, as he shall think sufficient. — Sancroft's 
 Marginal corrections, Fol. Pr. Book 163-1, Bodleian.~\ 
 
 In the first Common Prayer- Book of K. Edward VI. the Priest 
 himself was ordered in this place to set both the Bread and Wine 
 upon the Altar. But at the Review in 1551, this and several other 
 such ancient usages were thown out, I suppose, at the instance of 
 Bucer and Martyr ; after which the Scotch Liturgy was the first in 
 which we find it restored : But there the Pi'esbyter is directed to 
 offer up and place the bread and wine prepared for the Sacrament upon 
 the Lord's Table, that it may be ready for that Service. And 
 Mr. Mede, having obsei^ved our own Liturgy to be defective in this 
 particular was probably the occasion, that in the Review of it after 
 the Restoration, this primitive practice was restored." — Wheatly. 
 Folio, p. 276. 
 
 Mr. Mede's sentiments respecting this Oblation may be seen in the 
 following passage : — 
 
 " If all this be so, how is not our celebration of the Eucharist 
 defective, where no such oblation is used ? I answer, this concerns not 
 us alone, but all the Churches of the West of the Roman Commu- 
 nion, who, as in other things they have depraved this mystery, and 
 swerved from the primitive pattern thereof, so have they for many 
 ages disused this oblation of Bread and Wine, and brought in, in lieu 
 thereof, a real and hypostutical oblation of Christ himself. This 
 blasphemous oblation ive have taken aivay, and Justly, but not reduced 
 
156 APPENDIX. 
 
 again that exj^rcss and formal nse of the other. Howsoever, though 
 we do it not with a set ceremony and form of words : yet in deed 
 and effect we do it, so often as we set the bread and wine upon the 
 Holy Table, for whatsoever we set upon God's Ttible is, ipso facto, 
 dedicated and offered unto him according to that of our Saviour, 
 (Matth. xxiii. 19.) 'the Altar sanctifies the gift,' that is, consecrates 
 it to God and appropriates it to his use. In which respect it were 
 much to be wished, that this were more solemnly done than is usual ; 
 namely, not until the time of administration, in the name and sicjht of 
 the whole congregation standing vp, and shewing some sign of due and 
 lowly reverence." — Christian Sacrifice, p. 477. Foho. 1664. 
 
 No. XIV.— (2.) 
 The Mixture. 
 
 It must be confessed, that the Mixture has, in all ages, been the 
 general practice, and for that reason was enjoined, as has been 
 noted above, to be continued in our own Church by the first Re- 
 formers. And though in the next Review the Order for it was 
 omitted, yet the practice of it was continued in the King's Chapel, 
 all the time that Bishop Andrews was Dean of it. How it came to 
 be neglected in that Review, I have not yet been able to discover. 
 I am apt to suspect that it was thrown out upon some objection of 
 Calvin or Bucer. * * But whatever may have been the cause of 
 laving it aside ; since there is no reason to believe it essential, and 
 since every Church has liberty to determine for herself in things 
 non-essential ; it must be an argument sure of a very indiscreet and 
 over-hasty zeal to urge the omission of it, as a ground for 
 separation^. — Wheatly. Fol. 2S0. 
 
 2. In the Roman Missal, as soon as the Offertory is said, and the 
 
 • The Mixture was one of the four points agitated amongst tlie Non-juring Clergy of 
 England and Scotland, in the early part of the last century, some of them regarding it as 
 essential, others being entirely opposed to tliis view of the question, and unwilling to 
 depart from the authorized Prayer Book, others again seeking peace, and desirous 
 to mediate between the conflicting parties. At the head of the Csagers, as they 
 were called, i. e. those who resolutely declared for lestoring the Ancient Mixture, 
 the Invocation, Oblation and Prayers for the Dead, were Dr. Collier and Dr. Brett: the 
 Non-tisagers were represented by Mr. Spinckes, &c. The controversy, which assumed 
 a serious aspect upon the death of Dr. Ilickcs in 1715, may be found in a series of Pam- 
 phlets entitled, I. ' Reasons for restoring some prayers and Directions, as they stand in the 
 Communion Service of the first Engl. Keformed Liturgy. [Collier.] 2. No Reason for 
 rcstorhig &c. 3. A Defence of the Reasons for restoriiig, &c. [Collier.] 4. A Vindication 
 of the Reasons and defence, &c. [Collier] against ' No sufficient Reason, &c.' In the year 
 iri8 a Communion Service wa^ ■ '•'r.tod r:uli"('vii->~ the above Uoagcs, and otherwise ap- 
 
APPENDIX. 157 
 
 Priest has put the bread upon the paten and the wine into the cup, 
 he is ordered to pour a Httle pure water into the cup also. * * * * 
 And I do not remember to have met with any other, besides the 
 Armenians, that excluded water from the Eucharistical cup, till 
 Calvin and his followers began the practice at Geneva, by whose 
 interest the water was also excluded from the Sacramental cup in the 
 English Liturgies. — Brett's Dissertation on the Ancient Liturc/ies. 
 p. 194. New Ed. 
 
 3. It is certain three of the Evangelists do intimate, that the Cup 
 offered by Christ was wine, or the fruit of the vine ; and since the 
 Scripture makes no mention of water, I hope all learned, charitable 
 Christians will judge favourably of the Church of England for using 
 none. And on the other side, we of the Church of England ought by 
 no means to censure others, M'ho put water into the cup, for thev have 
 the consent of the Church Catholic of all ages with them in this par- 
 ticular. — Johnson s Unbloody Sacrifice, part IT. p. 58. 
 
 4. It is probable that the Cup which our Saviour blessed at the 
 last Supper, contained water as well as wine, since it appears that it 
 was generally the practice of the Jews to mix the Paschal cup, which 
 our Saviour used in instituting the Sacrament of his blood. It has, 
 however, been long decided by theologians, that the mixture of 
 water is not essential to the validity of the Sacrament. Bona, pres- 
 byter cardinal of Rome, refers to Bernard as speaking of some 
 persons who thought that water was essential ; " but," he adds, "the 
 judgment of theologians is certain, that consecration is valid, even if 
 water be omitted, though he who omits it is guilty of a serious 
 offence." — Oriyines Liluryias, Chap. iv. Sect. 9. 
 
 No. XIV.— (3.) 
 " Alms and Oblations." 
 " If you observe the time when this Bread and Wine is ordered to 
 be placed upon God's table, which is immediately after the Alms of 
 the people have been received for the Poor, you will see that it is 
 intended by our Church to be a thankful Oblation to God of the fruits 
 of the earth. And accordingly all that are there present, when they 
 behold the Priest thus preparing the Bread and Wine for Consecration 
 
 proaciiing very closely to the Ancient Liturgies. The material variations of this work may be 
 found in the present Appendix. For a short but interesting- account of the controversy, see 
 Skumer's Eccl. Hist, of Scotland, Letter Ivil. 
 
158 APPENDIX. 
 
 to an higher Mvstei'v, should secretly lift up their souls to God in 
 hearty Thanksgiving, and offer him the Sacrifice of praise for these 
 and all other such benefits : desiring him to accept of these gifts, as a 
 small token, that they hold all they have of him, as the great Lord of 
 the world. And so we are taught to do in that Prayer which imme- 
 diately follows in our Liturgy, for the whole state of Christ's Church, 
 and wherein we humbly beseech him to accept not only our Alms, 
 but also our Oblations. These are things distinct : and the former 
 (Alms) signifying that which was given for the relief of the poor ; the 
 latter (Oblations) can signify nothing else, but (according to the style 
 of the ancient Church) this Bread and Wine presented to God, in a 
 thankful remembrance of our food, both drv and liquid, (as Justin 
 Martyr speaks) which he the Creator of the world, hath made and 
 given imto us. But above all we must be sure to ofler our devoutest 
 acknowledgments for that gift of gifts, the Son of God dying for us : 
 without which thanksgiving, to speak the truth, we do not that which 
 Christ commanded, and so cannot hope for the blessing he hath 
 promised." — Dr. Patrick's Christian Sacrifice, p. 77. Ed. 1687. 
 
 XIV.— (4.) 
 I must needs say that those species set apart for the celebration of 
 the Eucharist, are as properly to be called sacrifices of that nature 
 which the Eucharist is of, (to wit, commemorative and representative,) 
 as the same are to be counted figurative under the Law, fi-om the 
 time that they were deputed to that use. This then is t\ie first act v.f 
 Oblation by the Church, that is by any Christian that consecrates his 
 goods, not at large, to the service of God, but peculiarly to the 
 service of God by sacrifice, in regard whereof the elements of the 
 Eucharist, before they be consecrated, are truly counted Oblations or 
 Sacrifices. * * * The Offertoiy which the Chui-ch of England pre- 
 scribeth, if it signify any thing, signifieth the dedication of that which 
 is offered, as at large to the necessities of the Church, so in particular 
 to the celebration of the Eucharist then and tliere. — Thorndike, 
 Epilogue, Book iii. p. 41. Fol. 160.9. 
 
 XIV.— (5.) 
 In the alterations made in the Ofiice for administering the Lord's 
 Supper, in King Edward the sixth's Service Book, that Rubric was 
 left out, which commanded the Minister " to set the bread and icine 
 
APPENDIX. 159 
 
 upon the xiltar," as an Offering. But this Rubric was restored, in 
 the Office for the Chmxh of Scotland, and Ukewise in the Office of 
 the Holy Communion of our present Liturgy, established by the Act 
 of Uniformity after the Restoration, with an intention undoubtedly to 
 oblige the Priest to place the Elements as an offering, with reverence 
 upon the Lord's table. But as the disuse of this practice had taken 
 deep root from the fifth year of King Edward VL when the first 
 Sei*vice Book was altered, and helfed to obliterate the notion of the 
 Christian Sacrifice in the minds both of Priests and people ; so this 
 restored Rubric, to the great reproach of the Clergy, ivas almost never 
 since observed, in Cathedral or parochial Churches. — Bp. Hickes' 
 Preface to the Christian Priesthood Asserted, p. 52. 
 
 I 
 XIV.— (6.) 
 I can see no reason to doubt, but that as the Bread and Wine are 
 by the Rubric ordered to be placed on the table put before the Prayer 
 "for the whole state of Christ's Church," so these words, " accept our 
 oblations," are to be referred to the Bread and Wine just before 
 placed on the table. And what confirms me in this opinion is, that 
 the Rubric and those words were inserted at the same time and by 
 the same hands, &c. And lest any should apply the word Oblations 
 to the offerings due to the minister, the Rubric relating to these 
 offerings, which formerly stood just before tliis Prayer, is now put 
 after the whole Communion Office. — Propitiatory Oblation in the 
 Holy Eucharist, [Johnson.] 
 
 No. XIV.— (7.) 
 
 The following is in the handwriting of Dr. Brian Duppa, in a 
 Foho Book of 1639, Bodleian, [Arch. D.] 
 
 " In the primitive Church the Offertory was a considerable part iji 
 the administering and receiving the Sacrament ; and was for a double 
 end, the one in relation to the Sacrament, in the offering of Bread 
 and Wine, the other for the use of the poor. And these Oblations 
 were called a sacrifice." 
 
 [Of the other notes in this Book, one is on the Commandments, and 
 somewhat similar to No. IX. — (1.) Another inserts after " Bishops, 
 Pastors, and Curates," "to glorify thy name in their sufferings.'" 
 The few remaining are such as the following ; "Lift up your hearts. 
 Habentur ista in libro Sacramentoi"um Gregorii."] 
 
160 APPENDIX. 
 
 No. XiV.— (8.) 
 Then shall the Priest take so much bread and wine, SjC, and putting the 
 wine into the chalice, or else into some fair and convenient ciip, prepaf'ed 
 for that use, putting thereto, in the view of the people, a little pure and 
 clean water: and then setting both the Bread and the Cup upon the 
 Altar, he shall turn to the people, and say : 
 
 Let us pray. 
 O Almighty God who hast created us, and placed us in this 
 ministry by the power of thy Holy Spirit; may it please thee, O Lord, 
 as we are ministers of the New Testament, and dispensers of thy holy 
 mysteries, to receive us who are approaching thy holy Altar, according 
 to the multitude of thy mercies, that we may be worthy to offer unto 
 thee this reasonable and unbloody Sacrifice for our sins, and the sins of 
 the people. Receive it, O God, as a sweet smelling savour, and send 
 down the grace of thy Holy Spirit upon us. And as thou didst accept 
 this worship and service from thy holy Apostles : so of thy goodness, 
 O Lord, vouchsafe to receive these offerings from the hands of us 
 sinners, that being made worthy to minister at thy holy Altar without 
 blame, we may have the reward of good and faithful servants, at that 
 great and terrible day of account and just retribution ; through our 
 Lord Jesus Christ thy Son, &c. — A Communion office taken partly from 
 Primitive Liturgies, and partly from the first English Reformed Prayer 
 Book. London, 1718. 
 
 No. XV.— (1.) 
 
 "Let us pray for the whole state of Christ's Church militant here in 
 earth." 
 
 These words ' militant here in earth,' were added to exclude the 
 Prayers that were used in the ancient Liturgies, and in the former 
 Edition of this Liturgy, 2 Edw. 6. for them that have been before us 
 and are now dead : but/o?- the rest, all the form of it is most ancient 
 and Apostolical. Next the Apostle {who wills Supplications and 
 Prayers and Thanksgivings to be made for all men, especially for kings 
 and such as be in authority, that we may lead a quiet and peaceable life 
 in all godliness and honesty, which is the sum and subject of this 
 whole prayer) we find in the Constitutions of the Apostles, (which 
 was a Book made to declare the customs of the Church before Con- 
 stantine's time) this Prayer at large, &c. — Notes in Bishop Cosin's 
 ow.i hand-writing. 
 
APPENDIX. 161 
 
 2. In the Prayer for the Church Militant there are some turns of 
 expression which appear to have been borrowed from Abp. Herman's 
 ' Simplex ac pia deliberatio,' a short notice of which may be found in 
 the Preface. 
 
 De Ceena Domini. 
 
 " Omnipotens sempiterne Deus, qui per dilectum Fihum tuum 
 Dominum nostrum Jesum Christum, et ejus Apostolos mandasti, ut 
 coram te in nomine ipsius conveniamus * * Oramus itaque te pro 
 Ecclesiis tuis * * pro servis tuis, administris gubernationis civihs 
 pro clementissimo Imperatore, et Rege nostro, pro aliis Regibus, 
 Principibus et Magistratibus omnibus. Singulariter autem te roga- 
 mus pro reverendissimo Archiepiscopo * * pro omnibus homini- 
 bus, * * pro omnibus his, quos cruce et afflictione aUqua castigas 
 et ad patientiam exerces, egestate, exiho, vincuUs, infamia, morbis 
 ahisque calamitatibus et infortuniis. Postremo oramus te, seteme 
 Deus Pater ccelestis, pro nobis qui hie in conspectu tuo, ad tuum 
 verbum, orationem et Sacramenta convenimus &c." 
 
 [In other respects the above Prayer differs considerably from the 
 English form. It is much longer, contains no commemoration of the 
 dead, and concludes with a paraphrase of the Lord's Prayer. The 
 ' General Confession' and the ' Sentences' are almost the only other 
 passages of the Communion Service in which the above books cor- 
 respond with each other without being directly traceable to the 
 primitive Liturgies.] 
 
 No. XV.— (2.) 
 And to give thanks for all men. Book of 1552. 
 
 The Preface of giving thanks for all men, when in the process of 
 the Prayer there is no thanksgiving for any man, was interpreted a 
 slip in the Supervisors of the Liturgy, who should either have ex- 
 punged it, or added some such clause as the Scotch Liturgy exhibit- 
 eth, as eucharistical for the Saints departed in the faith. U Estrange' s 
 Alliance, p. 180. 
 
 Understanding by Thanksgiving the Action of celebrating the Eu- 
 charist. But from hence the Ancient Church, and the First Service 
 Book of Edw. 6. enlarged the sense of all men to comprise the Dead 
 as well as the living. * * * * But how Thanks for all men should 
 stand here as a Preface, and then no thanks given for any men in the 
 
 M 
 
162 APPENDIX. 
 
 Process, or end of the Prayer, nor no Eucharist follow, (as upon 
 Holidays, when there is no Communion, none doth) I confess I cannot 
 understand. The truth is, these words were foi-gotten to be strucken 
 out of the Preface, when in the process of this Prayer they stnick 
 out the Thanksgiving and Commemoration of the Apostles and Saints 
 before us. — Notes in Bp. Cosin's own hand-writing. 
 
 [The Thanksgiving portion of the Prayer, having been omitted in the Book of 
 1552, was partially restored at the review in 1661. See the Tabular View.] 
 
 No. XV.— (3.) 
 
 Prayer for the Dead. 1549. 
 
 In hac precatione commendantur defuncti Deo, qui hinc a nobis 
 migrarunt cum signo fidei, et nunc quiesctmt in somno pacis, et oratm- 
 Deus ut his suam misericordiam et setemam pacem concedat, &c. 
 Scio esse pervetustam banc precandi pro pie defunctis consuetudinem 
 &c. Attamen nostrum esse tanto anteferre omni humanse auctoritati 
 divinam, quanto Deus omni homine major est : &c. Jam orare pro 
 defunctis nullae docent Scripturse sive verbo sive exemplo. Certrun- 
 q\ie est illud verbum Domini, eos qui ipsum audierint ; atque credide- 
 rint ei qui ipsum misit, habere vitam seternam, nee venire in judicium, 
 sed transivisse de morte ad vitam setemam, Joh. 5. Atqui cum 
 oratur pro defunctis, ut Dominus illis concedat suam misericordiam 
 atque setemam pacem, nemo ex \'ulgo non putat eo significari, defunctos 
 istam adhuc pacem, atque ideo plenam Dei misericordiam, qua peccata 
 ille suis condonat, desiderare, nostrisque etiam precibus primum esse 
 ilhs impetrandum. Huic errori non est danda ulla occasio : maxime 
 cum sciamus quantum mare plusquam ethnicarum superstitionum &c. 
 quantasque pestes verse religioni Satan per Antichristos sues hac falsa 
 persuasione inundarit &c. His itaque de causis optdrim ego com- 
 mendationem defunctoi'um et precem pro seterna eorum pace, prceter- 
 mitti : et in locum hujus commendationis et precationis, preci praece- 
 dcnti qua oratur concedi nobis exempla Divonim eorumque in fide con- 
 stantiam atque pra?ceptorum Dei obsen-antiam sequi, ista subjici : 
 " Quomodo una cum his ct omnibus qui ad te nos hinc in fide nominis 
 tui prpccesserunt, possimus in advcntu Filii tui gloriose prodire ad 
 rcsuiTectioncm vitss atque coUocari ad dcxtram Filii tui, et audire 
 loetam illam vocem ' Venite henedicti &c."' Nolim in voce iUa — 
 somno pacis — dare occasionem placendi sibi iis qui affirmant, defunctos 
 
APPENDIX. 163 
 
 in Domino dormire etiam animis usque ad extremum Diem. — Bucer. 
 Script. Anglic. 467. 
 
 [A Review of Bucer's Censure may be found in Collier's Eccl. Hist., Part II. 
 Book 4.] 
 
 No. XV.— (4.) 
 The Order of the Prayer for the Church Militant. 
 This Prayer, according to the primitive mode, was made after the 
 latter Consecration ; for the Sacramental Elements were twice conse- 
 crated : first, when they were in the general mass of all Oblations, 
 which were consecrated at large by thanksgiving to God for all those 
 benefits, and invocation of his blessing upon them as they were pro- 
 vided for bodily refreshment : and again, when they were separated 
 fi'om the residue, and by a particular Benediction deputed for the 
 symbols of the Eucharist, which being thus consecrated, " eVi ttjs 
 Bvcrias eKelvrjs rod IXaafMov TvapaKoKov^ev tov Qeov," says Cyril, " we 
 invocate God over that propitiatory host for the common peace &c." 
 And what he calleth, 'TrapaKaXovfj.ev, we entreat, others usually say, 
 Tvpoa^epofiev, 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 signs of that holy 
 Mysteiy : certainly an edifying and an innocent rite. But the Church 
 of Rome foisting in, under the disguise of this excellent custom, 
 private Masses, and in them a pretence of Christ really not mystically 
 sacrificed, our Reformers endeavouring to amove aU occasion of 
 abetting that wicked practice, transposed and inverted the order of 
 this Prayer to the place you see. [i. e. before the Consecration. ~\ — 
 L' Estrange s Alliance, p. 183. Bee also XV. 6. 
 
 No. XV.— (5.) 
 In Mr. Bancroft's Prayer Book, [Bodleian], amongst other pas- 
 sages " left for censure" the following occurs respecting the Prayer 
 for Christ's Church, and Rubric immediately preceding : 
 
 " And if there be a Communion the Priest shall then offer up and 
 place upon the Table so much Bread and Wine as he shall think 
 sufficient : 
 
 After which done the Priest shall say, 
 " Let us offer up our Prayers and Praises for the good Estate of 
 Christ's Catholic Church. 
 
 m2 
 
164 APPENDIX. 
 
 And here the people shall kneel. 
 
 In the Prayer itself the words, 'And Oblations,' inserted after 
 'Alms.' Instead of the clause, "And specially to this congregation 
 here present ," we find "here assembled in thy name to celebrate the com- 
 memoration of the most precious Death and Sacrifice of thy Son and our 
 Saviour Jesus Christ:" and after the words Sickness or any other 
 Adversity," is the following addition : " And we also bless thy holy 
 name, for all those thy Servants, who having finished their course in 
 faith, do now rest from their labours. And we yield unto thee most 
 high praise and hearty thanks for the wonderful grace and virtue de- 
 clared in all thy Saints, &-c. — [as in the Scotch Liturgy 1637.] 
 
 No. XV.— (6.) 
 
 In the 'New Communion Service' of the Nonjurors, published in 
 1718, the Prayer for the whole state of Christ's Church is in substance 
 the same as that in the First Book of K. Edward, but it occurs after 
 the Prayers of Consecration and Oblation, and is followed immediately 
 by the Lord's Prayer. The subjoined passage, however, exhibits a 
 transposition peculiar to this Book, and one or two other variations. 
 
 " Give grace, O heavenly Father, to all Bishops and Curates, that 
 they may both by their life and doctrine set forth thy true and lively 
 Word, and rightly and duly administer thy holy Sacraments. We 
 beseech thee also to save and defend all Christian Kings, princes and 
 governors, and especially thy Servant our King &c. And to all thy 
 people give thy heavenly grace, that with meek heart and due 
 reverence &c. And we commend especially unto thy merciful good- 
 ness this congregation, which is here assembled in thy name to cele- 
 brate the commemoration of the most glorious death of thy Son. 
 And we most humbly beseech thee of thy goodness, O Lord, to 
 comfort and succour all them, who in this transitory life are in 
 trouble, sorrow, need, sickness, or any other adversity ; » ^his is to be said, 
 
 Pt -77^7^ 7 7'7n when any desire the 
 
 \f especially those jor whom our prayers are desired. \ prayers of the con- 
 Andhere we do give unto thee most high praise &c." ^"^'^ '°"" 
 
 [The Ainerican Prayer Books of 1785, and 1790, follow the English Book of 1662 
 in the above Prayer, both as to its order in the Service, and its wording, except 
 in the following passages : " We beseech tlice also to direct and dispose the 
 hearts of all Christian Rulers, [1790] especially the Rulers and Governors of 
 these States." [1785.] "Give grace, O heavenly Father, to all Bishops and 
 other Pastors ;" [ 1 785] " to all Bishops and other Ministers." [1790.] 
 
APPENDIX. 
 
 165 
 
 No. XV.— (7.) 
 Bidding Forms. 
 
 Tliere is a close affinity between this prayer for the " Whole state 
 of Christ's Church, &c." and the " Forms of bidding the Common 
 Prayers," preserved amongst the Records of our Church. Similar 
 prayers were in use in primitive times. [Bingham, lib. xv., 
 chap. 1 .] L' Estrange has observed, that " before the Reformation 
 the people were exhorted to join in Prayers, according to certain 
 heads, dictated to them by the Minister in the English tongue, ob- 
 sei-ving the method and materials of the then prayer /or all states, so 
 that of all the Service then used, this only could properly be called 
 Common Prayer, as being the only form wherein the whole congre- 
 gation did join in consort." 
 
 As to that part of the Bidding Form which related to departed 
 souls, the following variations are to be found : 
 
 Before the Reformation and during the reign of Henry the 8th. 
 
 "Ye shall pray for all Christian souls, &c., for all the souls we be 
 bound to pray for : and for all the souls that be in the pains of 
 Purgatory, there abiding the mercy of Almighty God, and in especial 
 for them that have most need and least help, that God of his infinite 
 mercy lessen and minish their pains by the means of our Prayers, and 
 bring them to his everlasting bliss in Heaven." — Burnet, part H., Re- 
 coi'ds, 8. 
 
 " Ye shall pray for the souls that be departed, abiding the mercy of 
 Almighty God, that it may please him, the rather at the contempla- 
 tion of our Prayers, to grant them the fruition of his presence." — 
 
 [Other similar forms may be found, in L'Estrange, p. 171, 1G90, and in Collier's 
 Records, No. 54.] 
 
 In the reign of Edward the Vlth. 
 
 " Ye shall pray for all them that be departed out of this world in 
 the faith of Christ, that they -with us, and we with them, at the day of 
 judgment, may rest both body and soul, with Abraham, Isaac, and 
 Jacob in the kingdom of Heaven." — Injunctions, 1547. 
 
 In the reign of Q. EUzabeth. 
 
 " Let us praise God for all those that are departed out of this life in 
 the faith of Christ, and pray unto God, that we may have grace for 
 
166 APPENDIX. 
 
 to direct our lives after theii- good example, that after this life, we with 
 them may be made partakers of the glorious resurrection in the life 
 everlasting." — Injunctions, 1559. 
 
 [The same almost verbatim in Canon ^^.^ 
 
 No. XV.— (8.) 
 
 Prayers for the Dead from the Burial Sej'vice of the Book of ] 549. 
 
 When the Priest casts earth upon the corpse, he says, 
 
 'I commend thy soul to God the Father Almighty, and thy body to the 
 ground,' &c. 
 
 And the next prayer begins thus : 
 
 ' We commend into thy hands of mercy, most merciful Father, the soul of this 
 our brother departed: .... that when the judgment 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 thy blessing,' &c. 
 
 The next prayer stands thus : 
 
 'Almighty God, we give thee hearty thanks for tliis 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, wliich he committed 
 into thy holy hands, into sure consolation and rest. Grant, we beseech thee, 
 that at the day of jxidgment, his soul and all the souls of thy 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.' 
 
 After the Lesson, — ' Lord have mercy upon us,' &c. — and the 
 Lord's Prayer, the Priest says, 
 
 'Enter not, O Lord, into judgment 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 praj'er, 
 
 ' Ansiver. 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 bm-den of the flesh, 
 be in joy and felicity : grant unto this thy servant, that the sins which he com- 
 mitted 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 ; 
 and when that dreadful day of the general resurrection shall come, make him to 
 
APPENDIX. 167 
 
 rise also with the just and righteous, and receive this body again to glory, then 
 made jnire and incorruptible. Set him on the right hand of thy Son Jesus Christ, 
 among thy holy and elect, that then he may hear with them these most sweet 
 and comfortable words, Come to me, ye blessed,' &c 
 
 No. XV.— (9.) 
 The Book of Elizabeth, 1559. 
 " By the questions put, it is not improbable," says Collier, " that 
 the Secretary (Sir W. Cecyl) and it may be the Queen, were not un- 
 willing the First Service Book should be laid before the Parliament. 
 But this motion, if made, was overruled by Guest and the other 
 divines." — Part II. Book VI. 
 
 OF PRAYING FOR THE DEAD IN THE COMMUNION. 
 
 That praying for the dead is not now used in the communion, 
 because it doth seem to make for the sacrifice of the dead . And also 
 because (as it was used in the first book,) it makes some of the faith- 
 ful to be in heaven, and to need no mercy ; and some of them to be 
 in another place, and to lack help and mercy. As though they were 
 not all ahke redeemed, and brought to heaven by Christ's merits : 
 but some deserved it (as it is said of martyrs,) and some, for lack of 
 such perfectness, were in purgatoiy, (as it is spoken of the meaner 
 sort.) But thus to pray for the dead in the communion was not used 
 in Chi'ist and his Apostles time, nor in Justin's time ; &c. 
 
 Guest to Sir William Cecyl, the queen's secretary, concerning the 
 Service-Book, newly prepared for the parliament to be confirmed; 8)C. 
 
 No. XV.— (10.) 
 
 " I will not here allege, that the Church of England teacheth to pray 
 for the dead, where the Litany prays for dehverance ' in the hour of 
 death and in the day of judgment ;' Or, when we pray after the Com- 
 munion, that ' by the merits and death of Christ, and through faith in 
 his blood, we and all the whole Church may obtain remission of our sins, 
 and all other benefits of his passion. But it is manifest, that in the 
 Service appointed in the time of Edw. VI. prayer is made for the 
 dead both before the Communion, and at the Burial to the same pui*- 
 pose as I maintain. It is manifest also that it was changed in Queen 
 Elizabeth's time to content the Puritans, who now it appears, could 
 not be content with less than breaking of the Church in pieces. And 
 therefore since unity hath not been obtained by parting with the Law 
 of the Catholic Church, in mine opinion, for the love of it I continue 
 
168 APPENDIX. 
 
 the resolution to bound Reformation by the rule of the Catholic 
 Church. Allowing that it may be matter of Reformation, to restore 
 the prayers which are made for the dead, to the original sense of the 
 whole Church, but maintaining that to take away all Prayer for the 
 dead, is not paring off abuses, but cutting to the quick." — Thorndike's 
 Epilogue, p. 337. Ed. 1659. 
 
 No. XV.— (11.) 
 
 The Author of the Origines Liturgica having noticed the antiquity 
 of Prayers for the dead proceeds to observe, — 
 
 " These facts being certain, it becomes a matter of some interest 
 and importance to ascertain the reasons which justified the omission 
 of these Prayers in the Liturgy of the English Church for the first 
 time in the reign of King Edward VI. Some persons will perhaps 
 say that this sort of prayer is unscriptural ; that it infers either the 
 Romish doctrine of purgatory, or something else which is contrary 
 to the revealed wLU of God, or the nature of things. But when we 
 reflect that the great divines of the English Church have not taken 
 this ground, and that the Church of England herself has never for- 
 mally condemned Prayers for the Dead, but only omitted them in 
 her Liturgy, we may perhaps think that there are some other reasons 
 to justify that omission. 
 
 " The true justification of The Church of England is to be found 
 in her zeal for the purity of the Christian faith, and for the welfare 
 of all her members. It is too well known that the erroneous doctrine 
 of purgatoiy had crept into the Western Churches, and was held by 
 many of the clergy and people. Prayers for the departed were re- 
 presented as an absolute proof that the Church had ahvays held the 
 doctrine of purgatoiy. Tlie deceitfulness of this argument can only 
 be estimated by the fact, that many persons at this day, who deny 
 the doctrine of Purgatory, assert positively that the custom of praving 
 for the departed infers a belief in purgatory. If persons of education 
 are deceived by this argument, which has been a hmidred times 
 refuted, how is it possible that the uneducated classes could ever have 
 got rid of the persuasion that their Chm-ch held the doctrine of 
 purgatory, if prayers for the departed had been continued in the 
 Liturgy .'' Would not this custom, in fact, have rooted the error of 
 puigatory in their minds ? If then the Church of England omitted 
 pubUc Prayer for the departed Saints, it ^Yas to remove the errors and 
 
APPENDIX. 169 
 
 superstitions of the people, and to presei-ve the purity of the Christian 
 faith * * *. 
 
 " It was therefore rehnquished, and the happy consequence was, that 
 all the people gradually became free from the error of purgatory . * * * 
 And, when the doctrine of purgatory had been extirpated, the EngHsh 
 Church restored the Commemoration of Saints departed in the 
 Liturgy- ; which had been omitted for many years, from the same 
 cautious and pious regard to the souls of her children." Chap. iv. 
 § 10. 
 
 No. XVI.— (1.) 
 
 The Exhortation at certain times, when the Curate shall see the people 
 
 negligent to come to the Holy Communion. 
 
 This was added 5 Edw. upon Bucer's special instance in his Censure 
 cap. 27, where he saith, 
 
 " Mochs omnibus instandum, ut qui prsesentes sunt communicent. 
 Sed sunt qui in eo nobiscum sentiunt, quo autem id obtineant non 
 veris utuntur rationibus. Alii enim eo rarius S. Ccsnam celebrant, 
 ut in anno vix plures quam ter aut quater. Alii populiun qui ad 
 prsedicationem Evangelii et preces confluxit omnem dimittunt, ut 
 Coenam celebrent cum iis tantum qui volunt ea communicare. Nam 
 ex eo quod Dominus usum hujus Sacramenti commendavit Discipuhs 
 suis, \\t cseremoniam pertinentem ad solennem sui inter nos celebran- 
 dam memoriam, quae sane a nobis celebrari debet, omni die Dominico. 
 Item ex eo quod Apostolus, 1 Cor. xi. eandem cosnam omni frequentiori 
 coetui deputat, et quod Ecclesia Apostohca legitiu- ita fractione panis 
 perseverasse, ut in doctrina Apostolomm, Act. 11. apparet ergo Eccle- 
 sias priscas illud ex cei'ta Apostolorum traditione accepisse, ut sacram 
 coenam singulis diebus Dominicis et Festis, immo quoties tota con- 
 veniebat Ecclesia, exliiberent." 
 
 From whence came those rules that were afterwards made, some- 
 what to this purpose at the end of the Communion. 
 
 Bucer also, in the last Chapter of liis Censure upon the Book, urged 
 very earnestly for the Restitution of the Lands and Goods which lay- 
 men had taken away from the Church, and which they bestowed upon 
 their pleasm-es of hunting and feasting, &c., threatening and fore- 
 speaking a general calamity and destruction that would come upon 
 this kingdom, unless such Restitution were made, worse than Germany 
 or Israel or Judah suffered. But in this particular they never gave 
 
170 APPENDIX. 
 
 ear to him, which they did in altering and lessening the Service of 
 the Church. — Notes in Bp. Cosins oivn hand-ioriting . 
 
 No. XVI.— (2.) 
 Exhortations. 
 
 The first and second Exhortations that follow, are more fit to be 
 read some days before the Communion, than at the very same time 
 when the people are come to receive it. For first, they that tarry for 
 that purpose are not negligent, and they that are negligent be gone, and 
 hear it not. Then secondly, they that should come to the Minister, 
 for quieting of their conscience, and receiving the benefit of Absolution 
 have not then a sufficient time to do it. Wherefore requisite it is, 
 that these two exhortations should be appointed to be read upon the 
 Sunday, or some other Holiday before. 
 
 [The above objection was removed by the Rubric of 1662.] 
 
 Likewise in the third Exhortation there be these words appointed 
 to be read, somewhat out of due time, " If any of you be a Blasphemer 
 of God, &.C." For is any person who comes at that time puqiosely to 
 receive the Communion, likely to discover himself (if he be guilty) in 
 the presence of all the Congregation, by rising up and departing 
 suddenly from it ? Therefore this clause were fitter to be omitted in 
 this third Exhortation, and to be added to the second, a week or some 
 days at least before the Communion is administered. — Bishop Cosin. 
 Particulars to be considered. 
 
 [The alteration was made accordingly in the Book of 1662.] 
 
 XVI.— (3.) 
 
 ^ Then shall follow this exhortation at certain times when the Curate shall see 
 the people negligent to come to the holy Communion. 
 
 This Rubric is altered in the hand-writing of Sancroft (in a book 
 in the Bodleian) to the following : 
 
 " When the curate shall see the people negligent to come to the 
 holy Communion, he shall use this Exhortation in the Pulpit after the 
 Sermon or Homily there ended, upon the Sunday or some Ilolyday 
 before lie inteudeth to celebrate the same." 
 
APPENDIX. 171 
 
 No. XVI.— (4.) 
 
 " The Exhortations." 
 How the Rubric that orders these Exhortations to be read after 
 the Sermon or homily is ended, may be reconciled to the Rubric that 
 orders the Minister to give notice of the Communion before Sermon, I 
 have ah'eady shewed upon that place. The reason why it is not to be 
 used till after Sermon, is, because at first it was only designed to be 
 used " when the people were not exhorted in the Sermon or Homily 
 itself to the worthy receiving of the Holy Sacrament." — [See the first 
 Common Prayer Book of King Edward.] Wheatly. Fol. p. 282. 
 
 No. XVI.— (5.) 
 " That he may receive the benefit of Absolution." 
 It is most expedient that this be read, to induce the people, that 
 they bethink themselves of the sovereign benefit of Absolution, by 
 their penitent confession. Idem. Dr. White in his " Way to the 
 Church," quotes all this latter part of the Exhortation, shewing 
 against the slander of the Jesuits, that we abohsh not, but ■wdllingly 
 restrain, the Doctrine of Confession. — Notes supposed to be made from 
 the Collections of Bp. Overall. [Nicholls.'] 
 
 No. XVI.— (6.) 
 " That of us he may receive comfort and absolution." [1549.] 
 [The following passage on Confession and the Power of the keys is taken from a 
 Catechism "set forth" by Ahp. Cranmer in the year 1548. This Book was a 
 translation from a Latin work, which was itself a translation from the German, 
 by Justus Jonas. Whether the English translation was made by the Arch- 
 bishop himself is doubtful ; probably it was not, though it was certainly 
 "overseen and corrected" by him. — See Burton's Preface to the Catechism. 
 Oxford 1829.] 
 
 Now forasmuche as oure sauioure Christe, in gyuynge the keyes, 
 did promise vs so great comforte, dyd so dylygentlye teache the vse 
 of them, and dyd so faythfuUy, and louyngly ordeyne and commende 
 them and put theim (as it wer) into the handes of his apostles and 
 their successors, we ought in no wyse to dyspyse this greate autho- 
 ritie, whiche God hath gyuen \Tito men, but thankefully to vse it. 
 For knowe this for a suertye good children, that it is a very great 
 offence against God, lytle to care for hys great gyftes and benefites. 
 Therefore when we fal agajme to great synnes, after that we are ones 
 
172 APPENDIX. 
 
 baptysed, we ouglite not to walke in a certen rechelesnes, th}Tik5mg 
 that our synnes be forgyuen vs onely because God is merciful. (For 
 this opinion or waviering imagination, is more weake and feble, then 
 that in the feare and battaile of the conscience, it is able to stande 
 against the \aolent force and craftye assaultes of the Deuel.) But in 
 this fight betwene our conscience and the Deuel, our great trust and 
 comforte is the sure worde and worke of God, whiche maye asserteyne 
 vs that our synnes are forgyuen, that is to say, when we obteyne 
 forgyuenes of oure synnes and absolution, of the ministers of the 
 churche, to whome Christ hath deliuered the kaies, and hath pro- 
 mysed saying. Whose synnes ye shall forgyue in earthe, their synnes 
 be forgyuen in heauen also. 
 
 Canon 113. 
 2. " Provided always. That if any man confess his secret and 
 hidden sins to the Minister, for the unburdening of his conscience, 
 and to receive spiritual consolation, and ease of mind from him ; we 
 do not any way bind the said Minister by this our Constitution, but do 
 straitly charge and admonish him, that he do not at any time reveal 
 and make known to any person whatsoever, any crime or offence so 
 committed to his trust and secrecy, (except they be such crimes as by 
 the laws of this realm his own life may be called in question for con- 
 ceahng the same,) under pain of irregularity." — Canons of 1603. 
 
 No. XVII.— (1.) 
 The Invitation. Scotch Liturgy, 1637. 
 With the Liturgy transmitted by the Scotch Bishops to England, 
 to be revised and sanctioned, was sent a paper of suggestions to 
 be inserted if approved. Amongst others was the following : " Tliat 
 every Prayer or Office through the whole Communion, should be 
 named in the Rubric before it, that the parts of the Service might 
 be better distinguished to the Congregation. That the Invitation, 
 Confession, Absolution, Sentences, Prefaces and Doxology, should 
 be set in the same order they stand in the English Liturgy : [loo2.] 
 and that the Prayer of Humble Access to the holy table might stand 
 immediately before receiving." 
 
 " These suggestions for alterations were passed by the Archbishop, 
 [Laud] and Bp. Wren, and afterwai'ds signed by his Majesty." — 
 Collier. Ec. Hist. vol. viii. p. 113. 
 
 As to the Order of the Service, the Scotch Liturgy varies from our 
 
APPENDIX. 173 
 
 OAvn Book only in the position, 1 . of the Prayer of humble Access, 
 2. of the Prayer of Oblation, 3. of the Lord's Prayer where it is used 
 the second time : it was therefore in reference to these, that Abp. 
 Laud remarked as follows : 
 
 " Though I shall not find fault with the Order of the Prayers, as they 
 stand in the Commtmion Book of England, (for, God be thanked, 'tis 
 weU;) yet, if a comparison must be made, I do think the order of the 
 Prayers, as they now stand in the Scottish Liturgy, to be the better, 
 and more agreeable to use in the Primitive Church ; and I believe, 
 they which are learned will acknowledge it." — Ahp. Laud. History of 
 the Troubles, <^-c. Fol. p. 115. 
 
 No. XVIIL— (1.) 
 
 The general Confession. 
 
 " Then shall this general confession be made in the name of all those 
 that are minded to receive the holy Communion, either by one of them, 
 or by one of the Ministers, or by the Priest himself." 
 
 Exception. " We desire it may be made by the Minister only." 
 
 " It is a private opinion, and not generally received in the Cathohc 
 Church, that one of the people may make the Public Confession at 
 the Sacrament, in the name of aU those that are minded to receive 
 the Holy Commimion." The Exceptions of the Presbyterian Breth- 
 ren, 8fC. 1661. p. 20. and a Paper to the Archbishop &;c. p. 17. 
 [This Rubric was altered in the Review of 1661.] 
 
 No. XVIIL— (2.) 
 Confession. 
 
 In the Rubric before the Confession, there wants a direction for the 
 people to say the words of that Confession after the Minister, where- 
 unto they are all invited by the words before, " Make your humble 
 Confession meekly kneehng." — Bp. Cosin. Particulars to be con- 
 sidered. 
 
 " This now seems to be altered," says Nicholls, " according to this 
 proposal, but the Rubrick is not very clear." 
 [In the New Communion Office of the Ch. of Scotland the Rubric is as 
 
 follows :] 
 
 " ^ Then shall tliis general confession be made, by the people, along with the 
 Presbyter, he first kneeling down." 
 
174 APPENDIX. 
 
 No. XVIIL— (3.) 
 
 [The Confession and Sentences, as they are worded in the Liturgy of our Church, 
 do not appear to be clearly traceable to the Ancient formularies. [Origines 
 Liturgicae, Chapt. 4. Sect. 12, 13.] The following extract from the 'Simplex 
 ac pia deliheratio ' of Abp. Herman will shew the source from whence they have 
 been derived. In this Book, however, they differ in their order from the Book 
 of 1549, being placed be/ore the Consecration.] 
 
 Omnipotens seteme Deus, Pater Domini nostri Jesu Christi, Crea- 
 tor rerum omnium, judex cunctorum hominum, agnoscimus et de- 
 ploramus nos in peccatis conceptos et natos, ideoque ad qusevis 
 mala pronos, et abhorrentes a veris bonis, sancta tua prsecepta sine 
 fine et modo transgresses esse, eontemptu tui et verbi tui, diffidentia 
 opis tuse, fiducia nostri et mundi, pravis studiis et operibus, quibus 
 majestatem tuam gravissime oiFendimus, et proximos nostros Icosi- 
 mus. Itaque in mortem eetemam magis et magis nos ipsi sepelivi- 
 mus et perdidimus. Id vero nobis ex animo dolet, et veniam a te 
 oramus omnium, quae contra te admisimus, auxilium tuum implora- 
 mus contra inliabitans in nobis peccatum, et incensorem ejus Sata- 
 nam. Sei-va nos ne quid porro contra te admittamus, et reliquam in 
 nobis pravitatem justitia Filii tui contege, et Spiritu tuo in nobis 
 reprime, tandem pcenitus expurga. Miserere nostri optime et cle- 
 mentissime Pater, per Filium tuum Dominum nostrum Jesum Chris- 
 tum, Da et auge in nobis Spiritum tuum sanctum, qui doceat nos 
 vere et penltus peccata nostra agnoscere, poenitentia eorum viva 
 conpungi, remissionem eorum in Cliristo Domino nostro vei'a fide 
 apprehendere et tenere, ut peccatis in dies plenius morientes, in nova 
 vita ad gloriam nominis tui, et Ecclesise tua3 sedificationem tibi ser- 
 viamus, et complaceamus. Hsec enim agnoscimus te a nobis jure 
 tuo requirere, quare eadem prscstare cupimus: Dignare tu Pater 
 C(xlestis, qui donasti vobis velle dare, etiam ut qurc salutis nostras 
 sunt, ea toto corde prsestare studeamus per Dominum nostrum Jesum 
 Christum. 
 
 Audite Evangehum. Joan. iii. 
 
 Sic Deus dilexit mundum, ut daret unigenitum Fihum suum, ut 
 omnis qui credit in cum, non pcreat, sed habeat vitam reternam. 
 Aut 1 Timoth. i. 
 
 Fidclis scnno ct omni acccptione dignus, quod Jesus Christus 
 venit in hunc mundum pcccatorcs salvos facere. 
 
APPENDIX. 175 
 
 Aut Joan. iii. 
 Pater diligit Filium, et omnia dedit in manum ejus, Qui credit in 
 Filium, liabet vitam seternam. 
 
 Aut Actorum x. 
 Christo omnes Proplietee testimonium perhibent, remissionem 
 peccatorum accipere per ipsum, omnes qui credunt in eum. 
 
 Aut 1 Joannis ii. 
 Filioli, Si quis peccarit, advocatum habemus apud Patrem, Jesum 
 Clu-istum justum, et ipse est propitiatio pro peccatis nostris. 
 
 Ubi Pastor ex dictis Evangeliis populo unum annunciaverit, 
 
 addet. 
 
 Quia Dominus noster benedictus, banc Ecclesise suae potestatem 
 
 reliquit, ut eos a peccatis absolvat, et in gratiam Patris coelestis resti- 
 
 tuat, quicunque peccatorum poenitentes Christo Domino vere credunt. 
 
 Ego Christi et Ecclesise Minister, omnibus, quibus sua peccata 
 
 dolent, qui Ckristo Domino veram fidem habent, et approbare se ei 
 
 cupiunt, annuncio remissionem omnium peccatorum, gratiam Dei, et 
 
 vitam seternam, per Dominum nostrum Jesum Christum, Amen. 
 
 [Compare the Absolution witli No. XIX.] 
 
 No. XIX. 
 
 The Absolution. 
 
 The following Form of Absolution is from the " Order of the 
 Communion ^ Imprinted at London, the viii day of March, in the 
 second year of the reign of our Sovereign Lord King Edward the 
 Sixth, by Richard Grafton, printer to his most royal Majesty. In 
 the year of our Lord MDXLviii." 
 
