\ FRQM THE LIBRARY OF TRUSTY COLLEGE LITURGICAL SERVICES OF THK UK [(IN OF QUKKX KLI /A BKTIT. tfte Dtiiiltcatton of tfje SHorfee of tfte an& <arl 2i21rtter0 of LITURGICAL SERVICES. LITURGIES AND OCCASIONAL FORMS OF PRAY Eli SKT FORTH IN TIIK I5KKJN OK IM KKN KLI/AIJKTII RIMTKI) Fott ocicty, KKV. WILLIAM KKATINGK CLAY, l ..l>. I KUPKTI AI. Ct ItATK OF THK HOI.V TltlMTV K( V CAMBRIDGE: PK1N1EU AT THE UNIVERSITY PRESS. M.DCCC.XLVII. 127330 JUL 1 5 1988 CONTENTS. TH K Preface The Litany and Suffrages. 1J.">{{ The Litany used in the Queen s Majesty s Chapel. 1559.... The Hook f Common Prayer and Administration of the Sacra ments, and other Kites and Cere-monies in the Church of Eng land. 1559 Godly Prayers -*< Prayers 2.:ii Tin- Form and Manner of making and consecrating Bishops, Priests, and Deacons. 1559 -7- Liher Precum Publiearum, sen ministerii Ecclesiastics adminis- trationis Sacramcntorum, alioruinque rituum et carernoniaruni in Ecclesia Anglicana. 15Co -!>9 In Commendationibus Bcnefactorum Celehratio Ca-ntv Domini in Funebribu> ^ : ; The New Calendar. 15151 4:15 A List of ( )eeasional Forms of Prayer and Services . 457 A short Form and Order for seasonable weather, and good success of the Common a flairs of the Realm. 15<JO 475 A Prayer for the present estate in the churches. 1 5(5:2 -47 ! A Form, and also an Order of public fa>t, to be used during this time of mortality, and other afflictions, wherewith the Realm at this present is visited. 15(5o 4~tt An Homily appointed to be read in the time of sickness -Jill A Form of Meditation very meet to be daily used of householders in this dangerous and contagious time. 1503 5o:{ Thanksgiving to God for withdrawing and ceasing the Plague. 15(53 50H A short Form of Thanksgiving to God for ceasing the contagious sickness of the Plague. 1 504 .... :,W A Form to excite all godly people to pray unto God for the delivery of those Christians, that are now invaded by the Turk. 1/505 . . .119 A short Form of Thanksgiving to God for the delivery of the Isle of Malta, cS:c. 1505 5:24 [LITURO. QU. ELIZ.] VI CONTENTS. PAGK A Form to excite and stir all godly people to pray unto God for the preservation of those Christians and their Countries, that are now invaded by the Turk in Hungary, or elsewhere. 1566. 527 The Prayer on account of the rising in the North. 1569 536 A Thanksgiving for the suppression of the last rebellion. 1570 .... 538 A Form of Common Prayer necessary for the present time and state. 1572 540 A Form of Prayer with Thanksgiving, to be used every year, the 17th of November, being the day of the Queen s Majesty s entry to her reign. 1576 548 Metrical Anthems. 1578 The Order of Prayer to avert and turn God s wrath from us threat ened by the late terrible Earthquake. 1 580 The Report of the Earthquake 5G7 A godly Admonition for the time present 567 A Prayer for the estate of Christ s Church. 1 580 576 A Prayer for all Kings, Princes, Countries, and People, which do profess the Gospel : And especially for our Sovereign Lady Queen Elizabeth. 1585 580 A Prayer and Thanksgiving for the Queen. 1585 581 A Prayer used in the Parliament only. 1585 582 An Order of Prayer and Thanksgiving for the preservation of the Queen s Majesty s life and safety. 1585 583 A Prayer of Thanksgiving for the deliverance of her Majesty from the murderous intention of Dr Parry. 1585 587 An Order for public Prayers convenient for this present time. 1586 591 An Order of Prayer and Thanksgiving for the preservation of her Majesty and the Realm from the traitorous and bloody practices of the Pope, and his adherents. 1586 595 A Prayer and Thanksgiving fit for this present. 1587 604 A Form of Prayer necessary for the present time and state. 1588. 608 A Psalm and Collect of Thanksgiving not unmeet for this present time. 1588 619 A godly Prayer for the preservation of the Queen s Majesty, and for her Armies both by sea and land. 1588 624 A Form of Prayer thought fit to be daily used in the English army in France. 1589 626 A Form of Prayer necessary for the present time and state. 1590. 632 Certain Prayers for the good success of the French King. 1590 647 A Prayer for the prosperity of the French King and his Nobility. 1590 652 CONTENTS. VII PAOB An Order for Prayer and Thanksgiving for the safety and preser vation of her Majesty and this Keulm. l.V.M (!.">4 A Prayer for the prosperous success of her Majesty s Forces and Navy. lo!X; Wr, A Prayer made by the Queen at the departure of the fleet. l.V.KJ... (!(>(; A Prayer of Thanksgiving and for continuance of good success to her Majesty s Forces. 151M5 <Q? Certain Prayers for the prosperous success of her Majesty s Forces and Navy. loi)7 <571 An Order for Prayer and Thanksgiving for the safety and preserva tion of her Majesty and this Realm. lo!>B C7 ( .) Certain Prayers fit for the time. K501. C8<J PREFACE. THE present volume comprises two Litanies, the English Prayer Book of 1559, the Godly Prayers, the Ordinal of 155!), the Latin Prayer Book of 15<>0, the New Calendar of 15(>1, and many Occasional Forms of Prayer set forth, chiefly by public authority, in the latter portion of the six teenth century. 1. The peculiarity of the first Litany is its having Elizabeth s name, as queen, conjointly with the entreaty for deliverance from the tyranny of the bishop of Koine, and all his detestable enormities. See pp. 4, 12, 70. It was appar ently an unauthorised publication of the Protestants, solicit ous, after the death of Mary, to recover (if possible) their lost ground. For the petition Pitifully behold the dolour 1 of our hart, and the collects which are appended, prove that the Litany was not taken, as on any other supposition it undoubtedly would have been taken, from cither of Edward s Prayer Books ; but, most probably, with due omissions, from his Primer of 1547, or from Henry s Primer of 1545. The following passage out of the Proclamation, prefixed in the king s name to the Order of the Communion, shews a similar desire of anticipating public measures respecting religion to have existed in Edward s time : Whichc thing wee (by the help of God) inoostc ernestly entcnde to bryng to effcctc : Willyng all our louing subicctcs in the meanctymc, to stay and quyct them sclfes wyth this our direction, as men con tent to folio we aucthoritic (accordyng to the bounden duety of subicctes) and not entcrprisyng to rounc afore, and so by their rashcncs become the greatest hyndercrs of such thynges, as they more arrogantly then godly wolde seme (by their awne privat aucthoritie) mooste hotly to set forwardc. 1 The Ordinal of March, 1549 [1550 Original Letters, p. 81], is the only one of our Formularies, wherein we discover this expression ; which, after all, is nothing more than a literal translation of the ancient Latin. See p. 343. X PREFACE. The University library, Cambridge (A. 17. 30), possesses another copy of this Litany, resembling the one here reprinted in every minute particular, but not in having the petition against the bishop of Rome, which is its important fea ture. They constitute, then, two editions of the same publica tion ; and as both evidently preceded The Letanye vsed in the Quenes Maiesties ChappeV they must be referred to the very commencement of Elizabeth s reign. Each copy is in small octavo, and collates A iv. : though perfect, however, it has neither title-page nor colophon. Monumenta Ritualia, Vol. ii. p. 98, note 74. 2. Instead of interfering in religious matters, Elizabeth wished quietly to wait for the decision of a parliament there upon; and this, from no lukcwarmness l , surely, about the progress of the reformed doctrines, which, early in 1559, she is described by Cook and Jewel as most zealously and openly favouring ; but rather, on the contrary, through her intense fear of allowing innovations. There was also an additional reason, why she exhibited so much reluctance to act without the sanction of the law, namely, lest the matter should seem to have been accomplished, not so much by the judgment of discreet men, as in compliance with the impulse of a furious multitude. Still, how cautious and prudent soever she was herself, she could not infuse the same feeling into either divi sion of her people. Now did both the Evangelics and the Papalins bestir themselves for their Parties. Strype s Annals, Vol. i. p. 41. Nor was this conduct very unnatural, inasmuch as each, of course, drew omens of success, and therefore arguments for boldness, from the continued silence of the queen. Zurich Letters, Second Edition, pp. 16, 19, 22, 29. At length, either really (as the document intimated) to put a stop to the internal dissensions of the Protestant party, some declaring for Geneva, and some for Frankfort (ibid, p. 17), or covertly to discourage and cripple the Papists, whose ministers were much more numerous, on December 1 Nares, indeed, in his Memoirs of Burleigh (Vol. n. p. 43), declares, that her opinions were at first liable to some doubts ; and Ranke (His tory of the Popes, Book in. chap. 5,) draws the same unwarranted con clusion from the fact of her having caused her accession to be notified to the reigning Pope. I llKFACE. XI the 27th Elizabeth sent out a proclamation 2 , addressed to the lord mayor of London, condemning unfruteful dispute in matters of religion. Henceforth, and until the meeting of parliament, men were solely to gyve audience to the gospels and epistels, commonly called the gospel and cpistel of the day, and to the ten commaundments, [but apart from the responses see pp. 11), 20.] in the vulgar tongue, without exposition or addition of any manor sense or meaning to he applyed or added : or to use any other maner publick prayer, rite, or ceremony in the church, but that which is already used, and by law receaved : or the common letany used at this present in her majesty s own chappel : and the Lord s prayer, and the erode in English. Ibid. p. 1(>, note 4. Thus, not withstanding the prohibition against preaching, a concession was made in favour of both religious persuasions. The Koman catholics were still to enjoy, for a limited period, their breviaries, and the celebration of their mass with all its rites, the elevation of the host only excepted (Burnct, Vol. n. p. < >7$) ; whilst to the Protestants, who could not yet get the Churches, was granted the privilege of having the public worship partly carried on in their own language. Collier, Vol. n. p. 411. And yet the Protestants, at least, were not entirely debarred from preaching. In open private houses they might, by con nivance of the magistrates, exercise their gifts ; and during Lent they were admitted three times a week to preach even before the court. Moreover, some of them, more zealous than the rest, did not hesitate, in defiance of the proclamation, to preach the gospel in certain parish-churches. Zurich Letters, pp. 21, 57, 58. Others, again, went so far as to introduce into their churches the Prayer Book, that, we may presume, of 1552, the last edition which could then be extant. For Pilkington (p. 020.) asks in 15G3, * Did not many in the university, and abroad in the realm, use this service openly and commonly in their churches, afore it was received or enacted by parliament? Simultaneously with the above proclamation, (and perhaps earlier,) must also have appeared copies of the second Litany in this volume ; since we learn from Fuller (Book ix. p. 51), * Edward VI. under circumstances in every respect similar, had done the same thing on the 23rd of September, 1548. Wilkins Concilia, Vol. iv. p. 30. Xii PREFACE. that it began to be used on Sunday the first 1 of January, 1559, and he calls it the best neiv yeers gift that ever was bestowed on England Who arranged it, we know not ; yet we need scarcely doubt of their being the same persons that were employed about the Prayer Book, a commission having been issued in December, 1558, for its revisal. Strype s Annals, Vol. i. p. 52. Card well s History of Conferences, pp. 43 48. Besides the copy of the Litany used for the present publication, another exists in the library of Emmanuel College, Cambridge. Though bearing the date 1559, both are early editions, this date being according to the modern method of beginning the year in January, as Jugge alone is the printer, and, from February the 7th, he had Cawode for his partner. Herbert s Ames, p. 713. 3. The parliament met for business on the 25th of January, 1559, but April the 28th arrived ere the act of uniformity passed both houses. Cardwell, pp. 24, 30. By this act the Prayer Book, as a second time revised, was ordered to be taken again into regular use only from and after the feaste of the Xatiuitie of sainct John Baptist, whereas the queen, through the greatness of her zeal, caused it to be read in her chapel on Sunday the 12th of May, the very first Sunday after the dissolution of the parliament ; and on the following Wednesday it was also read before <a very august Assembly of the Court at St Paul s cathedral. Strype s Grindal, p. 24. Zurich Letters, pp. 37, 38. The whole body of the clergy, it is well known, did not display equal zeal in the cause (see Strype s Annals, Vol. i. pp. 136, 137) ; nor, from the strength of their popish prepossessions, was it in any manner to be expected of them generally. Few of the earlier Prayer Books of Elizabeth still remain in existence; and, notwithstanding the length of her reign, or, perhaps, in consequence of it, those put forth in later years are not very common. This may be deemed surprising ; but it is much more surprising, that we know of no copy, natural though it was for such copies to be printed, answering in all points to the Book mentioned in the act. For it is there 1 Elizabeth had herself openly made alterations in the religious services on the previous Christmas day. Ellis s Letters, Second Series, Vol. n. p. 262. And, at most, two days subsequently this Litany was read before her. PREFACE. Xlll said to be * the booke auethoriscd by Parliament in the .v. and sixt ycrc of the raygnc of king Edward the sixt, with one altcracion, or addition of ccrtayn Lessons to be vscd on cuery Sonday 2 in the ycre, and the fourmc of the Letanic altered and corrected, and two sentences only added in the delinery of the Sacrament to the communicantes, and none other, or otherwysc. To this description the copy, (believed to be the only one of its kind,) from which the present reprint has been made, comes nearest, a copy varying in another, and by no means an unimportant, point from its predecessor of 1552, as can be seen by comparing the second rubric on p. 5tf in both editions. Cardwcll, pp. 21, ^(>. It may be thought, too, to vary by not containing the protesta tion respecting kneeling at the reception of the elements, com manded, in October, 1552, to be placed at the end of the Communion service. That protestation, however, having been introduced by an express order of the privy council, nearly seven months subsequent to the date of the second act of uniformity, would seem rather to have been passed by unno ticed, as no integral part of Edward s Book, than inten tionally omitted. But, though passed by, it lay neither forgotten nor neglected. Bishops Grindal and Horn, when writing, in 15(57, to Bullingcr and Gualter, assure them, that it continued to be most diligently declared, published, and im pressed upon the people. Zurich Letters, p. 277. Of the next scries of Prayer Books printed in 1550, (in folio, of course, the size exclusively designed for the public ministrations of the clergy.) there are four copies by Grafton extant, in the Bodleian, the library of Corpus Christ! College, Oxford, the British Museum, and the University library, Cam bridge. The British Museum, the Minster library, York, the Rev. W. Maskell, and the Rev. J. Mcndham, have like wise copies by Jugge and Cawodc :{ , which may, possibly, all 2 To twenty-four holidays, which in 1549 had collects, epistles, and gospels, and seven of them second lessons, proper first lessons, both for morning and evening, were now assigned : also, to two, a first lesson in the evening ; and to one, a first lesson in the morning. Holidays, there fore, seem included by the act under the head of Sundays, whilst in the Prayer Book the reverse generally occurs. 3 A copy of a very small size by the same printers, once the property of the duke of Sussex, is at present possessed by the earl of Ashburnham. XIV PREFACE. belong to this same year 1559 ; still they can scarcely bo all of the same impression, notwithstanding their agreement in one very peculiar reading. See p. 56, note 2. This second series has been usually considered hitherto to consti tute the first 1 and only edition of Elizabeth s revised Book ; which opinion, moreover, appeared to derive confirmation from a list of differences between Edward s of 1552 and her own, drawn up by no less a personage than an archbishop of Can terbury, and given at length in Strype s Annals, Vol. i. p. 84. It is true, one error exists in the historian s account of this document, since he assigns to Whitgift, what the original (Bibl. Lans. 120. art. 4), which from his reference he surely had before him, assigns distinctly to Parker. Nevertheless, the weight of his name, whichever dignitary it was, cannot rightly bo adduced in support of the common notion, inas much as he meant merely to point out the then state of the Prayer Book, without at all going into the question respect ing the gradations whereby it arrived at that state, even did they at the time occur to him. All the books now under consideration go yet farther from the act, than Mr MaskclPs first-mentioned Jugge and Cawode ; and, as in the case of the rubric about vestments, with that enjoining kneeling at the reception of the elements (see Strype s Annals, Vol. i. Appendix, pp. 37, 39), as also, in 1552, in the case of the protestation before alluded to, on the sole authority, no doubt, of the crown, or its advisers. The collects at the end of the Litany, wherein lie the chief variations, will be found in due course, printed as a note (see pp. 76, 77.) from the Cambridge Grafton, so that a compa rison can be easily instituted. The collects belonging to the Litany used in the queen s chapel must similarly be examined, they being exactly the same, and placed in the same order, as the collects given in this second edition of Elizabeth s Prayer Book, in spite of their having been so arranged, and printed, before her act of uniformity was introduced into parliament, or, it may be, drawn up. The copies of the later series accurately correspond with one another in every 1 In 1844 Mr Pickering reprinted Grafton s Book of 1559, and described it as Commonly called the first Book of queen Elizabeth. The copies by Grafton did, however, most probably, precede the later copies of the same year by Jugge and Cawode. J KEFACE. XV main feature, but have nevertheless their discrepancies, sufficient to shew that, as Grafton did not follow Jugge and Cawodc, nor, on the other hand, .Juggc and Cawode follow him, so neither did he rigorously follow even himself. For the four existing copies printed by him, and upon which most attention has been bestowed, can be proved on a slight inspection, particularly, of the Calendar, not all to belong to the same impression : wherefore, had it been esteemed necessary, a list of various readings, which arc remarkable neither for number nor importance might have been exhibited in the notes. The text of Elizabeth s Prayer Book, however, though at length apparently settled, was not so in reality. First, it again underwent alteration by the authorised (Strypc s Whit- gift, Appendix, p. 80.) substitution of the New Calendar; then, by a change of lessons (typographical errors perpetuated,) for the evenings on the fifth Sunday after Trinity, St. James s Day, and the 21st of May; also, by a modification of the collect for St Mark s Day ; and, lastly, by means of some in considerable verbal additions, which, taken from a copy dated 15D6, are printed, where requisite, at the foot of each page, yet whose introduction into the Prayer Book was certainly no later than ITiTl?. Besides the authority of the church and the crown, and of those persons, who may be presumed to have acted under their influence, there was equally exercised upon the Prayer Book 2 , so far as they could make it go, the authority of the Puritans. The changes also, which they originated, consist ing both in what was omitted and in what was substituted, were of serious moment, interfering materially (the doctrine alone being left untouched) with our church s established rites and regulations. The endeavours of this party thus to fur ther their own views commenced somewhere about 1578 ; at least, that is the earliest year in which we find their in novations, in relation to the public services, duly matured and formally promulgated. Their Prayer Book of the above date varies from the authorised one in the following par ticulars. It commences with the Table of Proper Lessons, For morniny, For eueniny, being put in the place of flattens, a That huge volume off ceremonies. Troubles at Frankfort, p. XLI. Filled with many absurdities and silly superfluities. Zurich Letters, p. 270. xv i PREFACE. Euensong : Minister (of the word and sacraments) is printed throughout for Priest, which designation the Puritans banished, as Aaronic, and connected with rites suggesting the idea of a Saviour yet to come ; possibly, also, on the contrary, that they might not seem in any way to countenance the Romish doctrine of the sacrament of the Lord s supper being a pro pitiatory sacrifice : from the Communion service the first four rubrics are left out ; but then this may have arisen from a different cause than a wish to suppress them, inasmuch as the reader is expressly referred to the great booke of Com mon prayer. The private celebration of the sacraments was an object of intense dislike to the Puritans, who thought, indeed, that a sermon ought in either case to precede, accord- ino- to the direction in Knox s Book of Common Order. Hence o came, therefore, the phrase great number, instead of good number, in the second rubric at the end of the Communion service ; the omission, in the service for Public Baptism, of the introductory rubric, which concludes with allowing chil dren, if necessity so require/ being at all times baptized at home ; and of Public in the heading of each page : hence came, too, the omission of the whole service for Private Bap tism 1 , with the retention of only one rubric, the third, in the Communion of the Sick. No notice is taken of the service for Confirmation (sec Troubles at Frankfort, p. xxxii.), nor, consequently, of the rubrics pertaining to it, namely, that after Public Baptism ; the Address preceding, as the rubrics following, the Catechism ; and the latter portion of those subjoined to Confirmation, the former portion, which is al lowed to remain, being transferred to the end of the Cate chism : the explanatory rubric, introducing the Catechism, is enlarged, by adding a part of the rubric, which with us terminates the service ; still, though Confirmation is there alluded to, it is not said to whom the child must be brought for that purpose. The service for the Churching of Women will likewise be sought for in vain 2 , since (ibid. p. xxxiiii.) it 1 The sacraments are not ordained of God to be used in private corners, as charms or sorceries, but left to the congregation, and necessarily annexed to God s word as seals of the same Knox s Book of Common Order. Ori ginal Letters, p. 123. 