 Then shall the Priest stand up, and turning him to the people, say thus : 
 
 " Our blessed Lord, who hath left power to his Church to 
 
 absolve penitent sinners from their sins, and to restore to the grace 
 
 of the heavenly Father such as truly believe in Christ ; Have mercy 
 
 upon you ; pardon and dehver you from all sins ; confirm and 
 
 strengthen you in all goodness ; and bring you to everlasting hfe." 
 
 [The first part of the above appears to be taken from Abp. Herman's Book, — the 
 last from the ancient Missals of our Church. — See the preceding note.] 
 
176 APPENDIX. 
 
 No. XX.— (1.) 
 The Prefaces. 
 These Prefaces are very ancient, though there were some of them 
 as they stood in the Latin Service, of a later date. For as there are tea 
 in that Service, whereof the last concerning the Virgin Mary was 
 added by Pope Urban 1095 ; so it follows that the rest must be of a 
 more considerable antiquity. Our Church has only retained seven, 
 {five'] and those upon the principal Festivals of the year, which relate 
 only to the Persons of the ever- Blessed Trinity, and not to any Saint. 
 Nicholls. 
 
 No. XX.— (2.) 
 
 1 . Because thou didst give Jesus Christ thine only Son to be born as 
 this day for us, S,-c. 
 
 2. According to whose most true promise the Holy Ghost came down 
 this day from Heaven, 8;c. 
 
 Exception. First, we cannot peremptorily fix the Nativity of our 
 Saviour to this or that particular day. Secondly, it seems incon- 
 gruous to affirm the Birth of Christ, and the descending of the Holy 
 Ghost to be on this day, for seven or eight days together. — The Ex- 
 ceptions of the Presbyterian Brethren SfC. 1661. p. 20. 
 
 XXI.— (1.) 
 The Prayer of humble Access. 
 The following Marginal direction is affixed to this Prayer in the 
 hand- writing of San croft. [Fol. Prayer Book 1634, Bodleian.] 
 
 "What follows from hence to the end of the distribution, is some- 
 what otherwise methodized, and both left to censure." — For the 
 other method, see note XXII. 15. 
 
 XXL— (2.) 
 
 Exceptions against the Book of Common Prayer. 
 
 Prayer before that tchich is at the consecration. 
 
 Grant that our sinful bodies We desire that whereas these 
 
 may be made clean by his body, words seem to give a greater effi- 
 
 and our souls washed through his cacy to the blood than to the 
 
 most precious blood. body of Christ, they may be 
 
 altered thus, " Tliat our sinful 
 souls and bodies may be cleansed 
 through his precious body and 
 blood." 
 
APPENDIX. 177 
 
 Reply of the Bishops. 
 [" That our sinful bodies" &c.] It can no more be said those 
 words do give greater efficacy to the blood than to the body of 
 Christ, than when our Lord saith, " This is my blood which is shed 
 for you and for many for the remission of sins," &c. and saith not so 
 explicitly of the body. — Savoy Conference 1661. 
 
 No. XXII.— (1.) 
 
 The Prayer of Consecration. 
 
 Idem statuendum est [viz. nuUo nobis commendari vel prsecepto 
 vel exemplo Domini ipsius aut Apost.] et de signis iUis crucis quse 
 fiunt super panem et vinum, atque de eo quod hie panis et vinum hoc 
 sumuntur in manus a nainistro, ciim ilia verba, Domini recitantur, 
 ' Accipite' &c. Quae nonnuUi ita inchnantes se ad panem et vinum, et 
 in hoc inspirantes dicunt ; quasi vero ea pani et vino, et non prEesent- 
 ibus hominibus dici debeant, aut oporteat horum pronunciatione ver- 
 borum, aUquid in his dementis immutari. * * * Optarim igitur 
 crucidas iUas nigras, atque prseceptum illud de sumendo in manus 
 pane et vino, ctim verba ilia, "Qui in nocte qua tradebatur &c." 
 recitanda sunt, toUi de Libro. — Bucer. Script. Anglic. 472. 
 
 The sign of the Cross in the Eucharist. 
 
 2. What then if it be used by those who bethink not themselves at 
 all of that Christianity by wluch alone we may expect any benefit of 
 Christ's Cross ? Does this hinder any man to use it as it ought to 
 be used .'' Does it prejudice him that so uses it ? I will not say that 
 there cannot, nor did not consist any Reformation in laying this 
 ceremony aside. But I will say, as of Prayers for the dead ; We 
 know well enough, whom there was a desire to content, when this 
 ceremony in the Eucharist was laid aside. * * Which seeing it hath 
 not served the turn, but that the unity of the Church is dissolved, and 
 so much more demanded of them that would be thought reformed, 
 (if yet, any man can say, what is demanded,) I think myself obhged 
 to maintain in this point as in all the rest, that the Reformation of 
 the Church consists not in abohshing, but in renewing and restoring 
 the orders of the Cathohc Church, and the right interest of the same. 
 —Thorndikes Epilogue, III. B. 342, ed. 1659. 
 
178 APPENDIX. 
 
 XXII.— (2.) 
 That they may be xmto us the body and blood S^c. [1549.] 
 
 In altera precatione incipiente, " God, heavenly Father, which of 
 SfC." [1549] optarim verba ilia, " Hear us, merciful Father," usque 
 ad ilia, " TJ^ho in the same night," his mutari verbis aut similibus — 
 " Audi nos, O Misericors Deus Pater, atque benedic nobis, et sancti- 
 fica nos Verbo ac Spiritu S. tuo, ut corpus et sanguinem filii tui ex ip- 
 sius manu his mysteriis vera fide percipiamus in cibum potumque vitse 
 setemse. Qui filius tuus in ea nocte qua tradebatur, &c." Quae me 
 eo adducunt ut talem loci hujus optem fieri mutationem hsec sunt. 
 Precatio ista pro tali panis et vini benedictione in mensa Domini atque 
 sanctificatioiie, ut Corpus nobis Domini sit et sanguis, non est man- 
 data a Domino : et ad confirmandas retinendasque horrendas impie- 
 tates ab Antichristis detorquentur. Primiim, scio Dominum ad fide- 
 lem precem nostram, rebus omnibus in usum nostrum ab ipso conditis, 
 benedicere et sanctificare eas verbo suo, [I)eut. xxviii, et 1 77m. iv.] 
 novique eam benedictionem et sanctificationem in eo perfici, ut sub- 
 lata maledictione per nostra peccata rebus omnibus invecta, cedant 
 nobis in usum salutarem quselibet : ut ita orare Dei benedictionem 
 atque sanctificationem liceat quibusvis rebus quibus in hac vita utimur. 
 Novi item apud Grsecos, sed recentiores, Diaconum solere oblato pane 
 coense Dominicee dicere Sacerdoti coenam administranti, " Benedic 
 panem istum," et turn Sacerdotem precari, " Fac hunc panem precio- 
 sum corpus Filii tui," idemque fieri de calice : et tum subjicit, "Mu- 
 tans Spiritu tuo." — Bucer. Script. Anglic. 468. 
 
 [The passage objected to was omitted in 1552.] 
 
 No. XXII.— (3.) 
 
 Bp. Gardiner on the Book of 1549. 
 
 " Tlie body of Clirist is by God's omnipotency, ^vho so worketh in 
 his word, made present unto us at such a time as the Church prayeth 
 it may please him so to do ; ivhich prayer is ordered to be made in the 
 Book of Common Prayer noiv set forth, wherein we require of God the 
 creatures of bread and wine to be sanctified, and to be to us the body 
 and blood of Christ, which they cannot be, vmless God worketh it, 
 and make them so to be." 
 
APPENDIX. 179 
 
 Abp. Cranmer. 
 "In the Book of the Holy Communion, we do not pray absolutely, 
 that the bread and wine may be made the body and blood of Christ, 
 but that unto us in that holy mysteiy they may be so, that is to say, 
 that we may so worthily receive the same, that we may be partakers 
 of Christ's body and blood, and that therewith in spirit and in truth 
 we may be spiritually nourished. And a hke jjrayer of old were all 
 the people wont to make at the Communion, praying that their 
 offerings might be unto them the body and blood of Christ." — 
 Ansiver to Gardiner, Book III. p. 79, ed. 1580. 
 
 [It is also ' Ut fiant nobis,' &;c. in the Roman Missal. See further the opinion of 
 Abp. Laud upon the place. No. XXII. 9. Dr. Brett observes (Dissertation 
 p. 224, 1838.) "that the Roman Canon, contrary to all others, does not invocate 
 the descent of the Holy Ghost: however it prays for God's particular blessmg 
 upon the Elements &c." So in effect does the Present Book of the Church of 
 England, in the V70rds " Hear us &c. and grant that v?e receiving &c." " To 
 the words of the original institution," says Shepherd, " we prefix Prayer and 
 Invocation."] 
 
 "In our Communion Ser^dce," [1662] says Dr. Waterland, "the 
 Invocation is more obscurely intimated under ?Lfew and those general 
 terms : 
 
 'Grant that we receiving these thy creatures of bread and wine 
 — ^may be partakers of his most precious body and blood. ' This 
 was part of the ancient invocation; and it expresses the thing formerly 
 prayed for, without specifying the particular manner or means, viz. 
 the immediate operation of the Holy Spirit : though that also must of 
 course be understood and imphed, upon Christian principles taught 
 in Scripture. After all I see no reason, why it may not justly be 
 thought as modest and as reverent to beg of God the Father the 
 things which we want imderstanding that he wiU grant them by his 
 Holy Spirit, as to make a formal petition to him, to send his Holy 
 Spirit upon the Elements or upon the Communicants ; unless Scrip- 
 ture had particularly ordered some such special forva. to be made use 
 of in our Sacramental Solemnities, which it has not done." — 
 'Review of the doctrine of the Eucharist.' Vol. vii, Oxon. p. 304. 
 See the whole passage. 
 
 No. XXII.— (4.) 
 
 Consecration. 
 
 In the prayer of Consecration, where the Priest saith, " To con- 
 tinue a perpetual memory of his precious Death," here seems to 
 
 N 2 
 
180 APPENDIX, 
 
 want, " and sacrifice, until his coming again :" which if added, would 
 be more consonant to the nature of that holy Action, and the words 
 of the Catechism following, made and set forth for that purpose. — 
 Bp. Cosin. Particulars to be considered. 
 
 It appears how this may be called a Sacrifice, and how it may 
 not ; which is to be observed ; for if we take a Sacrifice properly 
 and formally, whether for the action of sacrificing (as it is at this day 
 taken by the Roman Priests) then truly, although by the Commemo- 
 ration and Representation, it be the same numerical Sacrifice with 
 that which was offered on the Cross, vet the action itself or the 
 oblation which is now made by us in the Eucharist, agrees neither in 
 species nor genus with the oblation or immolation which was on the 
 Cross. For there is no form or reason of the oblation given, which 
 can be univocally predicated of that : for upon the Cross the Oblation 
 was made by a true destiiiction and death of the hve thing, without 
 which no sacrifice properly so called can be ; but in our Eucharist 
 there is a Sacrifice made by Prayers, a Commemoration, and a Repre- 
 sentation which is not properly a Sacrifice. But notliing hinders 
 but that the Eucharist may be accounted and called the Commemora- 
 tive Sacrifice of the proper Sacrifice of the death of Christ, which our 
 Lord himself hath taught us, when he said, " This do in remembrance 
 of me." — Notes in the hand-writing of Bp. Cosin. {_Nicholls.'] 
 
 There is no new sacrifice, but the same which was once offered, 
 and which is every day oftered to God by Christ in heaven, and con- 
 tinued here still on earth, by a mystical representation of it in the 
 Eucharist. And the Chm*ch intends not to have any new propitiation 
 or new remission of sins obtained, but to make that effectual and in 
 act apphed unto us, which was once obtained by the Sacrifice of 
 Christ upon the Cross. — Notes supposed to be from the Collection of 
 Bp. Overall. [Nicholls.'] 
 
 No. XXII.— (5.) 
 Consecration. 
 Again at the words there, [1552 &c.] "He took Bread and brake 
 it, and he took the cup,'' no direction is given to the Priest (as in 
 King Edward's Service Book there was, and as in most places it is 
 still in use) to " take the Bread and Cup into his hands," nor, " to 
 break the Bread before the People," which is a needful circumstance 
 belonging to this Sacrament ; and therefore, for his better wan-ant 
 
f 
 
 APPENDIX. 181 
 
 therein, such a direction ought here to be set in the margin of the 
 
 Book. 
 
 [Directions re-inserted in the last Review.] 
 
 Bp. Cosln. Particulars to be Considered. 
 
 No. XXII.— (6.) 
 
 Exceptions against the Book of Common Prayer. [1661.] 
 
 Prayer at the Consecration. 
 
 Hear us, O merciful Father, We conceive that the manner 
 
 &c. who in the same night that of the consecrating of the ele- 
 
 he was betrayed, took bread, and ments is not here explicit and 
 
 when he had given thanks, he distinct enough, and the minister's 
 
 brake it, and gave to his disciples, breaking of the bread is not so 
 
 saying. Take, eat, &c. much as mentioned. 
 
 [See the Book of 1552.] 
 Concession of the Bishops to this exception. 
 "That the manner of consecrating the elements may be made 
 more explicit and express ; and to that purpose those words be put 
 into the rubr. ' Then shall he put his hand upon the bread and 
 break it,' ' Then shall he put his hand unto the cup.' " — Savoi/ 
 Conference. 
 
 No. XXII.— (7.) 
 " Saying, Take, eat. This is my Body." 
 
 " The recital of these words passes in the common vogue for a Con- 
 secration ; were I Romishly inclined, I should rather impute unto 
 them the power of Transubstantiation, for that a bare narrative can 
 be qualified to consecrate, is certainly new Divinity, unknown to 
 Scripture and Antiquity interpreting it. Therefore I must adhere 
 in judgment to those learned men, who derive Consecration /rom the 
 word of God and Prayer, the very way by which our Saviour himself 
 sanctified those elements in his first Institution, (Matt. xxvi. 26.) 
 evXoyrja-as calling upon God for his blessing, evxapiarrja-as, giving thanks, 
 in which action it must be supposed, that Christ had more than a 
 general design of saying grace, as we phrase it, for those elements, 
 as creatures ordained for common nutriment, viz. an intention of 
 invocating God's blessing upon them, in reference to those ends, for 
 which he meant by his Institution to separate and depute them. 
 And though the Primitive Fathers, in the Act of Consecration, did 
 
182 APPENDIX. 
 
 usually join the Narrative of Christ's Institution, with the Words of 
 Blessing and Thanksgiving, thereby as it were shewing their Com- 
 mission ; yet they were far from imagining that the Elements were 
 sanctified any other way than by Prayer, if they must be thought, as 
 sure none will question it, to mean as they said — 
 
 [Here follow Quotations from Justin Martyr, Cyprian, Gregory Nyssen, Cyril, 
 Jerome, Augustin, and the Ancient Liturgies.] 
 
 By the marginal Ascription of the I. B. of Edw. 6. we may observe 
 from whence the custom is derived, for the Minister to take the Ele- 
 ments into his hands, upon his pronouncing of the Words of Institu- 
 tion. I humbly offer it to better judgments, whether that direction 
 being expunged by our Second Reformers [1552.] it would not be a 
 safe, and as proper a course to begin that action at these words 
 ' Grant that we receiving these thy creatures &c.,' and to continue the 
 rite until the Words of institution be past. For, as I said before, the 
 Words of Invocation of God's blessing jointly with those of Christ's 
 Institution, constitute the Consecration. Now if the Blessing of the 
 Symbols be, as it is, an essential part of Consecration, then reason 
 good, that with the words, whereby it is accommodated and apphed, 
 the Ceremony proper to it, that I mean of imposing of hands, should 
 be used also nevertheless ; I see not how the either precept or use 
 thereof, as Bucer suspected, can at all officiate to the error of Tran- 
 substantiation, considering that the direction refen"eth not to the 
 Words of Institution, which the Papists make the great Operators in 
 the conversion, but to the words ' took bread,' and, took the cup,' as 
 is rightly noted in the Scotch Liturgy, where the same direction is 
 revived. — L' Estrange, p. 207, ed. 1690. 
 [The order for imposing hands was revived at the Restoration ; but not at tlio 
 
 words suggested by the above writer.] 
 
 No. XXII.— (8.) 
 
 The Rubric preceding the Consecration Prayer, Scotch Liturgy, 
 
 1637. 
 
 Objections of the Puritans. 
 
 " Yet they say, this very remove of the Presbyter during the time of 
 
 Consecration, upon trial imports much. The Rubric professes that 
 
 nothing is meant by it, but that he may use both his hands with more 
 
 ease and decency about that work. \\\<X I protest in the presence of 
 
 Almighty God, 1 know of no other intention herein, than tliis. But 
 
 these men can tell more. They are sure it is, lliat he may turn his 
 
APPENDIX. ] 83 
 
 hinder pm-ts to the people, representing that which the Lord said to 
 IMoses. And what wairant have they for this ? Why Durand says 
 so. Now truly the more fool he. * * * Next, they produce other 
 reasons of this position of his at the Holy Table. And first, they 
 say, 'tis not for the more convenient use of both his hands, in the 
 celebration of that work ; but it is (say they) that he may, by 
 stretching out his arms, 7'epresent the Exteiision of Christ on the 
 Cross. Why, but I say not this ; nor is there any such thing 
 ordered or required in the Book; nor doth any English Divine 
 practise this that I know. Why then is this charged upon me ? * * * 
 But they bring another reason, as good as this is ; and that is, 
 that he may the more conveniently lift up the Bread and Wine over his 
 Head to be seen and adored of the People 8fC. Good God, whither 
 tends this malice ? There is not a word in the Book of this neither : 
 Not of lifting the Bread and Wine over his head ; much less is there 
 any thing, to have it adored by the People. And as there is nothing 
 in the Book, so nothing hath ever been said, or done, by me, that 
 tends this way." — Abp. Laud. History of the Ti'oubles ^-c. p. 116, 
 117. 
 
 No. XXII.— (9.) 
 
 The Consecration Prayer. [Scotch Liturgy. ~\ 
 
 "' They say, the Corporal Presence of Christ's Body in the 
 Sacrament is to be found in this Service Book. But they must 
 pardon me ; I know it is not there. ***** The words, it 
 seems are these. O Merciful Lord, of thy Almighty goodness, 
 vouchsafe so to bless and sanctify with thy Word and Holy Spirit, 
 these thy gifts and creatures of Bread and Wine, that they may be unto 
 us the Body and Blood of thy most dearly-beloved Son. Well ; if these 
 be the words, how will they squeeze corporal presence out of them ? 
 Why — First, the change here is made a work of God's Omnipotency. 
 Well, and a Work of Omnipotency it is, whatever the change be. 
 For less than Omnipotence cannot change those Elements, either in 
 nature or use, to so high a service as they are put in that great Sacra- 
 ment. And therefore the invocating of God's Almighty goodness 
 to effect this by them, is no proof at all of intending the Corporal 
 presence of Christ in this Sacrament. 'Tis true, this passage is not 
 in the Prayer of Consecration in the Sei*vice Book of England ; But 
 I wish witli all mv heart it were. For though the Consecration of 
 
184 APPENDIX. 
 
 the Elements may be without it ; yet it is much more solemn and 
 full by that Invocation." — (p. 121.) 
 
 Secondly, these words, they say, intend the Corporal Presence, because 
 the words in the Mass are, 'ut fiant nobis.' Now for the good of Chris- 
 tendom, I would with all my heart, that these words ' ut fiant nobis,' 
 that these elements might be to us, worthy receivers, the blessed 
 body and blood of our Saviour, were the worst error in the Mass. 
 For if it be only ut fiant nobis, that they may be to us the body and 
 blood of Christ ; it clearly implies that they are to us but are not 
 transubstantiated in themselves vmto the body and blood of Christ, nor 
 that there is any corporal presence in or under the elements. And 
 then nothing can more cross the doctrine of the present Church of 
 Rome, than their own service. — Abp. Laud. History of the Troubles, 
 8iC. p. 116, 117. 
 
 No. XXII.— (10.) 
 A Testimony to the Scotch Book. 
 — " With respect to the Comparative merit of the two offices for 
 England and Scotland, I have no scruple in declaring to you, what 
 some years since I declared to Bp. Abemethy Drummond, that I 
 think the Scotch Office more conformable to the primitive models, 
 and in my private judgment more edifying than that which we now 
 use ; insomuch that were I at liberty to follow my OMvn private judg- 
 ment, I would myself use the Scotch Office in preference. Tlie 
 alterations which were made in the Communion Sen-ice, as it stood 
 in the 1st B. of Edward VI. to humour the Calvinists, were in my 
 opinion miich for the worse ; nevertheless I think our present office 
 is very good, our form of Consecration of the Elements is sufficient ; 
 I mean that the Elements are consecrated by it, and made the Body 
 and Blood of Christ, in the sense in which our Lord himself said the 
 Bread and Wine were his Body and Blood." — Bp. Horsley. Letter to 
 the Rev. J. Skinner, 1806. 
 
 The order of the Invocation, Institution, &;c. [1549.] 
 "I have seen ' Reasons for restoring the Communion Service of Edw. 
 VI,' and the Answer to the Reasons, and the Vmdication of the Reasons. 
 * * I have presumed to send a letter to the author of the ' Reasons ' 
 (unknown). My design in writing to him, was to convince him that 
 Edward VI 's. Book is very imperfect, or rather preposterous, in be- 
 ginning with the Intercessions, which should follow the Consecration, 
 then ])roceeding to the Invocation of the S})irit, which should come 
 
APPENDIX. 185 
 
 immediately before the Intercessions; then inserting the words of 
 Institution which should begin the sacred action, and concluding with 
 the Oblation, which should follow immediately after the words of 
 Institution. — Johnson to Dr. B. 1717, Appendix to Tracts, p. 406. 
 
 [See note, p. 156.] 
 
 No. XXII.— (11.) 
 The Amen at the end of the Consecration Prayer. 
 "■ Tliough all GUI' Liturgies stand silent in it, yet may I not omit 
 what here by the way doth offer itself as observable, viz. that at the 
 close of the Eucharistical Prayer, the ancient manner was for the 
 People to contribute their Amen : which the Annotator Mr. Thorn- 
 dick, and some other learned men, conceive to be the mind of 
 St. Paxil, 1 Cor. xiv. 16. How shall he that occupieth the room of the 
 unlearned say. Amen, at thy giving of thanks ? applying eVt ttj arj 
 evxapia-ria to the Consecrating Prayer, which included Thanksgiving, 
 fitly and concinne enough : and the practice of the Primitive Fathers 
 gives the same interpretation. "ApTos irpoacjieperai koL olvos, koX 6 
 iTpoe(TTO)s ev}^as Spoias kol ev^apLCTTias, oar] bvvapis avT(o, dvaTrepirei, Kal 
 Xaos e7rev(^7;/xet 'Aprjv. Justin Martyr. The same fashion is extant in 
 all the Greek Liturgies, that of the Clementine Constitutions ex- 
 cepted. For the Latine Church let St. Ambrose speak, ' Ante con- 
 secrationem aliud dicitur, post consecrationem sanguis nuncupatur, 
 et tu dicis. Amen.'" — U Estrange, Foh 1659. 
 
 \_Amen was added at the last Review.] 
 
 No. XXII.— (12.) 
 
 Consecration according to the ' Simplex ac pia dbliberatio ^' 
 
 of Abp. Herman. 
 
 SACERDOS. 
 
 Vere dignum et justum est, sequum et salutare, nos tibi semper et 
 ubique gratias agere, te laudare et celebrare, Domine sancte Pater 
 omnipotens seterne Deus, per Jesum Christum Dominum nostrum. 
 Per quem nos ex nihilo ad imaginem tuam condidisti, et reliquas crea- 
 tui'as omnes nostris utihtatibus addixisti, Cumque per peccatum Adse 
 a te deficientes, inimici tui, et ideo morti et damnationi seternse obnoxii 
 facti essemus, tu ex infinita tua misericordia, et ineffabili charitate, 
 ernidem Fihum tuum, verbum seternum, in hunc mundum misisti, qui 
 per crucem et mortem nos a peccatis, et a potestate Diaboh liberavit, 
 et per sanctum suum Spiritum, quem a te nobis misit, in gratiam tuam 
 
 » For a sliort notice of this work, see tlie Preface. 
 
186 APPENDIX. 
 
 reduxit, et adoptionem nostram perfecit. Corpus et sanguinem suum 
 in alimoniam novse et peternse vitse communicavit, ut fiducia miseri- 
 cordise et dilectionis tuse confirmatiores, innovatione et sanctificatione 
 nostri ad omne placitum tuum semper proficiamus, teque hie et in 
 perpetuum omnibus dictis et factis glorificemus et extoUamus, tibique 
 cum omnibus Sanctis tuis Angelis et dilectis filiis sine fine canamus. 
 
 His Sanctus subjiciatur, quod ubi erunt Clerici, ab eis canatur Latine, a populo 
 vero germanice, alternatim, ter utrinque. Id vero quod addi solet : Dominus 
 Deus Zebaoth, et Benedictus, a tota Ecclesia communiter canatur, ac idee 
 Germanice. 
 
 Statim post hsec a Sacerdote verba Coense Dominicse canantur 
 Germanice. Dominus noster ea nocte, qua traditus est &c. Cani vero 
 a Sacerdote hsec verba debent summa Religione, ac clare, quo ab 
 omnibus probe intelligantur. Et populus ad bsec verba Amen subjiciet. 
 Id observatum est ab universa veteri Ecclesia, et observatur adhuc a 
 Grsecis. Continetur enim his verbis tota substantia hujus Sacramenti, 
 Et ut salutariter cum administretur, tum sumatur, id totum situm est 
 in vero intellectu et fide horum verborum. 
 
 Postquam igitur Populus suum Amen responderit, addet Sacerdos. 
 
 Or emus. 
 
 Pater noster qui es in Coelis &c. 
 
 Cui orationi Dominicse populus rursus suum Amen addat. 
 
 No. XXII.~(13.) 
 
 MISSALE ROMANUM. 
 
 Commemoratio pro vivis. 
 
 Memento, Domine, famulorum famularumque tuarum &c. 
 
 Infra actionem. 
 
 Communicaiites, et memoriam venerantes, in primis gloriosfe semper 
 
 Virginis Marise &c. et omnium sanctorum tuorum quorum meritis 
 
 precibusque concedas &c. 
 
 Ten ens mantis e^rpansas svper ohlata, dicit : 
 Hanc igitur oblationem servitutis nostra?, sed et cuncta? famihix? 
 tuse, qusesumus, Domine, ut placatus accipi, diesque nostros in tua 
 pace disponas, atque ab a?terna damnatione nos cripi ct in electo- 
 rum tuorum jubeas grege numerari. Jungit manns. Per Jesuni 
 Christum Dominum nostrum. Amen. 
 
 Quam oblationem tu, Deus, in omnibus qua?3umus, Signat ter 
 super ohlata, bene + dictam, ascrip + tam ra + tam, rationabileni, ac- 
 ceptabilemquc faecre digneri^:: ; Signat semel super hosliam, ct semel 
 
APPENDIX. 187 
 
 super caliceni, ut nobis Cor + pus, et San-f-guis fiat dilectissimi 
 Filii tui Domini nostri Jesu Cliristi. 
 
 Qui pridie quam pateretur, Accipit hostiam, accepit paneni in 
 sanctas ac venerabiles manus suas : Elevat oculos ad ccdum, et elevatis 
 oculis in coelum ad te Deum Patrem suum omnipotentem, tibi gratias 
 agens, Signat super hostiam, bene + dixit, fregit, deditque discipulis 
 sms, dicens ; Accipite et manducate ex hoc omnes : Tenens ambabus 
 manibus hostiam inter indices et pollices, profert verba consecrationis 
 secrete, distincte et attente. 
 
 Hoc est enim Corpus meum. 
 Prolatis verbis consecrationis, statim hostiam consecratam genufiexus 
 adorat : surgit, ostendit populo, reponit super corporale, iterum adorat : 
 et non disjungit pollices et indices, nisi quando hostia tractanda est, 
 usque ad ablutionem digitorum. 
 
 Tunc, detecto calice, dicit : 
 
 Simili modo, postquam coenatum est, Ambabus manibus accipit cali- 
 cem, accipiens et hunc prEeclarum Caliceni in sanctas et venerabiles 
 manus suas : item tibi gratias agens, Sinistrd tenens calicem, dexterd 
 signal super eum bene + dixit, deditque discipulis suis, dicens : Acci- 
 pite et bibite ex eo omnes. 
 
 Profert verba consecrationis secrete super calicem, tenens ilium partem 
 elevatum. 
 
 Hie est enim Calix Sanguinis mei, novi et seterni testamenti ; 
 mysterium fidei : qui pro vobis et pro multis efFundetur in re- 
 missionem peccatorum. 
 
 Prolatis verbis consecrationis, deponit calicem super corporale et 
 dicens secretb : Hsec quotiescunque feceritis, in mei memoriam fa- 
 cietis. 
 
 Genufiexus adorat : surgit, ostendit populo, deponit, cooperit, et iterum 
 adorat, Deinde disjunctis manibus, dicit. 
 
 Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, 
 ejusdem Christi Filii tui Domini nostri tarn beatee Passionis, necnon 
 et ab inferis Resurrectionis, sed et in coelos gloriosee Ascensionis, 
 ofFerimus prseclarse Majestati tuse de tuis donis ac datis, Jungit manus 
 et signat ter super hostiam et calicem simul, Hostiam + puram, 
 Hostiam -\- sanctam, Hostiam + immaculatam, Signat semel super 
 hostiam et semel super calicem, Panem -\- sanctum vitee seternse, et 
 Calicem -j- salutis perpetupe. 
 
188 APPENDIX. 
 
 Extensis manlbus, prosequitur : 
 
 Supra quae propitio ac sereno vultu respicere digneris : et accepta 
 habere, sicuti accepta habere dignatus es munera pucri tui justi Abel, 
 et sacrificium Patriarchfe nostri Abrahse, et quod tibi obtuht summus 
 Sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam 
 hostiam. 
 
 Prqfunde inclinatus, junctis manibus, et super altare positis, dicit : 
 Supplices te rogamus, Omnipotens Deus, jube hsec perferri per manus 
 sancti Angeli tui in sublime altare tuum, in conspectu divinse Majes- 
 tatis tuse, ut quotquot, Osculatur Altare, ex hac Altaris participatione, 
 sacrosanctum Filii tm, jungit manus, et signat seniel 8,-c. Cor-}- pus, 
 et San-|-guineni sumpserimus, Seipsum signat, omni benedictione 
 coelesti et gratia repleamur. Per emidem Chris^am t)ominum nostrum. 
 Amen. 
 
 Commemoratio j}ro defunct is. 
 
 Memento etiam, Domhie, famulorum famularumque tuarum N. et 
 N. qui nos prsecesserunt cum signo fidei, et dormiunt in somnopacis. 
 
 Jungit manus, orat aliquantulum pro lis defunctis, pro quibus orare 
 intendit, deinde extensis manibus prosequitur : 
 
 Ipsis, Domine, et omnibus in Christo quiescentibus locum refri- 
 gerii, lucis et pacis, ut indulgeas, deprecamur, Jungit manus et caput 
 incUnat. Per eundem Christum Dominum nostinun. Amen, 
 
 Manu dextrd percutit sibi pectus, elatd parum voce dicens : 
 
 Nobis quoque peccatoribus famulis tuis de multitudine miserationum 
 tuarum sperantibus, partem aliquam et societatem donare cUgneris, 
 cum tuis Sanctis Apostohs, et Martyribus &c. Per Christum Dominum 
 nostrum : Per quem hgec omnia, Domine, semper bona creas ; signat 
 ter super hostiam et calicem simul, dicens : Sancti -}- ficas, vivi + ficas, 
 bene -h dicis, et praestas nobis. ****** 
 
 Pra;ceptis salutaribus moniti, et divina institutione formati, aude- 
 mus dicere. Pater Noster &c. 
 
 Deinde accipit patenam, * * * e^ dicit : Libera nos quscsumu? ab 
 omnibus malis &c. Et intercedente beata et glories^ semper virgine 
 Dei gcnitrice Maria, &c. da propitius pacem, &c. 
 
 No. XXII.— (15.) 
 A Directoiy for the Public Worship of God &c. 
 Ordered by the Lords and Commons. Die Jovis 13. Mariii, 1644. 
 Of the Celebration of the Conmiunion, or Sacrament of the Lord'.s 
 Sup])cr. 
 
APPENDIX. 189 
 
 * * * The Minister having ended his Sermon and prayer, shall make a short 
 Exhortation ; 
 
 Expressing the inestimable benefit we have by this Sacrament &c. 
 Warning all such as are Ignorant, Scandalous, Profane &c. Inviting 
 and encouraging all that labour under the sense of the burden of their 
 sins &c. 
 
 After this Exhortation, Warning and Invitation, the table being before decently 
 covered, and so conveniently placed, that the communicants viay orderly sit about 
 it, or at it; theMiiaister is to begin the action with sanctifying and blessing the 
 elements of Bread and Wine set before him, * * having first in a few words 
 shewed, that those elements, otherwise common, are now set apart and sanctified 
 to this holy use, by the word of Institution and Prayer. 
 
 Let the words of Institution be read out of the Evangelists, or out of the 1st 
 Epistle of the Apostle Paul to the Corinthians, chap. xi. ver. 23. / have re- 
 ceived of the Lord, &c. to the 27th verse, which the Minister may, when he seeth 
 requisite, explain and apply. 
 
 Let the Prayer, Thanksgiving, or Blessing of the Bread and Wine, be to this effect: 
 
 With humble and hearty acknowledgment of the greatness of our 
 misery, from which neither man nor angel was able to dehver us, and 
 of our great unworthiness of the least of all God's mercies ; To give 
 thanks to God for all his benefits, and especially for that great benefit 
 of our Redemption, the love of God the Father, the sufferings and 
 merits of the Lord Jesus Christ the Son of God, by which we are 
 dehvered ; — and for all means of Grace, the Word, and Sacraments, and 
 for this Sacrament in particular, by which Christ and all his benefits 
 are apphed and sealed up imto us, which notwithstanding the denial 
 of them unto others, are in great mercy continued unto us, after so 
 much and long abuse of them all. 
 
 To profess that there is no other name under heaven by which we 
 can be saved, but the Name of Jesus Christ, by whom alone we receive 
 liberty and life, have access to the throne of grace, are admitted to 
 eat and drink at his own table, and are sealed up by his Spirit to an 
 assurance of happiness and everlasting life. 
 
 Earnestly to pray to God, the Father of all mercies, and God of all 
 consolation, to vouchsafe liis gracious presence, and the effectual 
 working of his Spirit in us, and so to sanctify these elements both of 
 Bread and wine, and to bless his own Ordinance, that we may receive 
 by Faith the Body and Blood of Jesus Christ crucified for us, and so 
 to feed upon him, that he may be one with us, and we with him, &c. 
 
 All which he is to endeavour to perform with suitable affections answerable to 
 such an holy Action, and to stir up the like in the people. 
 
190 APPENDIX. 
 
 The Elements being now sanctified by the Word and Prayer, the Minister, being 
 at the Table, is to take the Bread in his hand, and say, in these expressions, (or 
 other the like used by Christ, or his Apostles upon this occasion:) 
 
 According to the holy Institution, command, and example of om* 
 Blessed Saviour Jesus Christ, I take this Bread, and having given 
 thanks, I break it, and give it unto you : 
 
 (There, the Minister, wlio is also himself to communicate, is to break the bread, 
 and give it to the Communicants:) 
 
 Take ye, eat ye, this is the Body of Christ which is broken for you, 
 Do this in remembrance of him. 
 
 In like manner the Minister is to take the Cup, and say in these expressions 
 (or other the like, &c.) 
 
 According to the Institution &c. [(is before] I take this Cup, and 
 give it unto you ; Tliis Cup is the New Testament in the Blood of 
 Christ, which is shed for the remission of the sins of many ; Drink ye 
 all of it. 
 
 After all have communicated, the Minister may in a few words put them in mind— 
 Of the Grace of God in Jesus Christ, held forth in this Sacrament, 
 and exhort them to walk worthy of it. 
 
 The Minister is to give solemn thanks to God, 
 For his rich mercy &c. and to entreat for pardon for the defects of 
 the whole sei^^ice, &c. and for the gracious assistance of his good 
 Spirit &c. 
 
 The Collection for the poor is so to be ordered, that no part of the public worship 
 be thereby hindered. 
 
 No. XXII.— (16.) 
 A marginal correction by Dr. Sancroft. 
 " Another method of Consecration, Oblation, Address and Distribu- 
 tion. 
 
 When the Priest, standing before the Table, hath so ordered the Bread and Wine, 
 that he may with the more readiness and decency break the Bread before the 
 people, and take the Cup into his hands, he shall say the Prayer of Consecra- 
 tion as followeth. 
 
 [The following passage contains the Variations of this form from that of our pre- 
 sent Book, and it is not the same witli either the form of 151-9, or that of tlie 
 So. Liturgy.] 
 
 " And did institute, and in his holy Gospel command us to con- 
 tinue, a pcrpetud memory of that his precious death and sacrijice until 
 
APPENDIX. 191 
 
 his coming again : Hear us, O Merciful Father, we most humbly 
 beseech thee ; and by the poioer of thy holy Word and Spirit, vouch- 
 safe so to bless and sanctify these thy gifts and creatures of Bread 
 and Wine ; that ive receiving them according to thy Son our Saviour 
 Jesus Christ's holy Institution, in remembrance of him, and to shew 
 forth liis Death and Passion, may be partakers of his most Blessed 
 Body and Blood : * * * 
 
 Immediately after shall follow this Memorial or Prayer of Obla- 
 tion : ' Wherefore O Lord' &c. — Fol. Book 1634. Bodleian. [Arch. D.] 
 
 [See Note XXIIT. 3.] 
 
 No. XXII.— (17.) 
 
 An enlargement of the Consecration Prayer in the hand-writing of 
 Dr. Barlow. 
 
 " Hear us, O merciful Father, we most humbly beseech thee, and 
 grant that we receiving &c. in remembrance of his death and passion, 
 may by faith receive remission of sins, peace of conscience, the graces 
 of the Spirit, everlasting life, and all other virtues and benefits of his 
 most meritorious sufferings, [and] may be partakers of his most 
 blessed body and blood, through the operation of the Holy Ghost 
 sanctifying both us and these gifts, (c. e.) and exalting them above 
 their ordinary use, importance and conception. Who in the same 
 night &c. 
 
 [The letters c. e. refer to the marginal directions to the Priest to ' lay his hand 
 upon all the Bread and upon every vessel,' &c.] 
 
 [At the end of the Book amongst sundry other notes upon the Canons &c. are the 
 following on the Communion Service :] 
 
 " At the offertory instead of the two places cited out of Tobit, 
 though they are not unfit, there may be put James i. 6, 1 Peter iv. 8, 
 9, 10." 
 
 " To the form of Consecration, let there be added according to our 
 Reformers, and all the Greek Chm'ches, and indeed most of the Latin 
 Churches, at ' hear us, merciful Father,' these words ; ' Hear us, 
 O merciful Father, we humbly beseech thee, and send down thy Holy 
 Spirit to sanctify us, and to bless these gifts, and grant that we 
 receiving &c.' " 
 
 " At receiving the Bread and also the cup, the faithful shall say, 
 Amen." — Bodleian. [Arch. C. 9.] 
 
192 APPENDIX, 
 
 No. XXII.— (18.) 
 
 The Order of Consecration according to tlie ' New Communion Office 
 
 of the Nonjurors, London 1718. 
 
 Immediatehj after [the Trisagium] tlie Priest shall say, 
 
 Hohness is thy nature and thy gift, O Eternal king ; holy is thine 
 only hegotten Son our Lord Jesus Christ, by whom thou hast made 
 the worlds ; holy is thine ever blessed Spirit, who searcheth all things, 
 even the depths of thine infinite perfection. Holy art thou, almighty 
 and mercifid God ; thou createdst man in thine own image, broughtest 
 him into paradise, and didst place liim in a state of dignity and 
 pleasure ; and when he had lost his happiness by transgressing thy com- 
 mand, thou of thy goodness didst not abandon and despise him. Thy 
 providence was still continued, thy law was given to revive the sense of 
 his dvtty, thy prophets were commissioned to reclaim and instruct him : 
 And when the fulness of time was come, thou didst send thine only 
 begotten Son to satisfy thy justice, to strengthen our nature, and 
 renew thine image within us : for these glorious ends tlaine eternal 
 Word came down fi-om heaven, was incarnate by the Holy Ghost, 
 bom of the blessed Virgin, conversed with mankind, and directed his 
 life and miracles to our salvation : and when his hour was come to 
 offer the propitiatory sacrifice upon the Cross : when he who had no 
 sin himself, mercifully undertook to suffer death for our sins, in the 
 same night that he was betrayed, he [here the Priest is to take the 
 paten into his hands~\ took bread ; and when he had given thanks, 
 {(ind here to break the hreadf] he brake it, and gave it to his disciples, 
 saying, Take, eat, [and here to lay his hand upon all the bread'\ THIS 
 IS MY BO + DY, which is given for you ; do tliis in remembrance 
 of me. 
 
 Here the people shall answer. Amen, 
 Then shall the Priest say, 
 
 Likevnse after supper [here he is to take the cup into his hands'] he took 
 the cup ; and when he had given thanks, he gave it to them, saying, 
 Drink ye all of this, for [and here to lay his hand upon every vessel, be 
 it chalice or flagon, in tchich there is any wine and water to be conse- 
 crated'] THIS IS MY BLO + OD of the New Testament, which is 
 shed for you and for many for the remission of sins ; do this as oft as 
 ye shall drink it, in remembrance of me. 
 
 Here the people shall auswer. Aiiicu. 
 
APPENDIX. 193 
 
 Tlien shall the Priest say, 
 
 Wherefore, having in remembrance his passion, death, and resur- 
 rection fi'om the dead ; his ascension into heaven, and second coming 
 with glory and great power to judge the quick and the dead, and to 
 render to eveiy man according to his works ; we offer to thee, our 
 King and our God, according to his holy institution, this bread and this 
 cup ; giving thanks to tliee througli him, tliat tliou hast vouchsafed us 
 the lionour to stand before thee, and to sacriiice unto thee. And we 
 beseech thee to look favourably on these thy gifts, which are here set 
 before thee, O thou self-sufficient God : and do thou accept them to 
 the honom- of thy Christ ; and send down thine Holy Spu'it, the Avitne? s 
 of the passion of our Lord Jesus, upon this sacrifice, that he may make 
 this \_here the Priest shall lay his hand upo?i the bread'] bread the body of 
 thy Christ, and this [and here upon every vessel, be it chalice or flagon, 
 in which there is any ivine and water] cup the blood of thy Christ ; 
 that they who are partakers thereof, may be confirmed in godliness, 
 may obtain remission of their sins, may be delivered from the devil 
 and his snares, may be replenished with the Holy Ghost, may be 
 made worthy of thy Christ, and may obtain everlasting hfe, thou, O 
 Lord Almighty, being reconciled unto them, through the merits and 
 mediation of thy Son om- Saviour Jesus Christ ; who with thee and 
 the holy Ghost, liveth and reigneth ever one God, world without end. 
 Amen. 
 
 Almighty and everliving God, who by thy Holy Apostle hast 
 taught us to make prayers and suppHcations &c. 
 
 The7i the Priest shall say the Lord's prayer, the people repeating after him every 
 petition. 
 
 Ovs Father which art in heaven &c. 
 
 Tlten shall the Priest turn to the people, and say, 
 
 The peace of the Lord be always \^dth you. 
 
 Answer. 
 
 And with thy Spirit. 
 
 Priest. 
 
 Christ our Paschal Lamb is offered up for us, once for all, when 
 
 he bare om* sins in his body upon the Cross : for he is the very Lamb 
 
 of God, that taketh away the sins of the world : wherefore let us keep 
 
 a joyful and holy feast unto the Lord. 
 
 [Then the Invitation, Confession, Absolution, Sentences, Prayer of humble 
 Access, (worded as in our own Book except in the Rubrics,) and lastly the 
 
194 APPENDIX. 
 
 delivery of the Elements as in the Scotch Liturgy of 1637. Speaking of the 
 Invocation in the ahove Office, Dr. Brett informs us that it was at his request, 
 that this prayer, which is taken from tlie Clementine Liturgy, was inserted in 
 preference to that which is in the First Liturgy of King Edward VI.] 
 
 No. XXII.— (19.) 
 
 The order according to the Comrmmion Office of the Scotch Church as 
 it ivas revised in 1765. 
 
 5[ Tlie7i the Preshijter, standing at such a part of the holy table, as he may with the 
 most ease and decency, use both his hands, shall say the prayer of Consecration, as 
 followeth. 
 
 All glory be to thee, Almighty God, our heavenly Father, for that 
 thou of thy tender mercy didst give thy only Son, Jesus Christ, to 
 suffer death upon the cross for our redemption ; who, (by his own 
 oblation of himself once offered) made a full, perfect and sufficient 
 saciifice, oblation, and satisfaction, for the sins of the whole world, 
 and did institute, and in his holy Gospel command us to continue, a 
 perpetual memorial of that his precious death and sacrifice until his 
 coming again. For in the night that he was betrayed, ^ ^^' ^'^^o'^f^^e^^l'ifj 
 he took bread, and when he had given thanks, ^ he Paten into his hands. 
 
 . . ,.,..- . r^- ^ And here to 
 
 brake it, and gave it to his disciples, saymg. Take, break the bread. 
 eat, <= This is my Body, wliich is given for you : Do „/ t^^.'r:^^ '^ 
 this in remembrance of me. Likewise after supper ^ ^^ ^^'^ ' 
 
 ^ Here he is to 
 
 he took the cup : and when he had given thanks, he take the cup into Ws 
 
 ^ ° hand. 
 
 gave it to them, saying. Drink ye all of this, for ^ this e And here to lay 
 is my Blood of the New Testament, which is shed for vessel (be it chalice 
 
 J r r J.-I ■ • c • -r» .L-u- "'■ flagon) in which 
 
 you and for many, tor the remission oi sms : Do this there is any wine to 
 
 . . be consecrated. 
 
 as oft as ye shall dnnk it, m remembrance of me. 
 
 Wherefore, O Lord and heavenly Father, according to the Institu- 
 tion of thy dearly-beloved Son, our Saviour Jesus Tiieobiatwv. 
 Christ, we, thy humble servants, do celebrate and make here, before 
 thy Divine Majesty, with these thy holy gifts, which we noio offer unto 
 thee, the memorial thy Son hath commanded us to make ; having in 
 remembrance his blessed passion and precious death, his mighty re- 
 surrection and glorious ascension ; rendering imto thee most hearty 
 thanks, for the innumerable benefits procured unto us by the same. 
 And we most humbly beseech thee, O merciful Father, The invocation, 
 to hear us, and of thy almighty goodness, vouchsafe to bless and sanctify, 
 with thy ivord and Holy Spirit, these tliy gifts and creatures of bread 
 
APPENDIX. 195 
 
 and wine, that they may become the body and blood of thy most dearly 
 beloved Son. And we earnestly desire thy fatherly goodness &c. 
 