2 Nor is it, any more than the Commination service, in Herman s Simplex ac Pia Dcliberatio. PREFACE. XVII is not only in all things almoste eominon withe the Papistcs, but also with the Jewcs, bycausc they are commaunded in stede off a lainbc or done to offrc monic. See Zurich Let ters, pp. 272, 417, 44S. In addition to the above alterations, the Puritans compiled a Calendar of their own: this, however, they intended rather as an accessory to that of the church, than as a substitute for it, placing the section applicable to each month at the bottom of its appropriate page. This Calendar, which had been printed in 157<>, and occurs again in l/iS. 1 ). (Lewis s History of Translations of the Bible, pp. 2u f>, 272.) is very curious, and on many accounts worthy of attention. The Prayer Book, thus abridged and modified by the Puritans, did not long continue as just described, in conse quence, probably, of no uniform practice prevailing among the party. At length, after several changes, it was brought into a form much more nearly resembling the standard copy. For in 158!) we find the rubric at the end of Public Baptism, tin- service for Private Baptism, the service for the Churching of Women, and the Address before the Catechism, restored to their due places. In both the services thus restored the word Priest remained unchanged, which may perhaps be regarded as a silent, but intelligible, sign, that the use of the services themselves was meant to be discouraged. Besides the two descriptions of Prayer Books above men tioned, there was also a later one sent out on the part of the Puritans. This edition is connected, as it appears, with the reign of Elizabeth s successor :i , rather than with the reign of Elizabeth herself, and differs from the authorised Book merely in the putting of For JMorntnr/, For Euenimj, and Minister, where previously were Mattens, Encnxony, and Priest, the last word still being unaltered in the services for Private Baptism and the Churching of Women. Besides, in this shape we may suppose, that this Prayer Book continued to be printed until the year 161 (>, that is, as long as the Geneva version of the Bible itself, to which every scriptural quotation and reference had from the first been uniformly 3 The others seem scarcely to have been known to L Estrange, who, commenting on the rubric before the Absolution in the Morning sen-ice, mentions (Alliance of Divine Offices, p. 7>.) the word Priest changed into Minister both here, and in divers other places by the Reformers under K. James. XV111 PREFACE. adjusted. Not that our Prayer Book ceased to be tampered with so early, though no systematic plan was any longer pur sued. During the next five and twenty years we find copies of a small size, (and there may be others,) in which Minister very often stands for Priest, and, occasionally, wherein they are alternated in a most extraordinary manner. What has just been said relative to all these Puritan modifications of the Prayer Book is very remarkable, and only the more so, from the circumstance of their being invariably printed, no doubt, as part of an exclusive privilege, by the same individuals, who possessed the monopoly of printing the authorised Prayer Book. Thus, a copy of the latter, dated 1596, by the Deputies of Christopher Barker, was collated, for the purpose both of proving, that the Service Book esta blished by competent authority did not suffer from such tam- perings, and to represent its exact condition towards the close of Elizabeth s reign. The Prayer Books put forth with the corrections of the Puritans (for we cannot imagine them to have proceeded from the printer) were not ostensibly intended for public and general use in church, where, indeed, they could not be used without severe penalties being incurred; nevertheless, we can scarcely affirm, even from their size, that less than this was aimed at. They were rarely independent 1 publications. Just as some editions of the Bishops Bible were accompanied by the unadulterated Prayer Book, so did these mostly accompany the Geneva Bible : moreover, as a natural consequence, they then gave only the first few words of the epistles and gospels. It is singular, however, that the folio edition of the Geneva Bible of 1578, like the folio editions of the Bishops Bible of 1568 (the first edition) and 1572, has two Psalters in parallel columns The translation according to the Ebrewe ; and The translation vsed in common prayer. Now the latter translation being duly divided into Morning prayer, and 1 In 1585 Barker printed a small independent Prayer Book, seemingly, for the Puritans, though their Book of 1578 did not form its basis, nor were the epistles and gospels, which are given in full, extracted from the Geneva version. It has Annunciation of Marie (see p. 438) : Priest is a few times changed into Minister : many rubrics are entirely omitted, and others curtailed or strangely altered : also, the services for Private Baptism and Confirmation are wanting. I ll E FACE. XIX Eueniny prayer, presents very much the aspect of a regular provision for the public service, had circumstances been favourable to the design ; and therefore seems to impart the same character to the Prayer Book at the beginning of the volume, especially when we take into consideration the nature of its contents. That the Puritans did not conduct their ministrations strictly after the authorised Book, is evident from Xeal s History of the Puritans, Vol. i. p. 312, and Strype s AVhitgift, pp. 125, 140, particularly from the archbishop s Articles of -May, 1584, which are given in the Appendix, p. 49: evident, too, is it (ibid. p. IK)), that the Bishops Bible was not the only Bible read in the church-. 4. There are two scries of prayers, which generally go under the title of Godly Prayers : those, which, commencing with Whitchurche s quarto Prayer Book of 1552, are expressly so styled; and those, which, headed Prayers only, were chiefly appended from the first to Sternhold and Hopkins s Metrical Version of the Psalms, or to the early Geneva editions of parts of that Version. As regards the reign of Elizabeth, Strype (Parker, p. 84.) perceived the first scries added to a quarto Prayer Book of 15(>0 by Juggc and Cawodc : the small copy of 1559, now in the library of lord Ashburnham, also has it. The prayers of the second series, on the contrary, were not printed so early in the same volume with our church services; and, when at length this did take place, the different impres sions of the Prayer Book had only a greater or less number of either series, no copy possessing one of them entire. Whether the first series was at any time held to be an integral part of our Prayer Book, is a point which fairly admits of doubt ; as well, because, neither by themselves, 3 It is impossible to do more than refer in a note to that Book, altered and abridged from Calvin s Form of Common Prayer, which, during the primacy of Whitgift, the more violent Puritans under Cartwright and Travere vainly endeavoured to induce the parliament to substitute in the place of the Common Prayer Book of our church. Bancroft s Danger ous Positions, p. 68. Bancroft s Survey, p. 00. Strype s Whitgift, pp. 177, 247, 2oO. Copies of this newe forme of common praier prescribed for England are extant, without a date, printed at London by Roljert Waldegrave ; whilst others, in consequence of the Star-Chamber s order of June the 23rd, 1585, restricting printing, came out in 1586, 1587, 1594, Sec. at Middlcburgh, where was a company of English merchants, to whom Cartwright had been sometime minister. Neal, Vol. i. p. 310. XX PREFACE. nor afterwards, (on being partially mixed up with the second series,) were they placed, until late in Elizabeth s reign, any where but in immediate connexion with the Psalter, or the Metrical Version annexed to it; as because several years elapsed, before they even appeared at all in the folio copies. Perhaps, being designed solely for the people s use in pri vate, the printer, following up what had already occurred with the Primers, both Latin and English, first subjoined them by the permission, or secret direction, rather than by the formal command, of the heads of our church ; and then they were continued, omitted, restored, and added to, as a mere matter of course 1 . The second series manifestly could have no public authority, composed as it principally was by the Marian exiles abroad, and extracted both out of Knox s Book of Common Order, and from the end of such editions of the Metrical Psalms, as the Puritans published at Geneva. Nor need we hesitate to allow this, when we observe, that even The, Confession of a Christian Faith, as it is in Waldegrave^s book, where it is entitled A Confession of the Fayth of the Churches of England, and which originally belonged to the Geneva Common Prayer Book (Phenix, Vol. n. p. 204), was in 1583 joined to the collection. And this Confession, let it be remarked, continued so joined down to 1670, if not later : yet nothing of the kind ought to have been then printed with the Prayer Book, even, as it were, by pre scription, since at the last review such additions were silently discouraged, and instead thereof four prayers placed after the service for the Visitation of the Sick. It is not intended to enter at length into the question of the origin of these Prayers, the notes which accompany them being deemed sufficient. But it may be mentioned, that as the first series, which alone has any claim to antiquity, is in a great measure to be met with in Henry the eighth s Primer of 1545 ; so, most likely, the whole, or nearly the whole, of it may be traced up to the private devotional publications, the Primers and Hora?, of a still earlier date. The Parker Society The only positive allusion to them in high quarters, that we know of, concerns the Scottish Prayer Book of 1G37, to whose com pilers archbishop Laud was directed to write : " His Majesty commands that these prayers following, or any other (for they are different in several editions) be all left out, and not printed in your Liturgy." PREFACE. XXI has already reprinted several of the prayers, either in Hull s Christian Prayers, or in Edward the sixth s second Primer. 5. The Ordinal of 1559- differs from that of 1552 merely in one particular : an entirely new form of oath is in serted, with a corresponding alteration in the rubric preceding and introducing it. Copies thereof by Juggc and Cawodo exist in the libraries of the Rev. W. Maskcll, and the Kov. .). Mcndham, and at York : a copy by Grafton is in the library of Corpus Christi College, Oxford. Herbert (Ames, p. 717) was acquainted with this edition, yet he seems only to have? seen an impression by Jugge alone. Elizabeth s act of uniformity not having noticed her Ordinal, in 15<>3 a cavil was raised respecting it by Homier, then lying in t\iQ Afarshalsea in Southwark. He con tended, that, since the Ordinal was a perfectly separate Service-book, it ought to have been distinctly specified. Con sequently, Mary having repealed the act of 1552, which established in express words the previous Ordinal, and the edition of 1551) being (as he affirmed) void of authority, he would not allow Horn, bishop of Winchester, to be lawfully consecrated, nor submit himself, as an ecclesiastic, to his juris diction, by taking at his hands the oath of the Queen s sovereignty, which the ninth section of the act of supremacy, passed in 1550, and renewed in January 1563, required him to do. (Zurich Letters, p. 44.) This pcrvcrscncss of his occa sioned much controversy and disturbance : wherefore, in 1 )c- ccmbcr 15GG, the question was obliged to be settled in parliament by means of An Acte declaringc the manner of makingc and consecratinge of the Archbushopes and Husshops of this Kcalme to be good lawful and parfccte. Strypc s Annals, Vol. i. pp. 339343, 492494. 