 [The rest as in the Scotch Liturgy of 1637, except that the word 'filled' is used 
 
 for 'fulfilled:^ 
 
 Let us pray for the whole state of Christ's Church. 
 [In the prayer which follows, there are no variations from the Book of 1637. 
 
 worth noticing, except Priests and Deacons, for Presbyters and Curates.'} 
 
 Then shall the Presbyter say : 
 
 As oiir Saviour Christ hath commanded and taught us, we are bold 
 to say, Our Father &c. 
 
 [The following passage relative to the above office is taken from Skimaer's Eccle- 
 siastical History of Scotland, 1788.] 
 
 " In this favourable appearance of serenity, [the Accession of 
 
 George III.] it was thought proper to revise om* Commimion Office, 
 
 and bring it, now that there was no contention or difference about it, 
 
 to as exact a conformity with the ancient standards of Eucharistic 
 
 Service as it could bear. This revisal was vmdertaken in 1765, by 
 
 two of our Bishops, who were well versed in these matters, and by 
 
 some few alterations of expression, and a judicious arrangement of 
 
 the several parts, especially by restoring the Invocation to its original 
 
 position after the Oblation, instead of standing, as it had done, before ' 
 
 the words of Institution, have put the whole of that solemn office into 
 
 such a form, as will be acknowledged by every one who is in the 
 
 least conversant with antiquity, to be most agreeable to the nature 
 
 and design of that divine institution itself, and at the same time best 
 
 adapted both to fence against the novel doctrine of transubstantiation, 
 
 and to silence any idle clamours, which ignorance or prejudice had 
 
 raised, or might raise, about our inchning to Popery." p, 681. 
 
 No. XXII.— (20.) 
 The American Prayer Book of 1785 follows our present Enghsh 
 Book in the Consecration Prayer ; that of 1790 follows the Order of 
 Consecration as it stands in the New Scotch Communion Service, 
 with these variations : ' By his one oblation of himself once offered ;' 
 'memory' for 'tnemorial;' and in the Invocation, instead of praying that 
 the creatures of bread and wine may become the body and blood of 
 thy most dearly beloved Son, it reads, ' that we receiving them according 
 to thy Son our Saviour Jesus Christ's holy institution, in remembrance 
 of his death and passion, may be partakers of his most blessed body and 
 blood J 
 
 o 2 
 
196 APPENDIX. 
 
 Also, immediately after the Consecration follows this Rubric : 
 Here shall be sung a hymn, or part of a hymn, from the selection for 
 the Feasts and Fasts. 
 
 [In other respects the Communion Service of these Books may be tlius generally 
 described. That of 1785 has the following omissions. I. Of the Lord's 
 Prayer at the opening of the Service. II. Of the Nicene Creed. III. Of the 
 passage in the First Exhort. ' Lest after the taking of that holy Sacrament,' &c. 
 
 IV. In the Exhort, at the Communion, of the words, ' Then we dwell in Christ,' 
 — to the end of the parenthesis : and of the words, ' We eat and drink our own 
 damnation,' — to the end of the sentence. V. Of a portion of the second part 
 of ' Gloria in excelsis.' VI. Of all the Collects following the Benediction. 
 VII. Of almost all the Rubrics at the end, and also of the Declaration about 
 kneeling. — In the passages retained, it follows the Order of the English Book. 
 
 The Book of 1 790 also follows the Order of the Engl. B. except in the Prayer of 
 Oblation, which here stands next to that of the Consecration. But it has 
 several of the same dmissions as the foregoing. I. Of the Lord's Prayer, if 
 Morning Prayer has been said immediately before. II. Of the Nicene Creed, or 
 the Apostles' (for it allows either) under the same circumstances. III. Of the 
 passage marked above 3. IV. Of the whole passage in parenthesis marked 4. 
 
 V. Of the Second Collect after the Benediction. VI. Of the whole sentence 
 beginning with, 'For then we are guilty' &c. VII. Of several of the 
 Rubrics following, and of the Declaration. It has an extra Collect for Trijiity 
 Sunday.— See also Ap. No. IX. 3.] 
 
 No. XXII.— (21.) 
 
 In Bp. Jeremy Taylor's Office for the Holy Communion, 'intended 
 as a charitable ministry to them, who are not permitted to use those 
 which were appointed formerly,' we find the following. 
 
 Prayer of Consecration to be said by the Minister standing. 
 
 Have mercy upon us, O heavenly Father, according to thy glorious 
 mercies and promises, send thy Holy Ghost upon our hearts, and let 
 him also descend upon these gifts, that by his good, his holy, his 
 glorious presence, he may sanctify and enlighten our hearts, and he 
 may bless and sanctify these gifts ; 
 
 That this bread may become the holy body of Christ. Amen. 
 
 And this chalice may become the life-giving blood of Christ, 
 Amen. 
 
 That it may become unto us all, that partake of it this day, a 
 blessed instrument of union with Christ, of pardon and peace, of 
 health and blessing, of holiness and life eternal, through Jesus Christ 
 om- Lord. Amen. Vol. xv. p. 300. Ed. Heber. 
 
 [The words of Institution occur after this : a Prayer of Oblation also is in the 
 above Book rightly inserted immeiliatcly after the words of Institution. The 
 
APPENDIX. 197 
 
 Oblation is made in these words : — ' We sinners, thy unworthy servants, in re- 
 membrance of thy life-giving passion, do humbly present to thee, O Lord, this 
 present sacrifice of remembrance and thanksgiving.' 
 
 No. XXIIL— (1.) 
 
 The prayer of Oblation, [1549.] 
 1. Jam in tertia prsefatione optarim ut ilia verba, "and com- 
 mand these our prayers," usque ad iUa, " not weighing our merits 
 SsC." his verbis mutari ; " et suscipe benevolus propter FHium tuum 
 Mediatorem nostrum has preces nostras et supplicationes, non pon- 
 derans nostra merita." Et cur banc optem fieri verborum immuta- 
 tionem, ista me movent. Formula ilia precandi quam velim mutari 
 non est tradita in D. Scripturis, ex qua sola desumi debent omnia 
 quse dici conveniat circa hsec sanctissima mysteria. Deinde formula 
 ilia precandi, et apud Graecos et Latinos turn usitata, et usurpari ccEpit 
 cum fidehum oblata ad usus pauperum in mens^ jacerent. Itaque de 
 his donis et fidelium oblationibus intellexerunt banc precem. Ejus- 
 modi vero munera et oblata jam nulla in mensa Domini proponuntur. 
 Postremo, quamquam ista precatiuncula possit videri esse mutuata ab 
 eo quod angelus legitur Tobise (12 ejus libri -cajnte) dixisse, se ejus 
 preces, cum sepeliret coi*pora interfectorum ex populo Dei, obtulisse 
 ad Dominum ; tamen constat non esse eam hujus libri auctoritatem, 
 ut ex eo potius quam ex indubitatse fidei libris D. Scripturse formas 
 petamus precandi. — Bucer. Script. Anglic. 472. 
 
 [Bucer would have this sentence altered, "And command &c." His first reason is 
 because this form of prayer is not delivered in holy Scripture. But then he 
 must condemn a great part of the Communion Office, which, notwithstanding 
 its being umnentioned in Scripture, he is willing to allow. In the next place 
 he supposes that this form of prayer was used with reference to the Oblations, 
 made by the faithful : but now, says he, there are no such gifts and oblations. 
 To this it may be replied that the bread and wine are ofiFered to God the Father, 
 as the Giver of such blessings, and as a commemorative sacrifice of the passion 
 of our Saviour, and that the preceding words " accept this our bounden dutij 
 and service,'" may refer to this oblation. Bucer urges in the last place that the 
 beseeching God Almighty " to command liis holy angels" &c. seems borrowed 
 from, the Apocryphal Book of Tobit ; that our Saviour commands us to address 
 God the Father in his name ; &c. Notwithstanding it is certain that angels have 
 part of the administration of our Saviour's kingdom assigned to them, and that 
 they are concerned in the presidency and guardianship of the faitlifuL] — Collier, 
 Eccl. Hist. Part II. Book iv. 
 
 2. Queries put concerning some abuses in the Mass ; with the 
 answers that were made by many Bishops and Divines to them. 
 
198 APPENDIX. 
 
 Quest. 3. JVJiat is the Oblation and Sacrifice of Christ in the Mass ? 
 
 Cantuarien. (Cranmer.) 
 
 The Oblation and Sacrifice of Christ in the Mass is not so called, 
 because Christ indeed is there offered and sacrificed by the Priest 
 and the people, (for that was done but once by Himself upon the 
 Cross,) but it is so called, because it is a Memory and Representation 
 of that very true Sacrifice and Immolation, which before was made 
 upon the Cross, 
 
 RoFFEN. {Ridley.) 
 
 The Representation and Commemoration of Christ's Death and 
 Passion, said and done in the Mass, is called the Sacrifice, Oblation, 
 or Immolation of Christ; nan rei veritate (as learned men do write) 
 sed signijicandi mysterio. 
 
 [The above Queries were put previously to the drawing up of the ' Order of the Com- 
 munion,' published March 8, 1848. The Remainder of the Questions and Answers 
 may be found in Burnet's Collection of Records, Part II. B. 1. No. 25.] 
 
 (3.) Disputation at Oxford between Dr. Smith, with his other 
 Colleagues and Doctors, and Bishop Ridley. [April 17, 1555. J 
 The Third Proposition. 
 
 In the Mass is the lively Sacrifice of the Church propitiable, and 
 available for the sins as well of quick as of the dead ? 
 Bishop Ridley. 
 
 *' In the mass the passion of Christ is not in verity, but in a 
 mystery representing the same ; yea, even there where the Lord's 
 Supper is duly ministered. 
 
 " But where Christ suftereth not, there is he not oflfered in verity : 
 for the Apostle saith, ' Not that he might ofier up himself oftentimes ; 
 for then must he have sufl'ered oftentimes since the beginning of the 
 world.' Now where Christ is not offered, there is no propitiatoiy 
 Sacrifice : Ergo, In the mass there is no propitiatory Sacrifice : For 
 Christ appeared once, &c. 
 
 [Upon Heb. x. 'By the which will' &c., Col. i. 'lie hath reconciled us,' &c., 
 1 John ii. ' If any man sin,' &c., we find the following :] 
 
 " I know that all these places of the Scripture are avoided by two 
 manner of subtle shifts : the one is, by the distinction of the bloody 
 find unbloody sacrifice, as though our mibloody sacrifice of the church 
 were any other than the sacrifice of praise and thanksgiving, than a 
 commemoration, « shexviuy forth, and a sacramental representation of 
 
APPENDIX, 199 
 
 that one only bloody sacrifice, ofifered up once for all. The other is, 
 by depra-sdng and wresting the sayings of the ancient fathers into such 
 a strange kind of sense as the fathers themselves indeed never meant." 
 —Works of Ridley. Cambridge 1841, p. 209, 210. 
 
 No. XXIIL— (2.) 
 
 O Lord and heavenly Father, loe thy humble servants entirely desire thy 
 
 fatherly goodness, 8{C. Book of 1552. 
 
 1 . The Consecration of the Sacrament being ever the first, it was 
 always the use in all Litm'gies, to have the Oblation follow, (which is 
 this) and then the Participation, which goes before ; and after aU the 
 Thanksgiving, which is here set before the Gloria in excelsis ; in 
 regard whereof I have always obsei'ved my lord and master 
 Dr. Overall to use this Oblation in its right place, when he had con- 
 secrated the Sacrament to make an ofi"ering of it (as being the true 
 public Sacrifice of the Chm-ch) unto God, that by the merits of 
 Christ's death, which was now commemorated, all the Church of God 
 might receive mercy &c., as in this Prayer ; and when that was done, 
 he did communicate the people, and so end with the Thanksgiving 
 following hereafter. — Notes by a Friend or Chaplain of Bp. Overall. 
 
 2. The Prayer of Oblation is here [viz. in the II. of K. Edw. and 
 following Books] placed after the Participation and distribution of the 
 Sacrament made to the People, which in King Edward's First Service 
 Book, and in all other ancient Liturgies, is set before it, and next after 
 the Prayer of Consecration. If it were ordered here, and the Prayer 
 of Thanksgiving {Almighty and everlasting God, ive most heartily thank 
 thee i^-c.) appointed to follow for the Post- Communion, it would be 
 more consonant both to former precedents, and the nature of this 
 holy Action. — Bishop Cosin. Particulars to be considered 8)-c. 
 
 3. That Memorial or Prayer of Oblation which is there [in the 
 Book of 1549] prescribed to foUow immediately after the Prayer of 
 Consecratipn, is certainly more proper there than after the Com- 
 munion. — Thorndike's Just Weights 8fC. chapt. 22. 
 
 [See also Johnson's Vademecum. Preface to the Ilnd part, p. 108. Ed. 1709.] 
 
 No. XXIIL— (3.) 
 In a Prayer Book already referred to, amongst other notes in the 
 hand-writing of Dr. Sancroft, is found the following form of 
 Oblation to be used immediately after the Consecration Prayer. The 
 
200 APPENDIX. 
 
 words in Italics shew wherein it differs. from the I. B. of K. Edward, 
 and the Scotch Liturgy of 1637. 
 
 Immediately after shall follow this Memorial or Prayer of Oblation. 
 "Wherefore, O Lord and heavenly Father, according to the Institu- 
 tion of thy dearly beloved Son, our Saviour Jesus Christ ; We, thy 
 humble Sei-vants, do celebrate and make here before thy Divine 
 Majesty, with these thy holy gifts, the memorial which thy Son hath 
 willed and coinmanded us to make ; having in remembrance his most 
 blessed passion and Sacrifice, his mighty resurrection, and his glorious 
 ascension into Heaven ; rendering unto thee most hearty thanks for the 
 innumerable benefits procured unto us by the same. And we entirely 
 desire thy fatherly goodness, mercifully to accept this our sacrifice of 
 praise and thanksgiving ; most humbly beseeching thee to grant, that 
 by the Merits and Death of thy Son Jesus Christ, now represented unto 
 thee, and through Faith in his Blood, ivho maketh Intercession for us at 
 thy right hand, we and all thy whole Church may obtain remission of 
 our sins, and be made partakers of all other benefits of his passion. 
 And here we ofter and present unto thee, O Lord, ourselves, our souls 
 and bocUes, to be a reasonable, holy, and lively Sacrifice unto thee, 
 humbly beseeching thee, that whoever shall be partakers of thy 
 Holy Communion, may wortliily receive the most precious Body and 
 Blood of thy Son Jesus Christ, and be fidfiUed with thy grace and 
 heavenly benediction. 
 
 [The next passage in the Books of 1549 and 1637 is here omitted, viz. " and made one 
 Body ivith thy Son Jesus Christ, that he may dwell in them, and they in him." The 
 rest is the same as in the Scotch Liturgy, which in this part diflers considerably 
 from the Book of 1549.] 
 
 Then shall the Priest add. 
 
 As oin- Saviour Christ hath taught and commanded us we are bold 
 
 to say. Our Father, &c. 
 
 We do not presume to come to this thy Table, (O merciful Lord) 
 trusting &c. 
 
 Then sliall the Priest, that celehrateth, receive the holy communion in both kinds, 
 upon his knees. And when he taketli the Sacrament of the Body of Chi'ist, he 
 shall say, 
 
 The Body of our Lord Jesus Christ, which was given for me, pre- 
 serve my body and soul unto everlasting life. Annen. I take and 
 eat tliis for the remembrance of Christ, who died for me, and I feed 
 on him in my heart by Faith with Thanksgiving. 
 
APPENDIX. 201 
 
 And when he taketh the Sacrament of Christ's Blood, he shall say, 
 The Blood of oui' Lord Jesus Christ, which was shed for me, pre- 
 serve my body and soul into everlasting hfe. Amen. I di'ink this 
 for the remembrance of Christ, who shed his blood for me, and am 
 thankful. 
 
 Then shall he stand up, and proceed to deliver the holy Connmunion, first to the 
 Bishops, Priests and Deacons, (if any be present) in both kinds ; and after to 
 the people in due order, into the hands of all, humbly kneeling : and so con- 
 tinuing (as is most meet) at their Prayers and Devotions unto the end of the 
 whole Communion. And when he delivereth the Sacrament of the Body of 
 Christ to any one he shall say, 
 
 The Body &c. 
 
 No. XXIII.— (4.) 
 
 OUation Prayer. Scotch Liturgy, 1637. 
 
 I think no man doubts, but that there is, and ought to be offered 
 up to God at the Consecration and reception of tlais Sacrament, 
 Sacrificum Laudis, the Sacrifice of praise : And that this ought to be 
 expressed in the Liturgy, for the instruction of the people. And 
 these words, ' We entirely desire thy fatherly goodness, mercifully to 
 accept this our Sacrifice of praise and thanksgiving, S;c.,' are both in 
 the Book of England, and in that which was prepared for Scotland. 
 And if Bellarmin do call the Oblation of the Body, and the Blood of 
 Christ, a ' sacrifice of praise,' sure he doth well in it ; (for so it is) if 
 Bellarmin mean no more, by the Oblation of the Body and the Blood 
 of Christ, than a commemoration, and a representation of that great 
 Sacrifice offered up by Christ himself: as Bishop Jewel very 
 learnedly, and fully acknowledges. But if Bellarmin go farther than 
 this ; and ' by the Oblation of the Body and the Blood of Christ,' 
 mean that the Priest offers up that which Christ himself did, and not 
 a commemoration of it only ; he is erroneous in that, and can never 
 make it good. But what BeUarmin's opinion and meaning is, when 
 he calls it Sacrificium Laudis, ' a sacrifice of praise,' I cannot teU ; tiU 
 they be pleased to cite the place,, that I may see, and consider of it. 
 In the mean time there is Httle said in the Liturgy for Scotland, 
 which may import an Oblation of an vuibloody sacrifice, as is in the 
 Book of England. As for the Oblation of the Elements ; that's fit 
 and proper : And I am sorry for my part, that it is not in the Book 
 of England. — Abp. Laud. History of the Troubles and Trial, p. 124. 
 
202 APPENDIX. 
 
 No. XXIII.— (5.) 
 It is very certain that the commemoration, memorial or annunciation 
 of our Lord's passion, with an address to God for his propitiotis 
 favour thereupon, has been a very ancient, eniinent, and solemn part 
 of the Communion Service. There is now no direct formal applica- 
 tion of that kind in our Liturgies. There was in King Edward's 
 Liturgy of 1549, in these words : " We thy humble sen^ants do 
 celebrate and make here before thy Divine Majesty, with these thy 
 holy gifts, the Memorial," &c. [see the Tabular View.] Why this 
 part was struck out in the review, I know not ; unless it was owing 
 to some scruple (wliich however was needless) about making the 
 memorial before God, which at that time might appear to give some 
 umbrage to the Popish sacrifice, among such as knew not how to 
 distinguish. However that were, we have still the sum and substance 
 of the primitive memorial remaining in our present offices ; not all in 
 a place, but interspersed here and there in the exhortations and 
 prayers. In a previous exhortation we read ; " Above all things we 
 must give most humble and hearty thanks to God the Father, &c, 
 for the redemption of the world by the death and passion of our 
 Saviour Christ, both God and man," &c. There is the sense and sig- 
 nification of the ancient memorial, only under a different fomi. In 
 the Post-communion, we beseech God " to accept our sacrifice of 
 praise and thanksgiving, and to grant remission of sins to us, and to 
 the whole Church, by the merits and death of Christ Jesus." MTiich 
 words contain the substance of what was anciently the appendage to 
 the memorial. There was besides, in most of the old Liturgies, a par- 
 ticular petition added, that the angels might carry up our prayers to 
 the high altar in heaven; and this also was inserted in king Edward's 
 first Liturgy, but struck out at the first review. — Waterland's review 
 of the doctrine of the Eucharist, vol. vii. Oxon. p, 306. 
 
 No. XXIII.— (6.) 
 In our present Liturgy, the first oblation is made in the beginning 
 of the Prayer for the whole state of Christ's Church, immediately 
 after the Priest hath placed the Bread and Wine upon the table, in 
 these words, "Almighty and everliving God, * * we humbly beseech 
 thee to accept our alms and oblations." And the latter is made, in 
 substance, and according to the intention of the Church, in tlie Prayer 
 of Consecration to God the Father, where, after the Commemoration 
 
APPENDIX. 203 
 
 of Christ's offering himself upon the Cross, and the institution of the 
 peiijetual memorial of his precious death, God the Father is implored 
 to hear us, while according to the same institution we receive his 
 creatiu-es of Bread and Wine, in remembrance of his Son our 
 Saviour's death and passion. — Dr. Hickes, The Christian Priesthood 
 asserted, p. 119. 3rd Ed. 1711. 
 
 2. In the Post-communion, after the Lord's Prayer, the Priest 
 desires God of his fatherly goodness " mercifully to accept this our 
 Sacrifice of prayer and thanksgiving :" which hath the same signifi- 
 cation it had before, when it was the Prayer and Oblation, out of 
 which that Prayer is taken ; I mean the same special, and I may say 
 technical signification it hath in the ancient Eucharistical Offices, to 
 denote the Sacrifice of the bread and wine offered to be spent in 
 that divine service. — Dr. Hickes. Preface to the Second Series of Con^ 
 t rover sial Letters, p. Ixii. 
 
 No. XXIII.— (7.) 
 Prayer of Oblation. 
 After all have communicated, it is presumed by the Rubric that 
 some of the consecrated " Elements remain," which the Priest is 
 commanded "reverently" to ''place" on the table, and after the 
 Lord's Prayer, to say that which in the Scotch Liturgy is placed be- 
 tween the Consecration and the Administration, and I think may 
 properly be called the Prayer of Oblation ; in which God is desired 
 "mercifully to accept this our Sacrifice of praise and thanksgiving ;" 
 which words, as they may be understood of the whole Service, so 
 they may hkevnse be refen-ed to the Eucharistical Elements, part of 
 which, as was observed, are supposed stiU to remain and stand on the 
 table. * * * * The doctrine of the Christian Sacrifice has been so 
 hon-ibly abused by the Papists, that our Church chose to be very 
 sparing and cautious in inserting any thing into her Liturgy, that 
 might be improved to any superstitious notions or practices, and only 
 left so much as to shew that she did not renounce the primitive, 
 pious notion of the Christian Sacrifice. It is true she has wholly 
 laid aside those words to be met with in all the ancient offices, 
 " commemorating we offer," but the Church (if I understand her 
 rightly,) offers the Bread and Wine in express terms, and though the 
 word " offer " is not expressly applied to the Bread and Wine after 
 Consecration, yet I suppose none will dispute, but that an Oblation 
 
204 APPENDIX. 
 
 may be made by implication, without using the words, " offer " and 
 " oblation." — Propitiatory Oblation in the Holy Eucharist, p. 89. 
 [Johnson.] 
 
 No. XXIII.— (8.) 
 
 [The second Post- communion Prayer may be compared with the following passage 
 from the simplex ac pi a delieeratio of Abp. Herman.] 
 
 Sacerdos. 
 Oremus. Omnipotens seterne Deus, gratias agimus immensse 
 benignitati tuse, guod nos corpore et sanguine vinigeniti Filii tui 
 Domini nostri cibasti, et potasti, et oramus supphces, effice in nobis 
 Spiritu tuo, ut quemadmodum divinum hoc Sacramentum ore sum- 
 psimus, ita etiam gratiam tuam, remissionem peccatorum, commu- 
 nionem cum Christo Filio tuo, et vitam seternam, quee omnia nobis his 
 Sacramentis exhibuisti, vera fide suscipiamus, et in seternum tenea- 
 mus, per Dominum nostrum Jesum Christum FUium tuum, qui 
 tecum vivit et regnat in unitate Spiritus sancti, Deus verus, et verus 
 homo, per omnia ssecula. Amen. 
 
 No. XXIV.— (1.) 
 In the 'Order of the Communion' pubhshed in 1548, (see note xix.) 
 after the Prayer of humble access, which is the same as in the Book 
 of 1549, the following passage occurs respecting the dehveiy of the 
 Elements. 
 
 " 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, 
 presers^e thy body unto everlasting life. 
 
 And the Priest, delivering the Sacrament of the blood, and giving every one 
 to drink once, and no more, shall say, 
 
 Tlie blood of our Lord Jesus Christ, which was shed for thee, i)re- 
 serve thy soul to everlasting life. 
 If there be a Deacon or other Priest, then shall he follow with the chalice ; and 
 
 as the Priest ministcreth tlie bread, so shall he, for more expedition, minister 
 
 the tvine, in form before written. 
 
 [" Some censured the words in distributing the two kinds in the 
 Lord's Supper, the Body being given for the preserving the Body, 
 
APPENDIX. 205 
 
 and the Blood of Christ for presei-ving the Soul. This was thought 
 done on design to possess the people with an high value of the 
 chalice, as that which presei-ved their souls ; whereas the Bread was 
 only for the preservation of their Bodies. But Cranmer being ready 
 to change any thing for which he saw good reason did afterwards so 
 alter it, that in both it was said, ' Preserve thy Body and Soul.' And 
 yet it stands so in the Prayer, We do not presume, Sic" — Burnet's Hist. 
 Ref. p. 67. 
 
 No. XXIV.— (2.) 
 
 In the Priest's taking of the Sacrament to himself, there is no 
 direction [1552], either for his kneehng when he takes it, or for the 
 words which he is then to say ; which is therefore needful here to be 
 added, lest otherwise some contentious Minister might say, that he 
 is not enjoined to kneel in this holy action himself, or to say any 
 words at all when he takes the Sacrament. — Bp. Cosin. Particulars 
 to he considered. 
 [" This seems to be altered," says Nicholls, " but still the Rubric is not very clear 
 
 in this point." See also No. XXIII. 3. towards the end.] 
 
 No. XXIV.— (3.) 
 
 Dr, Brett in his dissertation concerning the Ancient Liturgies, 
 having spoken of the earher forms for the delivery of the Elements, 
 proceeds to notice that of the Roman Church and of our own, as 
 follows : — 
 
 " In the Roman Church no one receives the cup but the offi- 
 ciating Priest, nor are the words set down in the Canon, which he 
 uses when he gives the wafer to the people. However when he re- 
 ceives himself, he is directed to say, ' The Body of our Lord Jesus 
 Christ preserve my soul unto eternal life. Amen.' And then: ' The 
 Blood of our Lord Jesus Christ preserve my soul unto eternal life. 
 Amen.' The First Liturgy of king Edward VI. added the words 
 ' which was given for thee,' and also the word ' body ' in this 
 sentence, ordering the Priest to say : ' The Body of our Lord Jesus 
 Christ, which was given for thee, preserve thy Body and Soul unto ever- 
 lasting life.' In the Second Liturgy of King Edward VI. to please 
 Martyr and Bucer, and their followers, these words, which were 
 never in any Liturgy before, were ordered to he used at the distribu- 
 tion : — 'Take and eat this in remembrance that Christ died for thee, 
 and feed on him in thy heart by faith with thanksgiving.' And 
 
206 APPENDIX. 
 
 'Drink this in remembrance' &c. And in the first year of Queen 
 Elizabeth, both these sentences were added together, as they stand in 
 the present Liturgy of the Chui'ch of England. Thus we find that 
 in all Churches the Bread and Cup were given as the Sacramental 
 Body and Blood of Christ, and accordingly in the words used at the 
 distribution were always called by the name of his Body and Blood, 
 the name by wliich he himself called those Elements when he gave 
 them to his disciples : And therefore the Church of England vei-y 
 wisely restored the old form, though she also retained with it Bucer 
 and Martyr's new form." p. 295. Ed. 1838. 
 
 No. XXIV.— (4.) 
 The combined Form is thus vindicated by L'Estrange : 
 " Excellently weU done therefore was it of Q. Elizabeth's 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, unless 
 they consist. A Sacramental verity of Christ's Body and blood there 
 cannot be, without the Commemoration of his death and passion, 
 because Christ never promised his mysterious (yet real) presence, but 
 in reference to such commemoration : nor can there be a true Com- 
 memoration without the Body and Blood exlaibited and participated ; 
 because Clii'ist gave not those visible elements, but his Body and 
 Blood to make that spiritual Representation." — The Alliance of Divine 
 Offices, p. 210. 
 
 No. XXIV.— (5.) 
 The words adopted in the Liturgy of Strasburgh, as used probably 
 by Bucer, and certainly as pubhshed by PoUanus in the year 1551, 
 were, " Panis quern frangimus coinmunicatio est coi-poris Christi." 
 The same words also appear to have been used by Calvin, (Epist. p. 
 206. ed. Amst.) till, o\\dng to the great number of communicants, 
 he found it desirable to discontinue the practice. In the Churches of 
 Zurich it appea;rs that no words were addressed to the communicants 
 singly, but only a portion of Scriptui-e read, whilst the Elements were 
 distributed. (Gerdesius, Introd. in Histor. Evang. p. 327, and 
 Monum. Antiq. p. 243.) * * * * 'pjjg most eminent and complete 
 sacramentary then in England was Jolm a Lasco, and the words used 
 in his church on the delivery of the bread, " Accipite, edite, et memi' 
 neritis corpus Domini nostri Jesu Christi pro nobis in mortem tradi' 
 
APPENDIX. 207 
 
 turn esse in crucis patibulo, ad remissionem omnium peccatorum 
 nostrdm. See a Lasco's Forma ac Ratio Eccles. Min. in Pereg. 
 Eccl. an. 1550. — Dr. Cardwell. Preface to the two Books of Common 
 Prayer, p. xxix. 
 
 No. XXIV.— (6.) 
 Dr. Sancroffs Marginal Corrections. [Bodleian, Arch. D.] 
 The Body of oui- Lord Jesus Christ wliich was given for thee, 
 presence thy body and soul into everlasting life. 
 
 Arcd here each person receiving shall say, Amen. Then shall the Priest add, 
 
 Take and eat tliis for the remembrance of Christ who died for 
 thee, &c. 
 
 [Then the following direction to the printer : " Only next before the Rubric, 
 ' When all have communicated, S;c.' shall this Rubric be inserted."] 
 
 In the Communion time shall be sung (where there is a quire) 
 
 Lamb of God, that takest away the sins of the world. Have 
 mercy upon us. 
 
 O Lamb of God, that takest away the sins of the world. Grant us 
 thy peace. 
 
 With some, or all these sentences of Scripture following . 
 
 [viz. Rom. xi. 33 ; Psalm ciii. 1, 2, 3, 4, 5; Luke i. "Blessed be the Lord God &c." 
 
 1 Cor. i. 30, 31 ; John v. 13 ; John viii. " If ye continue in iny word, &c." 
 Matth. xxiv. 13; Luke xii. "Happy are those servants, &c." Luke xii. 40; 
 John xii. 35, 36 ; Rom. xiii. 12 ; Rom. xiii. 14 ; 1 Cor. iii. " Know ye not 
 &c." 1 Cor. vi. "Ye are bought &c." John xv. " Herein is the Father &c." 
 Ephes. V. "Be ye followers &c." Rom. viii. 23; Amos v. 12, 13.] 
 
 No. XXIV.— (7.) 
 In the tune of Q. Ehzabeth, an objection was made to the deUvery 
 of the Elements to each person separately, in a production entitled 
 ' An Admonition to the Parhament.' 
 
 Objection. Then [at the beginning] it was delivered generally and 
 indefinitely, ' Take ye and eat ye :' we particularly and singularly, 
 ' Take thou and eat thou.' 
 
 An answer 8;c. by John Whitgifte, D. of Divinitie, London. 1572, 
 
 Here is a high matter in a low house : he that saith, ' take ye and 
 eat ye,' doth he not also say in efiect, ' take thou and eat thou,' 
 &c. And forasmuch as every one that receiveth this Sacrament, hath 
 to apply imto himself the benefits of Christ's death and passion, there- 
 
208 APPENDIX. 
 
 fore it is convenient to be said to every one, ' Take thou, eat thou.' 
 p. 100. 
 
 In 1G61. the objection was revived as follows: 
 
 Exceptions against the Book of Common Prayer. 
 
 Rubric. 
 
 Then shall the Minister first We desire, that at the disti-i- 
 
 receive the communion in both bution of the bread and wine to 
 kinds &c., and after deliver it to the communicants, we may use 
 the people in their hands, kneel- the words of our Saviour as near 
 ing ; and when he dehvereth the as may be, and that the Minister 
 bread he shall say " Tlie Body be not required to dehver the 
 &c." bread and wine into every parti- 
 
 cular communicant's hand, and 
 to repeat the words to each one i?i the single number, but that it may 
 suffice to speak them to divers jointly, according to our Saviour's 
 example. 
 
 We also desire that the kneeling at the sacrament (it being not 
 that gestiu-e which the Apostles used, though Christ was personally 
 present amongst them, nor that which was used in the purest and 
 primitive times of the Church) may be left free, as it was 1 and 2 
 Edward, " As touching kneehng &c. they may be used or left, as 
 eveiy man's devotion serveth, without blame." 
 
 The anstver of the Bishops to the exceptions of the Ministers. 
 
 Com. Kneel. It is most requisite that the minister dehver the bread 
 and wine into every particular communicant's hand, and repeat the 
 words in the singular number ; for so much as it is the propriety of 
 Sacraments to make particular obsignation to each behever, and it is 
 our visible profession that by the grace of God, Christ tasted death 
 for eveiy man. 
 
 [See also Canon 21. App. XXV. 1.] 
 
 Kneel, at Sacra. Concerning kneeling at the Sacrament we have 
 given account already ; only thus much we add, that we conceive it 
 an error to say that the Scripture affirms the Apostles to have re- 
 ceived not kneeling. The posture of the paschal supper we know : 
 but the institution of the holy Sacrament was after supper ; and what 
 posture was then used the Scriptm^e is silent. Tlie rub. at the end 
 of the I. Edw. C. that leaves kneeling, crossing, &c. indiflerent, is 
 
APPENDIX. 209 
 
 meant only at such times as they are not prescribed tuicl required. 
 But at the Eucharist kneehng is expressly required in the Rubric 
 following. — Papers xvhich passed beticeen the Commissioners. 1661. 
 
 [At the Revision of the Prayer Book in 1;)59, [Elizabeth.] Guest suggested to 
 Sir William Cecyl, that the posture in receiving the Communion might be left 
 indifferent. See the Preface, iv. and note xv. 9.] 
 
 Because it is taken of some by itself to be sin to receive kneeling., 
 whereas of itself it is lawful ; it is left indifferent to every man's 
 choice to follow the one way or the other ; to teach men that it is 
 lawful to receive either standing or kneeling. 
 
 Thus, as I think, I have shewed good cause why the service is set 
 forth in such sort as it is. God, for his mercy in Christ, cause the 
 parliament with one voice to enact it, and the realm with true heart 
 to use it. 
 
 N-o. XXIV.— (8.) 
 Delivay of the Elements. Scotch Liturgy. 1637. 
 Wlien I shall come to set down, (as I purpose God willing to do) the 
 brief story, what hand I had in this Liturgy for Scotland ; it shall then 
 appear, that I laboured to have the English Liturgy sent them, v/ith- 
 out any omission or addition at all, this or any other : that so the 
 Pubhc Divine Service might, in all his Majesty's dominions, have been 
 one and the same. But some of the Scottish Bishops prevailed 
 herein against me ; and some alterations they would have from the 
 Book of England, and this was one ; as I have to shew under the 
 then Bp. of Dunblain's hand, Dr. Wetherbome ; whose notes I have 
 yet by me, concerning the alterations in that Service Book. And 
 concerning this particular, his words are these ; ' The body of our 
 Lord Jesus Christ, which was given for thee, preserve thy body and 
 soul unto everlasting life :' and so — ' The Blood &c.' whereunto 
 every receiver answered, 'Amen.' There is no more in King Edward 
 the 6th. his First Book. And if there be no more in ours, the Action 
 will be much the shorter. Besides, the words which are added since, 
 'Take, eat, in remembrance &c.,' may seem to relish somewhat of the 
 Zuinglian Tenet, that ' the Sacrament is a bare sign taken in remem- 
 brance of Christ's Passion.' So that for my part. First, I see no hurt 
 in the omission of those latter words, none at all ; And next, if there 
 be any, it proceeded not from me. — Abp. Land. Historj/ of the 
 Troubles SfC. p. 122. 
 
 p 
 
210 APPENDIX. 
 
 No. XXIV.— (9.) 
 Here the Party receiving shall say. Amen. Scotch Liturgy. 
 This order is a piece of Reformation wherein the Church of Scot- 
 land stands single and alone : I call it a piece of Reformation, because 
 it is the reviving of a very ancient custom. The same is the direction 
 in the Constitutions ascribed to the Apostles. 'O 'ETrtWoTroy SiSoVco Tf]v 
 
 77poa(popau, Xeymv, 2w/na Xpicrrov, Koi 6 Se;^o/xei'Of XeyeVco, 'Afxrjv. 'O 8e 
 AiaKovos KaradeTco ro TTOTTjpLov, Koi eViStSouf XeyeVco, Alp.a XpLcrrov, ttoti]- 
 piov (wiis, Kai 6 TTiviov Xe-yeVw, 'Aprjv. " Let the Bishop give the Oblation 
 of Breads 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 drinlceth 
 say. Amen." By Saint Augustine, it should seem to have been of 
 general usage, saying, Universa Ecclesia accepto sanguine Christi 
 dicit. Amen. " The Universal Church at the I'eceiving of the Blood of 
 Christ, answereth. Amen." Thus you see upon what terms of Confor- 
 mity the Scotch Sendee, in this particular, stands with the ancient 
 practice. — L'Estrange, p. 210. Fol. 1690. 
 
 No. XXIV.— (10.) 
 
 The following is the Form for the Delivery of the Elements in 
 Jeremy Taylor's ' Office for the Holy Communion.' [See XXII. 21.] 
 
 Then reverently taking in his hand the consecrated Bread, that he means to eat, 
 iet him say, 
 
 The body of our Lord Jesus, which was broken for me, presen-e 
 my body and soul into everXasting life. Amen. 
 
 Then praying awhile privately, let him receive the chalice saying, 
 
 The Blood of our Lord Jesus Christ, which was shed for the 
 remission of my sins, cleanse my soul, and preserve it into everlasting 
 life. Amen. 
 
 Then let him pray awhile privately, and reconnnend to God his own personal 
 necessities spiritual and temporal, and the needs of all his relatives, &'c. After 
 that, let him distribute it first to the Clergy that help to officiate, and after 
 that, to the whole Congregation that offer themselves, saying the same words, 
 changing the person. 
 
 Vol. XV. p. 302. Ed. Heber. 
 
APPENDIX. 211 
 
 No. XXIV.— (11.) 
 From the Simplex ac pia deliberatio, of Ahp. Herman. 
 
 Deindu ii qui ad commuiiionem admissi sunt, et earn suo loco expectant, ad 
 mensam Domini religiose accedant ordine, prius viri, deinde mulieres, quibus 
 omnibus integrum Sacramentum praebeatuv, ut corpore et sanguine Domini com- 
 inunicent, ita ut ipse id instituit, sumendo non panem tantum, sed etiam calicera. 
 
 Ad exliibitionem Corporis Pastor dicat. 
 Accipe et manduca ad salutem tuam corpus Domini, quod pi-o te 
 traditum est. 
 
 Ad exliibitionem Calicis. 
 
 Accipe et bibe ad salutem tuam sanguinem Domini, qui efiusus est 
 pro peecatis tuis. 
 
 Sub ipsa Communione canatur Agnus Dei, Germanice et Latine alternatim, 
 ubi fuerint Clerici. Deinde germanicuni illud, ^Ott Scp gclobet. Item, 3leSUS 
 ©IjristUS ^U3£V ijcglantft. Siquidem Comniunio Sacramentorum tantum temporis 
 siippeditet 
 
 No. XXV.— (1.) 
 Rubrics following the Communion. 
 In tbe 'Order of the Comynunion' 1548, [see Note xix.,] the follow- 
 ing provision occurs for consecrating more Wine. 
 
 " Note, that if it doth so chance that the wine hallowed and consecrate doth not 
 suffice or be enough for them that do take the communion, the Priest, after 
 the first cup or chalice be emptied, may go again to the altar, and reverently 
 and devoutly prepare and consecrate another, and so the third, or more like- 
 wise, beginning at these words, Simili modo postquam ccenatum est, and ending 
 at these words. Qui pro vohis, et pro multis effundetur, in remissiuriem peccatorum, 
 and without any levation or lifting up." 
 
 2. " Furthermore, no Bread or Wine newly brought shall be used ; 
 Ijut first the words of Institution shall be rehearsed, when the said 
 Bread and Wine be present upon the Communion-Table. Likewise 
 the minister shall deliver both the Bread and the Wine to every 
 Communicant severally." Canon 21. 1603. 
 
 [The former is probably the place to which Bp. Morton refers 
 in his discourse of the 'Institution of the Sacrament' &c. and con- 
 cerning which Dr. Brett (speaking of the Rubric which corresponds 
 with it in our present Book) says : ' I confess I cannot find this 
 Rubric in the Liturgy of the Church of England before the Restora- 
 
 p 2 
 
212 APPENDIX. 
 
 tion of K. Charles II.' However there seems to have been some 
 order or Rubric to the same purpose, (though I have not yet met 
 with it) since the Bishop so expressly says, ' Our Church has 
 courteously ordained that the words of Institution, i/e took Bread, &c. 
 be applied to every oblation of new bread and wine.' — Brett's Disser- 
 tation, p. 189. 1838.] 
 
 No. XXV.— (2.) 
 If the Consecrated Bread or Wine be all spent, S^-c. 
 In the Neio Communion Service of the Church of Scotland, the 
 following Rubric is found relative to the Consecration of more Bread 
 and Wine. 
 
 Jf the Consecrated bread or tvine be all spent before all have communicaled, the Pres- 
 byter is to consecrate more, according to the form before prescribed, beginning at 
 the words, 
 
 A.I1 glory be to thee &c. [See Note xxii. 18.] 
 
 And ending with the tvords. 
 
 That they may become the body and blood of thy most dearly 
 beloved Son. 
 [The above passage includes the Institution, Oblation, and Invocation. Compare 
 
 the fifth Rubric at the end of the Communion Service in the Scotch Liturgy 
 
 of 1637. The Rubric in the American Book of 1790 follows mutatis inutandis 
 
 the New Communion Service of Scotland. See xxii. 19.] 
 
 No. XXVI.— (1.) 
 The Post-Communion, 
 
 ^ Sentences of holy scripttire to be said or sung, every day one, after 
 the holy communion, called the post-co7mnunion. 
 
 If any man will follow me, let him forsake himself, and take uj) his 
 cross, and follow me. 
 
 Whosoever shall endure unto the end, he shall be saved. 
 
 Praised be the Lord God of Israel ; for he hath visited and 
 redeemed his people. Therefore let us sene him all the days of our 
 life in holiness and righteousness accepted before him. Luke i. 
 
 Happy are those servants whom the Lord (when he cometh) sliall 
 find waking. Luke xii. 
 
 Be ye ready ; for the Son of man will come at an hour when ve 
 think not. Luke xii. 
 
 The servant that knoweth his master's will, and hath not ])ropared 
 
APPENDIX. 213 
 
 himself, neither hath done according to his will, shall be beaten with 
 many stripes. Luke xii. 
 
 The hour cometh, and now it is, when true worshippers shall 
 worship the Father in spirit and truth. John iv. 
 
 Behold, thou art made whole ; sin no more, lest any worse thing 
 happen unto thee. John v. 
 
 If ye shall continue in my word, then are ye my very cUsciples ; 
 and ye shall know the truth, and the truth shall make you free. 
 John viii. 
 
 While ye have light, beheve on the light, that ye may be the 
 children of light. John xii. 
 
 He that hath my commandments, and keepeth them, the same is 
 he that loveth me. John xiv. 
 
 If any man love me, he will keep my word ; and my Father 
 will love him, and we will come unto him, and dwell with him. 
 John xiv. 
 
 If ye shall bide in me, and my word shall abide in you, ye shall 
 ask what ye will, and it shall be done to you. John xv. 
 
 Herein is my Father glorified, that ye bear much fruit, and become 
 my disciples. John xv. 
 
 This is my commandment, that you love together, as I have loved 
 you. John xv. 
 
 If God be on our side, who can be against us ? which did not 
 spare his own Son, but gave him for us aU. Rom. viii. 
 
 Who shall lay any thing to the charge of God's chosen ? it is God 
 that justifieth ; who is he that can condemn ? Rom. viii. 
 
 The night is past, and the day is at hand ; let us therefore cast 
 away the deeds of darkness, and put on the armour of light. Rom. xiii. 
 
 Christ Jesus is made of God unto us Avisdom, and righteousness, 
 and sanctifying, and redemption : that (according as it is written) He 
 which rejoiceth should rejoice in the Lord. 1 Covin, i. 
 
 Know ye not that ye are the temple of God, and that the Spirit of 
 God dwelleth in you ? If any man defile the temple of God, him 
 shall God destroy. 1 Covin, iii. 
 
 Ye are dearly bought ; therefore glorify God in your bodies, and in 
 your spirits, for they belong to God. 1 Covin, vi. 
 
 Be you followers of God, as dear children ; and walk in love, even 
 as Christ loved us, and gave himself for us an oftering and a sacrifice 
 of a sweet savour to God. Ephes. v. 
 
214 APPENDIX. 
 
 No. XXVII. 
 
 When all have communicated S^-c. 
 \ When all have communicated, he that celebrates shall go to the Lord's table, and 
 cover with a fair linen cloth that which remaineth of the consecrated Elements, 
 and then say. 
 
 Having now received the precious body and blood of Christ, let us 
 give thanks to our Lord God, who hath graciously vouchsafed to ad- 
 mit us to the participation of his holy mysteries ; and let us beg of 
 him grace to perform our vows, and to persevere in our good resolu- 
 tions ; and that being made holy, we may obtain everlasting life, 
 through the merits of the all-sufficient Sacrifice of our Lord and 
 Saviom- Jesus Christ. 
 
 Then the Presbyter shall say this Collect of thanksgiving, as followeth. 
 
 Almighty and ever-living God, we heartily thank thee, &c. We 
 now most humbly beseech thee, O heavenly Father, so to assist us 
 with thy grace and Holy Spirit, that we may continue in that holy 
 communion and fellowship, and do all such good woi'ks as thou hast 
 commanded us to walk in, &c. — Neiv Communioti Service of the Church 
 of Scotland. 1765. See xxii. 19. 
 