6. The Latin 3 Prayer Hook of Elizabeth, though most commonly deemed a mere version of her English Hook, and so called in her letters patent, (convenicntcm cum Anglicano nostro Publicarum prccum libro,) is, in fact, almost an in dependent publication. This discrepancy, however, between 8 Where arc the Elizabethan Ordinals of a later date ? 3 Three other religious works, but for private use, came forth under Elizabeth s authority : in 1560 an English Primer, and an Orarium ; and in 1564, (if the copy of that year is really the earliest edition,) the Preccs Privata?. [LITURO. QU. ELIZ.] xx ii PREFACE. its actual and its described state being felt at the time, Whitaker, the well-known master of St John s College, Cambridge, endeavoured in 1569 to account for it, when dedicating to his uncle, dean No well a little 1 work which he had just completed : Quamvis alicubi ab Anglicano libro Latinus, quern ego sum secutus, prirno aspectu differre videatur, et aliud quiddam sonar e, nihil tamen est aliud, quam quod alter aitero aliquando contractor ant fusior sit, quodque ille panels contineat, idem hie pluribus cxprimat verbis. How far he was successful in his mode of explanation, even if we take no account of several of the Occasional services, will appear hereafter. Carte (Vol. in. p. 393), resting upon Heylin (Elizabeth, p. 131), says, that the queen s primary object in causing this translation to be made, was to give the foreign world a right notion of the primitive purity and edifying nature of the English service. He also presumes on Pius IV. having seen it, before he offered the queen (covertly in his letter of May the 15th, 15 GO, but more explicitly through his secret agent, Vincentio Parpalia, Abbot of St. Saviour s,) to confirm it [the English Book 2 Camden (Rennet s Collection), p. 384], and allow the communion in both kinds, if she would reconcile herself and people to the see of Horned Laying out of sight for the present the direct evidence to the contrary, the very cir cumstances of the case lead to a strong presumption, that Carte s representation cannot be correct. The English and Latin Books differ materially from each other, a point which every one may readily ascertain for himself. To put the latter forward, then, as an accurate translation of the former, would have been an imposition very easy of detection to the lloman catholic priesthood in England, and, on detection, a sure cause of blame and of obloquy to the queen, who by a stretch of her prerogative had sanctioned it, and to her ad visers. We had better keep strictly to the view inculcated 1 Liber Precum Publicaruin Ecclesia? Anglicanae ,in juventutis Gne- carum literarum studiosae gratiam, Latine Graeceque seditus. Like the small English Prayer-books of the period, briefly called Psalters, it contained only the Morning and Evening prayers, the Litany, the Catechism, and the Collects. 2 Camden does < not depend much on what he styles his suppos d Offers/ though he gives the rumour of the day, which may have been merely a trick of the Romish priests to cause divisions. See Strype s Annals, Vol. i. p. 221, and his reference. PREFACE. XX111 upon us by Elizabeth s letters patent ; and these in positive words declare the Latin Prayer Book to have been exclu sively designed, agreeably to their own humble request, for the universities and the great public schools ; or, as the docu ment quoted on p. xxxiii. expresses it, for the vse and exer cise of suche Students and others learned in the laten tunge.* Accordingly, it was likewise recommended to the clergy gene rally in their private daily devotions (see p. o02), at which the sixth section of Edward s first act of uniformity permitted them to use the Latten, or anye suche other tongue. Clay s Prayer Book Illustrated, p. l!l Being drawn up with this intention, it did not really need the addition of the Occasional services, except, indeed, such as relate to the Visitation of the Sick and the Burial of the Dead. All the remaining ones, however, (not the Com- mination service, for which, as having been unaccountably omitted, the volume now edited is indebted to Aless,) are reprinted from a unique copy of the work belonging to the Rev. AY. Maskell, Broadlea/e, J)evi/.es, who kindly caused them to be transcribed for that purpose. It would seem that, in the first instance, the Book was published, or, at least, was ready for publication, with them 3 ; and they were placed immediately after the service for Burial: hence the colophon which follows the PurifieatioMulierum (p. 429), and concludes the intended volume. Subsequently, when cancelled, fresh sheets were struck off, beginning as on p. 4o(), the signatures being likewise resumed : Services for the Commendation of Benefactors, and for the celebration of the Lord s Supper at Funerals , were subjoined instead, yet not as if a part of the 3 Sec the answer to the question, Quie sunt ? on p. 417. Had the Book so prepared any connexion with the first act of uniformity passed by the Irish parliament in the previous January, the last clause of which sanctions the Latin tongue in places, where the common minister or priest hath not the use or knowledge of the English tongue? Mant s History of the Church of Ireland, Vol. i. pp. 260, 201. 4 Wolf, it appears, put out by themselves, in 15GO, (the date is three times given,) these two Services, with the queen s letters patent, which work Sparrow (Collections, pp. 109 20.5), and Wilkins (Concilia, Vol. iv. pp. 217, 218), reprinted, the latter leaving out the title-page. See also Strype s Annals, Vol. i. pp. 21G 21H. We have the Commendation of Benefactors, with a translation, in L Estrange, pp. 301 30<>. In 1570, Elizabeth prescribed to the University of Cambridge a similar Form of c2 X xiv PREFACE. Prayer Book itself; and the colophon, as a matter of course, removed to the end of such services. Thus, we may consider there to have been two editions of the Latin Prayer Book closely succeeding each other ; and Mr. Maskell s rare volume, which has been followed in all respects, comprises the pecu liarities of both. The date usually assigned to the Latin Prayer Book is 1560, and, in spite of Dibdin s assertion (Typ. Antiq. Vol. iv. p. 25), that this date is merely conjectural, the common opi nion is undoubtedly correct. For not only were Elizabeth s letters patent issued on April the 6th in that year, but, in the account of the Cyclus Solaris (p. 324) we have the follow ing expression, annus liic prwsens, 1560. Herbert, indeed, (Ames, p. 1602,) mentions a Latin Prayer Book printed by Wolf in 1559, (which date has been ivritten upon the first page of Mr. Maskell s copy :) still, if we may judge from his mode of quoting the title, he could hardly have seen the work he meant. Dibdin has omitted the notice. The pen and diligence of Walter Haddon, whose excel lent Ciceronian style was much commended in those days, ( as some suppose, ) were employed by the queen in pre paring this version. Heylin (Elizabeth, p. 131). Collier (Vol. ii. p. 463) seems to affirm, that Haddon had coad- jiftors, though he does not give us their names. But neither historian, it is manifest, had very diligently inquired into the subject ; for, otherwise, they would soon have discovered, how little claim to the actual authorship of the Latin Prayer Book was possessed even by Haddon, whose name they may rightly have put forward in the matter, and to whom, there fore, in the present volume its compilation has been uniformly referred. The credit of the work is really due to Aless, the Scotch divinity professor of Leipsic, him, whom Cromwell, meeting by the way, carried with him, in 1537, to the Con vocation House, where all the Bishops were assembled toge ther at Henry s special appointment to debate about religion; and who, having the Liberty to declare his Opinion con cerning the Sacraments, endeavour d to prove, that only- commendation in English. Statuta, cap. 50. This last Form, which was to be used after sermon solely in the public or university church, must not be confounded with the earlier one appointed for the private chapel of each college. PREFACE. XXV Baptism and the holy Eucharist were of divine Institution 1 . Foxc, edit. 1684, Vol. n. p. 424. Collier, Vol. n. p. 121. Aless s translation 2 formed completely the basis of that of 15CO. He then resided in a foreign land, and very natu rally desired to make known the progress of the reformed doctrines and practices panic patriaj ipsius among the people, with whom for eleven years he had dwelt, uel ad exemplum, ucl consolationem, nel etiam dolorem aliquorum. Another 3 object also influenced him : IIa3C editio dieatur ac liber pcculiariter ad cos mittitur, quicunque tandem futuri sunt participes dcliberationum dc re Kcclesiastica, cuius con- stitucnda) gratia sunt qui scrio tandem conuentum habitum in cxistiment, annitcnte, & ngento negocium, Imperatoro Carolo V. Augusto, &c. Entertaining these views, he ought to have been particu larly careful to set forth an accurate version of the English Book, one capable of bearing a comparison word for word with the original. Besides, he makes a great parade of his fide- 1 Burnct (Vol. i. p. 214), and Collier., who follows him, wrongly suppose this disputation to have taken place in 15 W, as part of the regu lar proceedings of convocation then sitting. * Ordinutio Ecclesiie, sen Minister!! Ecclesiastic!, in florentissimo llegno Angliie, conscripta sennone patrio, & in Latinam linguam honu fide conuersa, Et ad consolationem Ecclesiarum Christi, ubicunque loco- rum ac gentium, his tristissimis tcmporibus, edita ab Alexandro Alesio, Scoto, Sacra* Thcologiie Doctore. Lipsia?. M.D.LI. 4to. 3 Alcss, says Burnct (Vol. n. p. !">), on the authority of Ileylin (p. 79), made his Latin translation for Buccr s use. Had such been the eiise, the circumstance would certainly have been mentioned by him here. It is clear, too, from a comparison of dates, that Bucer could not consult this translation, whilst writing his Censnra super Libro Sacrorum, sen Ordinationis Ecclesiie atque Minister!! Ecclesiastici in llegno Anglic. For his treatise Is dated NonLs Januarii, and he died pridie Calendas Martias (P. Martyris Loci Communes, &c. Lond. 15a% p. 108), 1551, the same year in which it was published. Doubtless Aless s work is printed in Bucer s Scripta Anglicana immediately before the Censura ; but, as the marginal notes will shew, this was merely to enable the reader to understand the nature of his remarks. He only tells us himself (p. 45G) librum istum Sacrorum. (the English Prayer Book of 1549) per interpre- tem, quantum potui, cognoui diligenter. Thus, most probably, Bucer had recourse to an oral, not a printed, translation, and yet one was in exist ence as early as July, 1549. See p. xxxi., note 3. Strype (Cranmer, Ox ford edit. Vol. i. p. 579) commits the extraordinary blunder of represent ing Aless s Ordinatio, &c.as a Latin version of some German work by Bucer. XXVI PREFACE. lity : on the title-page he has bona fide conuersa; and in his preface the following passage : Bona spes est, omnes intelligentes comperturos esse, quod accurate et fideliter in Latinum sermonem traducta sint ea, qua3 in Britanico libro extant, simplicem hunc quidem, ut decuit, et Ecclesiastica con- suetudine tritum, & interpretantem verbis usitatis descrip- tionem Britanicam, & hoc opus secundum ilia exprimentem, nullis pigmentis aut coloribus additis. These words may have been seriously written ; nevertheless Aless did not seriously act up to them. Not that the book is faulty on account of its being, on the whole, a wrong representation of the doc trines and discipline of our church ; but because, by culpable negligence, it may be, rather than always by design, interpo lations, omissions 1 , and loose translations, so frequently occur. Take the notice respecting Ceremonies. What are we to think of sentences like these ? Therefore, no man ought, &c. : Nemo hanc autoritatem sibi sumere debet, ut constituat ordi- nem aliquem in Ecclesia, nisi sit ad hoc diuimtus uocatus, & habeat autoritatem publicam & consensum Ecclesire. And he [Augustine] counselled, &c. : Idem consulit ut hoc iugum, quantum fieri potcst cum temporo & quiete Ecclcsire, abole- atur. Questi sunt etiam post ilium loannes Gerson, Tho mas, Sf alii. Quid, inquiunt, Sancte Pater Augustine, diceres, si nunc viveres ? Cum paucre admodum fuerint cserimonio) tuo tempore in Ecclesia, &c. To go on to the Litany. It begins thus, 2. Pater de ccelis Deus. 2. Fili redemtor mundi Deus. 2. Spiritus sancte Deus, ab utroque procedens. Sancta Trinitas unus Deus ; whilst the Chorus replies only, Miserere nobis. The petition against the bishop of Rome takes no notice of and all his detestable enormities. To s;ivc O to all nations, &c. is translated, Ut omnibus Christianis pacem et concordiam, &c. ; and the last two petitions, not to mention others, go very wide of the original. The Com munion service equally suffered. To pass by the fourth 1 The leaving out of all that pertained to the anointing, which the Book of 1549 allowed (see Liturgies of K. Edward VI. pp. 139, 143), cannot be palliated ; any more than the insertion, on his own authority, of the rubric, with which he terminates the office for the Visitation of the Sick, and which Haddon (p. 403) adopted. In the note on that rubric it would have been more correct to say, that the reference is to the ancient service for the Romish sacrament of extreme unction, whereof the thirteenth psalm formed a part. Monumenta Ritualia, Vol. i. p. 84. 1 REFACK. XXVll rubric at the commencement, the second Exhortation has for the most comfortable sacrament, &c., Sacramcntum plenum consolationis, Hoc cst, corpus ct sanguinem Christi. After faith in God s mercy is foisted in, Xobis propter Christum gratis oblato?. So, besides insertions equally unauthorised, minister of God and the church is rendered, Tanquam Dei ct Ecclcsira Domini nostri Icsu Christi ministris. The rubric directly following the Offertory is, Ilarum et si in ilium *<-n- tentiarwn c.c f/toliitt, Prouerbiis, n<-l Psalmis, nna aut plures canantur, &c. The side-notes at the consecration of the elements arc unnoticed : the forms at delivering tho elements not quite accurately given, and part of the rubric before offering the cup left out. Moreover, from the fourth rubric at tho end of the ofiicc the sentence, but in each of them tho whole body of our Saviour Jesu Christ, is passed by : the last is made to pertain to the cup, as well as to the bread, contrary to its obvious purport, and in defiance of the intention of our church ; and, generally, these rubrics are translated in a way, which admits of no justification 2 . Such was the book, which lladdon, when employed about his Latin edition of l;j(j(), took for a model and guide. Now, from what has been adduced, some persons may imagine, that this latter publication is of no real value, how curious soever it may be. But we must not decide so hastily. Iladdoifs work came forth with the express sanction of Elizabeth s letters patent, which clearly demonstrated its importance : it was enjoined by her authority upun the universities, the great public schools, and the clergy in their private devotions; and, from a document to be quoted, hereafter (see p. xxxiii), had accordingly been adopted in many places. Of necessity, there fore, this Prayer Book assumed a character, which must render it an object of no common interest, and ever entitle it to much consideration. Though, however, it is manifest, that lladdon can advance no claim, except in a few particulars, to the merit, whatever it be, of the version, he is not to be considered as blindly fol lowing Alcss s track on every occasion. In far too many cases he did so ; and hence the strong resemblance, which the Latin Book of 15GO bears, in substance no less than in word ing, to its English predecessor of 1549. Still, he did not so 8 See Crosthwaite s Communio Fuldiuin, pp. 59 07. PREFACE. follow Aless, as to omit correcting some of his faults, and, occa sionally, his Latinity. The introductory part about Ceremonies Haddon re-translated : that De anno ct partibus eius must be his ; and so also the collect for St. Stephen s day, which, after all, varies from the English ; whilst, in other places, as in the beginning of the Morning service, and in portions of the Com munion service, he was, from the nature of the case, obliged to rest solely on himself, in order to bring his work into some conformity to the English Prayer Book of 1559, of which it professed to be a translation. A question arises here, which would be well worth settling, did we possess the materials for settling it : how far the observances of 1549 were intended to be brought back, and recommended to the clergy under the authority of the temporal head of their church. (Collier, Vol. n. p. 259.) In the Communion of the Sick, (to go no further,) the re servation of a portion of the consecrated elements is ordered, and L Estrange (p. 300) justifies this, because learned societies, the greater light they enjoyed, the less prone would they be to error and superstition ; as he justifies (p. 304) the cele bration of the Lord s supper at funerals, because the whole Book was compiled for Men of discerning Spirits. But was this design, or the result of haste and inattention ? Did Haddon mean (of course, in obedience to command) to pre pare a book which should allow such reservation ; or did he merely transcribe what Aless had previously, and correctly, given? Many reasons induce us to think, that, if Haddon was careless, (and he cannot be wholly excused,) he ever re membered what he was about, and still fulfilled his appointed task. To refer only to the rubrics on p. 385 ; as the first is an instance of want of accuracy, so is the second of want of fidelity, and that, from the corrections on Aless s wording bringing it nearer than before to the Prayer Book of 1549. One of the most remarkable discrepancies between Eliza beth s English and Latin Book is furnished by the absolution in the Communion service. In the Book of 1560 Christ is said to have given to the Church his own power (suam po- testatem, p. 393,) of absolving penitents ; an expression for which there existed not the slightest ground. This absolution, however, is a transcript from Aless; but not without the transcriber being quite alive to what he was about, for he PREFACE. XXIX made additions at the end, sufficient to mark deliberation and design. The history of the Latin form of absolution is curious. It was taken, as just stated, out of that version upon which Iladdon so much relied : nevertheless, Aless, by inserting it therein, went further than he was justified in doing, inasmuch as the Prayer Book of 1549, which he pro posed to render, is, in this respect, like our own at the present day. Alcss, if not to be styled dishonest, which some persons are ready to affirm, was not, it need scarcely be re peated, very remarkable for faithfulness 1 . lie had before turned into Latin the Order- of the Communion (Maskell s Ancient Liturgy, p. xcvii. note), and, having this ready at hand, incorporated the whole of it into his work, (as he did the proper preface for Easter from the Salisbury Missal,) without caring at all, or very slightly, whether it properly coincided with the English. Now the form of absolution belonging to the Order of the Communion, derived, like so much of our Occasional services, where they do not follow those previously existing (Laurence s JJampton Lectures, pp. 443, 444. Original Letters, pp. l!>, 2<>ii, 344), from a work :! , in the nature of an Interim, then recently drawn up by Melancthon and Bucer for the use of the archbishoprick of Cologne (fol. xcii), is almost verbally as Aless has trans- 1 Set- p. 4i!l, note 1. Hy putting pcrurnient in Chorum as tho Latin of .sluill tarye still in the quirt 1 , IK- may have wished, in the character of an interpreter, to affix hi.s own meaning to a somewhat obscure ruhrie. Maskell s Ancient Liturgy, p. Ixxvii. 8 Coverdale (Vol. n. p. /rj.~>.) also translated the same Order into Latin, for the use of Calvin, but does not seem to have printed it. This, we may presume, was a verbal translation, and not such a platt/ as Knox and others a few years later sent to him, off the whole booke oft England. Troubles at Frankfort, p. xxviii. 1 Nostra Hermann! ex gratia Dei Arckiepiscopi Coloniensis, et Principia Electoris, &c. Simplex ac Pia Dcliberatio, qua ratione Christi ana- & in uerbo Dei fundata lleformatio Doctrimc, Administrations diui- norum Sacramentorum, Geremoniarum, totiusque cune animarum, et aliorum Ministeriorum Ecclesiaaticorum, apud eos qui nostnc Pastoral! cune commcndati sunt, tantispcr instituenda sit, donee Dominus dederit constitui meliorem, uel per liberam & Christianam Synodum, sine Gene- ralem siue Xationalem, ucl per Ordines Imperil Nationis Germanica? in Spiritu Sancto congregates. Boniue. Anno. M.D.XXXXV. Fol. John Daye pul)lished an English translation of this book * in the yere of our Lorde .1547. The xxi. of October ; aud again, in 1548. XXX PREFACE. latcd it, except that he both left out blessed, and inserted on his own authority not only Jesus Christus, but that very important word suam, for which the Simplex ac pia IJeliberatio has hanc. So far, therefore, he was in some degree right : still what, with these limitations, suited well the Order of the Communion, did not necessarily suit a later and different publication. Among the things, which the reader of the Latin Prayer Book will not find, is the addition of 1552 giving permission to men to say their private prayers in any language that they themselves do understand; the rubrics pertaining to the vestments, to the choice of position for the table at the communion time, and to the sacramental bread ; also, some of those at the end of the Communion service, and of the Communion of the Sick. But the first omission arose from the closing sentence of Elizabeth s letters patent (p. 302), re commending to the clergy for that purpose this very Book : after the issuing of Elizabeth s Injunctions in July 1559, the second was rendered absolutely necessary (Sparrow s Collections, pp. 77, 83. Zurich Letters, pp. 228, 272) ; and the third became a thing of course, in consequence of the Latin Prayer Book not having any connexion with parochial ministrations. If, however, there are things, which the reader will not find in Haddon s publication, so are there in it some things, besides those already mentioned, which he would not expect to find. For instance, the notation of the Psalms is declared to be after the Vulgate, instead of after the great Englyshe Bible ; whilst in leap year the intercalary day, the second time of its being mentioned (see p. 323), is changed from the twenty-fifth tc> the twenty-fourth of Fe bruary. Haddon similarly takes upon himself the office of interpreter. The last sentence of the second rubric on p. 327 distinctly informs us, that the Evening service ought to begin like the Morning service, a point about which some persons, we may suppose, even then unnecessarily entertained doubts : in the first rubric at the Communion (p. 383), * im mediately after is rendered, immediate post principium matu- tinarum precum : the phrase, stantem ad sacram Mensam, on p. 385, seems also intended to determine the priest s position at that time with reference to the communion-table, as turned to it, not from it : * offerings in the first rubric on p. 388 is PREFACE. explained to signify oblationes et dccimas (L Kstrangc, p. 180); as, in the last rubric on p. 3W>, Ecclesiastical duties are made to mean dccimas, oblationes, ccteraquc debita; and the phrase when there is no Communion, which occurs on p. 1J)G, is left as Alcss translated it, quando non adsunt com- municantes. See also pp. 3!)