 No. XXVIII.— (1.) 
 Gloria in Excelsis. 
 Called the Angelical Hymn, because the first part thereof is the 
 Nativity Carol, mentioned Luke ii. 13 ; the rest was composed by 
 Ecclesiastical Doctors, — some think St. Hilary ; and the fourth 
 CoimcU of Toledo seemeth to imply as much. But the Constitutions 
 of Clemens persuade me it was of earher entrance, it being there 
 completely the same with ours in all materials, but disposed in two 
 several Prayers, and is that icoOivos v^xvos, that Morning Hymn, as I 
 suppose, to which Epiphanius, a great follower of Clemens, relateth. 
 Part it was of the Missa Catechumenorum in the Mass Book, but 
 worthily translated into the Communion Ser\dce 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 Elements, is conformity to the 
 mode of Christ. 'Opas on jj ea-xdrq fiera Ttjv 6v(riav dx^ xar iKelvov ylverai 
 TvTTov. i. e. Thou seest that the last Prayer after the Eucharist is cele- 
 brated, is made in imitation of our Saviour's practice. Again, it is a 
 
APPENDIX. 215 
 
 compound piece, made up partly of Doxoloyy, partly of Prayer, and of 
 Prayer addressed to Jesus Christ, the Lamb of God ; — Now it is im- 
 proper to apply oui'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 considered as an Immaculate Lamb, 
 offered upon the Altar to God the Father, for the Remission of our 
 sins. — L' Estrange, p. 211. 
 
 No. XXVIIL— (2.) 
 
 In the Communion office in present use in the Church of Scotland, 
 the first part of the Gloria in Excelsis has the following passage in- 
 serted after "O Lord God, heavenly King, God the Father Almighty;" 
 " And to thee, O God, the only begotten Son Jesu Christ ; and to 
 thee, O God the Holy Ghost." 
 
 " Of this very ancient hymn," says Mr. Skinner in his Illustration 
 of the Communion Office of the above Church, [Aberdeen. 1807.] 
 " we have two Editions ; one is found in the Apostolical Constitu- 
 tions ; the other is annexed to the Psalter of the Alexandrian Bible, 
 presented by Lucan to K. Charles I. As there is good reason to 
 behave, that the Constitutions have been defaced by the Arian party, 
 it seems more than probable, that of the two copies, the Alexandrian 
 is the more genuine. When the Fu'st Reformed Liturgy Avas pub- 
 lished, the Alexandrian copy had not been discovered ; but after its 
 appearance, the Compilers of the present Scotch Office did well to 
 profit by it." — Skinner s Illustration of the New Communion Office of 
 Scotland, p. 169. 
 
 [The American Book of 1785 reads 'Who hast taken away the siiib' &c., and also 
 omits a portion of the second part of the above Hymn.] 
 
 No. XXIX.— (1.) 
 Upon Wednesdays and Fridays S^c. Rubric I. 1549. 
 Hoc quoddam est Ccense Dominicse simulacrum, a perversitate Ro- 
 manensium Antichristianorum mutuatum. Valet itaque suo modo ad 
 confirmandam superstitiosis hominibus impiam MissBe fiduciam. Hoc 
 habeo per pios, doctos, et graves viros compertum, a quibus etiam 
 faeminae nobiles palam ansae sunt petere memorias (uti vocant) cum 
 deessent commimicantes. * * Et, quam possit habere rationem ex 
 verbo Dei, ceteras preces, Psahnos, et divinas lectiones, quarum rerum 
 omnium per se eadem est dignitas, eadem divina vis, dicere ministros 
 aut communibus vestibus, aut sola indutos simplici Alba ilia lines. 
 
1 
 
 216 APPENDIX. 
 
 atque aliis in locis, quani ad menbaai Domini ; istam autem dimidi- 
 atam Missam dicere vesttbus oninino missalibus, et ad Domini 
 Mensam ? — Buceri Censura. p. 458. 
 
 2. The ExcejJtions of the Presbyterian Brethren, S(C. 16G1. 
 That the Minister be not required to rehearse any part of the 
 Liturgy at the Communion-table, save only those parts which pro- 
 perly belong to the Lord's Supper ; and that at such times only when 
 the said holy supper is administered. 
 
 Ansiver of the Bishops, &-c. 
 That the Minister should not read the Communion Sei-A-ice at the 
 Communion table, is not reasonable to demand, since all the primitive 
 Church used it, and if we do not observe that golden rule of the 
 venerable CouncU of Nice, " Let ancient customs prevail, till reason 
 plainly requires the contrary," we shall give offence to sober Chris- 
 tians, by a causeless departure from catholic usage, and a greater 
 advantage to enemies of our church, than om* brethren, I hope, would 
 willingly grant. The Priest standing at the communion table seemeth 
 to give us an invitation to the holy sacrament, and minds us of our 
 duty, viz. to receive the holy communion, some at least every Sunday; 
 and though we neglect our duty, it is fit the Church should keep her 
 standing. — Conference at the Saiwy. Revision in 1661. 
 
 No. XXIX.— (2.) 
 
 Rubric 4. 1552. 
 
 In the fourth Rubric after the Communion, " the Priests and 
 Deacons of Cathedral and Collegiate Churches are enjoined to receive 
 the Communion with the Priest every Sunday at the least." 
 Questions are here moved, whether the Church did not hereby intend 
 to have the Communion administered in such places every day of the 
 Week, or oftener than once in the Week at the least : and whether 
 the Priest who there waits in his week, ought not to Communicate 
 oftener than every Sunday, or upon every Sunday at the least. 
 Which questions would be in this Rubric determined by some few 
 words added to it. — Bj). Cosin. Particulars to be considered. 
 
APPENDIX. 217 
 
 No. XXIX.— (3.) 
 Rubric 4. 1549. 
 For avoiding of all matters and occasion of dissension, it is meet that 
 the bread be * * unleavened and round * * but without all manner 
 of print, 8;c. 
 
 1 . The Bread I suppose was ordered to be round, in imitation of 
 the Wafers that had been used both in the Greek and Roman Church 
 ever since the eleventh century ; upon which were stamped the figure 
 either of a Crucifix or the Holy Lamb. * * The Rubric above 
 mentioned still aff'ording matter for scruple, it was altered at the 
 Review in the 5th of K. Edward.— TF7je«%, Fol. p. 3G9. 
 
 2. Quod hoc capite est circa fractionis prseceptum adjectum in fine, 
 (neminem debere cogitare, minus recipi ^c.) haec verba ne ad conten- 
 tionis rapiantur ab imperitis occasionem, quasi illis affirmetur, Christi 
 corpus in particulis panis quasi localitur inclusum ofFerri, possent pro 
 his istiusmodi verba supponi, — fractionem istam panis et particularum 
 panis distributionem prsecipi tantum ad plenius reprsesentandum id 
 quod Dominus egit in sua novissima Caena : et quod se mensa sua com- 
 municantibus singulis cibum impertiri velit vitse setemse. Id enim 
 fidelibus per se notum esse, perceptioni et communicationi verse et 
 solidse corporis Christi, quae scilicet fit spiritu, symboH fractionem et 
 partitionem nihil omnino detrahere. — Possent ilia libri verba omnino 
 omitti. — Buceri Censura. p. 459. 
 
 3. In the next Rubric it is said, that at the Communion "it shall 
 suffice that the Bread be such as is usual to be eaten, so it be the 
 best and purest that may be gotten." It is questioned here, whether 
 by vu-tue of this order, any Church is restrained from their custom 
 of using Wafers at the Sacrament, as in Westminster they have been 
 always wont to do. To avoid dispute and contention therein, an 
 order would be annexed for that purpose. — Bp. Cosin. Particulars ^c. 
 
 No. XXIX.— (4.) 
 Rubric 6. 1549. 
 Ilia in hoc quinto capite (ut saltem unus cum ministro communicet, 
 et si nolit ad quern vices communicandi venerunt, communicare, ut 
 alterum pro se ofterat qui communicet) et iUud in sequenti sexto 
 capite (ut quisque saltem semel in anno communicet) hccc optarim 
 sublata," et in locum eorum reponi gravem ad pastores exhortationem, 
 ut popidos suos doceant et exhortentur, sicut semper in Chiisto 
 
218 APPENDIX. 
 
 Domino vivere, ita hoc ipsiim a Domino percipere et ccense divins! 
 Sacramentis, quotiescunqae ea in sacro ccetu celebrantiir ; osten- 
 dantque illis quanta Christum afficiant contumeha, quicunque id facere 
 neghgant. Jam cum conceditur, ut quis ahum sibi ad sacram com- 
 munionem suhstituat, ditiores numulo pauperem ahquem, ut pro ipsis 
 mensfE Domini Communicet, conducant ; quod quantum diiFert a re- 
 demptis Missis, nisi quod heec sacramentorum commvinicatio redimitur 
 minoris, quam Missae solebant ? — Buceri Censura. p. 461. 
 
 No. XXIX.— (5.) 
 
 Rubric 5. 1552. 
 
 It is likewise ordered, that " if any of the Bread and Wine remain, 
 the Curate shall have it to his own use." Which words some Curates 
 have abused and extended so far to suppose, that they may take all 
 that remains of the Consecraied Bread and Wine itself home to their 
 houses, and there eat and di'ink the same with their other common 
 meats ; at least the Roman Catholics take occasion hereby to lay this 
 negligence and calumny upon the Church of England, whereas the 
 Rubric only intends it of such Bread and Wine as remains unconse- 
 crated; &c. And therefore for the better clearing of this particular, 
 some words are needful here to be added whereby the Priest may be 
 enjoined to consider the number of them which are to receive the 
 Sacrament, and to consecrate the Bread and Wine in such a near 
 proportion as shall be sufficient for them ; but if any of the conse- 
 crated Elements be left, that he and some others with him, shall de- 
 cently eat and drink them in the Church, before all the people depart 
 from it. — Bp. Cosin. Particulars S;c. 1661. 
 
 No. XXIX.— (6.) 
 
 Rubric 7. 1549. 
 
 1 . Septimum caput quo jubetur, ut panis Domini non in manus sed hi 
 OS cuique tradatur, nescio (juomodo possit consistere. Ratione certe 
 qucB hoc capite adducta est (ne qui acceptum Domini panem non 
 edant, sed auferant secum secreto, abusuri eo ad superstitiones et hor- 
 renda flagitia) non video, ut in os tantum Sacramentum dandum sit, 
 concludi. Nam Minister etiam cum in manus panem prsebet, facile 
 ccrnere potest, mim cdatur ab co cui tradidcrit, nccne. — Buceri 
 Censura. p. 462. 
 
APPENDIX. 219 
 
 Revision of the Prayer Book, Primo Eliz. 
 
 OF RECEIVING THE SACRAMENT IN OUR HANDS. 
 
 2. Clirist gave the Sacrament into the hands of his Apostles, 
 " Divide it," saith he, " among yourselves." It is decreed, that 
 the Priests should be excommunicated, which did suffer any man to 
 take it with any thing, saving with his hands ; as then they made 
 instruments to receive it withall. Ambrose thus speaketh to Theo- 
 dosius the Emperor, " How wilt thou with such hands receive the 
 body of Christ ?" " If we be ashamed" saith Austin, " and afraid to 
 touch the Sacrament with foul hands, how much more we ought to 
 fear to take it with an unclean soul." — Guest to Sir William Cecyl 
 concerning the Service Book. 
 
 [Concilio vi, Constan. — For a note from Collier on the Book of 15i39. see Ap- 
 pendix No. XV. 9.] 
 
 No. XXIX.— (7.) 
 The Last Rubric, 1552. 
 In the last Rubric it is ordered, " that every Parishioner shall com- 
 mimicate at the least three times in the year, and shall also receive 
 the Sacraments, &c." Where the word Sacrament in the Plural 
 Number being annexed to their communicating of the Lord's Supper, 
 (which is one Sacrament already past, and supposed to have 
 been taken by the people, who are likewise already baptized in 
 another,) occasion is hereby given to think, that the Church of 
 England alloweth of more Sacraments than two. But this being 
 contrary both to the articles of religion, and the Catechism here 
 following, it is required that in this place some explanation be made 
 of the word Sacraments, that there may be no difference between one 
 place and another in our Book. — Bp. Cosin. Particulars, S;c. 
 
 [" Shall also receive the Sacraments," expunged at the last Review.] 
 
 No. XXIX.— (8.) 
 The Rubrics at the end of the Communion Service. 
 The Rubrics at the end of the Communion Service in our present 
 Book are not printed as they were revised in the hand-writing of 
 Sancroft : The following are the variations : — 
 
 1st Rubric. " Upon the Sundays and other Holydays (if there be 
 no Communion) shall be said all that is appointed at the Communion, 
 until the end of the general prayer (for the good estate of Christ's 
 
220 
 
 APPENDIX. 
 
 CathoUc Church) with the final prayer, ' Almig-hty God, who hast 
 promised to hear &c.' loith the Blessing, 
 
 5th Rubric. "And to take away all occasion of dissension and 
 superstition, wliich any person hath or might have concerning the 
 Bread and Wine : the Bread shall he such as is usual, yet the best and 
 purest that conveniently may he gotten, though Wafer bread, pure and 
 without any figure upon it, shall not be forbidden, especially in such 
 Churches, where it hath been accustomed. The Wine also shall be of 
 the best and purest that may be had." 
 
 7th Ruhric — not found. 
 
 9th Rubric. " After the Divine Service ended, the money ivhich was 
 offered, shall be divided, one half to the Priest ; the other half to be 
 employed to some pious or charitable use, for the decent furnishing of 
 the Church, or the relief of the Poor, among whom it shall forthwith be 
 distributed, if need require, or put into the Poor man's Box, at the dis- 
 cretion of the Priest and Churchivardens , and other Officers of the place, 
 that are for that purpose appointed." 
 
 [No mention is here made in reference to restoring the directions as to kneeling 
 in the Sacrament of the Lord's Supper.} 
 
 No. XXX. 
 
 The following outhne of the order of the Communion Service in 
 the Ancient Liturgies, is taken from the Tracts for the Times, vol. ii. 
 No. 63. 
 
 St. Peter's Liturgy. 
 Roman, Milanese, African. 
 
 1 . Lift up your hearts, &c. 
 
 2. Tlierefore with Angels, &c. 
 
 3. Prayers for the Church on 
 earth. 
 
 4. Consecration Prayer. 
 
 5. Commemoration of our 
 Lord's words. 
 
 G. The Oblation. 
 
 7. Prayers for the dead. 
 
 8. Breaking of Bread. 
 
 9. The Lord's Prayer. 
 10. The kiss of peace. 
 IL Communion. 
 
 St. James' Liturgy. 
 Oriental. 
 10. The kiss of peace. 
 
 1 . Lift up your hearts, &c. 
 
 2. Therefore with Angels, &c. 
 
 5. Commemoration of our 
 Lord's words. 
 
 6. Tlie Oblation. 
 
 4. Consecration Prayer. 
 
 3. Prayers for the Church on 
 earth. 
 
 7. Prayers for the dead. 
 9. The Lord's Prayer. 
 
 8. Breaking of Bread. 
 IL Communion. 
 
APPENDIX. 221 
 
 St. Mark's Liturg^^ St. John's Liturgy. 
 
 Egyptian and Ethiopian. Gallican, Ephesian andMozarahic. 
 
 10. The kiss of peace. 3. Prayers for the Church on 
 
 1. Lift up your hearts, &c. earth. 
 
 3. Prayers for the Chuixh on 7. Prayers for the dead, 
 earth. 10. The kiss of peace. 
 
 7. Prayers for the dead. 1. Lift up your hearts, &c. 
 
 2. Therefore with Angels, &c. 2. Therefore with Angels, &c. 
 
 5. Commemoration of our 5. Commemoration of our 
 Lord's words. Lord's words. 
 
 6. The Oblation. 6. The Oblation. 
 
 4. Consecration Prayer. 4. Consecration Prayei*. 
 
 8. Breaking of Bread. 8. Brealdng of Bread. 
 
 9. The Lord's Prayer. 9. The Lord's Prayer. 
 
 11. Communion. 11. Communion. 
 
 No. XXXL— (1.) 
 
 THE DECLARATION. 
 
 Exceptions of the Presbyterian Brethren against some Passages in the 
 jjresent Liturgy. 
 And we desire that the following rubrick in the Common Prayer- 
 book, in 5 and 6 Edw., established by law as much as any other part 
 of the Common Prayer-book, may be restored for the vindicating of 
 our Church in the matter of kneeling at the sacrament, (although the 
 gesture be left indiiFerent :) " Although no order can be so perfectly 
 
 devised," 8(C. 
 
 [See also xxiv. 7. at the end.] 
 
 The Answer of the Bishojjs to the Exceptions of the Ministers. 
 This rub. is not in the Liturgy of Queen Elizabeth, nor confirmed 
 by law ; nor is there any great need of restoring it, the world being 
 now in more danger of profanation than of idolatry. Besides the 
 sense of it is declared sufficiently in the 28th Article of the Church of 
 England . — Savoy Conference, 1661. 
 
 No. XXXL— (2.) 
 1 . If the Declaration concerning kneeling had formed part of the 
 Book sanctioned by the Parliament of 1552, it seems extremely 
 difficult to explain the language in the Act of Ehzabeth 1558, which 
 restores the use of the Book " authorized by Parliament in the said 
 fifth and six years of the reign of king Edward VL, with one altera- 
 tion or addition of certain lessons to be used in every Sunday in the 
 
222 APPENDIX. 
 
 year, and the form of tlie Litany altered and corrected, and two 
 sentences only added in the delivery of the Sacraments to the Com- 
 municants, and none other or otherwise." For the Prayer Books of 
 Elizabeth drawn up according to the tenor of this Act do not contain 
 this Declaration. Hence upon the supposition of its having belonged 
 to the Book aiithorized by Parliament in 1552, we must conclude, 
 which is very improbable, that this important portion was omitted, 
 without any notice being taken of such omission in the Act of 1558. 
 
 2. It appears that an account of the differences between the Book 
 of 1552 and that of 1559, was drawn up and sent to Lord Burghley 
 by Abp. Whitgift, who must have been perfectly informed of the 
 history and contents of each. But in this document no mention 
 whatever is made of the Declaration in question. If however it formed 
 part of the Book legally entitled to be called " King Edward's Second 
 Prayer Book," it seems utterly impossible that Abp. Whitgift should 
 have been ignorant of ihe fact. 
 
 3. Nor is it less improbable that the Prelates and Di\anes, who 
 revised the Liturgy in 1661, should also have been ignorant of the 
 fact. "We desire," said the Presbyterians, "that the following 
 Rubric in the Common Prayer Book 5 and 6 Edw. VI., established 
 by law as much as any other part of the Common Prayer Book, may 
 be restored, &c." If this assertion had been founded on fact, it may 
 be supposed the Bishops must have admitted that the Declaration 
 was at that time still as much in force as ever, although for some 
 reason or other it had been omitted by the Printers. But on the 
 contrary their answer is, — " This Rubric is not in the Liturgy of 
 Queen Elizabeth, nor confirmed by law," &c. 
 
 4. Again, from the style and phraseology as contrasted with that of 
 1662, it appears, — 1 . that it is no part of the Book of 1552, — 2. that 
 it was drawn up afterwards, — 3. that it was a Royal Proclamation. 
 The Declaration of 1552 speaks of the Praver Book as already in 
 existence, and that in a manner which" imphes that it is no part of 
 that Book. " Whereas it is ordeyned in the Booke of Common Praver 
 in the administration of the Lord's Supper." The language of the 
 Declaration of 1662 implies that it is part of the Book itself. 
 " Whereas it is ordained in this office for the administration of the 
 Lord's Supper." It is the king that speaks in the former, — " We 
 wiUing, &c." " We do declare." In the latter it is the Book itself, — 
 " It is herebv declared, c^c." 
 
APPENDIX. 223 
 
 5. Lastly, it is stated by Strype in his Life of Cranmer, (Book IL 
 ch. xxxiii.) that " The Book of Common Prayer having the last year 
 (1551) been carefully revised and corrected by the Archbishop and 
 others, the Pai-Uament in April this year (1552) enacted that it should 
 begin to be used every where at All Saints' Day next. And accord- 
 ingly, the Book was printed against the time, and began to be read in 
 St. Paul's Chui-ch, and the hke throughout the whole city. But 
 because the posture of kneeling was excepted against by some, and 
 the words used by the Priest to the Communicant, at the reception 
 of the bread, gave scruple, as though the adoration of the Host were 
 intended ; therefore to take off this, and to declare the contrary to 
 be the doctrine of this Church ; — Octob. 27. a letter was sent from 
 the Council to the Ld. Chancellor, to cause to be joined to the Book 
 of Common Prayer lately set forth, a declaration signed by the King, 
 touching the kneeling at the receiving of the Communion," 
 
 [The above arguments are gathered from the Irish Eccles. Journal, No. 3. where 
 the Reader may find a learned dissertation upon the subject.] 
 
 No. XXXIL 
 
 Reserving the Sacrament. Book of 1549. and Eliz. 1560. Latin. 
 
 The Primitive Fathers, though passionately indulgent towards, and 
 tender of their sick brethren in granting them their spiritual Viaticum : 
 yet always took a care that the Elements should be consecrated in 
 the Chm-ch. And indeed if Consecration be of any import, if with 
 God it prevaileth any thing effectual towards the making those 
 Elements the Body and Blood of Chiist, if in us it createth any 
 greater reverence to those dreadful mysteries, then certainly that 
 Consecration must needs excel all others, which is made in the full 
 Congregation, ouov Trarepaiv Trkrjdos toctovtov, ottov /So?) npos rov Bebv 
 6fj,o6viia86v dvanefiTTeTai, where there is such a concourse of reverend 
 Saints, plying the Throne of Grace so ardently, and so unanimously for 
 a Blessing upon those Elements. This Rubric therefore being so con- 
 sonant to antiquity, and passing the censure of Bucer without the 
 least reproof, had a fair plea for its continuation, had not the Eucharist 
 so i-eserved been abused, by superstitious canying it about in solemn 
 procession, and the habitual adoration frequented in the Romish prac- 
 tice, moved our 1-leformers to expunge it. This notAvithstanding, I 
 observe in a Latin translation of our Liturgy, Anno 2. Eliz., this 
 Rubric exactly set doMTi according to the first Liturgy of Edward VT. 
 
224 APPENDIX. 
 
 enjoining the Minister to reserve, ta?itmn quantum sufficlt agroto ; 
 sufficient for the sick Person. The wonder is not great, if considera- 
 tion be had of the primary relatives of that translation. This is 
 clearly exhibited in the Proclamation prefixed to it, (for it was set 
 forth by supreme authority.) " Constituimus per preesentes licitum 
 esse et permissum nostra autoritate et privilegio regah, tam Decano 
 et sodalitio Ecclesiae Christi, in Academia nostra Oxoniae, quam Prsesi- 
 dibus, Custodibus, Rectoribus, Magistris, et Sodahtatibus omnium et 
 singulorum Collegiorum Cantabrigise, Oxonise, Wintonife et Etonipe, 
 hoc modo precandi Latine uti publice in Ecclesiis et SaceUis suis." 
 * * Now this translation being fi-amed particularly for those learned 
 Societies, they might be the better trasted with the Elements 
 reserved, upon a rational presumption that the greater light they 
 enjoyed, the less prone and disposed would they be to error and 
 superstition. — L'Estranye. p. 300. 
 
 [In the Communion Service of the Nonjurors printed at London in 1718, there is 
 an Order for the Reservation of the Holy Sacrament: and so also in the Greek 
 translation of the same which they sent to the Eastern Patriarchs.] 
 
 No. XXXIII. 
 Anointing of the Sick. Book of 1549. 
 
 % If the sick person desire to be anointed, then shall the Priest anoint him upon 
 the forehead or breast only, making the sign of the cross, saying thus, 
 
 As with this visible oil thy body outwardly is anointed, so our 
 heavenly Fathei', Almighty God, grant of his infinite goodness that 
 thy soul inwardly may be anointed %vith the Holy Ghost, who is the 
 spirit of all strength, comfort, relief, and gladness. And vouchsafe 
 for his great mercy (if it be his blessed will) to restore luito thee thv 
 bodily health and strength, to serve him ; and send thee release of all 
 thy pains, troubles, and diseases, both in bodv and mind. And how- 
 soever his goodness (by his divine and unsearchable providence) shall 
 dispose of thee ; we, his unworthv ministers and servants, hunibh- 
 beseech the eternal Majesty to do with thee according to the multi- 
 tude of his innumerable mercies, and to pardon thee all thy sins and 
 offences committed by all thy bodily senses, passions, and carnal 
 affections ; who also vouchsafe mercifully to grant unto thee ghostly 
 strength, by his Holy Spirit, to withstand and overcome all tempta- 
 tions and assaults of thine adversary, that in no wise he prevail against 
 thee ; but that thou mavcst have perfect \icton- and triumph against 
 
APPENDIX. '225: 
 
 the devil, sin, and death ; through Christ our Lord : who hy his 
 death hath overcomed the prince of death ; and with the Father and 
 the Holy Ghost evermore liveth and reigneth, God, world without 
 end. Amen. — The Visitation of the Sick. 
 
 XXXIV.— (1.) 
 
 At the end of the Burial Service, in the Fit^st Book of K. Edward, 
 there is also a Form for " The Celebration of the Holy Communion 
 tvhen there is a Burial of the dead." It was omitted in 1552. The 
 following are the variations of this form from the Latin of 
 Elizabeth : 
 
 Quemadmodum. Psalm xlii. 
 " Like as the hart desireth the water-brooks :" &c. with the ' Gloria 
 Patri.' 
 
 The Collect. 
 
 " And at the general resurrection in the last day, both we, and this 
 our brother departed, receiving again our bodies, and rising again in 
 thy most gracious favour, may, ivith all thine elect Saints, obtain 
 eternal gloiy. Grant this, O Lord God, &c." 
 
 Also, the Book of 1549 contains only one Gospel, which is St. John 
 vi. "Jesus said to his disciples," &c. 
 
 [Strype, in describing the Funeral of Edward VI. says, that " Abp, 
 Cranmer, however now under a cloud, celebrated his burial after the 
 reformed way, by the English Service Book. To which was joined a 
 Communion, by him also administered, though after much oppositior, 
 as we are told. This was the last public office, I suppose, that Arch- 
 bishop performed." — Memorials, vol. ii. p. 432. See also Burnet's 
 Ref. vol. ii. p. 244.] 
 
 No. XXXIV.— (2.) 
 
 Ccena Domini in funebribus . 
 In the Primitive Church the fashion was, to receive the Communion 
 at the end of the burial, unless it happened to be in the afternoon. 
 * * Innocent was this rite whilst it preserved its first intention, but 
 degenerating from its original purity, by masses and dirges, sung for 
 the souls of the dead ; wisely was it done of our second Reformers, 
 to remove not only the evils themselves of such heterodox opinions, 
 but even the occasions of them also, viz. the Communion used at 
 
 Q 
 
226 APPENDIX. 
 
 burials. Which being so evident, as to matter of fact, it may seem 
 a wonder, why in the Liturgy estabhshed in parliament, and translated 
 into Latin 2 Eliz. and this done by regal authority, this Communion 
 order is postliminated into that Burial Office. It could not cer- 
 tainly be done by mischance, nor yet by clandestine practice, for the 
 Proclamation itself taketh notice of it : 'Pecuharia qusedam in Christi- 
 anorum funebribus et exequiis decantanda adjungi prsecipimus, statuto 
 de Ritu Publicarum precum anno primo Regni nostri promulgato in 
 contrarium non obstante :' ' Some things peculiar at funerals and 
 burials of Christians, we have added and commanded to be used, 
 the Act for Uniformity set forth in the first year of our reign to the 
 contrary notwithstanding.' So that some other reason must be 
 assigned, which I take to be this : The Office itself 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 Reformed Liturgy. So that the materials 
 being so harmless, nothing could be faulted, but the framing them 
 into an Office : and not this neither, but by accident, in reference to 
 the Popish abuse. The error for whose sake it was at first expunged, 
 was imbibed by few but the vulgar, ready to interpret actions accord- 
 ing to their former habits. As for societies of literature, the two 
 Universities 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. — U Estrange, Fol. p. 303. 
 
 [The following passages were inadvertently omitted in their proper places.] 
 
 No. VL— (2.) 
 The Exceptions of the Presbyterian Brethren, &;C. 1661. 
 That the word (Minister) and not (Priest) or (Curate) is used in 
 the Absolution, and in divers other places ; it may throughout the 
 whole book be used instead of those two words. 
 
 Answer of the Bishops. 
 It is not reasonable that tlie word j\Iinistcr should be onlv used in 
 the Liturgy, for since some parts of the Liturgy may be performed by 
 a Deacon, others by none under the order of a Priest, viz. Absolution, 
 
APPENDIX. 227 
 
 Consecration, it is fit that some such word as Priest should be used 
 for those offices, and not Minister, which signifies at large every one 
 that ministers in that holy Office, of what Order soever he be ; The 
 word Curate signifying properly all those who are trusted by the 
 Bishops, with cure of souls, as anciently it signified, is a very fit word 
 to be used, and can offend no sober person. — Papers that passed be- 
 tween the Commissioners, S^c. pp. 6. and 43. 
 
 No. XIX.— (2.) 
 
 The Exceptions of the Presbyterian Brethren, &;c. 1661. 
 
 The Absolution. 
 
 Rubric. Exception. 
 
 Then shall the priest or the The Minister turning himself 
 
 bishop (being present) stand up, to the people is most convenient 
 
 and turning himself to the people, throughout the whole ministra- 
 
 say thus. tion. 
 
 The answer of the Bishops. 
 Minister's turning. The Minister's turning to the people is not 
 most convenient throughout the whole ministration. When he 
 speaks to them, as in Lessons, Absolution, and Benedictions, it is 
 convenient that he turn to them. When he speaks for them to God, 
 it is fit that they should all turn another way, as the ancient Church 
 ever did; the reasons of which you may see Aug. lib. 2. de Ser. 
 Dom. in monte. — Papers that passed between the Commissioners, S^c, 
 pp. 20 and 90. 
 
 <Q_ 2 
 
APPENDIX TO THE OFFICES OF BAPTISM. 
 
 No. I.— (1.) 
 
 The following passage from the 'Simplex ac pia deliberatio' of 
 Abp. Herman, 7nay be compared with the First Rubric of this Office. 
 
 " Apud veteres duobus tantum anni temporibus, Paschee scilicet et 
 Pentecostes, Baptisma publice administratum est. Quam constitu- 
 tionem, quia difficile forsitan sit revocare, volumus ut Baptisma non 
 nisi Dominicis et Festis diebus, quibus tota convenire Ecclesia soiet, 
 administretur, siquidem non obstiterit imbecillitas infantium, de quibus 
 metuendum, ne non superesse possint ad proximum diem Festum, quo 
 Eucharistise tractatio cum Baptismate conjungatur, et ii qui infantes 
 ad Baptismum attulerunt, corpore et sanguine Domini nostri Jesu 
 Cliristi, ex more et instituto primitivse Ecclesise utantur." 
 
 No. I.-(2.) 
 Rituale Romanum. 
 Licet, urgente necessitate, ubique baptizare nihil impediat ; tamen 
 proprius Baptismi administrandi locus est Ecclesia, in qtxa sit Fons 
 Baptismalis, vel certe Baptisterium prope Ecclesiam. 
 
 Itaque necessitate excepta, in pi'ivatis locis nemo baptizari debet, 
 nisi forte sint regum, aut magnoinim principum filii, id ipsis ita depos- 
 centibus, dummodo id fiat in eorum Cappellis, seu Oratoi'iis, et in aqua 
 baptismali de more benedicta. — De tempore et loco admin. Baptismi. 
 
 No. II. 
 Bringing children to the Church porch. 1549. 
 Qui auctores fuerunt ejus ritus, ut qua^dam fiant pro infantibus 
 baptizandis preces pro foribus templi, hi eam videntur esse rationem 
 S3cuti, ut eo quoque signo homines confiteantur liberos ipsos ex ipsis 
 concipi et nasci in peccatis. At cum novum populum non deceat 
 signorum multitudo, et hoc ipsuni concipi et nasci in peccato cum 
 verbis clans, tum petitione et susceptione baptismatis satis agnoscant 
 et fateantur, nescio an hie ritus satis luibeat in se decentiae, ordinis, 
 et Eedificationis, quibus rebus oinnes sunt cscrinumia? in Ecclesiis et 
 instituendae et moderandie. Sunt enim fidelium infantes sancti. 
 
 i 
 
APPENDIX. 229 
 
 (1 Cor. vii.) ut sint in Ecclesiam deferendi, et per baptisma sanctifi- 
 candi. Quid absurdi igitur admittatur, si infantes semel in templum 
 ipsum inferantiir, inque solennem orandi locum, et eodem loco, et prope 
 baptisterium, fiantque super eis omnes preces et lectiones, ubi ex- 
 audire illas omnis populus possit ? — Bucer. Script. Anglic, p. 477, 478. 
 
 2. " Must be ready at the Font." 1552. 
 JExceptions of the Presbyterian Brethren, 8(C. 1661. 
 Rubric. Exception. 
 
 Ready at the font. We desii'e it may be so placed, 
 
 as all the congregation may best 
 see and hear the whole adminis- 
 tration. 
 Ansioer of the Bishops. 
 The Font usually stands, as it did in primitive times, at or near the 
 church door, to signify that baptism was the entrance into the Church 
 mystical; " we are all baptized into one body ;" (1 Cor. xii. 12.) and 
 the people may hear well enough. — Papers that passed between the 
 Commissioners, pp. 23. and 97. 
 
 No. HI.— (1.) 
 Exceptions of the Presbyterian Brethren 8(C. 1661. 
 There being divers learned, pious, . and peaceable ministers who 
 not only judge it unlawful to baptize children whose parents both of 
 them are atheists, infidels, hereticks, or unbaptized, but also such 
 whose parents are excommunicate persons, fornicators, or otherwise 
 notorious and scandalous sinners ; we desire they may not be enforced 
 to baptize the children of such, until they have made due profession 
 of their repentance before baptism. 
 
 Before Baptis?n. 
 Rubric. Exception. 
 
 Parents shall give notice over We desire that more timely 
 
 night, or else in the morning. notice may be given. 
 
 Rubric. Exception. 
 
 And then the godfathers, and Here is no mention of the 
 
 the godmothers, and the people parents, in whose right the child 
 with their children. is baptized, and who are fittest 
 
 both to dedicate it to God, and 
 to undertake to God and the Church for it ; we do not know that 
 
230 APPENDIX. 
 
 any persons except the parents, or some others appointed hv them, 
 have any power to consent for the children, or to enter them into 
 covenant. We desire it may be left free to parents, whether they 
 will have sureties to undertake for their children in Baptism, or no. 
 
 The answer of the Bishops to the Exceptions of the Ministers. 
 
 " Until they have made due profession of repentance," &c. We 
 think this desire to be very hard and uncharitable, punishing the poor 
 infants for the parents' sakes, and giving also too great and arbitrary 
 a power to judge which of his parishioners he pleaseth, atheists, 
 infidels, heretics, &c.. and then in that name to reject their children 
 from being baptized. Our Church concludes more charitably, that 
 Christ will favourably accept evei*y infant to baptism, that is presented 
 by the Church according to our present order. And this she con- 
 cludes out of holy Scriptures (as you may see in the Office of 
 Baptism) according to . the practice and doctrine of the Catholic 
 Church. (Cypr. Ep. 59. August. Ep. 28. et de verb. Apost. 
 Serm. 14.) 
 
 "And then the godfathers," &c. It is an en-oneous doctrine, and 
 the ground of many others, and of many of your exceptions, that 
 children have no other right to baptism than in their parents' right. 
 The Church's primitive practice (S. Aug. Ep. 23.) forbids it to be 
 left to the pleasure of parents, whether there shall be other sureties 
 or no. It is fit we should obsei've carefully the practice of venerable 
 antiquity, as they desire. Prop. 18. — Papers that passed bettveen the 
 Cotnmissioners, SfC. pp. 23, and 94. 9G. 
 
 No. III.— (2.) 
 
 Canons 1603. 
 
 29. Fathers not to be Godfathers in Baptism, and Children not 
 Communicants. 
 No Parent shall be urged to be present, nor be admitted to answer 
 as Godfather for his own child ; nor any Godfather or Godmother 
 shall be suffered to make any other answer or speech, than by the 
 Book of Common Prayer is prescribed in that behalf : neither shall 
 any person be admitted Godfather or Godmother to any Child at 
 Christening or Confirmation, before the said person so undertaking 
 hath received the holy Communion. 
 
APPENDIX. 231 
 
 No. TIL— (3.) 
 How long the Church has fixed the number of these sureties, I 
 cannot tell ; but by a Constitution of Edmund Archbishop of Canter- 
 bury, in the year 1236, and in a Synod held at Worcester in the 
 year 1240, I find the same provision made as is now required by our 
 Rubric, namely, " That there shall be for evei-y male-child, that is 
 to be baptized, two Godfathers and one Godmother, and for every 
 female, one Godfather and two Godmothers. — Wheatly, Foho 324. 
 
 The Constitution. 
 Ad levandum verb puerum de Fonte, tres ad plus recipiantur ; 
 videUcet in Baptismo Maris duo Mares et una fsemina ; in Baptismo 
 fseminee, duse fseminse, et unus masculus ; quod enim ampHus est a 
 malo est. — Gibson s Codex, p. 439. 
 
 No. III.— (4.) 
 
 In Bancroft's Marginal notes on this office, the Rubrics at the 
 commencement are thus revised : — 
 
 " The Ministration of Public Baptism of children &c." 
 
 " Nevertheless (if necessity so require) children may and ought to 
 be baptized upon any other days." 
 
 The Second Rubric in our present Book is inserted after "And 
 then the Godfathers and Godmothers," with the following slight 
 variation : " Who shall be three for every child, that is for a male 
 child, two Godfathers and a Godmother, and for a female, a God- 
 father and two Godmothers." 
 
 " And the Priest coming to the font (which is to be then re- 
 plenished with pure water) and standing there, shall say. Hath this 
 child (or if there be more. Hath any one of these children) been 
 already baptized or no ? If they answer. No ; then shall the Priest 
 proceed as followeth, {varying the form only in those ivords, which 
 are requisite to express a difference of the sex or number of the 
 children.) — Fol. 1634. Bodleian. [Arch. D.] 
 
 No. III.— (5.) 
 Rituale Romanum. 
 Patrinus unus tantum, sive vir, sive mulier, vel ad sunimum unus et 
 una adhibeantur, ex Decreto Concilii Tridentini ; sed sinud non admit- 
 tantur duo viri, aut duee mulieres, neque baptizandi pater aut mater. 
 
 Hos autem Fatrinos saltern in setate pubertatis, ac Sacramento 
 Confirmationis consigrnatos esse maxime convenit. 
 
232 APPENDIX. 
 
 Sciant preeterea Parochi, ad hoc munus non esse adinittendos iiifi- 
 deles, aut haereticos, non public^ excommunicates aut interdictos, non 
 publice criminosos aut infames, nee qui sana mente non sunt, neque 
 qui ignorant rudimenta Fidei, &c. 
 
 Prseterea ad hoc etiam admitti non debent Monachi vel Sanctimo- 
 niales, neque ahi cujusvis ordinis Regxilares a sseculo segregati. 
 
 No. IV.— (1.) 
 
 The folloio'mg passage from the ' Simplex ac pia dkliberatio' of 
 Abp. Herman, may be compared ivith the first prayer in this Office. 
 
 Oremus. Pater omnipotens Deus, qui ohm impium mundum 
 horribih judicio tuo per diluvium perdidisti, et solam familiam pii Noe, 
 octo tantum animas, pro inefFabih misericordia tua conservasti, et qui 
 obduratum ^gyptiorum Regem Pharaonem cum omnibus copiis et 
 virtute ejus behica submersisti in mari rubro, populumque tuum 
 Israehticum siccis pedibus transire fecisti, et in his lavacinim regene- 
 rationis Sacrum Baptisma adumbrare voluisti ; Prseterea Baptismate 
 fihi tui Christi Jesu Jordanem et cseteras aquas ad sanctam demersio- 
 nem atque abhitionem peccatorum consecrasti ; Rogamus te pro im- 
 mensa misericordia tua, infantem hunc propitius respice, veram illi 
 fidem, et Spiritum Sanctum tuum dona, ut per hoc sacrosanctum 
 diluvium in eo submergatur et pereat, quicquid ex Adamo sorcUum 
 contraxit, ut ex impiorum numero segregatus, in sancta Ecclesiee tuee 
 area tutus servari possit, et nomen tuum alacri et ferventi spiritu 
 semper confiteri et sanctificare, et regno tuo constanti fiducia et carta 
 spe inservire, quo tandem cum piis omnibus promissionem eeternse vitae 
 asseqi;atur, per Jesum Christum Dominum nostrum. Amen. 
 
 [The atove passage was iminediately derived from the ' Forma Nurinibcrgensis,' 
 but it also stands as the third Prayer in the Baptismal OtHce which Luther 
 translated into German from the Ancient Latin, A.D. 1523. In a revised Office 
 published by the same person in 1524, the Prayer in question lemains unaltered. 
 It was probably employed by the whole German portion of the Church Catholic. 
 See Appendix to ' Scriplurnl flews of Holy Baptism,' Tracts for the Times, 
 vol. II.] 
 
 No. IV.— (2.) 
 
 " Didst sanctify the food Jordan," 3;c. 
 
 In prima precatione super infantem, optarim ista omitti " And by 
 
 the Baptism of thy icell-beloved Son," usque ad, " IVe beseech thee 
 
 S{C." Quibus verbis memoratur Deum ])cr Baptisma sui benedicti 
 
 filii Jesu Christi sanctilicaspc flucnta .lordanis, et onmes alias aquas 
 
APPENDIX, 233 
 
 ad liaiic mvsticam peccatorura abliitionem. Scriptura enim hsec noa 
 prgedicat, et servit hsec loquendi forma superstitiosee opinioni, quasi 
 aquis vis queedam sanctificandi sit baptismate Christi impressa : &c. — 
 Buceri. Scripta. Angl. p. 479. 
 [This objection was not attended to in the Revision of 1552. See Tabular View.] 
 
 2. Exceptions of the Presbyterian Brethren 8,-c. 1661. 
 In the first Prayer. Exception. 
 
 By the baptism of thy well- It being doubtful whether either 
 
 beloved Son, &c., didst sanctify the flood Jordan or any other 
 the flood Jordan, and aU other waters were sanctified to a sacra- 
 waters, to the mystical washing mental use by Christ's being bap- 
 away of sin, &c. tized, and not necessaiy to be 
 
 asserted, we desire tliis may be 
 otherwise expressed. 
 Answer of the Bishops. 
 If Jordan and all other waters be not so far sanctified by Christ, 
 as to be the matter of baptism, what authority have we to baptize ? 
 And sure his baptism was " dedicatio baptismi." — Papers that passed 
 between the Commissioners, <^c. pp. 23 and 97. 
 [The expression objected to was altered at the Review which immediately followed.] 
 
 No. IV.— (3.) 
 
 In Bancroft's Book, between " Let us pray," and " Almighty and 
 everlasting God, who of thy great mercy, &c." is the marginal note : — 
 
 " And here all the Congregation shall kneel down." 
 
 After " Hear the words of the Gospel &c." " Here the people 
 shall stand up and say. Glory be to thee, O Lord." 
 
 At the end of the Gospel : "So endeth the Holy Gospel. Answer. 
 Thanks be to thee, Lord." In the Exhortation following, for, 
 " aUoweth this charitable work &c." " accepteth our obedience in &;c." 
 In the passage immediately before the Interrogatories is inserted, 
 (" Until they come of age to take it upon themselves.") In the Interro- 
 gatories, after, " All this I steadfastly beheve," " Minister. Dost thou 
 promise that thou wilt obediently &;c. Answer. / do promise." 
 
 In the prayer of Consecration is found : — 
 
 " Regard, we beseech thee, the supplications of thy Church, and 
 grant that these thy servants, (or this child);" and in the thanksgiving 
 after the Lord's Prayer ; "So that finally with the residue of thy holy 
 Church." The order for the sign of the Cross is inserted where it now 
 
234 APPENDIX. 
 
 stands, and ' Church of Christ' written over Congregation, but partially 
 obliterated. 
 
 In the Exhortation to the Godfathers, &c. — " Forasmuch as these 
 children have covenanted and promised by you their sureties to re- 
 nounce, &c." 
 
 " Tlien shall he add and say ; Furthermore I require you to take 
 care that these children be brought, &c." " Church" set before the 
 word " Catechism." 
 
 And at the end : " It is certain from God's ivord, S;c. as at the end 
 of the Preface in Confirmation." 
 
 There are also one or two directions to the Printer, such as " Print 
 it [The Gospel] after the New Translation," and, " Print it out large," 
 by the side of the Lord's Prayer. — Folio 1634. Bodleian. [Arch. D.] 
 
 No. V. 
 De Signo Crucis et Prece qud illud pingitur in fronte &;C. 
 
 Signum hoc non, tam quod est usus in Ecclesia antiquissimi, quam 
 quod est admodum simplex et prsesentis admonitionis crucis Christi, 
 adliiberi nee indecens nee inutile existimo, si adhibeatur modo pure 
 intellectum, et religiose excipiatur nulla nee superstitione adjuncta, 
 nee elementi servitute, aut vulgari consuetudine. 
 
 Porro verba quae liber prsescribit dicenda, cum hoc signum in fronte 
 et pectore infantium pingunt, probare non possum ; non id autem, 
 quod ilia non sanctum in se votum contineant, sed qiibd jubentur did 
 ad infantem, qui ea non intelligit. Nihil enim tale docet Scriptura, et 
 scsenica omnia ac ludicra debent ab liis mysteriis abesse, &c. Optarim 
 itaque ea verba mutari in formam precis ejusmodi. " Da huic, O 
 Deus, infanti, figmento tuo, sic meritmn ac vim excipere crucis filii 
 Dei, ut ejus ipsum nunquam pudeat, semperque crucifigatur mundo, 
 et ei mundus, depugnetque strenue sub hoc signo contra peccatum, 
 mundum et Satanam ; atque perseveret fidelis in tua justitiS, atque 
 obsequio usque ad finem vitse suse. Amen." — Bucer. Script. Angl. 
 p. 479. 
 
 [He \^Bnci'r'\ grants the sign of the Cross a very ancient usage, &c. But then 
 when the child is signed with the Cross, he does not approve the words then 
 used .should be spoken to him, because he cannot understand them. But may 
 not the same reason be alleged against the promise made by the Godfathers in 
 the child's name, because he is in no capacity of knowing the meaning or giving 
 his consent to the stipulation ? Besides, I do not find Bucer dislikes these words 
 at Infant Baptism, "/ baptize thev &;c." though here is a direct application to 
 the child himself.— ro///,v, IWI. Hist. Part ii. Book iv.] 
 
APPENDIX, 235 
 
 2. The Reviewers of our Liturgy did not indeed exactly comply with 
 him (Bucer), but however they have ordered the form to he spoken 
 to the Congregation, and further, to remove all manner of scruple, 
 have deferred the signing with it till after the child is baptized, that 
 so none may charge us with making the Ceremony essential to 
 Baptism, which is now finished before the Cross is made, and which 
 is esteemed, in case of extremity, not at all deficient, where it is cele- 
 brated without it. — Wheatly, p. 348. Fol. 
 
 [There is also a variation in the position of the Rubric relative to Crossing in the 
 Books of 1552 and 1662. See the Tabular View, p. 110. and No. XIV. 2. &c.] 
 
 No. VI. 
 Exceptions of the Presbyterian Brethren S^c. 1661. 
 