!), 42(j. The Latin Prayer Book was not received every whcro with equal favour and respect. Strype, under the year 15IIS (Parker, p. 2Di)), tells us, that most of the Colleges in Cain- bridge would not tolerate it, as being the Popes JJregf/tt; J and even, that some of the Fellowship of Hcnct College went contemptuously from the Latin Prayers, the Master being the Minister then that read the same. Elizabeth s Latin Prayer Book was never before re printed 1 . Herbert (Ames, p. (>07), doubtless, refers to copies in quarto and octavo put forth in 1562; these, how ever, Dibdin (Typ. Antiq. Vol. iv. pp. l!>, 27) declares to have been no more than a reissue of a different work, ono printed in 1553 with the same title that Whitakcr adopted in 15o J). Nevertheless, since Prayer Books in Latin published during her rciirn have been often confounded with her own, a O O short account of them appears indispensable. They bear the names of Wolf, Yautrollicr, and Jackson, as the printers; and, in the case of the last two, per assignationcm Francisci Flora). Wolf, in 1571, (or rather in 1572, for the Psalter has both dates.) sent out what we may rightly deem tho earliest 2 version into Latin of the whole Prayer Book, Her bert s Ames, p. (511. This the other printers carefully fol lowed, and the copies (octavo) more commonly met with, though still very rare, are one in 1574 by Vautrollicr, and another in 1594 by Jackson. Wolf s edition (and likewise the others) came out Cum priuilcgio regia? maiestatis; 1 tho act of uniformity is prefixed ; the Occasional services are each 1 With respect to the names in the Calendar of this reprint, no attempt at correction has been made beyond such typographical errors, as seemed peculiar to the original. See particularly those put against Sept. the llth, and Oct. the 2Gth and 30th. 3 This remark pertains only to the times of Elizabeth ; for two translations, of which Aless s was one, were made in Edward s reign, and a third undertaken, but left imperfect. Card well s Two Liturgies of Edward VI. compared, p. xvi. Original Letters, p. 535. XXX11 PREFACE. duly incorporated ; and to the end is annexed Munster s trans lation of the Psalms : moreover, all the really important peculiarities, which distinguish the Book of 1560, are omitted. It was intentionally, therefore, made to exhibit a close re semblance to the English Prayer Book of 1559, or (to speak more correctly) of 1561, being designed, in conformity with the act of 1549 before quoted, for the private use of any one, who wished to perfect, or keep up, his knowledge of Latin. But the fault of taking previously existing materials with out due care was still evidenced in two remarkable ways. Aless had inadvertently rendered ( oner night in the second rubric preceding the Communion of the Sick by postridie 1 (see p. 404) ; and consequently, we have this error, adopted by Haddon, per petuated through the whole reign of Elizabeth. So, also, have we invariably the collect for St Andrew s day as the English Prayer Book of 1549 represented it, instead of that intro duced in 1552, and never afterwards altered : of course, how ever, Haddon having thoughtlessly copied Aless, who in this particular was right, was himself as thoughtlessly followed. It is strange, that early in the next century we perceive these same blunders again repeated in the Latin version of the Prayer Book incorporated into the Doctrina et Politia 1 of Dr Mocket, Warden of All Souls , Oxford, and chaplain to arch bishop Abbot ; a work of considerable importance, and now of no ordinary rarity. As has just been asserted, no second edition of Elizabeth s Latin Prayer Book was ever published, at least in subsequent years : nevertheless, in the year 1615, if not before, an abridg ment of it appeared, entitled, Liber Precum Publicarum in usum Ecclesiai Cathedralis Christi, Oxon. It contains merely the Morning service, the Athanasian creed, the Evening service, the Litany and its Collects, followed by the Psalter : then come four prayers, (Pro officio totius Ecclesise in com- muni, Pro Rege, Tempore pestilentise, Pro docilitate,) of which the last two were taken from the Preces Privatse, two graces, a prayer for the sovereign and people, with one for their founder Henry. This, enlarged by the additional Col- 1 Doctrina et Politia Ecclesise Anglicanae, a bcatissiinse memoriae prin- cipibus Edouardo sexto, Regina Elizabetha stabilitse, et a religiosissimo et potentissimo monarcha Jacobo Magnae Britan. &c. rege continuatae. Londini. 1G17. 4to. PREFACE. XXX111 Iccts after the Litany, introduced in 1604 and 1(>()2, is still daily used for short Latin prayers during term time. 7. The New Calendar was the result of a prescript dated at Westminster, the 22nd of January, the thirdo yerc of o r Kaignc [1561]. By this document Matthue Archcbishop of Canterbury e, Kdmonde Byshopp of London, Will" 1 . Byll our Almoner, and Walter lladdon one of the Masters of o r Requests were required to peruse the order <>f the Lessons thoroughc out the whole ycre, and to substi tute in the place of * certen chapters for lessons .... other chapters or parcels of scripture, tendingc in the hcring of the vnlearned, or layc people, more to their edificacion 2 . Parker MSS. Corpus Cliristi College, Cambridge. Strype s Parker, pp. 82 84. Grindal s Remains, p. 157. It entered, likewise, into the province of these royal commissioners to revise the Calendar in other respects. Hence the occurrence therein of many names of saints, which we may presume to have been now re-introduced for the reason subsequently assigned to the reader by a notice in the Preces Privatao : ut ccrtarum quarundam rcruin, quarum stata tcmpora nossc plurimum refer t, quarumquc ignoratio nostris hominibus obcsse possit, quasi notju quajdam sint atquc indicia. Sec also Cardwell, pp. .306, 341. The same prescript also required the commissioners to make some regulations respecting the Collegiate churches, in which the Latin Prayer Book had been allowed to be used, so that our good purpos in the saide translacion be not frustrated, nor be corruptly c abused, contrary e to theffect of our meanyngc. What that meaning was, may be gathered from Elizabeth s letters patent, p. 301. 8. Nothing need here be said in relation to the Occa sional services and Prayers 3 , since in the volume itself an 8 It was not uncommon to tike the old Calendar out of the early Elizabethan Prayer Books, and insert this new one. 3 The practice of publishing such Forms is coeval with the reform ation. Occasional Prayers and Suffrages to be used throughout all Churches began now to be more usual than formerly. For these com mon Devotions were twice this year [1544] appointed by Authority, as they had been once the last ; which I look upon the Archbishop to be the great instrument in procuring: that he might by this means, by little and little, bring into use Prayers in the English Tongue, which he so much desired ; and that the People, by understanding part of XXXIV PREFACE. ample account is prefixed of the circumstances, which indi vidually gave rise to them. Only one regular list of these Forms has been discovered, and that where we should least have expected to discover it, viz. in Dr Williams s library, in Red-cross Street, London, a Dissenters foundation of about 150 years standing. It occurs in a manuscript volume containing chiefly biographical notices, written, apparently, about the end of the seventeenth century and, it may be, by Dr Calamy, the eminent Nonconformist, and grandson of the no less eminent Presbyterian, divine. This list, which enters somewhat into detail as to a few of the Ser vices, and notices a good portion of those now reprinted between 1563 and 1601, commences thus: "There were severall forms of Prayer and Thanksgiving set forth in Qucenc Elizabeths Ileignc upon severall Speciall Occasions, here fol- loweth a list of the times and occasions of divers of them, taken out of a Printed Booke in 4." Could the said Printed Booke be recovered, we should obtain copies of two Forms (xxi., XLIII.), which seem to be completely lost ; but, though searched for diligently, it is still missing. At the end of the list we are told, that " before all or most of these dayes of Fasting upon severall occasions in Queene Eliz. Ileignc, there had been a Severe Prosecution of the Nonconformablc Ministers, and a vigorous endeavor to suppress them from Preaching. 1. In Anno 1563. The first fast was for the Plague. A little before that, in Anno 1559, the Quecnes In junctions were put forth. And also, in Anno 1562, the Booke of Orders 1 , which were very hard upon the Noncon- thcir Prayers, might be the more desirous to have their whole Service rendered intelligible. Strype s Cranmer, Book i. chap. xxix. One of the two instances assigned to 1544 must, in the opinion of Dr Jenkyns (Remains of Cranmer, Vol. iv. p. 320), be referred to the follow ing year. See Cranmer s Works, Parker Society edition, Vol. n. p. 154, note 2 ; and p. 188, note 1. 1 Parker (Strype s Life, p. 92.) framed Resolutions and Orders in 1561 to serve for uniformity of ministration, and concord, in the church, until the meeting of a synod. But, surely, the writer has erred, and meant the Book of Orders sent by the archbishop to Grindal March the 28th, 15G6, for distribution through the province of Can terbury. This was a re-publication, with amendments, of the Adver tisements, which, though wanting the queen s sanction, he had caused to be printed about a year before. Ibid. p. 216. I llKFACE. XXXV formists, and had restrained many of them. 1?. In Anno lf>72 there was a Form of Prayer set forth to be used four 2 dayes in a weeke. About that time the Nonconformists had been cruelly troubled with the Three" Articles that Aivhh. Parker required them to subscribe to. Mr Field and Mr \Vileocks were imprisoned for writing the Admonition. [Neal, Vol. i. l>p. UK), !!)!.] o. In Anno 1580 the Fast for the great Earthquake was kept every weeke. Before that yeare there had been a very universal! Check given to the spreading of the Gospell, and to the Nonconfbrmablo Preachers, by the suspension of Art-lib. Grindall, and the suppression of Proplir- syings. 4. In Anno 1585, before Mr Bunney s Prayers and Exercises 1 were set out, or the necessary and godly Prayers by the lip. of London, which were put forth in the same yeare, there had been a univcrsall and severe Prosecution of the Nonconformists for refusing to subscribe to Art-lib. Whit- gift s Articles. [Strypc s life, pp. 115, 125. Xeal, Vol. i. p. oOS.] 5. In Anno 15Do, Certain Prayers were put forth to be read four dayes in a weeke, for the Plague, by the lip. of London. Before that there had been a most universall Prosecution of the Nonconformists: Mr Cartwright, Mr Eger- ton, and multitudes more of them had been, and some of them still were, in Prison." Some libraries, of course, are richer in these Forms than others. Those, whence the greatest assistance was obtained, exist at Durham, Lambeth, Emmanuel College, Cambridge, and Colchester. Among the remains, indeed, of archbishop Harsnet s library, in the last-named place, is a volume in this department of literature invaluable, and whose preservation ought to be cared for most solicitously. An examination of the Privy Council Minutes for Orders respecting the observance of the Services, and of the records in the State Paper Office, " Neither here, nor below (sec p. 528), has the writer represented the matter accurately. The original passage mns, * not onely on Sun- dayes and holy dayes, hut also on Wednesdayes and Fridayes. 