 The second Prayer before Baptism. 
 
 May receive remission of sins This expression seemeth in- 
 
 by spiritual regeneration. convenient, we desire it may be 
 
 changed into this ; " May be re- 
 generated, and receive the re- 
 mission of sins." 
 
 The Answer of the Bishops to the Exceptions of the Ministers. 
 
 " Receive remission of sins by spiritual regeneration." Most 
 proper; for Baptism is our spiritual regeneration, (St. John iii.) 
 " Unless a man be born again of water and the Spirit, &c." And by 
 this is i-eceived remission of sins, (Acts ii. 3.) " Repent and be 
 baptized everyone of you, for the remission of sins." So the Creed : 
 " one baptism for the remission of sins." — Papers that passed between 
 the Commissioners 8(C. pp. 24 and 98. 
 
 No. VII.— (1.) 
 The Exorcism in Abp. Herman's Book. 
 
 Hie Pastor adferri infantem propius jubebit, et de nomine interrogabit, quo 
 cognito dicet. 
 
 Edico in nomine Domini nostri Jesu Christi omnibus malis Spiriti- 
 bus, ut ab hoc infante recedant, et nihil mah ilh ullo modo inferant. 
 Post pollice signata in fronte, et in pectore figura Crucis, dicat : 
 
 Accipe signum sanctse Crucis in fronte, ut nunquam te Dei, et 
 Christi tui Servatoris, vel Evangelii ejus pudeat ; accipe et in pectore. 
 
236 APPENDIX. 
 
 ut virtus Christi crucifixi tibi perpetuo prsesidio sit, et certa in omni- 
 bus rebus protectio. 
 
 ["This Book," says Strype, "was compiled, if I mistake not, by the pains and 
 learning of Melancthon and Bucer." Strype's Mem. of Edw. VI. This appears 
 also from the Epistles of Melancthon, where speaking of the above Book he 
 says, " Erat institutus liber ad exemplum Norimbergense : Rctimnt pleraque 
 Bucer us,"] 
 
 No. VII.— (2.) 
 Bucerus de Exorcismo. 1549. 
 Est quidem et hsec ratio exorcizandi eos qui baptizari debeant 
 vetustissima ; sed nihil est anteponendum ei, quod docet Scriptura ver- 
 bum Dei, quo nihil est antiquius. Eo vero ii tantum jubentur impe- 
 rare dsemonibus, quibus donum coUoeatum est bwd^Leas, jubenturque 
 hi depellere dsemones non ab hominibus quibusvis, sed tantiim a 
 dsemoniacis ; quales, gratise Domino, non sunt omnes nee multi qui- 
 dem eorum qui adferuntur vel accedunt ad Baptisma. Nam si 
 omnem hominem non viventem in Christo, ac ita potestati adhuc 
 obnoxium immundorum spirituum, velis habere pro dsemoniaco, 
 evacuabis eo Domini et Apostolorum miracula. Praestat itaque 
 ista increpandi verba adversils malos dsemones, verti in verba pre- 
 candi ad hunc vel similem forsan modum : " Sterne fili Dei, qui 
 vim omnem malorum spirituum morte tua devicisti : depelle ab hoc 
 infante, quem ad Baptisma tuum sanctum, ut membrum fiat tui cor- 
 poris, vocare es dignatus, fraudem omnem ac violentiam Satanse et 
 angelorum ejus, liberatumque potestate tenebrarum transfer in regnum 
 filii tui dilecti, ne ulli ei immundi spiritus unquam queant nocere vel 
 ^in corpore, vel in anima, propter gloriam nominis tui. Amen." — 
 Bucer. Script. Anglic, p. 480. 
 
 [Bucer conceives that the commission even of those who have a miraculous power 
 to dispossess evil spirits, did not extend to exorcise any other persons but those 
 who were dasmoniacs. Now he does not think all persons unbaptized in this 
 unhappy condition. If all people before their admission into the Church were 
 thus in the power of the devil, he concludes the miracles of our Saviour and his 
 Apostles in casting out evil spirits will fall under a construction of disadvantage. 
 But the necessity of this inference is more than I can discover : for without 
 doubt there are degrees of diabolic jurisdiction and mischief in tliese cases. 
 Evil spirits maybe suffered to make a malignant impression without having the 
 liberty of an absolute conquest and commanding the motions of the bodj and 
 mind. — Cullier, Eccl. Hist. Part ii. Book iv.] 
 
APPENDIX. 237 
 
 No. VIII. 
 
 The Address and Collect which folloio the Gospel appear to have been 
 tahenfrom the following passage in the ' Simplex ac pia deliberatio' 
 published by the Archbishop of Cologne. 
 
 In illo tempore attulerunt ad Jesum, &c. 
 
 His verbis et huic facto Domini nostri Jesu Christi super illos fidem 
 habete, nee dubitate eum et vestros infantes sic in sacro Baptismate 
 susceptmnmi, et complexunim esse ulnis misericordise suae, et bene- 
 dictionem -sdtse seternse, et sempiternam regni Dei Communionem eis 
 coUaturum. Hanc nobis fidem confirmet, et augeat idem dominus et 
 Serv^ator noster Jesus Christus. Amen. * * * * 
 
 Oremus. Omnipotens et eeterne Deus, Pater coelestis, gratias 
 agimus tibi seternas, quod ad hanc agnitionem gratise tuse et fidei erga 
 te nos vocare dignatus es, auge et confirma hanc fidem in nobis per- 
 petuo. Da huic infanti Spiritum Sanctum tuum, quo regeneretur, et 
 lieeres fiat eeternae salutis, quam Ecclesiee tuse sanctse, pueris sirnul et 
 senibus propter Christum ex gratia et misericordia tua promisisti, per 
 Dominum nostrum Jesum Christum, qui tecum vivit et regnat, &c. 
 Amen . 
 
 No. IX.— (1.) 
 
 "Then shall the Priest demand of the child i^r- these questions following." Book 
 of 1549. 
 
 Quid hoc ad infantes, qui nee intelligere dum quicquam possunt, 
 nee fari ? Optarim igitur omnes illas hujus Catechismi, nescio cur 
 ita vocati, interrogationes fieri ad ipsos compatres et commatres, ad 
 hunc vel similem modum : " Vultis vos, pro vestra parte, dare fidelem 
 operam, ut hie infans cum eo adoleverit, discat religionis nostree Cate- 
 chismum, eoque percepto renunciet Satanse, et credere se profiteatur 
 in Deum patrem et filium V &c. — Biicer. Script. Anglic, p. 481. 
 
 No. IX.— (2.) 
 Exceptions of the Presbyterian Brethren 8^c. 1661. 
 We know not by what right the Sureties do promise and answer in 
 the name of the infant : it seemeth to us also to countenance the 
 Anabaptistical opinion, of the necessity of an actual profession of faith 
 and repentance in order to baptism. That such a profession may be 
 required of the parents in their own name, and now solemnly renewed 
 when they present their children to baptism, we willingly grant : but 
 
238 APPENDIX. 
 
 the asking of one for another, is a practice, whose warrant we doubt : 
 and we desire that the two first interrogatories may be put to the 
 parents to be answered in their own names ; and the last propounded 
 to the parents, or pro-parents, thus ; 
 
 Will you have this child baptized into this Faith ? 
 
 Ansioer of the Bislwps. 
 It hath' been accounted reasonable, and allowed by the best laws, 
 that guardians should covenant and contract for their minors to their 
 benefit. By the same right the Church hath appointed sureties to 
 undertake for children, when they enter into covenant with God by 
 Baptism ; and this general practice of the Church is enough to satisfy 
 those that doubt. — Pcqjers that passed between the Commissioners, ^-c. 
 pp. 23 and 97. 
 
 No. IX.— (3.) 
 The Interrogatories, 1661. 
 Dr. Sharp is of opinion that the interrogatories should be repeated 
 as often as there are infants to be baptized. 
 His reasons are as follow : — 
 
 1. That in the form of the interrogatories there is no allowance 
 signified to alter the words from the singular to the plural number, as 
 there is in regard to the sea: or ?mmber of the children to be baptized. 
 
 [See also Sancroft's Marginal notes, No. III. 4.] 
 
 2. That the Rubrics of 1549 may be alleged in support of the prac- 
 tice ; " The Priest shall then demand of the child which shall he first 
 baptized, &c." And, " When there are many to be baptized, this 
 order of demanding &c. shall be used severally with each child." 
 
 3. In the Office for adults, added in 1661, although it rims in the 
 plural number except in the baptism and signing of the Cross, vet 
 the inteiTogatories are in the singular number, and the Rubric requires 
 " the priest to demand of each of the persons to be baptized, sei'crally, 
 these Questions following." — Sharp on the Rubric. 
 
 No. X. 
 The four Petitions. 
 Most Commentators think that the four short petitions for the 
 Child's Sanctification were added to supply the place of the old 
 Exorcisms. But it is certain they were placed in t'nc first Book of 
 King Edward, with no such intent. For by that, a Form of Exor- 
 cism was to be used over every child that was brought to be baptized ; 
 
APPENDIX. 239 
 
 Whereas these Petitions were only to be used at such times as the 
 Water in the Font was to be changed and consecrated, which was 
 not then ordered to be done above once a month. For which reason 
 the Form for consecrating it, did not, as now, make a part of the 
 pubhc Office for Baptism, but was placed by itself, at the end of the 
 Office for the administration of it in private (i. e. at the end of the 
 whole) ; for there was no Office then for the Baptism of such as are 
 of riper years. — Wheatly, p. 333. Folio. 
 
 No. XI.~(1.) 
 De Consecratione Baptismatis . 
 Quid mah Satan in Ecclesias Christi invexerit per istas benedic- 
 tiones atque consecrationes rerum inanimatarum, attigi ex parte 
 ahqua, cum supra agerem de precatione ilia in communione, pro bene- 
 dictione et sanctificatione panis et vini. Constat enim ad quam magi- 
 cam rerum immutationem persuadendam hominibus, istse benedictiones 
 pint detortse. Cum igitur nulla Scriptura eas doceat, ipsaque verba 
 hanim precum omnino id sonent, quasi Deus debeat his rebus imma- 
 iientem aliquam immittere virtutem ; non video qua ratione possint 
 in hac tanta Evangelii luce, hujusmodi benedictiones retineri. — Bucer. 
 Sc.Angl. 481. 
 
 No. XL— (2.) 
 
 In the Prayer which is used for blessing the Water which is in the 
 Font, before the Children (then brought to the Church) be baptized 
 in it, there is this expression : " Grant that all thy Servants, which 
 shall be baptized in this Water, may receive," &c. Where all thy 
 Servants cannot be said, when there is but one child brought to the 
 Font for that purpose. And therefore those words would be better 
 changed into these, " Grant that this child (or these children) which 
 shall now be baptized." — Bp. Cosin. Particulars to be considered. 
 1661. 
 [In the Book of 1549 the Water was consecrated only once in the Month ; in that 
 
 of 1552 at each celebration of the Rite. In the latter Book therefore the above 
 
 words were probably an oversight.] 
 
 No. XL— (3.) 
 A Prayer of Consecration by Bp. Jeremy Taylor. [See Communion 
 
 Service, No. XXII. 21.] 
 Our blessed Lord and Saviom* Jesus, who was baptized of John in 
 Jordan, who walked upon the waters, who convei"ted water into wine. 
 
240 APPENDIX. 
 
 who out of his precious side shed forth hlood and water, the two 
 Sacraments of life, unto his holy church, and commanded his disciples 
 to ' teach all nations, baptizing them with water in the name of the 
 Father, of the Son, and of the Holy Ghost : he bless and sanctify by 
 his Holy Spirit this water, that it may be instrumental and effective 
 of grace, of pardon and sanctification : hear us, O most gracious God, 
 that whosoever shall be baptized in this water, may be renewed by 
 thy grace, justified by thy mercy, sanctified by thy Spirit, preserved 
 by thy providence, and guided by thy word ; that in this water, 
 springing from the paradise of God, the soul [or souls] presented 
 unto thee may be cleansed and purified, and that there may be added 
 to thy church daily, such as shall be saved in the dav of thy glorious 
 appearing, O blessed Lord and Saviour Jesus. Amen. — Vol xv. 
 Ed. Heher. 
 
 No. Xn.— (1.) 
 
 Baptism by dipping, 8(C. 
 
 The Offices or Liturgies for pubhc Baptism in the Church of Eng- 
 land did all along, so far as I can learn, enjoin dipping without any 
 mention of pouring or sprinkling. The Manuale ad usum Sarmn, 
 printed 1530, orders thus for the public Baptisms ; " Then let the Priest 
 take the child : and, having asked the name, baptize him by dipping him 
 in the Water thrice ; 8(C." In the Common Prayer Book printed 
 1549, the n. of K. Edward VI. the Order stands thus : " Shall dip it in 
 the Water thrice," &;c. Afterward, the Books do leave out the Word 
 thrice ; and do say ; shall dip it in the Water, so it be discreetly 8iC. 
 From this time of K. Edward, Mr. Walker, who has taken the most 
 pains in tracing this matter, [Doctrine of Baptisms, c. 10.] derives 
 the beginning of the alteration of the general custom. He savs, that 
 " dipping was at this time the more usual, but sprinkling was sometimes 
 used : ivhich within t/ie tiine of half a century (meanhig from 1550 to 
 1 600) prevailed to be the more general, as it is noiv almost the only, way 
 of baptizing." * * In Queen Mary's time the custom of dipping 
 seems to have continued. * * But there are apparent reasons why 
 that custom should alter during Queen Elizabeth's reign. The 
 latitude given in the Liturgy, which could have but little effect in the 
 short time of King Edward's reign, might, during the long reign of 
 this Queen, produce an alteration proportionably greater. It being 
 
APPENDIX. 241 
 
 allowed to weak children (tho' strong enough to be brought to Chvirch) 
 to be baptized by afFiision, many fond ladies and gentlewomen first, 
 and then by degrees the common people, would obtain the favour of 
 the Priest to have their children pass for weak children, too tender to 
 endm'e dipping in the water. * * 
 
 And another thing that had a greater influence than this, was that 
 many of our English Divines and other people had, during Queen 
 Mary's bloody reign, fled into Gei*many, Switzerland &c., and coming 
 back in Queen Ehzabeth's time, they brought with them a great love 
 to the customs of those Protestant Churches wherein they had 
 sojom-ned. * * * Mr. Blake who wrote in 1645 a Pamphlet, intitled 
 Infants' Baptism freed from Antichristianism, says, p. 1. (in answer 
 to his adversary who had said that Infants, pretended to be baptized 
 by the Mmisters of the Church, have not true Baptism, since they are 
 not dipped but sprinkled ;) ' I have been an eye-witness of many 
 Infants dipped: and know it to have been the constant practice of 
 many Ministers in their places for many years together.' And again, 
 p. 4. speaking of the present practice of that time, he says, ' Those 
 that dip not infants, do not yet use to sprinkle them, there is a middle 
 way between these two : I have seen several dipped, I never saw nor 
 heard of any sprinkled, or (as some of you use to speak) rantized. 
 Our way is not by aspersion but perfusion ; not sprinkling drop by 
 drop, but pouring on at once aU that the hand contains.' As for 
 sprinkling he says ; ' I leave them to defend it that use it.' — Wall's 
 History of Infant Baptism, quarto, pp. 469 — 472. 
 
 [" As for sjwhikling jiroperly called,'" adds Mr. Wall, " it seems it was in 1645, just 
 then beginning, and used by very few ; it must have begun in the disorderly 
 times after 41."] 
 
 No. XII.— (2.) 
 Baptism hy dipping, 8(0. 1662. 
 Upon the Review of the Common Prayer Book at the Restoration, 
 the Church of England did not think fit (however prevalent the 
 custom of sprinkling was,) to forego their maxim, that it is most 
 fitting to dip children that are well able to bear it. But they leave 
 it wholly to the judgment of the Godfathers and those that bring the 
 Child, whether the Child may well endm-e dipping or not : as they 
 are indeed the most proper judges of that. So the Priest is now 
 ordered ; " If the Godfathers do certify him that the Child may well 
 
 R 
 
242 APPENDIX. 
 
 endure it, to dip it in the iimter discreetly and umrily. But if they 
 certify that the Child is weak, it shall suffice to pour water tipon it." 
 The difference is only this : By the Rubric as it stood before, the 
 Priest was to dip unless there were an averment or allegation of 
 weakness ; Now, he is not to dip, unless there be an averment or 
 certifying of strength sufficient to endure it. — Wall's History of 
 Infant Baptism, quarto, p. 473. 
 
 No. XII.— (3.) 
 Rituale Romanum. 
 Baptismus licet fieri possit aut per infusionem aquse, aut per im- 
 mersionem, aut per aspersionem ; primus tamen, vel secundus modus 
 qui magis sunt in usu, pro Ecclesiarum consuetudine retineantur, ita 
 ut trina ablutione caput baptizandi perfuiidatur, vel immergatur in 
 modum Crucis uno et eodem tempore, quo verba proferuntur, et idem 
 sit aquam adhibens et verba pronuntians. De formd Baptismi. 
 
 No. XII.— (4.) 
 A collection of Offices by Bp. Jeremy Taylor, " intended only as a 
 charitable ministry to them who are not permitted to use those which 
 were appointed fonnerly." — Vol. xv. p. 312. Heber. 
 
 Then the Minister of the Sacrament shall take the child in his amis, and ask the 
 
 name. 
 Then naming the Child alond, he shall dip the head, or face, or hody, of the Child 
 
 in the water, saying, 
 
 N. I baptize thee in the name of the Father, and of the Son, and 
 of the Holy Ghost. 
 
 Dipping the head, at the naming of the holy Trinity. 
 If the Child be weak, or any other great cause intervene, it may suffice, instead 
 
 of dipping, to sprinkle water on the face, using the same form of words. 
 Then shall the Priest make the sign of the Cross upon the Child's forehead, 
 
 saying. 
 
 We sign this child with the sign of the Cross, &c. 
 
 No. XII.— (5.) 
 A Directory for the public worship of God, 8^c. ordered by the Lords 
 and Commons assembled in Parliament, 13 Martii, 1644. 
 
 Then the Minister is to demand tiie name of the Child, which being told him, lie 
 is to say, (calling the Child by liis name,) 
 
 I baptize thee in the Name of the Father, of the Son, and of the 
 Holv Ghost. 
 
APPENDIX. '243 
 
 As he pronouncetli these words, he is to baptize the Child with water: which for 
 the manner of doing it, is not only lawful, hut siifficient, and most expedient to 
 be, by pouring or sprinkling of the water on the face of the Child, without adding 
 any other ceremony. 
 
 No. XIII.— (1.) 
 De Veste candidd et Chrisjnate. 
 
 Utrumque eonim signum pervetustum est, &c. Flagrabant veteres 
 sancti summa Dei obsei"vantia, et gratitudine adversus ejus beneficia ; 
 populus ad baptisma magna religione aderat. His itaque poterant ista 
 signa esse utilia ad Dei observantiam, et tanti mysterii religionem 
 magis excitandam et sustentandam. Pridem autem effectum videmus 
 per Antickristos Romanenses, et innatam omnibus hominibus impie- 
 tatem, qua sacras colendi Dei cseremonias in varies et nefarios semper 
 convertunt ludos, ut ista hodie signa apud minimfe paucos magis reti- 
 nendee et augendse superstitioni ac ludis, quam pietati serviant et 
 religioni. Horum autem maloriim amputandse sunt, non retinendse 
 occasiones. Et si dicamus usum istorum signorum salutarem posse 
 restitui per doctrinam : videmus doctrinam aliis deesse, aliis eo usque 
 non prodesse. Sublata itaque heec signa malim quam retenta. Si 
 autem retineri omnino contingat, opto ut salutai'is eorum usus quam dili- 
 gentissime doceatur et urgeatur. — Bucer. Scrip. Angl. p. 478. 
 
 [He grants both these rites have antiquity to plead, but since the 
 rehgious ardour of the first ages is gone off, these ceremonies, which 
 were signs of it, ought not to be continued. But here, one would have 
 thought he might have concluded the other way : that since these 
 ceremonies were used to honour and explain the Sacrament, they 
 should still have been continued to retrieve the same regard and make 
 the deeper impression. — Collier, Eccl. Hist. Part ii. Book iv.] 
 
 No. XIII.— (2.) 
 Rituale Romanum. 
 Ego te baptizo, &c. 
 
 Deus Omnipotens Pater Domini nostri Jesu Christi, qui te regene- 
 ravit ex aqud et Spiritu Sancto, quique dedit tibi remissionem omnium 
 peccatonim, (Hie inungit) ipse te liniat Chrismate salutis + in eodem 
 Christo Domino nostro in vitam seternam. Amen. 
 Sacerdos. Pax tibi. R. Et cum Spiritu tuo. 
 Turn bomhacio aut re simili abstergit pollicem suum, et locum inunctum, 
 et imponit capiti ejus linteolum candidum loco vestis albce, dicens: 
 
 R 2 
 
244 APPENDIX. 
 
 Accipe vestem candidam, quam immaculatam perferas auto tribunal 
 Domini nostri Jesu Christi, ut habeas vitara setemam. R. Amen. 
 Postea dat ei, vel Patrino, candelam accensam, dicens : 
 Accipe lampadem ardentem, et irreprehensibilis custodi Baptismum 
 tuum : serva Dei mandata,ut cum Dominus venerit ad nuptias, possis 
 occurrere ei una cum omnibus Sanctis in aula coelesti, habeasque 
 vitam setemam, et vivas in saecula sseculorum. R. Amen. 
 
 Postremo dicit : Vade in pace, et Dominus sit tecum. R. Amen. 
 
 No. XIII.— (3.) 
 "Then the Priest shall anoint the infant," &c. 1549. 
 Whether the Compilers of King Edward's Liturgy designed this as 
 a continuance of the Unction that anciently made part of the office of 
 Baptism ; or of the Unction, which, though frequently used at the 
 same time with Baptism, was yet rather a ceremony belonging to 
 Confirmation, is not clearly to be discovered. According to the best 
 of my judgment, I take it rather to be the latter : for the Unction, 
 that was an immediate ceremony of Baptism, was always applied, as 
 soon as the party to be baptized was unclothed, and before liis 
 entrance into the water. Whereas the Unction enjoined by King 
 Edward's Liturgy is ordered to be applied after the child is thorouglily 
 baptized : For this reason, I do suppose it was continued as a Rubric 
 of the Unction which the Priest used to perform preparatory to Con- 
 firmation. And what makes my opinion the more probable is, that 
 in the Old Office for Confirmation, in that Book, there is no Order 
 for the Bishop to anoint those whom he confirms ; which yet it is not 
 to be imagined our Reformers (who shewed such regard to all primi- 
 tive customs) would by any means have omitted, if they had not 
 known that the Ceremony of Unction had been performed before. — 
 Wheatly, p. 342. fol. 
 
 No. XIV.— (1.) 
 At the signing the Child with the sign of the Cross, it is said, " We 
 receive this child into the Congregation of Christ's flock." Which word 
 Congregation both here and in many other places of the Book, is a new 
 word, never used by any former Liturgy, or ancient Writer in the 
 Church. It were therefore requisite for the avoiding that exception, 
 which the Roman Catholics with some advantage to themselves take 
 against it, that wherever this word is found iTi the whole Book (as in 
 
APPENDIX. 245 
 
 divers Collects and in the Gospel upon St. Peter's day it is,) it may 
 be altered and put into the old usual expression of the word, i. e. 
 Church of Christ. — Bp. Cosin. Particulars to be considered. 1661. 
 
 [In the Gospel for St. Peter's day, the words in the original are 'Yirb t^s 
 iKK\T)crias, which in the Scotch Liturgy are translated ' Church,' and in a Latin 
 Book of Elizabeth ' Ecclesla.' In the two Books of Edward, the word is ' Cov- 
 gregatioji.' At the last Review the above Collects and Gospel were altered 
 in regard to this expression, but the passage in the Baptismal Service, and 
 certain others were allowed to remain as they were. See also Appendix No. II L 
 CommunioH Service.'] 
 
 No. XIV.— (2.) 
 Exceptions of the Presbyterian Brethren, S^c. 1661. 
 
 This Liturgy containeth the imposition of divers ceremonies, which 
 from the first reformation have by sundry learned and pious men been 
 judged unwarrantable, as, * * * 
 
 2. That none may baptize, or be baptized, without the transient 
 image of the Cross, which hath at least the semblance of a sacrament 
 of human institution, being used as an engaging sign in our first and 
 solemn covenanting with Christ, and the duties whereunto we are 
 really obhged by baptism, being more expressly fixed to that airy sign 
 than to this holy sacrament. 
 
 Answer of the Bishops. 
 
 The Cross was always used in the Church " in immortali lavacro," 
 (Tertull.) and therefore to testify our communion with them, as we 
 are taught to do in our Creed, as also in token that we shall not be 
 ashamed of the Cross of Christ, it is fit to be used still, and we con- 
 ceive cannot trouble the conscience of any that have a mind to be 
 satisfied. — Papers that passed between the Commissioners, <^c. pp. 9. 
 and 74. 
 
 No. XIV.— (3.) 
 Canon xxx. The lawful use of the Cross in Baptism explained. 
 We are sorry that his majesty's most princely care and pains taken 
 in the Conference at Hampton- Court, amongst many other points, 
 touching this one of the Cross in Baptism, hath taken no better effect 
 with many, but that still the use of it in Baptism is so greatly stuck 
 at and impugned. For the further declaration therefore of the true 
 use of this ceremony, and for the removing of all such scruple as 
 might any ways trouble the consciences of them who are indeed 
 rightly religious, following the royal steps of our most worthy King, 
 
246 APPENDIX. 
 
 because he therein foUoweth the rules of the Scriptures, and the 
 practice of the Primitive Church ; we do commend to all the true 
 members of the Church of England, these our directions and obser- 
 vations ensuing. 
 
 First, It is to be observed, that although the Jews and Ethnicks 
 derided both the Apostles, and the rest of the Christians, for preaching 
 and believing in him who was crucified upon the Cross ; yet all, both 
 Apostles and Christians, were so far from being discouraged from their 
 profession by the ignominy of the Cross, as they rather rejoiced and 
 triumphed in it. Yea, the Holy Ghost by the mouths of the Apostles, 
 did honour the name of the Cross (being hateful among the Jews) so 
 far, that under it he comprehended not only Christ crucified, but the 
 force, effects and merits of his Death and Passion, with all the comforts, 
 fruits and promises which we receive or expect thereby. 
 
 Secondly, The honour and dignity of the name of the Cross, begat 
 a reverend estimation, even in the Apostles' times (for ought that is 
 known to the contrary) of the sign of the Cross, which the Christians 
 shortly after used in all their actions, thereby making an outward 
 show and profession, even to the astonishment of the Jews, that they 
 were not ashamed to acknowledge him for their Lord and Saviour, 
 who died for them upon the Cross. And this sign they did not only 
 use themselves with a kind of glory, when they met with any Jews, 
 but signed therewith their children when they were christened, to 
 dedicate them by that badge to his service, whose benefits bestowed 
 upon them in Baptism, the name of the Cross did represent. And 
 this use of the sign of the Cross in Baptism was held in the Primitive 
 Church, as well by the Greeks as the Latins, with one consent and 
 great applause. At what tune, if any had opposed themselves against 
 it, they would certainly have been censured as enemies of the name of 
 the Cross and consequently of Christ's merits, the sign whereof they 
 could no better endure. Tliis continual and general use of the sign 
 of the Cross, is evident by many testimonies of the ancient fathers. 
 
 Thirdly, It must be confessed, that in process of time the sign of 
 the Cross was greatly abused in the Church of Rome, especially after 
 that corruption of Popery had once possessed it. But the abuse of a 
 thing doth not take away the lawful use of it. Nay, so far was it 
 from the purpose of the Church of England to forsake and reject the 
 Churches of Italy, France, Spain, Germany, or any such like Churches, 
 in all things which they held and practised, that, as the Apology of 
 
APPENDIX. 247 
 
 the Church of England confesseth, it doth with reverence retain those 
 ceremonies which do neither endamage the Church of God, nor offend 
 the minds of sober men : and only departed ft'om them in those par- 
 ticular points, wherein they were fallen both from themselves in their 
 ancient integrity, and from the Apostolical Churches which were their 
 first founders. In which respect, amongst some other very ancient 
 ceremonies, the sign of the Cross in Baptism hath been retained in 
 this Church, both by the judgment and practice of those reverend 
 Fathers and great Divines in the days of King Edward VI. of whom 
 some constantly suffered for the profession of the truth ; and others 
 being exiled in the time of Queen Mary, did after their return, in the 
 beginning of the reign of our late dread sovereign, continually defend 
 and use the same. This resolution and practice of our Church hath 
 been allowed and approved by the censure upon the Communion 
 Book, in King Edward Vlth his days, and by the harmony of Con- 
 fessions of later years : because indeed the use of this sign in Baptism 
 was ever accompanied here with such sufficient cautions and excep- 
 tions against all Popish superstition and en'or, as in the Hke cases are 
 either fit or convenient. 
 
 First, The Church of England, since the abolishing of Popery, hath 
 ever held and taught, and so- doth hold and teach stUl, that the sign 
 of the Cross used in Baptism, is no part of the substance of that 
 Sacrament : for when the Minister dipping the Infant in Water, or 
 laying Water vipon the face of it, (as the manner also is) hath pro- 
 noimced these words, " / Baptize thee in the Name of the Father, and 
 of the Son, and of the Holy Ghost," the Infant is fully and perfectly 
 Baptized. So as the sign of the Cross being afterwards used, doth 
 neither add any thing to the virtue and perfection of Baptism, nor 
 being omitted doth detract any thing from the effect and substance 
 ,of it. 
 
 Secondly, It is apparent in the Communion Book, that the infant 
 baptized is by virtue of Baptism, before it be signed with the sign of 
 the Cross, received into the congregation of Christ's flock, as a 
 perfect member thereof, and not by any power ascribed unto the sign 
 of the Cross. So that for the very remembrance of the Cross, which 
 is very precious to aU them that rightly believe in Jesus Christ, and in 
 the other respects mentioned, the Church of England hath retained 
 still the sign of it in Baptism : following therein the Primitive and 
 Apostolical Churches, and accounting it a lawful outward ceremony 
 
248 APPENDIX. 
 
 and honourable badge, whereby the infant is dedicated to the service 
 of him that died upon the Cross ; as by the words used in the Book 
 of Common Prayer it may appear. 
 
 Lastly, The use of the sign of the Cross in Baptism, being thus 
 purged from all Popish superstition and error, and reduced in the 
 Church of England to the primary institution of it, upon those true 
 rules of doctrine concerning things indifferent, which are consonant to 
 the word of God, and the judgment of all the ancient fathers ; we 
 hold it the part of every private man, both Minister and other, 
 reverently to retain the true use of it prescribed by pubhc authority, 
 considering that things of themselves indifferent, do in some sort 
 alter their natures, when they are either commanded or forbidden by 
 a lawful magistrate, and may not be omitted at every man's pleasure 
 contrary to the Law, when they be commanded ; nor used when they 
 are prohibited. 
 
 No. XIV.— (4.) 
 Sign of the Cross. The American Books. 
 
 ^ But if the Sponsors shall desire that the sign of the Cross may be omitted, the 
 Minister shall say, 
 
 We receive this Child into the congregation of Christ's flock, and 
 pray that hereafter he may never be ashamed, &c. — American Prayer 
 Book, 1785. 
 
 f If those who present the Infant shall desire the sign of the Cross to be omitted, 
 (although the Chui-ch knows no worthy cause of scniple concerning the same,) 
 yet in that case the Minister may omit that part of the above which follows the 
 Immersion, or the pouring of Water on the Infant. — American Prayer Book, 
 1790. 
 
 [In the above Books the other principal variations in the Offices of Baptism are 
 as follow : — 
 
 In the commencing Rubrics, " Baptism should not be administered but ujjon 
 Sundays and other Holy days, or occasions of public worship, [1785] or Prayer 
 Days," [1790] the reasons being expunged. In both, " Parents shall be' 
 admitted as sponsors, if it be desired." In that of 1785, the whole of the 
 Rubric from " And then the Godfathers," &c. is omitted. In both, the Second 
 Prayer is headed, ^ Or this ; and remission of sin is substituted for remission of 
 his sins. In that of 1790, the passages between the Second Prayer and the In- 
 terrogatories, and also the four petitions, need be read only once a month " for 
 the better instructing of the people in the grounds of Infant 1,'aptism." In both 
 the address to the Sponsors reads, " to release him /row sin,'" and the Interroga- 
 tories are generalized as follow : " Dost thou believe all the Articles of the 
 Christian Faith," &c. In that of 1785, " Wilt thou be baptized in this faith" 
 is omitted, and, " Wilt thou endeavour to have him brought up in the fear of 
 
APPENDIX. 249 
 
 God," &c. inserted. The Book of 1790 omits "and elecl" before "children" 
 in the Prayer of Consecration ; and that of 1785 the entire passage, 
 " Seeing now dearly beloved," &c. The latter also substitutes for the words, 
 "That it hath pleased thee to regenerate this Infant," &c. "to receive this 
 infant as thine own child by Baptism, and to incorporate him," &c. The same 
 reading is found in the Office for Private Baptism. That of 1785 has the follow- 
 ing variation in the first sentence of the final Exhortation ; " Forasmuch as ye 
 have promised for tlais child, that ye will endeavour to have him instructed in 
 the Articles of the Christian Faith, &c." In both Books, the words " Vulgar 
 tongue," and the Rubrics relating to the salvation of children baptized, and the 
 signing of the Cross, are omitted. In the Office of Private Baptism, the 
 Questions " to those that bring any child,''' and also the words " who being 
 horn in original sin," are expunged in both ; and in the passage immediately 
 following the Lord's Prayer, the Book of 1785 reads, " Give thy Holy Spirit to 
 this infant, that being an heir of everlasting salvation," &c. In that of 1790, 
 the entire passage is wanting.] 
 
 No. XV.— (1.) 
 
 The Testimony of Abv. Cranmer to the doctrine of Baptismal 
 Regeneration. 
 
 1. 
 
 The second birth is by the water of Baptism, which Paul calleth 
 the bath of regeneration, because our sins be forgiven us in baptism, 
 and the Holy Ghost is poured into us, as into God's beloved children, so 
 that by the power and working of the Holy Ghost, we are born again 
 sphitually, and made new creatures. And so by baptism we enter 
 into the kingdom of God, and shall be saved for ever, if we continue 
 to our lives end in the faith of Christ. — Cranmer's Catechism, p. 182. 
 Oxford. 
 
 2. 
 
 For this cause Christ ordained baptism in water, that as surely 
 as we see, feel, and touch water with our bodies, and be washed with 
 water, so assuredly ought we to beheve, when toe be baptized, that 
 Christ is verily present with us, and that by him we be newly born 
 again spiritually, and washed from our sins, and grafted in the stock 
 of Christ's own body, and be apparelled, clothed, and harnessed with 
 him in such wise, that as the Devil hath no power against Christ, so 
 hath he none against us, so long as we remain grafted in that stock, 
 and be clothed with that apparel, and jhamessed with that armour. — 
 Defence of the true doctrine and use of the Lord's Supper. Book I. 
 Chap. 12. 
 
250 APPENDIX. 
 
 3. 
 
 Learn diligently, I pray you, the fruit and operation of baptism. 
 For it worketh forgiveness of sins, it deliveretli from death and power 
 of the Devil, it giveth salvation and everlasting life to all them that 
 believe, as the words of Christ's promise doth evidently witness. But 
 peradventure some will say ; how can water work so great things ? 
 To whom I answer, that it is not the loatei^ that doth these things, 
 but the almighty word of God {which is knit and Joined to the ivater) 
 and faith, which receiveth God's word and promise. For without the 
 word of God water is water, and not baptism. But when the loord of 
 the living God is added and joined to the water, then it is the bath of 
 Regeneration, and baptism water, and the lively spring of eternal sal- 
 vation, and a bath, that washeth our souls by the Holy Ghost. — 
 Catechism, p. 190. 
 
 4. 
 In our spiritual Regeneration there can be no sacrament of baptism 
 if there be no water. For baptism is no perfect sacrament of spiritual 
 Regeneration, without there be as well the element of water, as the 
 Holy Ghost, spiritually regenerating the person that is baptized, which is 
 signified by the said water. * * * But forasmuch as he (i. e. Christ) is 
 joined to the bread but sacramentally, there foUoweth no impanation 
 thereof, no more than the Holy Ghost is inaqiiate, that is to say, made 
 water, being sacramentally joined to the tvater in baptism. * * * Like- 
 wise is the nature of the water changed in baptism, forasmuch as, beside 
 its common nature, which is to wash and make clean the body, it 
 declareth unto us, that our souls be also washed and made clean by the 
 Holy Ghost. — Defence of the true doctrine, &;c. Book IL Chap. 
 8—11. 
 
 5. 
 
 I trust you understand wherefore Baptism is called the bath of 
 regeneration, and how in baptism we be born again, and be made 
 new creatures in Christ. The which doctrine you shall the better 
 understand, if you consider in what condition you were before you 
 loere baptized, and in what state you stand in after your baptism. 
 
 First, before we were baptized it is evident that we were sinners, and 
 he that is a sinner can have no peace nor quietness of conscience 
 before he come to Christ, so much he fearcth God's wrath and ever- 
 lasting damnation. But after that our sins in baptism be forgiven us. 
 
APPENDIX. 251 
 
 and we believe the promise of God, and so by our faith be justified, 
 then our consciences be quieted. — Catechism, p. 187. 
 
 6. 
 
 Tlie wonderful woi-k of God is not in the water, which only 
 washeth the body, but God by his omnipotent power worketh 
 wonderfully in the receivers thereof, scouring, washing, and making 
 them clean inwardly, and as it were new men, and celestial creatures. 
 This have all old authors wondered at, this wonder passeth the 
 capacities of all men's wits, how damnation is turned into salvation, and 
 of the son of the Devil condemned into hell, is made the son of God and 
 inheritor of heaven. This wonderful work of God all men may 
 marvel and wonder at ; but no creature is able sufficiently to com- 
 prehend it. — Answer to Gardiner. Book III, p. 122. Jenkins. 
 
 We ought not only to have an eye to the water, but to God 
 rather which did ordain the baptism of water, and commanded it to 
 be done in his name. For he is almighty, and able to work in us by 
 baptism forgiveness of our sins, and all those wonderful effects and 
 operations for which he ordained the same, although man's reason is 
 not able to conceive the same. — Catechism, p. 186. 
 
 Water in the font, or vessel, hath not the reason and nature of a 
 sacrament but when it is put to the use of christening, and then it is 
 changed into the proper nature and kind of a sacrament, to signify the 
 wonderful change, which Almighty God by his omnipotence worketh 
 really in them that be baptized therewith. — Answer to Gardiner. Book 
 in. p. 281 . Jenkins. 
 
 No. XV.— (2.) 
 Exceptions of the Presbyterian Brethren, S;c. 1661. 
 That whereas throughout the several offices, the phrase is such 
 as presumes aU persons (within the Communion of the Church) to be 
 regenerated, converted, and in an actual state of grace &c., which 
 cannot be rationally admitted in the utmost latitude of charity : we 
 desire that this may be reformed. . 
 
 Answer of the Bishops to the Exception. 
 
 The Church in her prayers useth no more offensive phrase than 
 
 St. Paul uses, when he writes to the Corinthians, Galatians, and 
 
 others, caUing them in general the Churches of God, sanctified in 
 
 Christ Jesus, by vocation saints, amongst whom, notwithstanding 
 
252 APPENDIX. 
 
 there were many who by their known sins (which the Apostle en- 
 deavoured to amend in them) were not properly such, yet he gives 
 the denomination to the whole from the greater part, to whom in 
 charity it was due, and puts the rest in mind what they have by their 
 baptism undertaken to be, and what they profess themselves to be ; 
 and our prayers and the phrase of them surely supposes no more than 
 that they are saints by calling, sanctified in Christ Jesus, by their 
 baptism admitted into Christ's congregation, and so to be reckoned 
 members of that society, till either they shall separate themselves by 
 wilful schism, or be separated by legal excommunication ; which they 
 seem earnestly to desire, and so do we. — Papers that passed between 
 the Commissioners, S;c. pp. 7 and 44. 
 
 No. XV.— (3.) 
 Exceptions of the Presbyterian Brethren, &;c. 1661. 
 In the Prayer after Baptism. 
 
 That it hath pleased thee to We cannot in faith say, that 
 
 regenerate this infant with thy eveiy child that is baptized is 
 Holy Spirit. " regenerated by God's Holy 
 
 Spirit ;" at least it is a disputable 
 point, and therefore we desire 
 that it may be otherwise ex- 
 pressed. 
 
 Answer of the Bishops to the Exception. 
 Seeing that God's sacraments have their effects, where the receiver 
 doth not " ponere obicem," put any bar against them, (which children 
 cannot do) ; we may say in faith of every child, that is baptized, that 
 it is regenerated by God's Holy Spirit : and the denial of it tends to 
 Anabaptism, and the contempt of tliis holy sacrament, as nothing 
 worthy, nor material, whether it be administered to children or no. — 
 Papei's that passed between the Commissioners, &;c. pp. 24 and 99. 
 
 [Similar exceptions were taken to the words in the Confirmation Office, " Who 
 hast vouchsafed to regenerate these thy servants by water and the Holy Ghost, Sfc." 
 and to those in the Catechism, " in my baptism, wherein I was made a member of 
 Christ, the child of God, and an inheritor, S^c." which last tlie Presbyterian 
 Ministers conceived might be more safely expressed thus : " Wherein I was 
 visibly admitted into the number of the members of Christ, the children of God, and 
 the heirs {rather than 'inheritors') of the kingdom of heaven.'] 
 
APPENDIX. 253 
 
 No. XV.— (4.) 
 I shall shew what evidence there is that the acknowledging a 
 saving Regeneration of every Infant baptized, hath been the doctrine 
 publicly received in this Church ever since the Reformation. This is 
 the more probable sense of tliat Rubric before the Catechism, in the 
 foraier Book of Common Prayer, and that at the end of Baptism in 
 the present Book, botli which declare that children baptized are un- 
 doubtedly saved; that is (as the I. Book of Edward VI. and our 
 present Book do express it) if they die in their infancy, and before they 
 commit actual sin. And our Book of Homilies declaretli, that Infants 
 being baptized, and dying in their infancy, are by his (Christ's) Sacri- 
 fice washed from their si?is, brought to God's favour, and made his 
 children, and inheritors of his kingdom of heaven. To these I shall add 
 what Bishop Cranmer, who was a great instrument in our Reforma- 
 tion, and Bp. Jewell a principal defender thereof, write concerning 
 Baptism, complying with the sense here expressed. 
 
 Bp. Cranmer saith, 'For this cause Christ ordained' &;c. [See XV. 1 .] 
 Bp. Jewell declareth the doctrine of the Church of England thus : 
 ' We confess and have evermore taught, that in the Sacrament of Baptis?n, 
 by the death and blood of Christ, is given remission of all manner of sin, 
 and that not in half or in part, or by way of imagination or by fancy; but 
 whole, full, and perfect of all together, so that now, as S. Paul saith, 
 There is no condemnation to them that be in Christ Jesus.' — Dr. W. 
 Faulkner's Libertas Ecclesiastica, p. 229. Ed. 1683. 
 
 [For the atove passages see 'Homily of Salvation,' part I. and Bp. Jewell's 
 Defence of Apology, part II. c. 11. sect. 3.] 
 
 No. XVI.— (1.) 
 In the Exhortation to the Godfathers &c., it is appointed that the 
 children " shall be taught the Creed, the Lord's Prayer, &c. in the 
 English Tongue." But suppose (as it often falls out) the children of 
 strangers, which never intend to stay in England, be brought there 
 to be baptized, shall they also be exhorted and enjoined to learn those 
 principles in the English tongue ? It would be freer from exception, 
 if these words were thus expressed : " In the Vulgar Tongue which 
 they shall use." — Bp. Cosin. Particulars to be considered. 1661. 
 
254 APPENDIX. 
 
 No. XVI.— (2.) 
 
 The foUoxmng passage from Abp. Herman's ' Simplex ac pia 
 DELI BE RATIO ' may be compared with the Exhortation to the Sponsors in 
 our own Book. 
 
 Quod igitur dilecti hie in conspectu Dei, et Christi Servatoris, 
 qui inter nos est, et coram Ecclesia ejus sancta promisistis, id summa 
 fide et dUigentia memineritis prsestandum esse. * * * Nullius ergo 
 laboris vos pigeat, quin quisque pro suo loco, pro sanguinis conjunc- 
 tione, et vocatione, hunc curat Domino pie et religiose educandum, et 
 instituendum, quo sei*vare tandem possit omnia quae Christus Servator 
 nobis prsecepit. Pertinet igitur ad vos qui a Deo dati estis huic 
 infanti parentes, cognati aut susceptores, ubi primum excreverit, curare 
 ut ad scliolas ut in Ecclesiam ducatur, quo in Christi mysteriis, et in 
 ahis instituatur plenius, quo gratiam et immensa Dei beneficia, in 
 Baptismo coUata intelligat, suse fidei rationem coram Ecclesise reddat, 
 Diabolo et mundo cum omnibus concupiscentiis ipsa re renunciet, 
 Christo Domino nostro et Ecclesise ejus sese consecrare in omnem 
 obedientiam studeat, juxta evangelium ejus, atque ita in Christo 
 Domino nostro, usque in finem perseveret, atque in novitate vitse per- 
 petuo proficiat. 
 
 [In the above Office this passage immediately follows the Interrogatories to the 
 Sponsors.] 
 
 No. XVI.— (3.) 
 
 It is certain by God's word that children, being baptized, (if they depart out of 
 this life in their infancy) are undoubtedly saved. — Preface to Confiniiatioii. 
 Book of 15 i9. 
 
 Articles about Religion set out by the Convocation, 1536. 
 As touching the Holy Sacrament of Baptism, we wiU that all 
 bishops and preachers shall instruct and teach, — that the promise of 
 grace and everlasting life, which promise is adjoined imto this Sacra- 
 ment of Baptism, pertaineth not only unto such as have the use 
 of reason, but also to infants, innocents, and children ; and they 
 ought therefore and must needs be baptized : and that by the Sacra- 
 ment of Baptism, they do also obtam remission of their sins, the 
 grace and favour of God, and be made thereby the very sons and 
 childi'en of God, insomuch as infants and children, dying in their 
 infancy shall undoubtedly be saved thereby, or else not. — Jf'ilkins' 
 Concilia, Vol. iii. p. 818. 
 
APPENDIX. 255 
 
 2. Homily on Salvatmi. 1547. 
 Infants being baptized and dying in their infancy, are by this sacri- 
 fice washed fi-om their sins, brought to God's favour, and made his 
 children, and inheritors of his kingdom of heaven. 
 
 [This Homily is generally ascribed, to Archbishop Cranmer.] 
 
 3. It is certain by God's word that childre:i, being baptized, have all things neces- 
 sary for their salvation, and be undoubtedly saved. — Preface to Confirmation. 
 Book of 1552, and the Books of Elizabeth. 
 
 Exceptions of the Presbyterian Brethren S;c. 1661. 
 Although we charitably suppose the meaning of these words was 
 only to exclude the necessity of any other sacraments to baptized 
 infants ; yet these words are dangerous as to the misleading of the 
 vulgar, and therefore we desire they may be expunged. 
 
 Explanation and defence of the above by the Bishops. 
 It is evident that the meaning of the words is, that children 
 baptized, and dying before they commit actual sin, are undoubtedly 
 saved, though tliey be not confirmed; wherein we see not what 
 danger there can be of misleading the vulgar, by teaching them 
 truth ; but there may be danger in this desire of having these words 
 expunged, as if they were false ; for St. Austin says, he is an Infidel 
 that denies them to be true. — Papers that passed between the Com- 
 missioners, &;c. pp. 27 and 102, Ed. 1661. 
 
 4. Baxter. 
 
 Some say that the word ' all ' children is not in, and of some it is 
 true. 
 
 Answer. The indefinite here according to common speech is equi- 
 valent to an universal. Children baptized dying before actual sin, is 
 equal to all children baptized. Your consciences must tell you, that if 
 you limit it to some only, you cross the sense of the Compilers of the 
 Liturgy. I am sure Dr. Gunning, who brought it in, hath pubhcly 
 expressed his sense for the salvation of all such infants. — Life of 
 Baxter, p. 428. Ed. 1696. 
 
 No. XVII.— (1.) 
 
 " First let them that be present 8^c." Rubric 3. before Private Baptism. 
 
 1. In Dr. CardweU's Documentary Annals, there is a Paper of 
 "Interpretations and further Considerations" of the Injunctions of 
 
256 APPENDIX. 
 
 Q. Elizabeth, [1559] drawn up by the Archbishop and Bishops for 
 the better direction of the Clergy, in which the following passage 
 occurs : — 
 
 Item, " Tliat private baptism in necessity, as in peril of death, be 
 ministered either by the curate, deacon, or reader, or some other grave 
 and sober man, if the time will suffer." — Vol. i. 206. 
 
 2. The following Article amongst others was subscribed by the 
 Archbishops, Bishops and Convocation in the year 1575. 
 
 " Twelfthly, And whereas some ambiguity and doubt has arisen 
 among divers, by what persons private baptism is to be administered, 
 forasmuch as by the Book of Common Prayer allowed by statute, the 
 Bishop of the diocese is to expound and resolve all such doubts as 
 shall arise concerning the manner, how to undei'stand, do, and 
 execute the things contained in the same Book ; it is now by the 
 said Archbishop and Bishops expounded and resolved, and every of 
 them do expound and resolve, that the said private Baptism, in case 
 of necessity, is only to be administered by a lawful minister or deaco7i, 
 called to be present for that purpose, and by none other. And that 
 every Bishop in his diocese shall take order that this exposition of 
 the said doubt shall be published in writing before the first day of 
 May next coming, in every Parish church of his diocese in this pro- 
 vince ; and thereby all other persons shall be inhibited to intermeddle 
 with the ministering of Baptism privately ; it being no part of their 
 vocation." 
 
 ["This article," says Collier, " being particularly remarkable, I have given it in 
 the words of the record." — T'ol. ii. 552. See also Gibson's Codex, p. 447.] 
 
 3. In 1584, nine years after the passing of the above Canon, a 
 memorial was presented by the Puritans to Abp. Whitgift, praying, 
 amongst other things, — 
 
 " Tliat all baptizing by midwives and women mav from hencefortli 
 be inhibited and declared void." 
 
 The Archbishop replied, 
 
 " That the Baptism ministered by women is lawful and good, how- 
 soever they minister it, lawfully or unlawfully, (so that the institution of 
 Christ, touching the word and elements, is duly used,) no learned 
 man ever doubted until now of late, some one or two, who, by their 
 singularity in some points of religion, have done more harm and given 
 
APPENDIX. 257 
 
 to the adversaiy greater advantage than any thing else could do." — 
 Strypes Life of Ahp. Whitgift. Book iii. Records No. xvi. 
 
 [From the above memorial and the answer to it, it seems very probable that the 
 foregoing Canon of 1575, although agreed to by Convocation, was not generally 
 observed and acted upon in the Church. According to Gibson, the Canon in 
 question was not published in the printed copy with the others at that time set 
 forth.] 
 
 No. XVII.— (2.) 
 Private Baptism, 1603. 
 
 At the First Day's Conference at Hampton Court, January 160f^ 
 none but the Bishops and Deans appointed for that purpose, and the 
 Lords of the Council, were admitted ; the king acquainting them 
 that the reason of his consulting thein by themselves, (i. e. to the 
 exclusion of the Presbyterian representatives) was to receive satisfac- 
 tion concerning several usages in the worship and disciphne of the 
 Church. The first related to the Book of Common Prayer. 
 
 An account of the Conference is given in a Paper entitled, " The 
 summe and substance of the conference which it pleased his excellent 
 Majestic to have with the Lords, BishojJS and others of his clergie, at 
 lohich most of the Lords of the councill were present, &c. Jan. 14. 1603. 
 Contracted by William Barlow, Doctor of Divinity, and Dean of 
 Chester-." The following passage from the above will illustrate the 
 present subject. 
 
 " In the Book he required satisfaction about three things. First, 
 about confirmation ; &c. The second was for absolution ; &c. The 
 third was private baptism : if private for place, his majesty thought 
 it agreed with the use of the primitive church ; if for persons, that 
 any but a lawful minister might baptize anywhere, he utterly disliked ; 
 and in this point his highnesse grew somewhat earnest against the 
 baptizing by women and laikes. * * * 
 
 The Lord Archbishop [Whitgift^ proceeded to speak of private 
 baptism, shewing his Majesty, that the administration of baptism by 
 women and lay-persons was not allowed in the practice of the Church, 
 but enquired of by bishops in their visitation, and censured; neither 
 do the words in the book inferre any such meaning. Whereunto the 
 King excepted, urging and pressing the words of the book, that they 
 could not but intend a permission, and sufifering of women, and private 
 persons to baptize. Here the Bishop of Worcester [Babington'] said, 
 that indeed the words were doubtful, and might be pressed to that 
 
258 APPENDIX. 
 
 meaning, but yet it seemed by the contrary practice of our Church, 
 (censuring women in this case) that the compilers of the book did 
 not so intend them, and yet propounded them ambiguously, because 
 otherwise, perhaps, the book would not have then passed in the 
 parhament, (and for this conjecture, as I remember, he cited the 
 testimony of my Lord Archbishop of York :) whereunto the Bishop 
 of London l_Bancroft'] replied, that those learned and reverend 
 men, who framed the book of Common Prayer, intended not by 
 ambiguous termes to deceive any, but did, indeed, by those words 
 intend a permission of private persons to baptize in case of necessity, 
 whereof their letters were witnesses ; some parts whereof he then 
 read, and withall declared that the same was agreeable to the practice 
 of the antient church ; urging to that purpose, both Act. 2. where 
 3000. were baptized in one day, which for the apostles alone to do, 
 was impossible, at least improbable ; and besides the apostles, there 
 were then no bishops or priests : and also the authority of Tertullian, 
 and St. Ambrose in the fourth to the Ephesians, plain in that point, 
 laying also open the absurdities and impieties of their opinion who 
 think there is no necessity of baptism, which word necessity he so 
 pressed not, as if God without baptism could not save the child ; but 
 the case put, that the state of the infant, dying unbaptized, being un- 
 certain, and to God only known ; but if it die baptized, there is an 
 evident assurance that it is saved ; who is he that having any religion 
 in him, would not speedily, by any means, procure his child to be 
 baptized, and rather ground his action upon Christ's promise, than 
 his omission thereof upon God's secret judgement. 
 
 His Majesty replied, first to that place of the Acts, that it was an 
 act extraordinary, neither is it sound reasoning from things done 
 before a church be setled and grounded, unto those which are to be 
 performed in a church stablished and flourishing : that he also main- 
 tained the necessity of baptism, and alwaies thought, that the place 
 of S. John, 'Nisi quis renatus fuerit ex aqua,' &c. was meant of the 
 sacrament of baptism, and that he had so defended it against some 
 ministers in Scotland, and it may seem sti-ange to you my lords, saith 
 his Majesty, that I, who now think you in England give too much to 
 baptism, did 14 moneths ago in Scotland argue with my divines there 
 for ascribing too little to that holy sacrament. Insomuch that a pert 
 minister asked me if I thought baptism so necessary, that if it were 
 omitted, the child should be damned ? I answered him, No, but if 
 
APPENDIX. 259 
 
 you, being called to baptize the cliild, thougli privately, sliould refuse 
 to come, I think you shall be damned. But this necessity of baptism 
 his Majesty so expounded, that it was necessary to be had, where it 
 might be lawfully had, id est, ministred by lawful ministers, by whom 
 alone, and by no private person, he thought it might not in any case 
 be administred; and yet utterly disliked all rebaptization, although 
 either women or laikes had baptized. 
 
 Here the Bishop of Winchester [^Bilson'] spake very learnedly and 
 earnestly in that point, affirming, that the denying of private persons 
 in cases of necessity to baptize, were to cross aU antiquity, seeing that 
 it had been the ancient and common practice of the church, when 
 ministers at such times could not be got, and that it was also a rule 
 agreed upon among divines, that the minister is not of the essence of 
 the sacrament. His Majesty answered, though he be not of the 
 essence of the sacrament, yet is he of the essence of the right and 
 lawful ministry of the sacrament, taking for his ground the commis- 
 sion of Christ to his disciples. Matt, xxviii. 20, ' Go preach and 
 baptize.' — 
 
 The issue was a consultation, whether into the rubrick of private 
 baptism, which leaves it indiiFerently to all laikes or clergy, the words, 
 curate or lawful minister, might not be inserted, which was not so 
 much stuck at by the bishops." — The Summe and Substance, S^c. 1604. 
 [Bodleian.] 
 
 No. XVn.— (3.) 
 Hooker's Ecclesiastical Polity, 1597. 
 "To women's Baptism in private, by occasion of urgent necessity, 
 the reasons that only concern ordinary Baptisms in pubhc, are no 
 just prejudice : neither can we by force thereof disprove the prac- 
 tice of those Churches, which (necessity requiring) allow Baptism 
 in private to be administered by Women. We may not fi-om laws 
 that prohibit any thiag with restraint, conclude absolute and unlimited 
 prohibitions : although we deny not, but they which utterly forbid 
 such Baptism, may have, perhaps, wherewith to justify their orders 
 against it. For, even things lawful are well prohibited, when there is 
 fear lest they make the way to unlawful more easy. And it may be, 
 the Hberty of Baptism by women at such times, doth sometimes em- 
 bolden the rasher sort to do it, where no such necessity is. But 
 whether of permission besides law, or in presumption against law, 
 
 s 2 
 
260 APPENDIX. 
 
 they do it, is it thereby altogether /rMs/r«^e, void, and as though it were 
 never given ? They which have not at the first, their right Baptism, 
 must of necessity be re-haptized, because the law of Christ tyeth all 
 men to receive Baptism. Iteration of Baptism once given, hath been 
 always thought a manifest contempt of that ancient Apostolic aphorism, 
 07ie Lord, one Faith, one Baptism : Baptism not only one, in as much 
 as it hath every where the same substance, and offereth unto all men 
 the same grace ; but one also, for that it ought not to be received by 
 any one man above once." 
 
 [This argument he pursues in a convincing manner ; and goes on to give the 
 history of re-baptizing maintained by St. Cyprian, whom he affirms to have 
 been mistaken : he observes also — That the Teacher's error is the People 's Trial, 
 harder and heavier by so much to hear, as he is in worth and regard greater that 
 mispersuadeth them. — After which he proceeds as follows : — ] 
 
 " Sith the Church of God hath hitherto always constantly maintained 
 that to re-baptize them which are known to have received true 
 Baptism, is unlawful : that if Baptism be seriously administered, in 
 the same element, and with the same fomi of words, which Christ's 
 institution teacheth, there is no other defect in the world that can 
 make it frustrate, or deprive it of the nature of a true Sacrament : 
 and lastly, that Baptism is only then to be re-administered, when the 
 first delivery thereof is void, in regard of the fore-alleged imperfections, 
 and no other : shall we now in the case of Baptism, which, having 
 both for Matter and Form the substance of Christ's institution, is by 
 a fourth sort of men voided for the only defect of Ecclesiastical 
 authority in the Minister, think it enough, that they blow away 
 the force thereof, with the bare strength of their very breath, by 
 saying — JVe take such Baptism to be no more the Sacrament of Bap- 
 tism, than any other ordinary bathing to be a Sacrament ? It behoveth 
 generally all sort of men, to keep themselves within the limits of 
 their own vocation ; and seeing God, from whom men's several 
 degrees and preeminencies do proceed, hath appointed them in his 
 Church, at whose hands his pleasure is, that we should receive both 
 Baptism and all other public medicinable helps of soul, perhaps thereby 
 the more to settle our hearts in the love of our ghostly superiors ; 
 they have small cause to hope, that with him their voluntarj^ services 
 will be accepted, who thrust themselves into functions, either above 
 their capacity, or besides their place, and over-boldly intermeddle with 
 duties, whereof no charge was ever given them. They that in any 
 
APPENDIX. 261 
 
 thing exceed the compass of their owii order, do, as much as in them 
 heth, to dissolve that order which is the harmony of God's Church. 
 Suppose therefore, that in these and the hke considerations, the law 
 did utterly prohibit Baptism to be administered by any other, than 
 persons thereimto solemnly consecrated, what necessity soever happen ; 
 are not many things firm being done, although in part done otherwise 
 than positive rigour and strictness did require ?" — Booli v. pp. 262. 
 270. Oxford 1820. 
 
 No. XVII.— (4.) 
 Thorndike on Lay Baptism. 
 
 " If the charge of baptizing given the Apostles, had been meant of 
 the Office of ministering , not of the power of granting it, what reason 
 could there be, that St. Peter, having converted Cornehus and his 
 company, should not baptize them in person, but command them to 
 be baptized ? Acts x. 48." — Rights of the Church in a Christian State. 
 p. 107. 
 
 " When the power of Confirming, proper to the Bishop, evidenceth, 
 that he alone granteth Baptism (either by particular appointment, or 
 by general law, in which his authority is involved) but a layman 
 sometimes may minister it ; we see what St. Paul means when he 
 says, 1 Cor. i. 17. God sent me not to baptize, but to preach the Gospel: 
 Our Lord having said, Matth. xxviii. 19. Go preach and make Dis- 
 ciples of all nations, baptizing them in the Name of the Father, Son, 
 and Holy Ghost : To wit, that the power of appointing it, not the 
 ministry of doing it, is proper to the Apostles and their successors," — 
 Epilogue, Lib. iii. p. 150. 
 
 " But a great many witnesses speak not so much, as the law, the 
 rule, the custom, of giving Baptism by any man that was a Christian 
 in that case of necessity, (i. e. i-ather than any one should die un- 
 baptized) for, out of that case of necessity, the Office of Baptizing 
 belonged to the very highest in the Church ; to wit, so as might 
 stand with the more weighty employments of their office : for other- 
 wise, a little common sense would serve to inform them, that those 
 offices which required more of their personal knowledge, skill, 
 wisdom, and goodness, were to be preferred before the Office of 
 Baptizing ; which, though it concerns salvation, yet requires no such 
 quahties. Can any man then imagine any reason, why all Christians 
 are licensed, or rather commanded to baptize in that case, but the 
 
262 APPENDIX. 
 
 necessity of the Office ? And that no infant should go out of the world 
 unbaptized?" — Epilogue, Lib. iii. p. 67. 
 
 " As for the Sacrament of Baptism ; that, as the Bishop only 
 allows it, in any ease that may be questionable ; so the ministering 
 of it may come to a Deacon in the Priest's absence, nay to a layman, 
 rather than that any child should die unbaptized." — Just Weights and 
 Measures, p. 114. 
 
 No. XVII.— (5.) 
 Dr. Cosin on Lay Baptism. 
 In the case of Baptism, we take just exceptions against a layman, 
 or a woman, that presumes to give it ; and may as justly punish them 
 by the censures of the Church wherein they live, for taking upon 
 them to do that Office, which was never committed unto them ; yet, 
 if once they have done it, we make not their act and administration 
 of Baptism void; nor presume we to iterate the Sacrament after 
 them. — Letter to Mr. C'ordel. 1650. 
 
 No. XVII.— (6.) 
 Changes of the Rubrics for Private Baptism. 
 
 The first thing I would observe to the reader, upon these changes 
 of the Rubric, is, that they were made by the King's sole authority 
 and command. Tliey had neither Act of Parliament, nor Act of Con- 
 vocation, to countenance them. This was a stretch of power, but 
 because it troubled nobody, it was easily submitted to. However, 
 though the alterations were very reasonable and good, yet they were 
 not legal, till made so by the legislative power in 1661. 
 
 But, secondly, taking them, as they now are, to be both good and 
 obligatory, the question is, whether the Church of England does 
 hereby declare, that Lay-baptism is invahd ? To which I reply, 
 
 1 . The Chm'ch of England does certainly call for, and require a 
 lauful Minister to be the administrator of Baptism. 
 
 2. The Church of England does certainly (at least since 1661 or 
 1662) by a lauful Minister, mean and intend a Minister Episcopally 
 ordained. 
 
 3. The Church of England neither allows, nor permits, any other 
 than such as are Episcopally ordained, to administer Baptism, 
 
 4. The Church of England does hereby (implicitly at Icdist) forbid 
 any other than those of Episcopal Ordination, to baptize. 
 
APPENDIX. 263 
 
 5. The Chm-ch of England inqub'es after, censures, and punishes 
 (where she can) such as administer Baptism, if they are not quahfied 
 lawfully to do it. 
 
 But after all, I must own, that I do not think the Church of 
 England does, by any, or all these Rubrics, intend to make or declare 
 Lay-baptism to be invalid. She calls for none but lawful Ministers ; 
 it is true ; all churches in the world do the same thing ; it is not to 
 be expected they should do othenvise. She does, by her Rubrics, 
 allow or permit no other ; that is also certain ; can any church, by a 
 rule, allow a thing she thinks irregular ? Even the Rubric of King 
 Edward's Book, was so worded, as to leave it disputable and doubtful 
 whether the Church allowed or intended to allow of Lay -baptism, in 
 cases of necessity : insomuch that Archbishop Whitgift and Bishop 
 Babington contended, that it did not permit such Lay-baptism. And 
 much less can it be expected that a Rubric, that was changed on 
 piu-pose to remove such doubt, shovlA permit or allow o/" Lay-baptism. 
 But none of these things do either in themselves nullify and invalidate 
 Lay-baptism, or signify that the Church does look upon it as invalid, 
 when once it is administered or conferred by a Lay-hand. For if it 
 did, it would certainly and expressly order such children to be re- 
 baptized. Why should it not, since it maintains the necessity of 
 Baptism, where it can be had ? The Church of Rome, in all the 
 Rubrics of its Form of Baptism, supposes the administrator of that 
 Sacrament to be always a proper and an authorized person : It says 
 in every place, that the Priest is to do so and so, and the Priest is to 
 say thus and thus ; and in none of its public Forms does it allow or 
 permit any other to officiate : And yet we know the doctrine of that 
 Church allows and approves of Lay-baptism. We know that, in fact, 
 when a Priest is not present, that it allows a Deacon to baptize ; 
 when a Deacon is not to be had, it allows a Subdeacon to baptize ; 
 when a Subdeacon is not present, it allows a Layman to baptize ; 
 when a Layman is not there, it allows a woman to do it ; nay, if a 
 Layman be utterly ignorant of the Form, or words, it allows the 
 midwife before him, to baptize the child. This we know is the 
 doctrine, this we know is the practice of the Church of Rome; and 
 yet in all the Rubrics of its Office of Baptism, it only mentions the 
 Priest, the Sacerdos ; and it tells us in none of them, that it permits 
 or allows of any other but a Sacerdos. Who can expect it should .'' it 
 is not a proper place for it. And therefore I do not by any means 
 
264 APPENDIX. 
 
 think it a conclusive way of arguing, to say the Church of England 
 has, by its Rubrics, invaUdated Lay-haptism, because, by its Rubrics, 
 it requires only a lawful Minister to baptize, and forbids all others to 
 baptize, and blames, and condemns, and punishes such as baptize, 
 who are not lawfully qualified to do so. This only signifies that she 
 would not have it done ; but it does not signify, that it i^ not 
 effectually done, when it is actually done. For if it did, she must 
 order it to be done again, if she judged it absolutely necessary to be 
 done at all. I do not pretend to enter into the merits of the cause, 
 nor to dispute whether Lay-baptism be valid, or invalid ; nor whether 
 it be lawful or unlawful to re-baptize such as have been baptized by 
 Lay-hands. This is not at present my undertaking : But my aim is 
 to shew, that the Church of England has not, by these Rubrics, 
 declared Lay-baptism to be invalid ; or, (in other words) that a 
 lawful Minister is so essential to the validity of Baptism, that Baptism 
 administered by a Lay-hand is null and void. — Bp. Fleetwood, The 
 Judgment of the Church of England, p. 524. Ed. 1737. 
 
 No. XVIL— (7.) 
 
 The Question of Lay -Baptism brought before Convocation in 1712. 
 
 Another conceit was taken up, of the invalidity of lay-baptism, on 
 which sevei-al books have been writ ; nor was the dispute a trifling 
 one, since, by this notion, the teachers among the dissenters passing 
 for laymen, this went to the re-baptizing them and their congrega- 
 tions. 
 
 Dodwell gave the rise to this conceit ; he thought that none had a 
 right to give the sacraments, but those who were commissioned to it ; 
 and these were the apostles, and after them, bishojis and priests or- 
 dained by them : it followed upon this, that sacraments administered 
 by others were of no value. This made the dissenters pass for no 
 Christians, and put all thoughts of reconciling them to us far out of 
 view : and several little books were spread about the nation, to prove 
 the necessity of re-baptizing them, and that they were in a state of 
 damnation till that was done ; but few were by these argimients pre- 
 vailed upon to be re-ba])tized : this struck even at the baptism by 
 midwives in the Chinch of Rome ; wliich was practised and connived 
 at here in England, till it was objected in the conference held at 
 Ilampton-Court, soon after king James the first's accession to the 
 crown, and baptism was not till then limited to persons in orders ; 
 
APPENDIX. 265 
 
 nothing of this kind was so much as mentioned in the year 1660, 
 when a great part of the nation had been baptized by dissenters ; but 
 it was now promoted with much heat. 
 
 The bishops thought it necessary to put a stop to this new and ex- 
 travagant doctrine ; so a declaration was agreed to, first against the 
 irregularity of all baptism hy persons who were not in holy orders ; but 
 that yet, according to the practice of the primitive church, and the 
 constant usage of the Church of England, no baptism (in or with, 
 water in the name of the Father, Son, and Holy Ghost) ought to be 
 reiterated. The archbishop of York [Sharp] at first agreed to this ; 
 so it was resolved to pubhsh it in the name of all the bishops of 
 England ; but he was prevailed on to change his mind ; and refused 
 to sign it, pretending that this would encourage irregular baptism : 
 so the archbishop of Canterbury, with most of the bishops of his 
 province, resolved to offer it to the convocation. It was agreed to 
 in the upper house, the bishop of Rochester only dissenting ; but 
 when it was sent to the lower house, they would not so much as take 
 it into consideration, but laid it aside ; thinking that it would en- 
 courage those who struck at the dignity of the priesthood. This was 
 all that passed in convocation. — Burnet's History of the reign of 
 Queen Anne. 
 
 [The passage relating to the Ahp. of York is not accurately stated by Burnet. It 
 appears by a letter from Abp. Sharp to the Abp. of Canterbury, that there was 
 no alteration of his opinion as to the validity of Lay-baptism ; but he doubted 
 the expediency of declaring such an opinion. " I am," says he, " entirely of 
 the same sentiments that we all declared we were ;" but he adds, " I can by no 
 means come into the proposal your Grace has now made in your letter, in that 
 we should declare under our hands the validity of lay-baptism, for I am afraid 
 this would be too great an encouragement to the Dissenters to go on in their 
 irregular uncanonical Baptisms." See the Life of Abp. Sharp, p. 373.] 
 
 2. On Wednesday May 14th, 1712, the Lords the Bishops sent 
 down the following paper to the Lower House of Convocation. 
 
 " Forasmuch as sundry persons have of late, by preaching, writing and dis- 
 courses, possessed the minds of many people in the communion of our Church 
 with doubts and scruples about the validity of their baptism, to their great trouble 
 and disquiet, we, the presidents and bishops, have thought it incumbent on us to 
 declare, in conformity with the judgment and practice of the Catholic Church of 
 Christ, and of the Church of England in particular, that such persons as have 
 been already baptized in or with water, in the name of the Father, and of the Son, 
 and of the Holy Ghost, though their baptism was irregular for want of a proper 
 administrator, ought not to be baptized again. This we do to prevent, and (to 
 
266 APPENDIX. 
 
 use the words of Archbishop Whitgift) ' not to bring confusion into the Church,' 
 for let men take heed that they usurp not an office whereunto they be not called, 
 for God will call them to account for so doing ; bvit to teach a truth, to take a 
 yoke of doubtfulness from men's consciences, and to resist an error not much 
 differing from Donatism or Anabaptism." 
 
 On the 23rd of May the prolocutor of the Lower House carried up 
 the following paper to the House of Lords : 
 
 " The Lower House having on May 14 received from your lordships a paper 
 relating to the validity of baptism administered by unautliorized persons, did 
 enter into a debate thereupon, and thougbt it no ways proper to take into con- 
 sideration the matter of that paper during the sitting of this Convocation, and 
 have resolved to lay before your lordships some of tlie reasons for which they 
 declined entering into the consideration of the said paper. 
 
 " I. Because the validity of such baptism is a point which the Catholic Church, 
 and the Church of England in particular, hath hitlierto avoided to determine by 
 any sj'nodical declaration. 
 
 " II. Because the inconveniences manifestly attending such a determination 
 would, in their limnble opinion, far outweigh the conveniences proposed by it, 
 especially at a time when the divine authority of the priesthood is so openly 
 struck at by some, and tlie advantage of an episcopal mission derived by an un- 
 doubted succession from the Ajiostles, is so much undervalued by others. 
 
 " III. But, thirdly, were it thouglit projier synodically to consider and deter- 
 mine this matter, yet they humbly conceive that nothing of this kind ought to be 
 done but in full assembly of the clergy, after due notice given to all their mem- 
 bers to attend and afford their assistance on so important an occasion." 
 
 [On Friday, May 30th, Dr. Cannon, Archdeacon of Norfolk, and several other 
 members of the Lower House, had their names entered as dissenting from the 
 above-mentioned paper.] 
 
 Annals of the Reign of Queen Anne, vol. xi. pp. 376. 379. 
 
 No. XVn.— (8.) 
 
 The judgement q/" Sir H. Jenner. 
 
 Arches Court of Canterbmy, May Sth, 1841. 
 
 This was a proceeding instituted by Mastin v. Escott, Vicar of 
 
 Gedney in Lincolnshire, for refusing to bury a child, who had been 
 
 baptized with the proper matter and form by a Wesleyan Minister ; 
 
 the said T. S. Escott being aware of such fact of baptism, and 
 
 assigning it as the ground for refusing to comply. 
 
 The learned judge stated, " That the question which the court is 
 called upon to decide, is, whether a child that received the outward 
 and visible form of baptism, i. e. which had been sprinkled with 
 water in the name of the Father, and of the Son, and of the Holy 
 Ghost, by a dissenting Minister, that Minister not being an ordained 
 
APPENDIX. 267 
 
 minister of the Church of England, not episcopally ordained, was to 
 be considered within the terms of the Rubric " xmbaptized." 
 
 [Here it was shewn, I. That in the very early, if not in the earliest ages, baptism 
 by lay hands, with the proper matter and form, i, e. with water, and in 
 the name of the Holy Trinity, was held to be valid, and on no account to 
 be repeated. II. That the practice of the Ancient Church had been adopted 
 in this country up to the time of Henry VIII. III. That by the Rubrics of 
 the Books of Edward VI. baptism by lay-hands was declared to be lawful and 
 sufficient, and not to be repeated ; and that these Rubrics were confirmed by 
 Act of Parliament. IV. That they also luiderwent no material alterations in 
 the reign of Q. Elizabeth. V. That the Canon agreed on by Convocation in 
 1575 [see Appendix XVII. 1.] was involved in great obscurity, and was never 
 considered to have any binding avithority. VI. That the Commissioners at 
 Hampton Court, 1603, strongly as they were opposed to baptism by laymen 
 and women, yet could not prevail on themselves absolutely and expressly to 
 prohibit it, still less to declare such baptism 7iuU and void. VII. That such a 
 notion would be inconsistent with the King's language against Rebaptization, 
 and with the wording of the Proclamation, "that some si7iall things might rather 
 be explained than changed," — a passage incompatible with alterations such as 
 those contended for. VIII. That the Rubric respecting persons " dying un- 
 baptized" was inserted at the Restoration. But what was the meaning of the 
 word " unbaptized ? " In its usual sense it would apply to persons, to whom this 
 Sacrament had not been administered, without reference to the administrator. 
 IX. But it had been objected that the term applied to persons not baptized by 
 a " lawful minister " i. e. by a minister episcopally ordained. X. Now although 
 by the expression "lawful minister" the Law since 1661 certainly intended an 
 episcopally ordained minister, it does not follow that acts performed by persons 
 not so ordained are null, for then they should have been so declared by 
 authority, which was not the case at the Restoration. The Bishops at that 
 time neither refused to confirm persons not episcopally baptized, nor did they 
 instruct their clergy to re-baptize in such cases. It was therefore not intended 
 to include within the term "re-baptized" those who had already been baptized 
 with the proper form and matter, though not by a lawful minister. In fact the 
 practice continued as it was, irregular undoubtedly, but not null and void. 
 XI. That this view of the question is borne out by the minutes of the confer- 
 ence at Lambeth in 1712, [See Appendix XVII. 7.] up to which time lay- 
 baptism in the opinion of the Church of England was valid so as not to be re- 
 peated, and that a person so baptized was not a person unbaptized, and not 
 entitled to Christian burial. XII. That the foregoing argument may be proved 
 from Hooker, Bingham, Fleetwood, &c. against Waterland and Wheatly. 
 XIII. That the Church does not esteem the Minister an essential part of the 
 Sacrament appears to follow from . the last Rubric in the Office of Private 
 Baptism [James 1603, and Charles II. 1662.] compared with the Catechism 
 on the Sacraments, and that this statement is not inconsistent either with the 
 23rd Article, or the 69th Canon, as alleged by Mr. Escott] 
 
 "Then it seems upon the whole of the case that the law of the 
 Church is beyond all doubt that a child baptized by a layman is 
 
268 APPENDIX. 
 
 validly baptized. Therefore the law calls upon the judge to pronounce, 
 that the articles admitted in this case have been proved ; that the 
 party promoting the office of the judge has established, that 
 Mr, Escott being duly informed, and having due notice of the death 
 of the child, and being also duly informed that the child had been 
 baptized by a Dissenting Minister, refused to perform the office for 
 the interment of the dead over the body of that child ; and that 
 Mr. Escott has failed in establishing to the satisfaction of the judge, 
 that the Church does consider a child baptized by an unordained 
 minister, is not validly baptized ; and consequently has failed to 
 estabhsh, that the child in this case was unbaptized according to 
 the doctrine of the Church of England, and according to the mean- 
 ing of the Rubric prefixed to the order for the burial of the dead. 
 The sentence therefore which the Court must pronounce must be, 
 that Mr. Mastin has sufficiently proved the articles by him exhibited, 
 and that Mr. Escott has faUed in proving the allegation by him 
 given in. 
 
 Judgment of suspension for three months. 
 
 Abridged from a full Report &;c. by W. C. Cvrties, LL.D. 
 
 No. XVII.— (9.) 
 De Ministro Baptismi. Rituale Romanum. 
 Legitimus quidemBaptismi Minister est Parochus, vel alius Sacerdos 
 a Parocho vel ab Ordinario loci delegatus ; sed quoties infans, aut 
 adultus versatur in vitse periculo, potest sine solemnitate a quoctmique 
 baptizari in qualibet lingua, sive Clerico, sive Laico etiam excommunicato, 
 sive Fideli, sive infdeli, sive Catholico sive heeretico, sive viro, sive 
 femind, servatd tamen formd et intentione Ecclesia. Sed si adsit 
 Sacerdos, Diacono prseferatur, Diaconus Subdiacono, Clericus Laico, 
 et vir feminse, nisi pudoris gratia deceat feminam potius, quam virum 
 baptizare infantem non omnino editum, vel nisi meUus femina sciret 
 formam et modum baptizandi. Quapropter curare debet Parochus, 
 ut Fideles, preesertim obstetrices rectum baptizandi ritum probe 
 teneant et servent. Pater aut mater jiropriam prolcm l)aptizare non 
 debet, pra^terquam in mortis periculo, (juando alius non rcjjcritur, (jui 
 baptizet, nequc tunc uUam contrahunt cognationem, quae matrimonii 
 usum impediat. 
 
APPENDIX. 269 
 
 No. XVII.— (10.) 
 The remitting of children to those who hring them, without either the 
 hypothetical baptism, or reception into the congregation. 
 The point is this : supposing, by the answer made to the first 
 interrogatory, " By whom was the child baptized? " it should appear 
 that it was baptized by a lay hand; but by the answers to the 
 following questions, it should appear nevertheless that it was baptized 
 with water, and with the right form of words ; what is the officiating 
 minister to do .'' Proceed in the office of receiving the child he cannot, 
 because he cannot certify that " in this case all is well done, and 
 according to due order concerning the baptism of the child." Nor is 
 he authorized in such case to administer baptism hypothetically ; be- 
 cause the use of that form is expressly restrained to such cases where 
 uncertain answers are given concerning the matter and the form, 
 which are tenned " the essentials," as you will see in therubiiic at the 
 end of this office, in which there is nothing said of the administrator, 
 or his commission, as if this were a point not essential, not absolutely 
 necessary. Nor doth it appear by any Rubric in this office, or by all 
 of them together what it is a minister must do, when he is satisfied 
 as to the form of administration, but not as to the person of the 
 administrator. — No doubt recourse should be had in this and all 
 parallel cases, to that general direction which is given in the last 
 clause of the Preface concerning the service of the Church ; where it 
 is said, that " all points of doubt, arising from the want or from the 
 obscurity of the rubrics, must be referred to the bishop ; and if he 
 determine them not, to the archbishop." And, as this is the only 
 regular and safe method, so I am inclined to believe, it was the real 
 design of our revisers, that this particular point of lay-baptism should 
 not receive any public resolution in the office, much less be left to 
 the private determination of the officiating minister, but be subjected 
 to the examination, judgment, and final decision of the ordinaiy of 
 the diocese. — Dr. Sharp on the Rubric. 
 
 No. XVIII.— (1.) 
 
 De Baptismo recens natis collato propter periculum vitce. 
 
 Abp. Herman. 
 
 Pro concionibus docendus et admonendus erit populus, ne facilfe 
 
 divinissimum hoc Sacramentum privatim administrare presumat. In 
 
 Ecclesia enim et per suos Ministros summa gravitate, et religione 
 
270 APPENDIX. 
 
 administrari dignum est, idque maximfe interest ad id, ut salutariter 
 dispensetur, et percipiatur, sed si extrema necessitas urserit, turn qui 
 adsunt periclitanti infantulo, jungant sese in Domino, pie sublatis ad 
 Deum animis, misericordiam ejus in Christo Domino nobis promissam 
 et exhibitam super infantulo imploret, eumque dicta oratione Domi- 
 nica baptizent, In nomine Patris et Filii et Spiritus sancti. Quod 
 cum fecerint, ne dubitent infantem suum vere baptizatum, peccatis 
 ablutum, in Christo renatum, et Filium haeredemque Dei factum esse. 
 Pro hoc ergo tanto Dei beneficio, gratias agant Deo, et ne putent 
 Baptisma iterandum in pueris ita baptizatis. Quia in omnibus rebus, 
 quoad licet, ad earn rationem agere debemuS; quam Dominus prse- 
 scripsit. Si pius aliquis vir turn adfuerit, cum infans extreme labora- 
 verit, ejus ministerio ad Baptismum utendum est. 
 
 Porro si ita bajjtizatum domi infantem supemvere contingat, deferri 
 ad templum postea aequum est, a suis parentibus, cognatis, et suscep- 
 toribus, quos frequentes et religiose adesse convenit, ut qui gratias 
 agere pro immenso hoc regenerationis beneficio infanti suo collate, et 
 ofFerre eum Deo et Servatori suo in Ecclesia debent. Hos ergo 
 Pastores interrogabunt, qua ratione, et quibus verbis infantem bapti- 
 zdrint, an ita ut prsecepit Dominus, in aqua, et in nomine Patris, et 
 Filii, et Spiritus sancti. Qui si responderint se super infantem invo^ 
 cdsse Deum, rogdsse piro illo, et in nomine Patris, et Filii, et Spiritus 
 sancti baptizasse, et credere se ver^ peccatis mundatum, et Deo rena- 
 tum esse, debent Pastores eos in hac fide confirmare, et infantem 
 ejusmodi nequaquam rebaptizare : et ut homines magis consolentur, et 
 tanti Sacranienti celebratio magis augeatur, et commendetur Christi 
 beneficium per Baptismum in puenim collatum, comprobabimt id in 
 Ecclesia, adliibita lectione sancti EvangeUi, et precatione ad hunc 
 modum. 
 
 Pastor, cum adfuerint qui talem infantem adferunt Domino, piimum inten'ogabit 
 eos. 
 
 Dilecti in Christo, Quandoquidem omnes in peccato et ira Dei nati 
 simus rei seternse mortis, atque condemnationis, nee aha ratione con- 
 sequi remissionem peccatorum, justitiam, et vitam seternam possimus, 
 quam per fidem in Christum, et his malis, mortis scilicet et ira? Dei, 
 cum hie quoque infans obnoxius natus sit, inteiTogo vos num Christo 
 oblatus sit, eique per Baptismum insertus ? 
 
 Si rcspondeant se ita credere, Interrogabit prsterea, per quern hoc factum sit, et 
 quibus prerseniibus. Ciunque hos nominarint, rogabit cum, qui baptizasse in- 
 
APPENDIX. 271 
 
 faiitem dicetuv, si adest, aut alios qui tuin adfuerint, an invocafmn sit nomen 
 Domini super eo, et liabita oratio pro eo ? 
 
 Ubi respoudebunt et hoc factum esse. Rogabit, Quomodo haptizatus irifans sit ? 
 
 Si turn respondeant, In aqua, et cum liac verborum forma, baptiso te in nomine 
 Patris, et Filii, et Spiritus sancti. Postremum interrogabit. 
 
 An certo sciant se verba Dei rite usos esse, juxta institutionem Domini, quod si 
 respondeant se meminisse et scire, — 
 
 Addat Pastor. 
 
 Quando quidem dilecti in Christo, omnia in nomine Dei, et juxta 
 
 institiitum ejus facta circa Baptisma hujus infantis audio, in nomine 
 
 Claristi recte vos fecisse pronuncio, Egent enhn gratia Dei infantes, 
 
 quam non denegat eis Servator noster Christus, ubicumque ilia pueris 
 
 juxta verbum ejus petitur, nee enim alligavit beneficium redemptionis 
 
 suae ullis locis, temporibus, vel personis. Nam quocimique in loco 
 
 credentes ipsi in ejus nomine conveniunt, medius ipse iUis adest, et 
 
 invocatus fide efficax est, in verbo et Sacramentis suis, atque prsestat 
 
 solide quicquid Sacramentis suis ofFert, et verbis suis poUicetur. Ad 
 
 confirmandam vero banc fidem, et ad excitandum nos ad gratias 
 
 agendas Domino, pro tanto ejus beneficio, quod buic infantulo per 
 
 Baptisma coUatum est, audiamus ex Evangelio, quomodo Dominus 
 
 velit infantes sibi adferri, et benign^ benedicere sibi oblatis. Marci x. 
 
 De Baptismo. 
 
 No. XVIIL— (2.) 
 Exceptions of the Presbytei'ian Brethren 8fC. 1661. 
 
 PRIVATE BAPTISM. 
 
 We desire that Baptism may not be administered in a private place 
 at any time, imless by a lawful minister, and in the presence of a com- 
 petent number ; that where it is evident that any child hath been so 
 baptized, no part of the administration may be reiterated in public, 
 under any hmitations ; and therefore we see no need of any Liturgy 
 in that case. 
 
 Ansiver of the Bishops to the exception. 
 
 " We desire that baptism may not be administered in a private 
 place," and so do we, where it may be brought into the pubhc con- 
 gregation. But since our Lord hath said, (St. John iii.) Unless one 
 be born of water, &c. we think it fit that they should be baptized in 
 private, rather than not at all. It is appointed now to be done by 
 the lawful minister. Nor is any thing done in private, reiterated in 
 
272 APPENDIX. 
 
 public, but the solemn reception into the congregation, with the 
 prayers for him, and the public declaration before the congregation, 
 of the infants, now made by the Godfathers, that the whole congrega- 
 tion may testify against him, if he does not perform it ; which the 
 ancients made great use of. — Papers that passed hetxoeen the Commis- 
 sioners 8{C. pp. 99, 100. 
 
 No. XVIII.— (3.) 
 Private Baptism. 
 
 In the three commencing Rubrics of this office the variations in 
 our present Book from the " Marginal notes and directions to the 
 Printer" in Bancroft's handwriting are not material. We find how- 
 ever "Minister" instead of " Curate," and "But when great need," &c. 
 In the Rubric "And let them not doubt SsC." it is worded, "If the 
 child which is after this sort bajotized, do afterward live, it shall be 
 brought into the Parish Church by the Godfathers and Godmothers 
 on a Sunday or other Holyday so soon as conveniently may be, to 
 the intent that if the Priest or Minister, &c. In which case he 
 shall say thus : ' I certify you that according unto the due and pre- 
 scribed order of the Church in case of necessitie SfC, I administered 
 private baptism to this child, who being born in original sin,' &;c." 
 
 To the questions "By whom" &c. i& appended, "To eveiy one of 
 these questions must answer be directly given by them that bring 
 the child." Also in the Exhortation, after the words " make him 
 partaker of his everlasting kingdom," follows, " wherefore after this 
 promise made by Christ, who will most sm-ely keep and perform the 
 same &c., I demand therefore &c. [Then shall the Priest demand of 
 the Godfathers and Godmothers these questions following, &c. And 
 every one of them shall answer audibly, '/ renounce them all.''] 
 Minister. Dost thou promise that thou wilt obediently, &c." Imme- 
 diately after which questions is inserted the Lord's prayer. There 
 is no order for the insertion into the office of Private Baptism of the 
 words, " We receive this child," [See Tabular View.] But after 
 the Lord's prayer, follows as in the printed Book noted, [1G34] 
 "Almighty and everlasting God, heavenly Father, we give thee 
 humble thanks for that thou hast vouchsafed to call us &c. :" and 
 then follows the Exhortation to the Godfathers and Godmothers. 
 After which " Then shall he add. Furthermore I require you to take 
 care," &c. And then a notice as follows: " If the child were bap- 
 
APPENDIX. 
 
 273 
 
 tized by any other, &c. ut supra usque ad ' original sin,' and then 
 an S;c. with 'as above prescribed to the end of the Exhortation;'" 
 and kistly the Rubric &c, as in our present Book. 
 
 No. XVIII.— (4.) 
 
 Certifying of Baptism privately before used by the Minister of the 
 Parish, or by any other lauful Minister. 
 
 When the Minister certifies, upon the answers to the interroga- 
 tories, that the baptism was duly administered by another lawful 
 hand, the form of the certificate, which is the same that stood in the 
 old Prayer Books, is clear and unexceptionable, in which there is a 
 proper transition to the Gospel, or connexion of the certificate with the 
 following part of the office. But when he certifies his own act, by a 
 foiTn that was put in at the last revisal for that purpose, it does not 
 appear either by the words themselves, or by the rubrics relating to 
 these certificates, whether that form is complete as it stands, or 
 whether it was designed only as a different preamble to be prefixed 
 to that part of the other certificate which will connect it with the 
 Gospel : or rather, whether they are not both to be looked upon as one 
 and the same form of certifying, with this only difference, that their 
 respective introductions are a httle diversified, mutatis mutandis, as 
 the cases to be certified require. 
 
 In Bishop Cosin's scheme of alterations and amendments [Durham 
 Library'] drawn up at the Restoration, the new form of certifying 
 (then designed to be added) stands thus : 
 
 " I certify you, that according to the due and prescribed order, &c. 
 I baptized this child, who being born in original sin, S^c. ut infra;" 
 referring to the remainder of the old form as a proper transition to 
 the Gospel ; by which it is plain that his design and meaning was, 
 that when a man certified his own act, the two forms should be thus 
 joined or incorporated. But as neither such direction nor such 
 reference is to be found in our present books, it seems a matter of 
 discretion which method we take." — Dr. Sharp on the Rubric. 
 
 [See also No. XVIII. 3.— AAHien there are one or more children to he baptized as 
 well as one or more to be received into the congregation, the above Commentator 
 observes, " that the greatest part of each office being word for word the same, 
 may be consistently applied to both cases, and be used in commor:, provided 
 those parts of each office, which are particular and appropriate to the different 
 cases be also used separately." 
 
274 APPENDIX. 
 
 In the American Book of 1790, the following Rubric occurs at the end of Private 
 Baptism :— i 
 
 % If Infant Baptism, and the receiving of Infants baptized in private, are to be 
 at the same time, the Minister may make the Questions to the Sponsors and 
 the succeeding Prayers serve for both. And again, after the Immersion, or the 
 pouring of Water, and the receiving into the Church, the Minister may use the 
 remainder of the Service for both.] 
 
 No. XIX.— (1.) 
 
 The last Rubric. 
 
 Abp. Herman's Book. 
 
 Si vero ii qui infantem ofFerunt, non satis constanter respondere 
 
 possunt ad dictas interrogationes, adeo ut fateantur se baud satis 
 
 scire, quid cogitarint aut fecerint baptizando, perturbati scilicet prse- 
 
 senti periculo, ut fieri non raro solet, tunc omissa anxia disputatione. 
 
 Pastor talem infantem non baptizatum judicet, et ea omnia perficiat, 
 
 quae ad istam actionem pertinent, quaba supra descripta sunt, admo- 
 
 nitionem, et catechismum, ad eos qui infantem afFerunt, exorcismum 
 
 infantis, communem confessionem fidei, et csetera omnia, quibus 
 
 peractis baptizet infantem, et citra conditionem, In nomine Patris, et 
 
 Filii, et Spiritus Sancti. 
 
 No. XIX.— (2.) 
 Admonition to the Sureties. 
 
 At the end of tbis office tbere is a want of a direction, wliich we 
 bave in tbe former office of public baptism, to admonish the sureties, 
 *' that they take care to bring the children to be confirmed by the 
 bishop." 
 