3 Namely, to acknowledge the queen s supremacy, to agree to the Prayer Book with the Ordinal, and to allow the thirty-nine Articles of 15(52. Subscription to the same three Articles Whitgift afterwards enforced, and in obedience to the same act passed in 1571. 4 For the seventeenth of November, queen Eli/ahcth s accession-day. Sec some remarks by Brand (Popular Antiquities, Vol. i. p. oil].) re specting the observance of this day even in very modern times. XXXVI PREFACE. as well as of the Registers at York, for the Services them selves, was instituted ; of each of which, in this respect, a great expectation had been raised only to be disappointed. Some of the Forms, whose titles appear in the list, are not here re printed : numbers xxn., xxvn., and xxxv., because there seemed to be good reason for their omission : the others, be cause copies thereof could no where be discovered. The source, which in every instance furnished the transcript, is indicated between crotchets at the end of the title. Sincere thanks arc due to the Rev. "W. Maskell for the ready access which he granted to his well-stored library of rare and choice books ; also to the Rev. S. R. Maitland, the Rev. J. C. Crosthwaite, and the Rev. T. Lathbury, for the assistance so kindly rendered by them to the present pub lication. The editor equally wishes to acknowledge his obligations to the following gentlemen : P. de Bary, Esq. of the Privy Council Office, the Rev. E. J. Raines, librarian of the Minster library, York, the Rev. W. Greenwell, sub librarian of bishop Cosin s library, Durham, the Rev. A. Tare, tutor of Emmanuel College, Cambridge, and the late G. Stokes, Esq., of Cheltenham. ERRATA. p. 27, 1. 24, for alterations, read alteration, and omit the note, p. 301,1. 29, read Etonce. 1. 31, omit THE LITANY AND SUFFRAGES. 1558. [The unique copy here reprinted is in the Library of the Rev. W. Maskell, Broadleaze, near Devizes.] [LITURO. QU. ELIZ.] I The Litany and Suflraue O GOD, tho Father of licavcn : have merry upon u> miserable sinners. O God tlic Father of heaven : have mercy upon ns miserable sinners. () God the Son, redeemer of the world : have merry upon us miserable sinners. O (iod tho Son, redeemer of the world : liave mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners. () holy, blessed, and glorious Trinity, three persons and one God : have mercy upon us miserable sinners. O holy, Mossed, and glorious Trinity, three persons and one (iod : have mercy upon us miserable sinners. Remember not Lord our offences, nor the offences of our forefathers, neither take thou vengeance of our sins : spare us good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever : Spare us good Lord. From all evil and mischief, from sin, from the crafts and assaults of the devil, from thy wrath, and from evcrla>ting dampnation : Good Lord deliver us. From all blindness of heart, from pride, vainglory, and hypocrisy, from envy, hatred and malice, and all uncharita- blcness : Good Lord deliver u.s. From fornication, and all other deadly sin, and from all the deceits of the world, the flesh, and the devil : Good Lord deliver us. From lightnings and tempests, from plague, pestilence, and famine, from battle, and murder, and from sudden death : Good Lord deliver us. 12 4 THE LITANY [1558. From all sedition and privy conspiracy, from the tyranny of the bishop of Rome, and all his detestable enormities, from all false doctrine and heresy, from hardness of heart, and contempt of thy word and commandment : Good Lord deliver us. By the mystery of thy holy incarnation, by the 1 holy nativity and circumcision, by thy baptism, fasting and temp tation : Good Lord deliver us. By thine agony and bloody sweat, by thy cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, and by the coming of the Holy Ghost : Good Lord deliver us. In all time of our tribulation, in all time of our wealth, in the hour of death, and in the day of judgment : Good Lord deliver us. We sinners do beseech thee to hear us, Lord God, and that it may please thee to rule and govern thy holy church universal in the right way : We beseech thee to hear us good Lord. That it may please thee to keep Elizabeth thy servant, our Queen, and governour : We beseech thee to hear us good Lord. That it may please thee to rule her heart in thy faith, fear and love, and that she may always have affiance in thee, and ever seek thy honour and glory : We beseech thee to hear us good Lord. That it may please thee to be her defender and keeper, giving her the victory over all her enemies : We beseech thee to hear us good Lord. That it may please thee to illuminate all bishops, pastors and ministers of the church, with true knowledge and under standing of thy word, and that both by their preaching and living they may set it forth and shew it accordingly : We beseech thee to hear us good Lord. That it may please thee to endue the lords of the council, and all the nobility, with grace, wisdom, and under standing : We beseech thee to hear us good Lord. [! Most probably, a misprint for, thy.] 1558.] AND SUFFRAGES. f) That it may please tlice to bless and koop the magis trates, giving them grace to execute justice, and to maintain trutli : Wo beseech thee to hear us good Lord. That it may please thec to bless and keep all thy people: We beseech thee to hear us good Lord. That it may please thee to give to all nations unitv, peace, and concord : We beseech thec to hear us good Lord. That it may please thee to give us an heart to love and dread thec, and diligently to live after thy commandments : \J V We beseech thee to hear us good Lord. That it may please thec to give all thy people cncreasc of grace, to hear meekly thy word, and to receive it with pure affection, and to bring forth the fruits of the Spirit : We beseech thee to hear us good Lord. That it may please thec to bring into the way of truth all such as have erred, and arc deceived : Wo beseech thee to hear us good Lord. That it may please thec to strengthen such as do stand, and comfort and help the weak-hearted, and to raise up them that fall, and finally to beat down Sathan under our feet : We beseech thee to hear us good Lord. That it may please thec to succour, help, and comfort, all that be in danger, necessity and tribulation : Wo beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water, all women labouring of child, all sick- persons and young children, and to shew thy pity upon all prisoners and captives : We beseech thee to hear us good Lord. That it may please thee to defend, and provide for the fatherless children and widows, and all that be desolate and oppressed : Wo beseech thec to hear us good Lord. That it may please thec to have mercy upon all men : We beseech thec to hear us good Lonl. G THE LITANY [1558. That it may please thee to forgive our enemies, perse cutors and slanderers, and to turn their hearts : We beseech thee to hear us good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them : We beseech thee to hear us good Lord. That it may please thee to give to us true repentance, to forgive us all our sins, negligences and ignorances, to and 1 endue us with the grace of thy holy Spirit, to amend our lives according to thy holy word : We beseech thee to hear us good Lord. Son of God : we beseech thee to hear us. Son of God : we beseech thee to hear us. Lamb of God, that takest away the sins of the world : Grant us thy peace. Lamb of God, that takest away the sins of the world : Have inorcy upon us. O Christ hear us. O Christ hear us. Lord have mercy upon us. Lord have mercy upon us. Christ have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Lord have mercy upon us. Our Father which art in. &c. And suffer us not to be led into temptation. But deliver us from evil. Amen. Versicle. Lord deal not with us after our sins. Answer. Neither reward us after our iniquities. Let us pray. GOD merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful, mercifully assist our prayers, that we make before thee in all our troubles and adversities, whensoever they oppress us : t 1 Misprint for, and to.] 1558.] AND SUFFRAGES. 7 and graciously hear us, that those evils, which tho craft and subtlety of the devil or man workcth against us, ho brought to nought, and by the providence of thy goodness they may be dispersed, that wo thy servants, being hurt by no perse cutions, may evermore give thanks unto theo in thy holy church: through Jesu Christ our Lord. Amen. O Lord arise, help us, and deliver us for thy name s sake. O God, we have heard with our ears, and our fathers have declared unto us the noble works, that thou didst in their days, and in the old time before them. O Lord arise, help us, and deliver us for thine honour. Glory be to tho Father, and to the Son. and to the Iloly Ghost. As it was in tho beginning, is no\v, and over shall be. world without end. Amen. From our enemies defend us. () Christ. Graciously look upon our afflictions. Pitifully behold the dolour of our heart. Mercifully forgive the sins of thy people. Favourably with mercy hear our prayers. O Son of David, have mercy upon us. Both now and ever vouchsafe to hear us. O Christ. (Jraciously hear us, O Christ. (Jraciously hear us, O Lord Christ. Verside. O Lord, let thy mercy be shewed upon us. Answer. As we do put our trust in thee. *l Let us pray. WE humbly beseech thce, O Father, mercifully to look upon our infirmities, and for the glory of thy name sake turn from us those evils that we most righteously have de served. And grant that in all our troubles, we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honor and glory : through our only mediator and advocate Jesus Christ, our Lord. Amen. O GOD, whoso nature and property is, ever to have mercy and to forgive, receive our humble petitions : and 8 THE LITANY. [1558. though we be tied and bound with the chain of our sins, yet let the pitifulness of thy great mercy loose us : for the honour of Jesus Christ s sake, our mediator and advocate. ALMIGHTY and everlasting God, which only workest great marvels, send down upon our Bishops and curates, and all congregations committed to their charge, the health ful spirit of thy grace, and that they may truly please thee : Pour upon them the continual dew of thy blessing : grant this, Lord, for the honour of our advocate and mediator Jesus Christ. Amen. GRANT we beseech thec, Almighty God, that we in our trouble put our whole confidence upon thy mercy, that we against all adversity be defended under thy protection : grant this, Lord God, for our only mediator and advocate Jesus Christ s sake. Amen. (j^ff 3 A Prayer of Clirysostome. ALMIGHTY God, which hast given us grace at this time with one accord, to make our common supplications unto thec, and dost promise that when two or three be gathered together in thy name, thou will grant their requests : fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them : granting us in this world, knowledge of thy truth, and in the world to come, life ever lasting. Amen. THE LITANY, IIK QUKKN S MA.IKSTVS (Ml A I M I, ANNO CIIUISTI taupe, bsrtr in tjje C&utnes JWafesttes CSappd, according to tfje tenor of tfje procla mation. Cfirtsti 1559. [The copy which has been followed is in archbishop Harsnet s Library, Colchester.] A Confession. ALMIGHTY God merciful Father, maker of all tiling, Judge of all men, 1 