 To say how tbis comes to pass is not easy. In all the old Prayer 
 Books before the Restoration there was a rubric in the first office 
 requiring tbe minister to admonish the sponsors to this effect ; but 
 leaving him to liis own manner of expressing himself; which rubric 
 was not repeated at the end of this office, but was referred to by these 
 words, " and so forth as in public baptism." Wliicb reference was as 
 good as the repetition of the rubric, for it made the direction equally 
 clear. But now at the revisal, [1 661] what had been a rubric at tbe end 
 of tbe former office was changed into a prescribed form of admonition, 
 and what had been a reference at the end of this office was quite 
 omitted. By what means I know not. But it was not an oversight, 
 at least not in all tbe Revisors. For in bishop Cosin's copy, [Durham 
 
APPENDIX. 275 
 
 Library,'] where all the designed amendments stand added in the 
 margin, there is a reference made at the end of this office to the form 
 of admonition then newly added to the former office ; which reference 
 is thus expressed: "Then shall he add, and say, Fm'thermore, I 
 require you to take care, &c. ut sup. in PubHc Baptism." 
 
 What I collect from hence is, that it seems most likely to have 
 been the design of the Revisors that this direction should be given m 
 the same words at the end of both the offices, the reason of it being 
 the same in both cases. But as this design is not expressed in our 
 printed copies, it remains yet a question with any man who guides 
 himself by the letter of the rubric, whether he should on mere pre- 
 sumption of such design, take upon him to add this supplement or 
 no. Sui'ely no minister can be blamed for not doing what he is not 
 commanded. But my own resolution of the doubt should be rather 
 this. Though the admonition is not made part of the authorized 
 form in our printed books, and is not necessary for completing the 
 office ; yet, as it is nevertheless a proper one, and the omission of it, 
 or of a direction about it, was probably accidental, therefore to use it 
 as an admonition from ourselves, or at least to give a direction to the 
 same effect and purpose, as was done before the form of admonition 
 was prescribed. — Dr. Sharp on the Rubric. 
 
 [See also No. XVIII. 3.] 
 
 No. XX. 
 Rituale Romanum. 
 Aqua vero solemnis Baptismi sit eo anno benedicta in Sabbato 
 Sancto Paschatis, vel Sabbato Pentecostes, quae in fonte mundo nitida 
 et pura dihgenter conservetur, et hsec, quando nova benedicenda est, 
 in Ecclesise vel potius Baptisterii sacrarium effimdatur. Si aqua bene- 
 dicta tam imminuta sit, ut minus sufficere videatur, aha non benedicta 
 admisceri potest, in minori tamen quantitate. Si vero corrupta fuerit, 
 aut effluxerit, aut quovis modo defecerit, Parochus in fontem bene 
 mundatum ac nitidum, recentem aquam infundat, eamque benedicat 
 ex formula, quae infra prsescribitur. — De Materid Baptismi. 
 
 T 2 
 
ACTS, PROCLAMATIONS, 
 
 No. I. 
 
 I. Edw. VI. Cap. I. An Act against such as shall unreverently speak against the 
 Sacrament of the Altar, and of the receiving thereof under both kinds. [Dec. 20. 
 A.D. 1547.] 
 
 I. The King's most excellent Majesty minding the governance and order of his 
 most loving subjects to be in most perfect unity and concord in all things, and in 
 especial in the true faith and religion of God, and wishing the same to be brought 
 to pass vrith all clemency and mercy on his highness part towards them, as his 
 most princely serenity and majesty hath already declared by evident proof; to 
 the intent that his most loving subjects provoked by the clemency and goodness 
 of their prince and King, shall study rather for love than for fear to do their 
 duties, first to Almighty God, and then to his highness and to the commonwealth, 
 nourishing concord and love amongst themselves : yet considereth and perceiveth 
 that in a multitude all be not on that sort, that reason and the knowledge of their 
 duties, can move them from offence : but many had need have some bridle of 
 fear, and that the same be men most contentious and arrogant for the most part, 
 or else most blind and ignorant : by the means of which sort of men, many things 
 well and godly instituted, and to the edification of many, be perverted and abused, 
 and turned to their own and others' great loss and hinderance, and sometimes to 
 extreme destruction : the which doth appear in nothing more or sooner, than in 
 matters of religion, and in the great and high mysteries thereof, as in the most 
 comfortable Sacrament of the Body and Blood of our Saviour Jesus Christ, com- 
 monly called the Sacrament of the Altar, and in Scripture, the Supper and Table 
 of the Lord, the Communion and partaking of the Body and Blood of Christ ; 
 which Sacrament was instituted of no less author than of our Saviour, both God 
 and man, when at his last Supper amongst his Apostles, he did take the bread in 
 his holy hands, and did say, Take you and eat, this is my Body, which is given and 
 broken for you. And taking up the Chalice or Cup, did give thanks and say, 
 This is my Blood of the New Testament, which is shed for you, and for many, for 
 the remission of sins, that whensoever we should do the same, we should do it in 
 remembrance of him, and to declare and set forth his death and most glorious 
 passion, until his coming. Of the which Bread whosoever eateth, or of the which 
 Cup whosoever drinketh unworthily, eateth and drinketh condemnation and judg- 
 ment to himself, making no difference of the Lord's Body. The institution of 
 which Sacrament being ordained by Christ, as is beforesaid, and the said words 
 spoken of it here before rehearsed, being of eternal, infallible and undoubted 
 truth: yet the said Sacrament (all this notwithstanding) hath been of late 
 marvellously abused by such manner of men before rehearsed, who of wickedness, 
 or else of ignorance and want of learning, for certain abuses heretofore committed 
 of some, in misusing thereof, have condemned in their hearts and speech the whole 
 thing, and contemptuously depraved, despised or reviled the same most holy and 
 blessed Sacrament, and not only disputed and reasoned unreverently and ungodly 
 
278 ACTS, PROCLAMATIONS, &C. 
 
 of that most high mystery, but also in theii- sermons, preachings, readings, lectures, 
 communications, arguments, talks, rhymes, songs, plays, or jests, name, or call it 
 by such vile and tmseemly words, as Christian ears do abhor to hear rehearsed : 
 for reformation whereof, be it enacted by the King's highness, with the assent of 
 the Lords spiritual and temporal, and of the Commons in this present Parliament 
 assembled, and by the authority of the same, that whatsoever person or persons, 
 from and after the first day of May next coming, shall deprave, despise, or con- 
 temn the said most blessed Sacrament, in contempt thereof, by any contemptuous 
 words, or by any words of depraving, despising or reviling : or what person or 
 persons shall advisedly in any otherwise contemn, desjiise or revile the said most 
 blessed Sacrament, contrary to the effects and declaration abovesaid, that then he 
 or they shall suffer imprisonment of his or their bodies, and make fine and ransom 
 at the King's will and pleasure. 
 
 [Here follow provisions for the execution of the Act.] 
 
 VII. And forasmuch as it is more agreeable, both to the first institution 
 of the said Sacrament of the most precious Body and Blood of our Saviour 
 Jesus Christ, and also more conformable to the common use and practice 
 both of the Apostles, and of the Primitive Church, by the space of 500 years 
 and more after Christ's ascension, that the blessed Sacrament should be 
 ministered to all Christian people under both the kinds of bread and wine, than 
 under the form of bread only : and also it is more agreeable to the first institution 
 of Christ, and to the usage of the Apostles, and the Primitive Church, that the 
 people being present should receive the same with the Priest, than that tlie Priest 
 should receive it alone : therefore be it enacted by our Sovereign Lord the King, 
 with the consent of the Lords spiritual and temporal, and the Commons in tliis 
 present Parliament assembled, and by the authority of the same, that the said 
 most blessed Sacrament be hereafter commonly delivered and ministered unto the 
 jieople within this Church of England and Ireland, and other the King's dominions 
 under both the kinds, that is to say, of bread and wine, except necessity other- 
 wise require : and also that the Priest which shall minister the same, shall, at 
 the least one day before, exhort all persons which shall be present, likewise to re- 
 sort, and prepare themselves to receive the same. And when the day prefixed cometh, 
 after a godly exhortation by the Minister made (wherein shall be further expressed 
 the benefit and comfort promised to them which worthily receive the holy Sacra- 
 ment, and danger and indignation of God threatened to them which shall presume 
 to receive the same unworthily, to the end that every man may try and examine 
 his own conscience before he shall receive the same) the said Minister shall not 
 without a lawful catise deny tlie same to any person that will devoutly and humbly 
 desire it : any law, statute, ordinance or custom contrary thercmito in anywise not- 
 withstanding : not condemning hereby the usage of any Church out of the King's 
 Majesty's dominions. 
 [The above Act was followed up by a ' Proclamation conceniiiig the irreverent 
 
 talkers of the Sacrament.' Dated Dec. 27. See Strype's Mem. Vol. II. Rep. M.] 
 
 No. IL 
 
 The Proclamation. [March 8. 1548.] 
 
 Edward, by the grace of God, king of England, France, and Ireland, defender 
 
 of the faith, and of the Church of England and Ireland in earth the supreme 
 
 head : to all and singular our loving subjects, greeting. Forsomuch as in our 
 
 higli court of parliament lately holden at Westminster, it was by us, with the con- 
 
ACTS, PROCLAMATIONS, &C. 279 
 
 sent of the lords spiritual and temporal and commons there assembled, most godly 
 and agreeably to Christ's holy institution enacted, that the most blessed Sacra- 
 ment of the Body and Blood of our Saviour Christ should from thenceforth be 
 commonly delivered and ministered unto all persons within our reabn of England 
 and Ireland, and other our dominions, under both kinds, that is to say, of bread 
 and wine, (except necessity otherwise require,) lest every man phantasying and 
 devising a sundry way by himself, m the use of this most blessed Sacrament of 
 unity, there might thereby arise any unseemly and ungodly diversity : our 
 pleasure is, by the advice of our most dear uncle the duke of Somerset, governor 
 of our person, and protector of our realms, dominions, and subjects, and other 
 of our privy council, that the said blessed Sacrament be ministered unto our peo- 
 ple only after such form and manner as hereafter, by our authority, with the 
 advice before mentioned, is set forth and declared : willing every man, with due 
 reverence and Christian behaviour, to come to this holy Sacrament and most 
 blessed communion, lest they by unworthy receiving of so high mysteries, become 
 guilty of the body and blood of the Lord, and so eat and drink their own damna- 
 tion ; but rather diligently trying themselves, that they may 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 God's glory, the edifying of our 
 subjects, and for the advancement of true religion. Which thing we (by the help 
 of God) most earnestly intended to bring to effect, willing all our loving subjects 
 in the meantime to stay and quiet themselves with our direction, as men content 
 to follow authority, (according 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 arrogantly than godly would seem (by their own private 
 authority) most hotly to set forward ; we would not have our subjects so much to 
 mislike ovu- judgment, so much to mistrust our zeal, as though we either could 
 not discern 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 advice of our most dear uncle, and other of our privy 
 council, with all diligence and convenient speed, to set forth the same, as it may 
 most stand with God's 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. 
 [The above Proclamation was prefixed to the ' Order of the Communion.^ 1548.] 
 
 NO. Ill, 
 
 An Act for Uniformity of Service, and Administration of the Sacraments 
 throughout the Realm. 2 & 3 Edw. vi. c. I. [A.D. 1549.] 
 
 Where of long time there hath been had, in this Realm of England and in Wales, 
 divers forms of common prayer commonly called the service of the Church, 
 that is to say, the use of Sarum, of York, of Bangor and of Lincoln ; And besides 
 the same, now of late much more divers and sundry forms and fashions have been 
 used in the Cathedral and parish Churches of England and Wales, as well con- 
 cerning the Matins or morning prayer and the Evensong, as also concerning the 
 Holy Communion commonly 'called the Mass, with divers and sundry rites and 
 
280 ACTS, PROCLAMATIONS^ &C. 
 
 ceremonies concerning the same, and in the administration of other Sacraments of 
 the Church ; and as the doers and executors of the said rites and ceremonies, in 
 other form than of ]ate years they have been used, were pleased therewith, so 
 other not using the same rites and ceremonies were thereby greatly offended ; And 
 albeit the King's Majesty, with the advice of his most entirely beloved uncle the 
 Lord Protector and other of his Highness' Council, hath heretofore divers times 
 essayed to stay innovations or new rites concerning the premises, yet the same 
 hath not had such good success as his Highness required in that behalf; where- 
 upon his Highness by the most prudent advice aforesaid, being pleased to bear 
 with the frailty and weakness of his subjects in that behalf, of his great clemency 
 hath not been only content to abstain from punishment of those that have offended 
 in that behalf, for that his Highness taketh that they did it of a good zeal, but also 
 to the intent a uniform quiet and godly order should be had concerning the pre- 
 mises, hath appointed the Archbishop of Canterbury, and certain of the most 
 learned and discreet Bishops and other learned men of this Realm, to consider 
 and ponder the premises, and thereupon having as well eye and respect to the 
 most sincere and pure Christian Religion taught by the Scripture, as to the 
 usages in the Primitive Church, should draw and make one convenient and meet 
 order, rite and fashion of common and open Prayer and administration of the Sa- 
 craments, to be had and used in his Majesty's realm of England and in Wales: 
 the which at this time, by the aid of the Holy Ghost, with one uniform agreement 
 is of them concluded, set forth and delivered to his Highness, to his great comfort 
 and quietness of mind, in a book entitled The book of the Common Prayer and 
 administration of the Sacraments and other rites and ceremonies of the Church 
 after the use of the Church of England : Wherefore the Lords spiritual and tem- 
 poral and the Commons in this present Parliament assembled, considering as well 
 the most godly travail of the King's Highness, of the Lord Protector and other of 
 his Highness Council, in gathering and collecting the said Archbishop, Bishops, 
 and learned men together, as the godly prayers, orders, rites and ceremonies in the 
 said book mentioned, and the considerations of altering those things which be 
 altered, and retaining those things which be retained in the said book, but also the 
 honour of God and great quietness, which by the grace of God shall ensue upon 
 the one and uniform rite and order in such common prayer and rites and external 
 ceremonies, to be used throughout England and in Wales, at Calais and the 
 Marches of the same, do give to his Highness most hearty and lowly thanks for 
 the same, and humbly pray that it may be ordained and enacted by his Majesty 
 with the assent of the Lords and Commons in this present Parliament assembled 
 and by the authority of the same, that all and singular person and persons that have 
 offended concerning the premises, other than such person or persons as now be 
 and remain in ward in the Tower of London or in the Fleet, may be pardoned 
 thereof: and that all and singular ministers in any Cathedral or parish Church, 
 or other place within this realm of England, Wales, Calais, and Marches of the 
 same, or other the King's dominions, shall from and after the feast of Pentecost 
 next coming be bounden to say and use the Matins, Evensong, celebration of the 
 Lord's Supper, commonly called the Mass, and administration of each of the Sacra- 
 ments, and all their common and open prayer, in such order and form as is men- 
 tioned in the said book, and none other or otherwise. 
 
 IL And albeit that the same be so godly and good that they give occasion to 
 every honest and conformable man most willingly to embrace them, yet lest anj' 
 obstinate person, who willingly would disturb so godly order and quiet in this 
 
ACTS, PROCLAMATIONS, &C, 281 
 
 Realm, should not go unpunished, that it may also be ordained and enacted by the 
 authority aforesaid, that if any manner of parson, vicar, or other whatsoever 
 Minister, that ought or should sing or say common prayer mentioned in the said 
 Book, or minister the Sacraments, shall after the said Feast of Pentecost next com- 
 ing, 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 or minister the 
 same, in such order and fonn as they be mentioned and set forth in the said book, 
 or shall use, wilfully and obstinately standing in the same, any other rite, cere- 
 mony, order, form, or manner of Mass openly or privilj^, or Matins, Evensong, 
 Administration of the Sacraments, or other open Prayer than is mentioned and 
 set forth in the said book ; open prayer in and throughout this Act is meant that 
 prayer which is for other to come unto or hear, either in common Churches or 
 private Chapels or Oratories, commonly called the Service of the Church : or 
 shall preach, declare, or speak any thing in the derogation or depraving of the said 
 Book or any thing therein contained, or of any part thereof, and shall be thereof 
 lawfully convicted according to the laws of this realm, by verdict of twelve men 
 or by his own confession, or by the notorious evidence of the fact, shall lose and 
 forfeit to the King's Highness, his heirs and successors, for his first offence, the 
 profit of such one of his spiritual benefices or promotions as it shall please the 
 King's Highness to assign or appoint coming and arising in one whole year next 
 after his conviction ; and also that the same person so convicted shall for the 
 same oiFence suffer imprisonment by the space of six months without bail or 
 mainprise ; and if any such person, once convict of any offence concerning the 
 premises, shall after his first conviction eftsoons offend and be thereof in form 
 aforesaid lawfully convicted, that then the same person shall for his second offence 
 suffer imprisonment by the space of one whole year, and also shall therefore be 
 deprived ipso facto of all his spiritual promotions ; and that it shall be lawful to all 
 patrons, donors, and grantees of all and singular the same spiritual promotions 
 to present to the same any other able clerk, in like manner and form as though 
 the party so offending were dead ; and that if any such person or persons, after he 
 shall be twice convicted in form aforesaid, shall offend against any of the pre- 
 mises the third time, and shall be thereof in fonn aforesaid lawfully convicted, 
 that then the person so offending and convicted the third time shall suffer 
 imprisonment during his life : And if the person that shall offend or be convicted 
 in form aforesaid, concerning any of the premises, shall not be beneficed nor have 
 any spiritual promotion, that then the same person so offending and convicted 
 shall for the first offence suffer imprisonment during six months without bail or 
 mainprise ; and if any such person not having any spiritual promotion, after his 
 first conviction shall eftsoons offend in any thing concerning the premises, and 
 shall in fonn aforesaid be thereof lawfully convicted, that then the same person 
 shall for his second offence suffer imprisonment during his life. 
 
 III. And it is ordained and enacted by the authority above said, that if any 
 person or persons whatsoever after the said feast of Pentecost next coming, shall 
 in any interludes, plays, songs, rhymes, or by other open words, declare or speak 
 any thing in the derogation, depraving, or despising of the same Book or of any 
 thing therein contained or any part thereof, or shall by open fact, deed, or by open 
 threatenings compel, or cause, or otherwise procure or maintain any parson, vicar, or 
 other minister, in any Cathedral or parish Church, or in any Chapel or other place, 
 to sing or say any common and open prayer, or to minister any Sacrament other- 
 wise, or in any other manner or form than is mentioned in the said Book, or thatby 
 
282 ACTS, PROCLAMATIONS, &C. 
 
 any of the said means shall unlawfully interrupt or let any parson, vicar, or other 
 ministers in any Cathedral or parish Church, Chapel, or any other place to sing 
 or say common and open prayer, or to minister the Sacraments or any of them in 
 any such manner and form as is mentioned in the said hook, that then every per- 
 son being thereof lawfully convicted in form ahovesaid shall forfeit to the King 
 our Sovereign Lord, his heirs and successors for the first offence ten pounds ; And if 
 any person or persons being once convicted of any such offence, eftsoons offend 
 against any of the premises and shall in form aforesaid be thereof lawfully 
 convicted, that then the same person so offending and convicted, shall for the 
 second offence forfeit to the King our Sovereign Lord, his heirs and successors, 
 twenty pounds ; And if any person, after he in form aforesaid shall have been 
 twice convicted of any offence concerning any of the premises, shall offend the 
 third time and be thereof in form aforesaid lawfully convicted, that then every per- 
 son so oifending and convicted shall for his third offence forfeit to our Sovereign 
 Lord the King all his goods and chattels, and shall suffer imprisonment during 
 his life ; And if any person or persons, that for liis first offence concerning the 
 premises shall be convicted in form aforesaid, do not pay the sum to be paid by 
 virtue of his conviction in such manner and form as the same oixght to be paid, 
 within six weeks next after his conviction, that then every person so convicted 
 and so not paying the same, shall for the same first offence, instead of the said ten 
 pounds, suffer imprisonment by the space of three months, without bail or main- 
 prise ; and if any person or persons that for his second offence concerning the 
 premises shall be convicted in form aforesaid do not pay the sum to be paid by vir- 
 tue of his conviction 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 con- 
 victed and so not paying the same, shall for the same second offence, instead 
 of the said twenty pounds, suffer imprisonment during six months without bail or 
 mainprise. 
 
 IV. And it is ordained and enacted by the authority aforesaid, that all and 
 every Justices of Oyer and Determiner or Justices of Assize shall have full power 
 and authority, in every of their open and general Sessions, to enquire, hear, and 
 determine all and all manner of offences that shall be committed or done contrary 
 to any article contained in this present Act, witliin the limit of the Commission 
 to them directed, and to make process for the execution of the same as they 
 do against any person being indicted before them of trespass, or lawfully convicted 
 thereof. 
 
 V. Provided always and be it enacted by the authority aforesaid, that all and 
 every Archbishop and Bishop shall or may, at all time and times at his liberty 
 and pleasure, join and associate himself by virtue of this Act to the said Justices 
 of Oyer and Determiner or [to] the said Justices of Assize, at every of the said 
 open and general Sessions to be holden in any place within his Diocese, for 
 and to the enquiry, hearing, and determining of the offences aforesaid. 
 
 VI. Provided always that it shall be lawful to any man that understandeth the 
 Greek, Latin and Hebrew tongue, or other strange tongue, to say and have the 
 said prayers heretofore specified of Matins and Evensong in Latin or any such 
 other tongue, saying the same privately as they do understand : And for the 
 further encouraging of learning in the tongues in the Universities of Cambridge 
 and Oxford to use and exercise in their common and open prayer in their Chapels, 
 being no [Parish] Churches or other places of prayer, the Matins, Evensong 
 Litany and all other prayers, the holy Communion commonly called the Mass 
 
ACTS, PROCLAMATIONS^ &C. 283 
 
 excepted, in the said book prescribed, in Greek, Latin or Hebrew; any thing 
 in this present Act to the contrary notwithstanding. 
 
 VII. Provided also that it shall be lawful for all men, as well in Churches, 
 Chapels, Oratories or other places, to use openly any psalm or prayer taken out of 
 the I3ible at any due time, not letting or omitting thereby the Service or any part 
 thereof mentioned in the said book. 
 
 VIII. Provided also and be it enacted by the authority aforesaid, that the Books 
 concerning the said service shall, at the costs and charges of the Parishioners of 
 every parish and Cathedral Church, be attained and gotten before the feast of 
 Pentecost next following or before ; and that all such parish and cathedral Church 
 or other places, where the said books shall be attained and gotten before the said 
 Feast of Pentecost, shall within three weeks next after the said book so attained 
 and gotten use the said service and put the same in use according to this Act. 
 
 IX. And be it further enacted by authority aforesaid, that no person or persons 
 shall be at any time hereafter iinpeached or otherwise molested of or for any of 
 the offences above mentioned hereafter to be committed or done contrary to tliis 
 Act, unless he or they so offending be thereof indicted at the next general sessions 
 to be holden before any such Justices of Oyer and Determiner or Justices of 
 Assize next after any offence committed or done contrary to the tenor of this Act. 
 
 X. Provided always and be it ordained and enacted by the authority aforesaid, 
 that all and singular Lords in the Parliament for the third offence above mentioned 
 shall be tried by their Peers. 
 
 XI. Provided also and be it ordained and enacted by the authority aforesaid, 
 that the Mayor of London, and all other Mayors, Bailiffs, and other head OfHcers, 
 of all and singular Cities Boroughs and Towns corporate within this Realm, 
 Wales, Calais and the Marches of the same, to the which Justices of Assize do not 
 commonly repair, shall have full power and authority by virtue of this Act to 
 enquire, hear and determine the offences above said, and every of them, yearly 
 ■within fifteen days after the feasts of Easter and St. Michael the Archangel, in 
 like manner and form as Justices of Assize and Oyer and Determiner may do. 
 
 XII. Provided always and he it ordained and enacted by the authority aforesaid, 
 that all and singular Archbishops and Bishops, and every of their Chancellors, 
 Commissaries, Archdeacons and other Ordinaries, having any peculiar ecclesias- 
 tical jurisdiction shall have full power and authority by virtue of this Act as 
 well to enquire in their visitations and synods, and elsewhere within their jurisdic- 
 tion at any other time or place to take accusations and informations of all and 
 every the things above mentioned, done, committed or perpetrated within the limits 
 of their jurisdictions and authority, and to punish the same by admonition, excom- 
 munication, sequestration or deprivation, and other censures and process in like 
 form as heretofore hath been used in like cases by the King's ecclesiastical laws. 
 
 XIII. Provided always and be it enacted, that whatsoever person offending in 
 the premises shall for the offence first receive punishment of the Ordinary, having 
 a testimonial thereof under the said Ordinary's seal, shall not for the same offence 
 eftsoons be convented before the Justices ; and likewise receiving for the said 
 offence first pmiishment by the Justices, he shall not for the same offence eftsoons 
 receive punishment of the Ordinary ; anything contained in this Act to the con- 
 trary notwithstanding. 
 
284 ACTS^ PROCLAMATIONS, &C. 
 
 No. IV. 
 
 % An Act for the uniformity of Common Prayer and administration of the 
 Sacraments. 5 and 6. Edw. VI. c. 1. [A.D. 1552.] 
 Where there hath been a very godly order set forth hy authority of Parliament, 
 for Common Praj'er and administration of the Sacraments, to be used in the 
 mother tongue, within this Church of England, agreeable to the Word of God 
 and the primitive Church, very comfortable to all good people desiring to live in 
 Christian conversation, and most profitable to the state of this realm, upon the 
 which the mercy, favour, and blessing of Almighty God is in no wise so readily 
 and plenteously poured, as by Common Prayers, due using of the Sacraments, 
 and often preaching of the Gospel, with the devotion of the hearers : and yet this 
 notwithstanding, a great number of people in divers parts of this realm, following 
 their own sensuality, and living either without knowledge or due fear of God, do 
 wilfully and damnably, before Almighty God, abstain and refuse to come to their 
 parish churches, and other places where Common Prayer, administration of the 
 Sacraments, and preaching of the Word of God, is used upon the Sundays and 
 other days ordained to be Holy- days. 
 
 For reformation hereof, be it enacted by the King our sovereign lord, with the 
 assent of the Lords and Commons in this present Parliament asseinbled, and by 
 the authority of the same, that from and after the feast of All Saints next coming, 
 all and every person and persons inhabiting within this realm, or any other the 
 King's Majesty's dominions, shall diligently and faithfully, having no lawful or 
 reasonable excuse to be absent, endeavour themselves to resort to their parish 
 church or chapel accustomed, or upon reasonable let thereof, to some usual place 
 where Common Prayer and such Service of God shall be used in such time of 
 let, upon every Sunday and other days ordained, and used to be kept as Holy- 
 days, and then and there to abide, orderly and soberly, during the time of the 
 Common Prayer, preachings, or other Service of God, there to be used and 
 ministered, upon pain of pimishment, by the censures of the Church. 
 
 And for the due execution hereof, the King's most excellent Majesty, the 
 Lords Temporal, and all the Commons in this present Parliament assembled, 
 doth in God's name, earnestly require and charge all the Archbishops, Bishops, 
 and other Ordinaries, that they shall endeavour themselves to the uttennost of 
 their knowledges, that the due and true execution hereof may be had throughout 
 their dioceses and charges, as they will answer before God for such evils and 
 plagues, wherewith Almighty God may justly punish his people for neglecting 
 this good and wholesoine law. 
 
 And for their authority in this behalf, be it further likewise enacted by the 
 authority aforesaid, that all and singular tlie same Archbishops, Bishops, and all 
 other their Officers, exercising Ecclesiastical jurisdiction, as well in place exempt 
 as not exempt, within their dioceses, 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 dioceses, after the said 
 feast of All Saints next coming, against this Act and Statute, any other law, 
 statute, privilege, liberty, or provision heretofore made, had, or suffered to the 
 contrary, notwithstanding. 
 
 And because there hath arisen in the use and exercise of the foresaid Common 
 Service in the Church, heretofore set forth, divers doubts for the fashion and 
 manner of the ministration of the same, rather by the curiosity of the minister 
 
ACTS^ PROCLAMATIONS, &C. 285 
 
 and mistakers, than of any other worthy cause, therefore as well for the more 
 plain and manifest explanation hereof, as for the more perfection of the said order 
 of Common Service, in some places where it is necessary to make the same 
 prayer and fashion of Service more earnest and fit to stir Christian people to the 
 true honouring of Almighty God : The King's most excellent Majesty, with the 
 assent of the Lords and Commons in this present Parliament assembled, and by 
 the authority of the same hath caused the foresaid order of Common Service, 
 entitled, The hook of Comvion Prayer, to be faithfully and godly perused, ex- 
 plained, and made fully perfect, and by the foresaid authority, hath annexed and 
 joined it, so exjilained and perfected to this present Statute, adding also a form 
 and manner of making and consecrating of Archbishops, Bishops, Priests, and 
 Deacons, to be of like force, authority and value, as the same like foresaid book, 
 entitled the book of Common Prayer, was before, and to be accepted, received, 
 used, and esteemed, in like sort and manner, and with the same clauses of provi- 
 sions and exceptions, to all intents, constructions and purposes, as by the Act of 
 Parliament made in the second year of the King's Majesty's reign, was ordained, 
 limited, expressed, and appointed for the uniformity of Service and adminis- 
 tration of the Sacraments throughout the Realm, upon such several pains as in 
 the said Act of Parliament is expressed. And the said former Act to stand in 
 full force and strength to all intents and constructions, and to be applied, prac- 
 tised, and put in use, to and for the establishing of the book of Common Prayer, 
 now explained and hereunto annexed ; and also the said form of making of Arch- 
 bishops, Bishops, Priests, and Deacons, hereunto annexed, as it was for the 
 former book. ^ And by the authority aforesaid, it is now further enacted, that 
 if any manner of person or persons inhabiting and being within this realm or any 
 other the King's Majesty's dominions, shall after the said feast of All Saints, 
 willingly and wittingly hear, and be present at any other manner or form of 
 Common Prayer, of administration of the Sacraments, of making of Ministers 
 in the Churches, or of any other rites contained in the book annexed to this Act, 
 than is mentioned and set forth in the said book, or that is contrary to the form 
 of sundry provisions and exceptions contained in the foresaid former Statute, and 
 shall be thereof convicted, according to the laws of this Realm, before the Justices 
 of Assize, Justices of Oyer, and Determiner, Justices of peace in their Sessions, 
 or any of them, by the verdict of twelve men, or by his or their own confession, or 
 otherwise, shall for the first offence suffer imprisonment for six months, without 
 bail or mainprise, and for the second offence, being likewise convicted, (as is 
 above said,) imprisonment for one whole year, and for the third offence in like 
 manner, imprisonment during his or their lives. And for the more knowledge to be 
 given hereof, and better observation of this law : Be it enacted by the authority 
 aforesaid, that all and singular Curates shall upon one Sunday every quarter of 
 the year, during one whole year next following the foresaid feast of All Saints 
 next coming, read this present Act in the church at the time of the most assembly, 
 and likewise once in every year following, at the same time declaring unto the 
 people by the authority of the Scripture, how the mercy and goodness of God hath 
 in all ages been shewed to his people, in their necessities and extremities, by 
 means of hearty and faithful prayers made to Almighty God, specially where 
 people be gathered together with one faith and mind, to offer up their hearts by 
 prayer, as the best Sacrifices that Christian men can yield. 
 
286 ACTSj PROCLAMATIONS^ &C. 
 
 NO. V. 
 
 1 Mar. Sess. 2. cap. 2. 
 
 Ill an Act Entitled, An Act for the Repeal of certain Statutes made in the 
 
 time of the Reign of King Edward VI. [A.D. 1553.] 
 
 Forasmucli as by divers and several Acts hereafter mentioned, as well the divine 
 service and good administration of the Sacraments, as divers other matters of 
 religion, (which we and our forefathers found in the Church of England, to us left 
 by authority of the Catholic Church) be partly altered and in some part taken from 
 us, and in place thereof new things imagined and set forth by the said Acts, such 
 as a few of singularity have of themselves devised, whereof hath ensued amongst us 
 in very short time numbers of divers and strange opinions and diversity of sects, and 
 thereby grown great unquietness and much discord, to the great disturbance of the 
 Commonwealth of this Realm, and in very short time like to grow to extreme peril 
 and utter confusion of the same, unless some remedy be in that behalf provided, 
 wliich thing all true loving and obedient subjects ought, and are bounden to foresee 
 and jirevent to the uttermost of their power. 
 
 II. In consideration whereof, be it enacted and established by the Queen's high- 
 ness, the Lords spiritual and temporal, and the Cornmons in this present Parlia- 
 ment assembled, and by the authority of the same, that an Act made in the Par- 
 liament begun at Westminster the fourth day of November, in the first year of the 
 reign of the late King Edward the Sixth, and from thence continued to the 24th 
 day of December then next ensuing, that is to say, in the first session of the same 
 Parliament, intitled. An Act against such persons as should unreverently speak 
 against the Sacrament of the body and blood of Christ, commonly called the Sacra- 
 ment of the Altar, and for the receiving thereof in both kinds — shall be from 
 henceforth utterly repealed, void, and annihilate, and of none effect. — • 
 
 No. VI. 
 
 An Act for the Uniformity of Common Prayer, and Service in the Church, and 
 Administration of the Sacraments. 1 Eliz. c. 2. [A.D. 1559.] 
 
 Where at the death of our late Sovereign lord King Edward the Sixth, there 
 remained one uniform order of common service and prayer, and of the admuiis- 
 tration of Sacraments, Rites, and Ceremonies in the Church of England, which 
 was set forth in one book, intitled : The Book of Common Prayer, and Administra- 
 tion of Sacraments, and other Rites and Ceremonies in the Church of England, 
 authorized by Act of Parliament, holden in the fifth and sixth years of our said 
 late Sovereign lord king Edward the sixth, intitled: 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 year of the reign of our late 
 Sovereign Lady Queen Mary, to the great decay of the due honour of God, and 
 discomfort to the professors of the truth of Christ's religion: 
 
 II. Be it therefore enacted by the authority of tliis present parliament, that the 
 said statute of repeal, and every thing therein contained, only concerning the said 
 Book, and the Service, administration of Sacraments, Rites and Ceremonies con- 
 tained or appointed, in, or by the said Book, shall be void and of none cfl'ect, from 
 and after the feast of the Nativity of St. John Baptist next coming. And that 
 the said Book, with the order of Service, and of the administration of Sacraments, 
 Rites and Ceremonies, with the alteration and additions therein added and <ip- 
 
ACTS^ PROCLAMATIOrsS^ &C. 287 
 
 jjoiiited by tliis statute, shall staud, and be, from and after the said Feast of the 
 Nativity of Saint John Baptist, in full force and effect, according to the tenor and 
 effect of this statute, any thing in the foresaid statute of repeal to the contrary 
 notwithstanding. 
 
 III. And further be it enacted by the Queen's highness, with the assent of the 
 lords and commons in tliis present Parliament assembled, and by authority of the 
 same, that all and singular ministers in any cathedral or parish church, or other 
 place within this realm of England, Wales, and the marches of the same, or other 
 the Queen's dominions, shall from and after the feast of the Nativity of Saint John 
 Baptist next coming, be bound to say and use the Matins, Evensong, celebra- 
 tion of the Lord's supper, and administration of each of the Sacraments, and all 
 their common and open prayer, in such order and form as is mentioned in the 
 said Book, so authorized by Parliament in the said fifth and sixth years of the reign 
 of king Edward the sixth, with one alteration, or addition of certain Lessons to 
 be used on every Sunday in the year, and the form of the Litany altered and cor- 
 rected, and two sentences only added in the delivery of the Sacrament to the 
 communicants, and none other, or otherwise. 
 
 IV. And that if any manner of Parson, Vicar, &c. 
 
 [From the above Section to the IXth, this Act corresponds so closely with the second 
 Section of 2 and 3 Edw. VI. that it is only necessary to notice the variations, which 
 are as follow: I. ' The Nativity of Saint John Baptist' is substituted for 'Pentecost,' and the 
 ' manner of celebrating the Lord's Supper ' for ' manner of Mass.' II. By this Act the Penalty 
 to Ministers for refusing to use the Book of Common Prayer, or for using any other rite is for 
 the first offence to 'forfeit the profit of all his spiritual Benefices or Promotions coming or 
 arising %c.' For the third offence he was to be 'deprived ipso facto of all his spiritual 
 promotions' as vrell as to ' suffer imprisonment during his life.' III. Persons not beneficed 
 were for the first offence ' to suffer imprisonment during one whole gear' instead of 'for six 
 months.'] 
 
 IX. And it is ordained and enacted, Se;c. 
 
 [Sections IX — XIII. of this Act are the same as the third Section of 2 and 3 Edw. VI. except 
 that ' the nativity of Saint John Baptist' is substituted for ' Pentecost,' and in the Penalties, 
 ' a hundred marks' for ' ten pounds,' 'four hundred marks' for ' twenty pounds,' ' six months' 
 for ' three months,' and ' twelve months' for ' six months.'} 
 
 XIV. And, that from and after the said Feast of the Nativity of Saint John 
 Baptist next coming, all and every person and persons, inhabiting witliin this 
 realm, or any other the Queen's Majesty's dominions, shall diligently, and faith- 
 fully, having no lawful or reasonable excuse to be absent, endeavour themselves 
 to resort to their parish church or chapel accustomed, or upon reasonable let 
 thereof, to some usual place where Common Prayer, and such Service of God 
 shall be used in such time of let, upon every Sunday, and other days ordained 
 and used to be kept as holidays, and then and there to abide orderly and soberly, 
 during the time of Common Prayer, Preaching, or other Service of God there to 
 be used and ministered, upon pain of punishment by the censures of the Church ; , 
 and also upon pain that every person so offending, shall forfeit for every such 
 offence twelve pence, to be levied by the Churchwardens of the Parish where such 
 offence shall be done, to the use of the poor of the same parish, of the goods, 
 lands and tenements of such offender, by way of distress. 
 
 XV. And for due execution hereof, &c. 
 
 [Sections XV. and XVI. are taken from Sections III. and IV. of 5 and 6 Edw. VI. ;' and Sections 
 XVII. and XVIII. from Sections IV. and V. of 2 and 3 Edw. VI. ; Sections XIX— XXIV, 
 correspond with VIII— XIII. of 2 and 3. Edw. VI. except that ' Calais' is omitted. J 
 
288 ACTS, PROCLAMATIONS, &C. 
 
 XXV. Provided always, and be it enacted, that such ornaments of the Church 
 and of the ministers thereof shall be retained, and be in use, as'was in this Church 
 of England, by authority of Parliament, in the second year of the reign of King 
 Edward the vi. until other order shall be therein taken by the authority of the 
 Queen's Majesty, with the advice of her Commissioners appointed and authorized 
 under the great Seal of England for causes ecclesiastical, or of the Metropolitan 
 of this Realm. And also, that if there shall happen any contempt or irreverence 
 to be used in the ceremonies or rites of the Church, by the misusing of the orders 
 appointed in this book : The Queen's Majesty may, by the like advice of the said 
 commissioners or Metropolitan, ordain and publish such further ceremonies or 
 rites as may be most for the advancement of God's glory, the edifying of his 
 Church, and the due reverence of Christ's holy mysteries and Sacraments. 
 
 XXVI. And be it farther enacted by the authority aforesaid, that all Laws, 
 statutes and ordinances, wherein or whereby any other Service, administration of 
 Sacraments or Common prayer, is limited, established, or set forth to be used 
 within this Realm, or any other the Queen's dominions or Countries, shall from 
 henceforth be utterly void and of none effect. 
 
 No. VII. 
 
 Archiepiscopo Cantuarlensi et aliis pro reformatione Lihri Communis Precum. 
 [A. D. 160|.] 
 James, by the grace of God, &c. To the most Rev. Father in God, our right 
 trusty and well beloved councillor, John Archbishop of Canterbury, of all 
 England Primate and Metropolitan, the Rev. Fathers in God our trusty and 
 well beloved Richard Bishop of London, Anthony Bishoj) of Chichester, and 
 to the rest of our Commissioners for causes ecclesiastical, greeting. 
 Whereas all such jurisdictions, rights, privileges, superiorities, and preemi- 
 nences, spiritual and ecclesiastical, as by any spiritual or ecclesiastical power or 
 authority have heretofore been or may lawfully be exercised or used for the visi- 
 tation of the ecclesiastical state and persons, and for refonnation, order, and cor- 
 rection, as well of the same as of all manner of errors, heresies, schisms, abuses, 
 offences, contempts, and enormities, to the pleasure of Almighty God, the increase 
 of virtue, and the conservation of the peace and unity of this our realm of England, 
 are for ever, by authority of parliament of this our realm, united and annexed to 
 the imperial crown of the same. 
 
 And whereas also by Act of Parliament it is provided and enacted, that when- 
 ever we shall cause to take further order for or concerning any ornament, right, 
 or ceremony appointed or prescribed in the book commonly called " The Book of 
 Common Prayer, Administration of the Sacraments, and other rites and ceremonies 
 of the Church of England," and our pleasure known therein, either to our Com- 
 missioners, authorized under our great seal of England, for causes ecclesiastical, 
 or to the metropolitan of this our realm of England, that then further order should 
 be therein taken accordingly. 
 
 We therefore, understanding that there were in the said book^certain things 
 which might require some declaration and enlargement by way of exi^lanation ; 
 and, in that respect, having required you our metropolitan, and you the Bishops 
 of London and Chichester, and some others of our Commissioners authorized 
 under our great seal of England for causes ecclesiastical, according to the intent 
 and meaning of the snid statute, and of some other statutes also, and bv our 
 
ACTS^ PROCLAMATIONS^ &C. 289 
 
 supreme authority and prerogative royal, to take some care and pains therein, have 
 received from you the said particular things in the said book declared, and en- 
 larged by way of explanation, made by you our metropolitan and the rest of our 
 said Commissioners in manner and form following. [Here follow the amend- 
 ments at full length. See the Preface, Book of James I.] 
 
 All which particular points and things in the said book, are thus by you de- 
 clared and enlarged by way of exposition and explanation. Forasmuch as we 
 having maturely considered of them, do hold them to be very agreeable to our 
 own several directions, upon conference with you and others, and that they are in 
 no part repugnant to the word of God, nor contrary to any thing that is already 
 contained in that book ; nor to any of our laws or statutes made for allowance and 
 confirmation of the same : we by virtue of the said statutes, and by our supreme 
 authority and prerogative royal, do fully approve, allow and ratify all and every 
 one of the said declarations and enlargements by way of explanation. 
 
 Willing and requiring, and withal avtthorizing you the Archbishop of Canter- 
 bury, that forthwith you do command our printer, Robert Barker, newly to print 
 the said Communion Book, with all the said declarations and enlargements by 
 way of exposition and explanation above mentioned : and that you take such 
 order, not only in your own province, but likewise in our name with the Arch- 
 bishop of York for his province, that every parish may provide for themselves the 
 said book so printed and explained, to be only used by the minister of every such 
 parish in the celebration of divine service and administration of the Sacraments. 
 And dxily by him to be observed according to the law in all the other parts, with 
 the rites and ceremonies therein contained and prescribed for him to observe. 
 
 And these our letters patents, or the enrolment thereof, shall be your suiRcient 
 warrant for all and every the premises contained in them. 
 
 Witness ourself at Westminster the ninth day of February. 
 
 Per ipsum regem. 
 
 No. VIII. 
 
 [K. James I. 160|.] A proclamation for the authorizing and uniformity of the 
 Book of Common Prayer to he 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 settled 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, complaining of the errors and imperfections 
 of the Church here, as well in matter of doctrine as of discipline, although we had 
 no reason to presume that things were so far amiss as was pretended, because we 
 had seen the kingdom under that form of religion, which by law was established 
 in the days 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 well pleased,) yet because the importunity of the com- 
 plainers was great, their afi&rmations vehement, and the zeal, wherewith the same 
 did seem to be accompanied, very specious, we were moved thereby to make it 
 our occasion to discharge that duty, which is the cliiefest of all kingly duties, that 
 is, to settle the affairs of religion and the service of God before their own ; which 
 
290 ACTS, PROCLAMATIONS, &C. 
 
 while we were in hand to do, as the contagion of the sickness reigning in our city 
 of London and other places would not permit an as?embly of persons meet for that 
 purpose, some of those who misliked the state of religion here established, pre- 
 suming more of our intents than ever we gave them cause to do, and transported 
 with humour, began such proceedings, as did rather raise a scandal in the Church, 
 than take offence away. For both they used forms of public serving of God not 
 here allowed, held assemblies without authority, and did other things carrying a 
 very apparent show of sedition, more than of zeal ; whom we restrained by a 
 former proclamation in the month of October last, and gave intimation of the 
 conference we intended to be had with as much speed as conveniently could be, 
 for the ordering of those things of the Church ; which accordingly followed in the 
 month of January last, at our honour of Hampton court, where before ourself and 
 our privy council were assembled many of the gravest bishops and prelates of the 
 realm, and many other learned men, as well of those that are conformable to the 
 state of the Church established, as of those that dissented; among whom, what 
 our pains were, what our patience in hearing and replying, and what the indifFer- 
 ency and uprightness of our judgment in determining, we leave to the report of 
 those who heard the same, contenting ourself with the sincerity of our own heart 
 therein. But we cannot conceal, that the success of that conference was such as 
 happeneth to many other things, which moving great expectation before they be 
 entered into, in their issue produce small effect. For we found mighty and 
 vehement informations supported with so weak and slender proofs, as it appeared 
 unto us and our council, that there was no cause, why any change should have 
 been at all in that, which was most impugned, the Book of Common Prayer, con- 
 taining the form of the public service of God here established ; neither in the 
 doctrine, which apj)eared to be sincere, nor in the forms and rites, which were 
 justified out of the practice 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, than changed ; not that the same might 
 not very well have been borne with by men, who would have made a reasonable 
 construction of them, but for that in a matter concerning the service of God we 
 were nice or rather jealous, that the public form thereof should be free not only 
 from blame, but from suspicion, so as neither the common adversary should have 
 advantage to wrest aught therein contained to other sense, than the Church of Eng- 
 land intendeth, nor any troublesome or ignorant person of this Church be able to 
 take the least occasion of cavil against it : and for that purpose gave forth our 
 commission under our great seal of England to the archbishop of Canterbury and 
 others, according to the form, which the laws of this realm in like case prescribe 
 to be used, to make the said explanation, and to cause the whole Book of Common 
 Prayer, with the same explanations, to be newly printed. "Which being now done 
 and established anew after so serious a deliberation ; although we doubt not but 
 all our subjects, both ministers and others, will receive the same with sudi 
 reverence as appertaineth, and conform themselves thereunto every man in that, 
 which him concerneth ; yet have we thought it necessary to make known by pro- 
 clamation our authorizing of the same, and to require and enjoin all men, as well 
 ecclesiastical as temporal, to conform themselves unto it, and to the practice 
 thereof, as the only public form of serving of God, established and allowed to be in 
 this realm. And the rather, for that all the learned men, who were there present, 
 as well of the bishops, as others, promised their conformity in the practice of it, 
 only making suit to us, that some few might be borne with for a time. 
 
ACTS; rUOCLAMATIONS, &C. 291 
 
 Wlierefore vre require all arclibishops, bishops, and all other public ministers, 
 as well ecclesiastical as civil, to do their duties in causing the same to be 
 obeyed, and in jjunishing the offenders according to the laws of the realm here- 
 tofore established for the authorizing of the said Book of Common Prayer. And 
 we think it also necessary, that the said archbishops and bishops do each of them 
 in his province and diocese take order, that every parish do procure to themselves 
 within such time, as they shall think good to limit, one of the said books so ex- 
 plained. And last of all we do admonish all men, that hereafter they shall not 
 expect nor attempt any further alteration in the common and public form of God's 
 service, from this which is now established ; for that neither will we give way to 
 any to presume, that our own judgment having determined in a matter of this 
 weight, shall be swayed to alteration by the frivolous suggestions of any light 
 sjDirit ; neither are we ignorant of the inconveniences, that do arise in government, 
 by admitting innovation in things once settled by mature deliberation ; and how 
 necessary it is to use constancy in the upholding of the public determinations of 
 states ; for that such is the unquietness and unsteadfastness of some dispositions, 
 affecting every year new forms of things, as, if they should be followed in their 
 inconstancy, would make all actions of states ridiculous and contemptible : 
 whereas the steadfast maintaining of things by good advice established, is the weal 
 of all commonwealths. Given at our palace of Westminster the fifth day of 
 March, in the first year of our reign of England, France and Ireland, and of 
 Scotland the seven and thirtieth, anno Domini, mdciii. 
 
 No. IX. 
 
 [The Scotch Book, 1637.] % A Proclamation for the authorizing of the looJi of 
 Common Prayer to be used throughout the realm of Scotland. 
 
 Charles by the grace of God, king of great Britain, France and Ireland, 
 Defender of the Faith. To our Lovits 
 
 Messengers, our sheriffs in that part conjunctly and severally specially con- 
 stitute greeting. Forasmuch as we, ever since our entry to the imperial crown of 
 this our ancient kingdom of Scotland, especially since our late being here in the 
 same ; have divers times recommended to the Archbishops and Bishops here the 
 publishing of a public form of Service, in the worship of God, which we would 
 have uniformly observed therein. And the same being now condescended upon, 
 although we doubt not but all our subjects, both clergy and others, will receive 
 the said public form of Service with such reverence as appertaineth : yet thinking 
 it necessary to make our pleasure known touching the authorizing of the Book 
 thereof, 
 
 Our will is, and we charge you straitly and cominand, that incontinent these 
 our letters seen, you pass, and in our name and authority command and charge 
 all our subjects, both ecclesiastical and civil, by open proclamation at the market 
 crosses of the head boroughs of this our kingdom, and other places needful, to 
 conform themselves to the said public form of worship, which is the only form, 
 which we (having taken the counsel of our clergy) think fit to be used in God's public 
 worship in this our kingdom : commanding also all Archbishops, and Bishops, and 
 other Presbyters and Churchmen, to take a special care that the same be duly 
 obeyed and observed, and the contraveners condignly censured and punished, and 
 to have special care that every parish betwixt and Pasch next, procure unto them- 
 selves two at least of the said Books of Common Prayer, for the use of the parish. 
 
 u 2 
 
292 ACTS; PROCLAMATIONS, &C. 
 
 The which to do we commit to you conjunctly and severally our full power, by 
 these our letters, delivering the same by you duly execute and indorsed again to 
 the bearei". 
 
 Given under our signet at Edinburgh the twentieth day of December, and of 
 our reign the twelfth year, 1636. 
 
 Per actum secreti Consilii. 
 
 No. X. 
 [The Scotch Book, 1637.] The Preface. 
 
 The Church of Christ hath in all ages had a prescript form of common prajer, 
 or Divine service, as appeareth by the ancient Liturgies of the Greek and Latin 
 Churches. This was done, as for other great causes, so likewise for retaining an 
 imifonnity in God's worship) : a thing most beseeming them that are of one and 
 the same profession. For by the form that is kept in the outward worship of God, 
 men commonly judge of religion. If in that there be a diversity, straight they are 
 apt to conceive the religion to be diverse. Wherefore it were to be wished, that 
 the whole Church of Christ were one as well in form of public worship, as in 
 doctrine : and that as it hath but one Lord, and one Faith, so it had but one heart, 
 and one n\outh. This would prevent many schisms and divisions, and serve much 
 to the preserving of unity. But since that cannot be hoped for in the whole 
 Catholic Christian Church, yet at least in the Churches that are under the pro- 
 tection of one Sovereign Prince the same ought to be endeavoured. 
 
 It was not the least part of our late Sovereign King James of blessed memory 
 his care, to work this uniformity in all his dominions : but while he was about to 
 do it, it pleased God to translate him to a better kingdom. His Majesty that now 
 reigneth, (and long may he reign over us in all happiness) not suffering his 
 father's good purpose to 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 unto that which is received in the 
 Churches of England and Ireland, for the use of this Church. After many lets 
 and hinderances, the same cometh now to be published, to the good, we trust, of 
 all God's people, and the increase of true piety, and sincere devotion amongst 
 them. 
 
 But as there is nothing, how good and warrantable soever in itself, against which 
 some will not except : so it may be that exceptions will be taken against this good 
 and most pious work, and perhaps none more pressed, than that we have followed 
 the service book of England. But we should desire them that shall take this ex- 
 ception, to consider, that being as we are by God's mercy of one true profession, 
 and otherwise united by many bonds, it had not been fitting to vary much from 
 theirs, our especially coming forth after theirs, seeing the disturbers of the Church 
 both hei'e and there, should by our differences, if they had been great, take 
 occasion to work more trouble. Therefore did we think meet to adhere to their 
 form, even in the festivals, and some other rites, not as yet received, nor observed 
 in our Church, rather than by omitting them, to give the adversary to think, that 
 we disliked any part of their service. 
 
 Our first Reformers were of the same mind with us, as appeareth by the 
 ordinance they made, that in all the Parishes of this realm, the Common Prayer 
 should be read weekly on Sundays and other festival days, with the Lessons of the 
 Old and New Testament, conform to the order of the Book of Common Prayer 
 
ACTS^ PROCLAMATIONS, &C. 293 
 
 (meaning that of England; for it is known tliat divers years after we had no 
 other order for Common Prayer). This is recorded to have been the first liead 
 concluded in a frequent council of the lords and barons professing Christ Jesus. 
 We keep the words of the history ; Religion was not then placed in rites and 
 gestures, nor men taJcen ivith the fancy of extemporary prayers. Sure, the public 
 worship of God in his Church, being the most solemn action of us liis poor 
 creatures here below, ought to be performed by a Liturgy advisedly set and 
 framed, and not according to the sudden and various fancies of men. This shall 
 suffice for the present to have said. The God of mercy confirm our hearts in his 
 truth, and preserve us alike from profaneness and superstition. Amen. 
 
 No. XI. 
 
 [1661.] A Copy of his Majesty's Commission. 
 Charles the Second by the grace of God King of England, Scotland, France and 
 Ireland, defender of the Faith, &c. To our trusty and well beloved the most 
 reverend father in God accepted Archbishop of York, the right reverend 
 fathers in God, Gilbert Bishop of London, John Bishop of Durham, John 
 Bishop of Rochester, Humphrey Bishop of Sarum, George Bishop of 
 Worcester, Robert Bishop of Lincoln, Benjamin Bishop of Peterborough, Brian 
 Bishop of Chester, Richard Bishop of Carlisle, John Bishop of Exeter, Edward 
 Bishop of Norwich, and to our trusty and well beloved, the reverend Anthony 
 Tuckney, D.D. John Conant, D.D. William Spurstow, D.D. John Wallis, D.D. 
 Thomas Manton, D.D. Edmund Calamy, B.D. Richard Baxter, Clerk, Arthur 
 Jackson, Thomas Case, Samuel Clark, Matthew Newcomen, Clerks, and to our 
 trusty and well beloved Dr. Earles, Dean of Westminster, Peter Heylin, D.D. 
 Jolm Hacket, D.D. John Berwick, D.D. Peter Gunning, D.D. John Pearson, 
 D. D. Thomas Pierce, D. D. Anthony Sparrow, Herbert Thorndike, D. D. 
 Thomas Horton, D.D. Thomas Jacomb, D.D. William Bate, John Rawlinscn, 
 Clerks, AYilUam Cooper, Clerk, D. John Liglitfoot, D. John Collings, D. 
 Benjamin Woodbridge, and William Drake, Clerk, greeting. 
 Whereas by our declaration of the 25th of October last concerning Ecclesiastical 
 affairs, we did (amongst other things) express our esteem of the Liturgy of the Church 
 of England contained in the Book of Common Prayer; and yet since we find excep- 
 tions made against several things therein, we did by our said declaration declare we 
 would appoint an equal number of learned divines, of both persuasions, to review 
 the same : we therefore in accomplishment of our said will and intent, and of our 
 continued and constant care and study for the peace and unity of the Cliurches 
 ■ within our dominions, and for the removal of all exceptions and differences, and 
 the occasions of such differences and exceptions from among our good subjects, 
 for or concerning the said Book of Common Prayer, or any thing therein con- 
 tained, do by these our letters patents require, authorize, constitute, and appoint 
 you the said, &c. to advise upon and review the said Book of Common Prayer, 
 comparing the same with the most ancient Liturgies which have been used in the 
 Church in the primitive and purest tiines. And to that end to assemble and meet 
 together, from time to time, and at such time within the space of four calendar 
 months now next ensuing, in the Master's lodging in the Savoy in the Strand in 
 the county of Middlesex, or in such other place or places as to you shall le 
 thought fit and convenient, to take into your serious and grave considerations the 
 several directions and rules, forms of prayer, and things in the said Book of 
 
294 ACTS, PROCLAMATIONS, &C. 
 
 Common Prayer contained, and to advise, consult upon and about the same and 
 the several objections and exceptions, which shall now be raised against the same, 
 and (if occasion be) to make such reasonable and necessary alterations, corrections, 
 and amendments therein as by and between you, the said Archbishop, Bishops, 
 Doctors, and persons hereby required and authorized to meet and advise as afore- 
 said, shall be agreed upon to be needful and expedient, for the giving satisfaction 
 to tender consciences and the restoring and continuance of peace and unity in the 
 Churches under our protection and government ; but avoiding (as nnich as may 
 be) all unnecessary abbreviations of the forms and Liturgy wherewith the people 
 are altogether acquainted and have so long received in the Church of England. 
 
 And our will and pleasure is, that when you the said Archbishop, Bishops, 
 Doctors and persons authorized and appointed by these our letters patents to 
 meet, advise and consult upon and about the premises as aforesaid, shall have 
 drawn your consultations to any resolution and determination which you shall 
 agree upon as needful or expedient to be done for the altering, diminishing or 
 enlarging, the said Book of Common Prayer, or any part thereof, that then forth- 
 with you certify and present to us in writing under your several hands the matters 
 and things whereupon you shall so determine, for our approbation ; and to the 
 end the same or so much thereof as shall be approved by us, may be established, 
 and forasmuch as the said Archbishop and Bishops have several great charges to 
 attend, which we would not dispense with, or that the same should be neglected 
 upon any great occasion whatsoever, and some of them being of great age and 
 infirmities, may not be able constantly to attend the execution of the service and 
 authority, hereby given and required by us, in the meeting and consultation afore- 
 said; we will therefore and hereby require you the said Dr. Earles, &e. to supply 
 the place and places of such of the Archbishop and Bishops (other than the said 
 Edward Bishop of Norwich) as shall by age, sickness, infirmity or other occasion 
 be hindered from attending the said meeting or consultation (that is to say) that 
 one of you the said Dr. Earles, &c. shall from time to time supply the place of 
 each one of them, the said Archbishop and Bishops (other than the said Edward 
 Bishop of Norwich) which shall happen to be hindered or to be absent from the 
 said meetings or consultations, and shall and may advise, consult and determine, 
 and also certify and execute all and singular the powers and authorities before 
 mentioned in and about the premises, as fully and absolutely as such Archbishop 
 and Bishops which shall so happen to be absent should or might do by virtue of 
 these our let'.ers patents, or any thing herein contained, in case he or they were 
 personally present. 
 
 And whereas in regard of the distance of some, the infirmity of others, the 
 multitude of constant employment and other incidental impediments, some of you 
 the said Edward Bishop of Norwich, &c. may be hindered from the constant 
 attendance in the execution of the service aforesaid, we therefore will and do 
 hereby require and authorize you the said Thomas Horton, &c. to supply the 
 place or places of such the Commissioners last above mentioned, as shall by the 
 means aforesaid or any other occasion be hindered from the said meeting and con- 
 sultations, that one of you the .said Thomas Horton, &'c. shall from time to time 
 supply the places of each one of the said Commissioners last mentioned, which 
 shall happen to be hindered or absent from the said meeting and consultations ; 
 and shall and may advise consult and determine and also certify and execute all 
 and singular the powers and authorities before mentioned in and about the pre- 
 mises as fully and absolutely as such of the said last mentioned Commissioners, 
 
ACTS; PROCLAMx\.TIONS_, &C. 295 
 
 which shall so happen to he absent, should or might do by virtue of these our 
 letters patents or any thing therein contained, in case he or they were personally 
 present. In witness whereof we have caused these our letters to be made patents, 
 witness ourself at Westminster the 25th day of March in the thirteenth year of 
 our reign. 
 
 Per ipsum Regent. Barker. 
 
 No. XII. 
 
 An Act for the Uniformity of Public Prayers, and Administration of Sacraments, and 
 other Rites and Ceremonies ; and for establishing the Form of Making, Ordain- 
 ing, and Consecrating Bishops, Priests and Deacons in the Church of England. 
 13 a7id 14 Caroli n. c. 4. 1662. 
 
 Whereas in the first year of the late Queen Elizabeth, there was one uniform 
 Order of Common Service and Prayer, and of the Administration of Sacraments, 
 Rites, and Ceremonies, in the Church of England, (agreeable to the Word of 
 God, and usage of the Primitive Church) compiled by the Reverend Bishops and 
 Clergy, set forth in one Book, intituled The Book of Common Prayer, and Adminis- 
 tration of Sacraments, and other Rites and Ceremo?iies in the Church of England, 
 and enjoined to be used by Act of Parliament, holden in the said first year of the said 
 late Queen, entituled An Act for the Uniformity of Common Prayer, and Service in 
 the Church, and Admi?iistration of the Sacraments, very comfortable to all good 
 people, desirous to live in Christian conversation, and most profitable to the Estate 
 of this realm, upon the which the mercy, favour, and blessing of Almighty God 
 is in no wise so readily and plentifully poured, as by Common Prayers, due using 
 of the Sacraments, and often preaching of the Gospel, with devotion of the hear- 
 ers ; and yet this notwithstanding, a great number of people in divers parts of 
 this realm, following their own sensuality, and living without knowledge and due 
 fear of God, do wilfully and schismatically abstain and refuse to come to their 
 Parish Churches, and other public places where Common Prayer, Administration 
 of the Sacraments, and Preaching of the Word of God is used upon the Sundays, 
 and other days ordained and appointed to be kept and observed as Holydays : 
 And whereas by the great and scandalous neglect of Ministers in using the said 
 Order of Liturgy so set forth and enjoined, as aforesaid, great mischiefs and 
 inconveniences, during the times of the late unhappy troubles, have arisen and 
 grown ; and many people have been led into factions and schisms, to the great 
 decay and scandal of the Reformed Religion of the Church of England, and to 
 the hazard of many souls : for prevention whereof in time to come, for settling 
 the peace of the Chiu'ch, and for allaying the present distempers, which the indis- 
 position of the time hath contracted, the King's Majesty (according to his Decla- 
 ration of the five and twentieth of October, one thousand six hundred and sixty) 
 granted his Commission, under the great seal of England, to several Bishops and 
 other Divines, to review the Book of Common Prayer, and to prepare such 
 alterations and additions as they thought fit to offer; and afterwards the Convo- 
 cations of both the Provinces of Canterbury and York, being by his Majesty 
 called and assembled, (and now sitting.) his Majesty hath been pleased to authorize 
 and require the Presidents of the said Convocations, and other the Bishops and 
 Clergy of the same, to review the said Book of Common Prayer, and the Book 
 of the form and maimer of the making and consecrating of Bishops, Priests 
 and Deacons ; and that, after mature consideration, they should make such addi- 
 tions and alterations in the said Books respectively, as to them should seem meet 
 
296 ACTS, PROCLAMATIONS, &C. 
 
 and convenient, and should exhibit and present the same to his Majesty in writing, 
 for his further allowance or confirmation : since which time, upon full and mature 
 deliberation, they the said Presidents, Bishops, and Clergy of both Provinces, 
 have accordingly reviewed the said Books, and have made some alterations which 
 they think fit to be inserted to the same ; and some additional Prayers to the said 
 Book of Common Prayer, to be used upon proper and emergent occasions ; and 
 have exlubited and presented the same unto his Majesty in writing, in one Book, 
 entituled The Book of Common Prayer and Administration of the Sacraments, and 
 other Rites and Ceremonies of the Church, according to the use of the Church of 
 England ; together with the Psalter or Psalms of David, pointed as they are to he 
 sung or said in Churches ; and the Form and Manner of Making, Ordaining, and 
 Consecrating of Bishops, Priests, and Deacons. All which his Majesty having duly 
 considered, hath fully approved and allowed the same, and recommended to this 
 present Parliament that the said Books of Common Prayer, and of the Form of 
 Ordination and Consecration of Bishops, Priests and Deacons, with the alterations 
 and additions, which have been so made and presented to his Majesty by the said 
 Convocations, be the Book which shall be appointed to be used by all that officiate 
 in all Cathedral and Collegiate Clnirches and Chapels, 'and in all Chajiels of 
 Colleges and Halls in both the Universities, and the Colleges of Eton and 
 Winchester, and in all Parish Churches and Chapels within the Kingdom of 
 England, Dominion of Wales, and town of Berwick upon Tweed, and by all that 
 make or Consecrate Bishops, Priests, or Deacons, in any of the said places, under 
 such sanctions and penalties as the Houses of Parliament shall think fit. Now 
 in regard that nothing conduceth more to the settling of the peace of this nation 
 (which is desired by all good men) nor to the honour of our religion, and the 
 propagation thereof, than an universal agreement in the public worship of Almighty 
 God ; and to the intent that every person within this realm may certainly know 
 the rule to which he is to conform in public worship, and Administration of 
 Sacraments, and other Rites and Ceremonies of the Church of England, and the 
 manner how, and by whom. Bishops, Priests, and Deacons are, and ought to be 
 Made, Ordained, and Consecrated : 
 
 II. Be it enacted by the King's Most Excellent Majesty, by the advice and 
 with the consent of the Lords Spiritual and Temporal, and of the Commons in 
 this present Parliament assembled, and by the authority of the same, that all and 
 singular Ministers, in any Cathedral, Collegiate or Parish Church or Chapel, or 
 other place of public woi'ship within this realm of England, Dominion of Wales, 
 and town of Berwick upon Tweed, shall be boiuul to say and use the Morning 
 Prayer, Evening Prayer, Celebration and Administration of both the Sacraments, 
 and all other the public and Conmion Prayer, in such order and form as is men- 
 tioned in the said book annexed and joined to this present Act, and entituled The 
 Book of Common Prayer, S)-c. And that the Morning and Evening Prayers therein 
 contained, shall upon every Lord's day, and ujion all other days and occasions, 
 and at the tiines therein appointed, be openly and solenmly read by all and every 
 Minister or Curate, in every Church, Chapel, or other place of public worship 
 within this realm of England, and places aforesaid. 
 
 III. And to the end that uniformity in the public worship of God (which is 
 so much desired) may be sj^eedily effected, be it furtlier enacted by the 
 authority aforesaid, that every Parson, Vicar, or other Minister whatsoever, 
 who now hath and enjoyeth any Ecclesiastical Benefice or Promotion, within 
 this realm of England, or ])laces aforesaid, shall in the Church, Chapel, ov 
 
ACTS, PROCLAMATIONS, &C. 297 
 
 2)lace of public worship belonging to his said Benefice or Promotion, upon some 
 Lord's day before the Feast of Saint Bartholomew, which shall be in the year of 
 our Lord God One thousand six hundred sixty and two, openly, publicly, and 
 solemnly read the Morning and Evening Prayer appointed to be read by, and 
 according to the said Book of Common Prayer, at the times thereby appointed ; 
 and after such reading thereof, shall openly and piiblicly, before the congregation 
 there assembled, declare his unfeigned assent and consent to the use of all things 
 in the said Book contained and prescribed, in these words and no other: 
 
 IV. I A. B. do hereby declare my unfeigned assent and consent to all and every 
 thing contained and prescribed in and by the Book intituled The Booh of Common 
 Prayer, Sfc. 
 
 V. And that all and every such person who shall (without some lawful impedi- 
 ment, to be allowed and approved of by the Ordinary of the place) neglect or 
 refuse to do the same within the time aforesaid, or (in case of such impediment, 
 within one month after such impediment removed,) shall ipso facto be deprived of 
 all his spiritual promotions ; and that from thenceforth it shall be lawful to and 
 for all Patrons and Donors of all and singular the said Spiritual Promotions, or 
 of any of them, according to their respective rights and titles, to present or collate 
 to the same, as though the person or persons so offending or neglecting were 
 dead. 
 
 VI. And be it further enacted by the authority aforesaid, that every person 
 who shall hereafter be presented or collated, or put into any Ecclesiastical Benefice 
 or Promotion, within this realm of England, and places aforesaid, shall in the 
 Church, Chapel, or place of public worship, belonging to his said Benefice or 
 Promotion, within two months next after that he shall be in the actual possession 
 of the said Ecclesiastical Benefice or Promotion, upon some Lord's day, openly, 
 publicly and solemnly read the Morning and Evening Prayers, appointed to be 
 read by, and according to the said Book of Common Prayer, at the tiines thereby 
 appointed ; and after such reading thereof, shall openly and publicly, before the 
 congregation there assembled, declare his unfeigned assent and consent to the use 
 of all things therein contained and prescribed, according to the form before 
 appointed : and that all and every such person, who shall (without some lawful 
 impediment, to be allowed and approved by the Ordinary of the place) neglect or 
 refuse to do the same within the time aforesaid, (or in case of such impediment, 
 within one month after such impediment removed,) shall ipso facto be deprived of 
 all his said Ecclesiastical Benefices and Promotions, &c. [as in section v.] 
 
 VII. And be it further enacted by the authority aforesaid, that in all places, 
 where the proper Incumbent of any Parsonage or Vicarage, or Benefice with 
 Cure, doth reside on his Living, and keep a Curate, the Incumbent himself in 
 person (not having some lawful impe3iment to be allowed by the Ordinary of the 
 place) shall once (at the least) in every month, openly and publicly read the 
 Common Prayers and Service, in and by the said Book prescribed, and (if there 
 be occasion) adininister each of the Sacraments, and other Rites of the Church, 
 in the Parish Church or Chapel of or belonging to the same Parsonage, Vicarage 
 or Benefice in such order, manner and form, as in and by the said Book is 
 appomted, upon pain to forfeit the sum of five pounds to the use of the poor of 
 the parish for every offence, upon conviction by confession, or proof of two credible 
 witnesses upon oath, before two Justices of the Peace of the County, City, or 
 Town Corporate where the offence shall be committed (which oath the said Justices 
 are hereby empowered to administer) and in default of payment within ten days, 
 
298 ACTS, PROCLAMATIONS, &C. 
 
 to be levied by distress and sale of the goods and chattels of the offender, by the 
 warrant of the said Justices, by the Churchwardens or Overseers of the Poor of 
 the said parish, rendering the surplusage to the party. 
 
 VIII. And be it further enacted by the authority aforesaid, that every Dean, 
 Canon, and Prebendary of every Cathedral, or Collegiate Church, and all Masters, 
 and other Heads, Fellows, Chaplains, and Tutors of or in any College, Hall, 
 House of Learning, or Hospital, and every public Professor and Reader in either 
 of the Universities, and in every College elsewhere, and every Parson, Vicar, 
 Curate, Lecturer, and every other person in Holy Orders, and every School-master 
 keeping any public or private School, and every person instructing or teaching 
 any youth in any house or private family, as a Tutor or School-master, who upon 
 the first day of May, which shall be in the year of our Lord God One thousand 
 six himdred sixty-two, or at any time thereafter shall be Incumbent, or have pos- 
 session of any Deanery, Canonry, Prebend, Mastership, Headship, Fellowship, 
 Professor's place, or Reader's place. Parsonage, Vicarage, or any other Ecclesi- 
 astical Dignity or Promotion, or of any Curate's place. Lecture or School ; or 
 shall instruct or teach any yovith, as Tutor or Schoolmaster, shall before the Feast 
 day of Saint Bartholomew, which shall be in the year of our Lord one thousand 
 six hundred sixty-two, or at or before his or their respective admission to be 
 Incumbent or have possession aforesaid, subscribe the Declaration or Acknow- 
 ledgment following, scilicet : 
 
 IX. " I A. B. do declare, that it is not lawful upon any pretence whatsoever to 
 " take arms against the King ; and that I do abhor tliat traitorous position of 
 " taking arms by his authority against his person, or against those tliat are com- 
 " missioned by him ; and that I will conform to the Liturgy of the Church of 
 
 " England, as it is now by law established And 1 declare that I do liold there 
 
 " lies no obligation upon me, or on any other person, from the oath commonly 
 " called The Solemn League and Covenant, to endeavour any change or alteration 
 " of Government either in Church or State ; and that the same was in itself an 
 " unlawful oath, and imposed upon the subjects of this realm against the known 
 " laws and liberties of this kingdom." 
 
 X. Wldch said Declaration and Acknowledgment shall be subscribed by every 
 of the said Masters, and other Heads, Fellows, Chaplains, and Tutors of or in 
 any College, Hall, or House of Learning, and by every public Professor and 
 Reader in eitlier of the Universities, before the Vice-Chancellor of the respective 
 Universities for the time being, or his Deputy : And the said Declaration or 
 Acknowledgment shall be subscribed before tlie respective Archbishop, Bishop, 
 or Ordinary of the Diocess, by every other person hereby enjoined to subscribe 
 the same ; upon pain, that all and every of the persons aforesaid failing in such 
 subscription shall lose and forfeit such respective Deanry, &c. and shall be 
 utterly disabled, and ipso facto deprived of the same : And that every such respec- 
 tive Deanry, &c. shall be void, as if such pcrsou so failing were naturally dead. 
 
 XI. And if any School-master, or other person instructing or teaching Youth 
 in any private House or Family, as a Tutor or School-master, shall instruct or 
 teach any Yctith, as a Tutor or School-master, before License obtained from liis 
 respective Archbishop, Bishop, or Ordinary of the Diocess, according to the 
 Laws and Statutes of tliis Realm, (for which lie shall pay twelve pence only) and 
 before sucli subscription and acknowledgment made, as aforesaid ; Then every 
 sucli Scliool-master, and otlicr, instructing and teaching, as aforesaid, shall for 
 tlio first olllncc, sulU-r three montlis' imprisonment without bail or mainprise; 
 
ACTS, PROCLABIATIONS, &C. 2.99 
 
 and for every second, and other such offence, shall suffer three months' im 
 prisonment without bail or mainprise, and also forfeit to his Majesty the Sum of 
 five pounds. 
 
 And after such subscription made, every such Parson, Vicar, Curate and 
 Lecturer, shall procure a Certificate under the Hand and Seal of the respective 
 Archbishop, Bishop or Ordinary of the Diocess (who are hereby enjoined and 
 required upon demand to make and deliver the same) and shall publicly and 
 openly read the same, together with the Declaration or Acknowledgment afore- 
 said, upon some Lord's-day within three Months then next following, in his 
 Parish- Church, where he is to ofHciate, in the presence of the congregation there 
 assembled, in the time of Divine Service ; upon pain that every person failing 
 therein, shall lose such Parsonage, Vicarage or Benefice, Curate's place, or 
 Lecturer's place respectively, and shall be utterly disabled, and ipso facto, de- 
 prived of the same ; and that the said Parsonage, Vicarage or Benefice, Curate's 
 place, or Lecturer's place, shall be void as if he was naturally dead. 
 
 XII. Provided always. That from and after the twenty-fifth Day of March, 
 which shall he in the Year of our Lord God One thousand six hundred eighty- 
 two, there shall be omitted in the said Declaration, or Acknowledgment so to be 
 subscribed and read, these words following, scilicet : 
 
 ' AND I do declare, That I do' &c. [as in section ix.] 
 
 So as none of the persons aforesaid, shall from thenceforth be at all obliged to 
 subscribe or read that part of the said Declaration or Acknowledgment. 
 
 XIII. Provided always, ard be it Enacted, That from and after the Feast of 
 St. Bartholomew, which shall be in the year of our Lord One thousand six 
 hundred sixty and two, no Person, who now is Incumbent, and in possession of 
 any Parsonage, Vicarage or Benefice, and who is not already in Holy Orders by 
 Episcopal Ordination, or shall not before the said Feast-day of St. Bartholomew 
 be ordained Priest or Deacon, according to the Form of Episcopal Ordination, 
 shall have, hold, or enjoy the said Parsonage, Vicarage, Benefice with Cure, or 
 other Ecclesiastical Promotion within this kingdom of England, or the domi- 
 nion of Wales or town of Berwick upon Tweed ; but shall be utterly disabled, 
 and ipso facto deprived of the same ; and all his Ecclesiastical Promotions shall 
 be void, as if he was naturally dead. 
 
 XIV. And be it further enacted by the authority aforesaid, That no person 
 whatsoever shall thenceforth be capable to be admitted to any Parsonage, Vicar- 
 age, Benefice, or other Ecclesiastical Promotion or Dignity whatsoever, nor shall 
 presume to consecrate and administer the holy Sacrament of the Lord's Supper, 
 before such time as he shall be ordained Priest, according to the Form and 
 Manner in and by the said Book prescribed, unless he have formerly been made 
 Priest by Episcopal Ordination, upon pain to forfeit for every Offence the sum of 
 one hundred pounds ; (one moiety thereof to the King's Majesty, the other 
 moiety thereof to be equally divided between the Poor of the Parish where the 
 Offence shall be committed, and such person or persons as shall sue for the same 
 by Action of Debt, Bill, Plaint or Information, in any of his Majesty's Courts of 
 Record, wherein no Essoign, Protection or wager of Law shall be allowed ;) and 
 to be disabled from taking, or being admitted into the Order of Priest, by the 
 space of one whole Year then next following. 
 
 XV. Provided, That the penalties in this Act shall not extend to the foreigners 
 or aliens of the foreign reformed Churches allowed, or to be allowed by the 
 King's Majesty, his Heirs and Successors in England. 
 
^ 
 
 300 ACTS, PROCLAMATIONS, &C. 
 
 XVI. Provided always, That no title to confer, or present by la2>se, shall accrue 
 by any avoidance or deprivation ipso facto by virtue of this Statute, but after six 
 months after notice of such voidance or deprivation given by the Ordinary 
 to the Patron, or such sentence of deprivation openly and publicly read in the 
 Parish Churcb of the Benefice, Parsonage or Vicarage becoming void, or whereof 
 the Incumbent shall be deprived by virtue of this Act. 
 
 XVII. And be it further enacted by the authority aforesaid, That no Form or 
 Order of Common Prayers, Administration of Sacraments, Rites or Ceremonies 
 shall be openly used in any Church, Chapel, or other public place of, or in any 
 College or Hall in either of the Universities: the Colleges of Westminster, Win- 
 chester, or Eton, or any of them, other than what is prescribed, and appointed to 
 be used in and by the said book ; and that the present Governor, or Head of 
 every College and Hall in the said Universities, and of the said Colleges of 
 Westminster, Winchester, and Eton, within one month after the feast of 
 St. Bartholomew, which shall be in the year of our Lord One thousand six 
 hundred sixty and two ; and every Governor, or Head of any of the said Colleges 
 or Halls, hereafter to be elected or appointed, within one month next after his 
 election or collation, and admission into the same Government or Headship, 
 shall openly and publicly in the Church, Chapel, or other public place of tlie 
 same College or Hall, and in the presence of the Fellows and Scholars of the 
 same, or the greater part of them then resident, subscribe unto the Nine and 
 Thirty Articles of Religion, mentioned in the Statute made in the thirteenth year 
 of the Reign of the late Queen Elizabeth, and unto the said Book, and declare 
 his unfeigned assent and consent imto, and approbation of the said Articles, and 
 of the same Book, and to the use of all the Prayers, Rites, and Ceremonies, 
 Forms and Orders in the said Book jirescribed and contained, according to the 
 Form aforesaid; and that all such Governors, or Heads of the said Colleges and 
 Halls, or any of them, as are, or shall be in Holy Orders, shall once at least in 
 every quarter of the year (not having a lawful impediment) openly and publicly 
 read the Morning Prayer, and Service in and by the said Book appointed to be 
 read in the Church, Chapel, or other public place of the same College or Hall ; 
 upon pain to lose, and be suspended of and from all the benefits and profits 
 belonging to the same Government or Headship, by the space of six months, by 
 tlie Visitor or Visitors of the same College or Hall ; and if any Governor or 
 Head of any College or Hall, suspended for not subscribing unto the said 
 Articles and Book, or for not reading of the Morning Prayer and Service, as 
 aforesaid, shall not at, or before the end of six months next after such susjjension, 
 subscribe unto the said Articles and Book, and declare liis consent thereunto, as 
 aforesaid, or read the Morning Prayer and Service, as aforesaid, then such 
 Government or Headship shall be ipso facto void. 
 
 XVIII. Provided always, That it shall and may be lawful to use the Morning 
 and Evening Prayer, and all other Prayers and Service prescribed in and by the 
 said Book in the Chapels or other public places of the respective Colleges and 
 Halls in both the Universities, in the Colleges of Westminster, Winchester, and 
 Eton, and in the Convocations of the Clergies of either Province, in Latin ; any 
 tiling in this Act contained to the contrary, notwithstanding. 
 
 XIX. And be it further enacted by the authority aforesaid. That no person 
 shall be, or be received as a Lecturer, or permitted, suffered, or allowed to preach 
 as a Lecturer, or to preach, or read any Sermon or Lecture in any Church, 
 Chapel, or other jilace of Public Worshij), within tliis realm of England, or the 
 
 B>^ 
 
ACTS, PROCLAMxi-TIONS, &C. 301 
 
 dominion of Wales, and town of Berwick upon Tweed, unless lie be first 
 approved, and thereunto licensed by the Archbishop of the Province, or Bishop 
 of the Diocess, or (in case the See be void) by the Guardian of the Spiritualities) 
 under his seal ; and shall in the presence of the same Archbishop, or Bishop, or 
 Guardian, read the Nine and Thirty Articles of Religion mentioned in the 
 statute of the tliirteenth year of the late Queen Elizabeth, with declaration of his 
 unfeigned assent to the same ; and that every person and persons, who now is, 
 or hereafter shall be licensed, assigned, appointed, or received as a Lecturer, to 
 preach upon any day of the week, in any Church, Chapel, or place of Public 
 Worship within this realm of England, or places aforesaid, the first time he 
 preacheth (before his Sermon) shall openly, publicly, and solemnly read the 
 Common Prayers and Service in and by the said Book appointed to be read for 
 that time of the day, and then and there publicly and openly declare his assent 
 unto, and approbation of the said Book, and to the use of all the Prayers, Rites 
 and Ceremonies, Forms and Orders therein contained and prescribed, according 
 to the Form before appointed in this Act ; and also shall upon the first Lecture- 
 day of every month afterwards, so long as he continues Lecturer, or Preacher 
 there, at the place appointed for his said Lecture or Sermon, before his said 
 Lecture or Sermon, openly, publicly, and solemnly read the Common Prayers 
 and Service in and by the said Book appointed to be read for that time of the 
 day, at which the said Lecture or Sermon is to be preached, and after such 
 reading thereof, shall openly and publicly, before the Congregation there 
 assembled, declare his unfeigned assent and consent unto, and approbation of the 
 said Book, and to the use of all the Prayers, Rites and Ceremonies, Forms and 
 Orders, therein contained and prescribed, according to the Form aforesaid ; and 
 that all and every such person and persons who shall neglect or refuse to do the 
 same, shall from thenceforth be disabled to preach the said, or any other Lecture 
 or Sermon in the said, or any other Church, Chapel or place of Public Worship, 
 until such time as he and they shall openly, publicly and solemnly read the 
 Common Prayers and Service appointed by the said Book, and- conform in all 
 points to the things therein appointed and prescribed, according to the purport, 
 true intent, and meaning of this Act. 
 
 XX. Provided always, That if the said Sermon or Lecture be to be preached or 
 read in any Cathedral or Collegiate Church or Chapel, it shall be sufficient for 
 the said Lecturer, openly at the time aforesaid, to declare his assent and consent 
 to all things contained in the said Book, according to the Form aforesaid. 
 
 XXL And be it further enacted by the authority aforesaid. That if any person, 
 who is by this Act disabled to preach any Lecture or Sermon, shall during the 
 time that he shall continue and remain so disabled, preach any Sermon or 
 Lecture ; that then for every such offence, the person and persons so oflfending 
 shall suffer three months' imprisonment in the common gaol without bail or main- 
 prise ; and that any two Justices of the Peace of any County of this Kingdom 
 and places aforesaid, and the Mayor or other chief Magistrate of any City or 
 Town Corporate within the same, upon certificate from the Ordinary of the place 
 made to him or them of the offence committed, shall and are hereby required to 
 commit the person or persons so offending, to the gaol of the same County, City, 
 or Town Corporate accordingly. 
 
 XXII. Provided always, and be it further enacted by the authority aforesaid, 
 that at all and every time and times when any Sermon or Lecture is to be 
 preached, the Common Prayers and Service in and by the said Book appointed 
 
302 ACTS^ PROCLAMATIONS, &C. 
 
 to be read for that time of the day, shall be openly, publicly, and solemnly read, 
 by some Priest or Deacon, in the Church, Chapel, or place of public worsliip 
 where the said Sermon or Lecture is to be preached, before such Sermon or Lec- 
 ture be preached ; and that the Lecturer then to preach shall be present at the 
 reading thereof. 
 
 XXIII. Provided nevertheless, that this Act shall not extend to the University- 
 Churches in the Universities of this realm, or either of them, when, or at such 
 times as any Sermon or Lecture is preached or read in the same Churches, or any 
 of them, for, or as the public University Sermon or Lecture ; but that the same 
 Sermons and Lectures may be preached or read in such sort and manner as the 
 same have been heretofore preached or read ; this Act or any thing herein con- 
 tained to the contrary thereof in any wise notwithstanding. 
 
 XXIV. And be it further enacted by the authority aforesaid, that the several 
 good laws and statutes of this realm which have been formerly made, and are 
 now in force for the uniformity of Prayer and administration of the Sacraments, 
 within this realm of England, and places aforesaid, shall stand in full force and 
 strength, to all intents and purposes whatsoever, for the establishing and confirm- 
 ing of the said book, intituled the Book of Common Prayer, &c. herein before- 
 mentioned to be joined and annexed to this Act ; and shall be applied, practised, 
 and put in ure for the punishing of all offences contrary to the said laws, with 
 relation to the book aforesaid, and no other. 
 
 XXV. Provided always, and be it further enacted by the authority aforesaid, 
 that in all those Prayers, Litanies, and Collects, which do any way relate to the 
 King, Queen, or Royal progeny, the names be altered and changed from time to 
 time, and fitted to the present occasion, according to the direction of lawful 
 authority. 
 
 XXVI. Provided also, and be it enacted by the authority aforesaid, that a true 
 printed copy of the said book, intituled the Book of Common Prayer, &c. shall, 
 at the costs and charges of the parishioners of every Parish-Church and Chapelry, 
 Cathedral Church, College, and Hall, be attained and gotten before the Feast- 
 day of St. Bartholomew, in the year of our Lord, one thousand six hundred sixty 
 and two, upon pain of forfeiture of three pounds by the month, for so long time 
 as they shall then after be unprovided thereof, by every Parish, or Chapelry, 
 Cathedral Church, College, and Hall, making default therein. 
 
 XXVII. Provided always, and be it further enacted by the authority aforesaid, 
 that the Bishops of Hereford, St. David's, Asaph, Bangor, and Landaff, and 
 their successors, shall take such order among themselves for the souls' health of 
 the flocks committed to their charge within Wales, that the book hereunto annexed 
 be truly and exactly translated into the British or Welch tongue ; and that the 
 same so translated, and being by them, or any three of them at the least, viewed, 
 penised and allowed, be imprinted to such number at least, so that one of the 
 said books so translated and imprinted, may be had for every Cathedral, Collegiate 
 and Parish-Church, and Chapel of Ease in the said respective dioceses and places 
 in Wales, where the Welch is commonly spoken or used, before the first day of 
 May, one thousand six Inmdrcd sixty-five ; and that from and after the imprinting 
 and publishing of the said book so translated, the whole divine service sliall be 
 used and said by tlie ministers and curates throughout all Wales within the said 
 dioceses where the Welch tongue is commonly used, in the British or Welch 
 tongue, in such manner and form as is prescribed according to the book hereunto 
 annexed to be used in the English tongue, difi'cring nothing in any order or form 
 
ACTS_, PROCLAMATIONS, &C. 303 
 
 from the said English book; for which book so transhated and imprinted, the 
 churchwardens of every of tlie said parishes shall pay out of the parish money in 
 their hands for the use of the respective Churches, and be allowed the same on 
 their accoimt ; and that the said Bishops and their successors, or any three of 
 them at the least, shall set and appoint the price for which the said book shall be 
 sold ; and one other book of Common Prayer in the English tongue, shall be 
 bought and had in every Church throughout Wales in which the book of Common 
 Prayer in Welch is to be had by force of this Act, before the first day of May, one 
 thousand six hundred sixty and four ; and the same book to remain in such con- 
 venient places within the said Churches, that such as understand them may 
 resort at all convenient times to read and peruse the same, and also such as do 
 not understand the said language, may by conferring both tongues together, the 
 sooner attain to the knowledge of the English tongue ; any thing in this Act to the 
 contrary notwithstanding ; and until printed copies of the said book, so to be 
 translated, may be had and provided, the form of Common Prayer established by 
 Parliament, before the making of this Act, shall be used as formerly in such parts 
 of Wales where the English tongue is not commonly understood. 
 
 XXVIII. And to the end that the true and perfect copies of this Act, and the 
 said book hereunto annexed, may be safely kept, and perpetually preserved, and 
 for the avoiding of all disputes for the time to come ; be it therefore enacted by 
 the authority aforesaid, that the respective Deans and Chapters of every Cathe- 
 dral or Collegiate Church within England and Wales, shall at their proper costs 
 and charges, before the twenty-fifth day of December, one thousand six hundred 
 sixty and two, obtain under the great seal of England, a true and perfect printed 
 copy of this Act, and of the said book annexed hereunto, to be by the said Deans 
 and Chapters, and their successors, kept and preserved in safety for ever, and to 
 be also produced, and shewed forth in any Court of Record, as often as they shall 
 be thereunto lawfully required ; and also there shall be delivered true and perfect 
 copies of this Act, and of the same book, into the respective courts at Westminster, 
 and iiito the Tower of London, to be kept and preserved for ever among the 
 records of the said Courts, and the records of the Tower, to be also produced and 
 shewed forth in any court as need shall require : which said books, so to be exem- 
 plified under the great seal of England, shall be examined by such persons as the 
 King's Majesty shall appoint, under the great seal of England, for that purpose, 
 and shall be compared with the original book hereunto annexed, and shall have 
 power to correct and amend in writing any error committed by the printer in the 
 printing of the same hook, or of any thing therein contained, and shall certify in 
 writing under their hands and seals, or the hands and seals of any three of them, 
 at the end of the same book, that they have examined and compared the same 
 book, and find it to be a true and perfect copy ; which said books, and every one 
 of them so exemplified under the great seal of England, as aforesaid, shall be 
 deemed, taken, adjudged, and expoimded to be good and available in the law to 
 all intents and purposes whatsoever, and shall be accounted as good records as 
 this book itself hereunto annexed ; any law or custom to the contrary in any wise 
 notivithstanding. 
 
 XXIX. Provided also, that this Act, or any thing therein contained, shall not 
 be prejudicial or hurtful mito the King's Professor of the Law within the Univer- 
 sity of Oxford, for or concerning the Prebend of Shipton within the Cathedral 
 Church of Sarum, united and annexed unto the place of the same King's Pro- 
 fessor for the time being, by the late King James of blessed memory. 
 
304 ACTS, PROCLAMATIONS, &C. 
 
 XXX. Provided always, that whereas the six and thirtieth article of the nine 
 and thirty articles agreed upon by the Archbishops and Bishops of both provinces, 
 and the whole Clergy in the convocation holden at London, in the year of our 
 Lord, one thousand five hundred sixty two, for the avoiding of diversities of 
 opinions, and for establishing of consent touching true religion, is in these words 
 following: viz. 
 
 That the Book of Consecration of Archbishops and Bishops, and Ordaining of 
 Priests and Deacons, lately set forth in the time of King Edward the Sixth, and con- 
 firmed at the same time hy authority of Parliament, doth contain all things necessary 
 to such Consecration and Ordaining, neither hath it any thing that of itself is snper- 
 stitious and ungodly ; and therefore tvhosoever are Consecrated or Ordered according 
 to the Rites of that Book since the second year of the aforenamed King Edivard 
 unto this time, or hereafter shall he Consecrated or Ordered according to the same 
 Rites ; We decree all such to be rightly, orderly, and laufiilly Consecrated and 
 Ordered. 
 
 XXXI. It be enacted, and be it therefore enacted by the authority aforesaid, 
 that all subscriptions hereafter to be had or made unto the said articles by any 
 Deacon, Priest, or Ecclesiastical person, or other person whatsoever, who by this 
 Act, or any other law now in force is required to subscribe unto the said articles, 
 shall be construed, and taken to extend, and shall be applied (for and touching 
 the said six and thirtieth article) unto the book containing the form and manner 
 of making, ordaining, and consecrating of Bishops, Priests, and Deacons, in this 
 Act mentioned, in such sort and manner as the same did heretofore extend unto 
 Ihe book set forth in the time of King Edward the Sixth, mentioned in the said 
 six and thirtieth article ; any thing in the said article, or in any statute, act or 
 canon heretofore had or made, to the contrary thereof in any wise notwithstanding. 
 
 XXXII. Provided also, that the Book of Common Prayer and Acbiiinistration 
 of the Sacraments, and other rites and ceremonies of this Chiirch of England, 
 together with the form and manner of ordaining and consecrating Bishops, Priests, 
 and Deacons, heretofore in use, and respectively established by Act of Parliament 
 in the first and eighth years of Queen Elizabeth, shall be still used and observed 
 in the Church of England, until the feast of Saint Bartholomew, which shall be in 
 the year of our Lord God, one thousand six hundred sixty and two. 
 
 OXFORD: 
 PRINTED BY I. SIIRIMPTON. 
 
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