acknowledge an<l bewail my inanilbKl sins and wickedness, which I from time to time most wickedly havo committed, by thought word and deed, against thy divine majesty, provoking most justly thy wrath and indignation against me. I do earnestly repent, and am heartily sorry for these my misdoings; the remembrance of them is grievous unto me, the harden of them is too heavy for me: have mercy upon me, have mercy upon me: most merciful Father, for the Lord Jesus Christ s sake, forgive me all that is past, and grant that I may ever hereafter serve and please theo in newness of life, to the honour and glory of thy name, through Jesus Christ our Lord. Amen. () (ion the Father of heaven : have mercy upon us miserable sinners. O (iod the Father of heaven : have mercy upon us miserable sinners. O (iod the Son redeemer of the world : havo mercy upon us miserable sinners. O God the Son redeemer of the world : have mercy upon n^ miserable sinners. God the Holy (Jhost, proceeding from the Father and the Son : have mercy upon us miserable sinners. God tho Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners. holy blessed and glorious Trinity, three persons and one God : havo mercy upon us miserable sinners. O holy, blessed and glorious Trinity, three persons and one God : have mercy upon us miserable sinners. Remember not Lord our offences, nor the offences of our forefathers, neither tike thou vengeance of our sins : 12 THE LITANY. [1559. Spare us good Lord, spare thy people whom thou hast redeemed with thy most precious blood, and be not angry with us for ever : Spare us good Lord. From all evil and mischief, from sin, from the crafts and assaults of the devil, from thy wrath and from ever lasting dampnation : Good Lord deliver us. From all blindness of heart : from pride, vainglory, and hypocrisy, from envy, hatred and malice, and all uncha- ritableness : Good Lord deliver us. From fornication, and all other deadly sin, and from all the deceits of the world, the flesh, and the devil : Good Lord deliver us. From lightning and tempest, from plage, pestilence and famine, from battle, and murder, and from sudden death : Good Lord deliver us. From all sedition and privy conspiracy, from all false doctrine and heresy, from hardness of heart, and contempt of thy word and commandment : Good Lord deliver us. By the mystery of thy holy incarnation, by thy holy nativity and circumcision, by thy baptism, fasting and temp tation : Good Lord deliver us. By thine agony and bloody sweat, by thy Cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, and by the coming of the Holy Ghost : Good Lord deliver us. In all time of our tribulation, in all time of our wealth, in the hour of death, and in the day of judgment : Good Lord deliver us. We sinners do beseech thee to hear us Lord God, and that it may please thee to rule and govern thy holy church universally in the right way : We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of 155!).] THE LITANY. 1 . > life, thy servant Elizabeth, our most gracious Queen and governour : We beseech thcc to hear us good Lord. That it may please thcc to rule her heart in thy faith, fear and love, and that she may evermore have alliance in thee, and ever seek thy honour and glory : We beseech thee to hear us good Lord. That it may please thee to be her defender and keeper, giving her the victory over all her enemies : Wo beseech tliee to hear us good Lord. That it may please thee to illuminate all Bishops, pastors, and Ministers of the church, with true knowledge and under- O standing of thy word, and that both by their preaching and liviii"- they mav set it forth and shew it accordingly: O i/ O t/ We beseech thee to hear us good Lord. That it may please thee to endue the lords of the council, and all the Nobility, with grace, wisdom, and understanding : We beseech thee to hear us good Lord. That it may please thcc to bless and keep the magis trates, giving them grace to execute justice, and to maintain truth : We beseech thee to hear us good Lord. That it may please thcc to bless and keep all thy people : We beseech thee to hour us good Lord. That it may please thcc to give to all nations unity, peace and concord : We beseech thee to hear us good Lord. That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments : Wo beseech theo to hear us good Lord. That it may please thee to give all thy people cncrease of grace, to hear meekly thy word, and to receive it with pure affection, and to bring forth the fruits of the Spirit : Wo beseech thcc to hoar us good Lord. That it may please thcc to bring into the way of truth all such as have erred, and are deceived : We beseech theo to hoar us good Lord. That it may please thee to strengthen such as do stand, 14 THE LITANY. [1559. and comfort and help the weak-hearted, and to raise up them that fall, and finally to beat down Sathan under our feet : Wo beseech thec to hear us good Lord. That it may please tlicc to succour, help and comfort, all that be in danger, necessity and tribulation : We beseech thee to hear us good Lord. That it may please thec to preserve all that travel by land or by water, all women labouring of child, all sick persons and young children, and to shew thy pity upon all prisoners and captives : We beseech thee to hear us good Lord. That it may please thee to defend, and provide for the fatherless children and widows, and all that be desolate and oppressed : We beseech thee to hear us good Lord. That it may please thec to have mercy upon all men : We beseech thee to hear us good Lord. That it may please thee to forgive our enemies, perse cutors and slanderers, and to turn their hearts : We beseech thee to hear us good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them : We beseech thee to hear us good Lord. That it may please thee to give to us true repentance, to forgive us all our sins, negligences and ignorances, to endue us with the grace of thy holy Spirit, to amend our lives according to thy holy word : We beseech thec to hear us good Lord. Son of God : we beseech thee to hear us. Son of God, we beseech thee to hear us. Lamb of God, that takest away the sins of the world : Grant us thy peace. O Lamb of God, that takest away the sins of the world : Have mercy upon us. Christ hear us. O Christ hear us. 1559.] THE MTANY. 1 ) Lord have mercy upon us. Lord have mercy upon us. Christ have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Lord have mercy upon us. Our Father, which art. &c. And lead us not into temptation. I>ut deliver us from evil. Versicle. () Lord, deal not with us after our sins. Answer. Neither reward us after our iniquities. () (Jod merciful Father, that despiscst not the sighing of a contrite heart, nor the desire of such as be sorrowful, mercifully assist our Prayers that we make before thec in all our troubles and adversities, whensoever they oppress us : and graciously hear us, that those evils, which the craft and subtlety of tin* devil or man workcth against us, be brought to nought, and by the providence of thy goodness they may be dispersed, that we thy servants, being hurt by no per secution, may evermore give thanks unto theo in thy holy church : through ,Icsu Christ our Lord. Amen. O Lord arise, help us, and deliver us for thy namo s sake. () God, we have heard with our cars, and our fathers have declared unto us the noble works, that thou diddest in their days, and in the old time before them. O Lord arise, help us, and deliver us for thine honour. Glory be to the Father. &c. As it hath been from the beginning, is now and ever shall be world. &c. Amen. From our enemies defend us O Christ. Graciously look upon our afflictions. Pitifully behold the sorrows of our heart. Mercifully forgivo the sins of thy people. Favourably with mercy hear our prayers. O Son of David havo mercy upon us. 16 THE LITANY. [1559. Both now and ever vouchsafe to hear us, Christ. Graciously hear us, O Christ. Graciously hear us, O Lord Christ. H The Vcrsicle. Lord, let thy mercy be shewed upon us. U The Answer. As we do put our trust in thec. H Let us Pray. WE humbly beseech thee, Father, mercifully to look upon our infirmities, and for the glory of thy name s sake turn from us all those evils that we most righteously have deserved. And grant that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and purcness of living, to thy honour and glory : through our only mediator, and advocate Jesus Christ, our Lord. A prayer for the Queen s Majesty. LORD our heavenly Father, high and & l mighty, King of kings, Lord of Lords, the only ruler of Princes, which docst from thy throne behold all the dwellers upon earth : most heartily we beseech thec with thy favour to behold our most gracious sovereign Lady Queen Elizabeth, and so replenish her with the grace of thy holy Spirit, that she may alway incline to thy will, and walk in thy way. Indue her plentifully with heavenly gifts : Grant her in health and wealth long to live, strength her that she may van quish and overcome all her enemies ; and finally after this life, she may attain everlasting joy and felicity : Through Jesus Christ our Lord. Amen. ALMIGHTY and everlasting God, which only workest great marvels, send down upon our Bishops and Curates, and all congregations committed to their charge, the health ful spirit of thy grace, and that they may truly please thee. Pour upon them the continual dew of thy blessing : Grant this, Lord, for the honour of our advocate and mediator Jesus Christ. Amen. [ l Misprint for, and.] AND SUFFRAGES. 17 ^1 A Prayer of Chrybostome. ALMIGHTY God, which liast given us grace at this time- with one accord, to make our common supplications unto tlice, and dost promise that when two or three lie gathered together in thy name, thou wilt grant their requests : fulfil now, () Lord, the desires and petitions of thy servants, as may be most expedient for them, granting us in this world knowledge of thy truth, and in the world to come life ever lasting. Amen. THK grace of our Lord Jesus Christ, and the love of (iod, and the fellowship of the Holy Ghost, be with us all evermore. Amen. Here endeth the Litany used in the Queen s Chapel. 1 or rain, if the time require. () (loo, heavenly Father, which by thy Sou Jesus Christ hast promised t< all them that seek thy kingdom, and the righteousness thereof, all things necessary to their bodilv V t. sustenance : Send us, we beseech thee, in this our necessity, such moderate rain and showers, that we may receive the fruits of the earth, to our comfort, and to thy honour, through Jesus Christ our Lord. Amen. For fair weather. () LORD God, which for the sin of man didst once drown all the world except eight persons, 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 punishment to amend our lives, and for thy clemency to give thee praise and glory, through Jesus Christ our Lord. Amen. In the time of dearth or famine. O GOD, heavenly Father, whose gift it is that the rain doth fall, the earth is fruitful, beasts increase, and fishes do 2 [LITLRG. QU. ELIZ.J 18 SUFFRAGES. [1559. multiply : Behold, we beseech thee, the afflictions of thy people, and grant that the scarcity and dearth (which we do now most justly suffer for our iniquity) may through thy goodness he mercifully turned into cheapness and plenty, for the love of Jesu Christ our Lord, to whom, with thee and the Holy Ghost, be praise for ever. Amen. IF In the time of War. O ALMIGHTY God, King of all Kings, and governour of all things, whose power no creature is able to resist, to whom it belongeth justly to punish sinners, and to be mer ciful unto them that truly repent: Save and deliver us (we humbly beseech thee) from the hands of our enemies; abate their pride, assuage their malice, and confound their devices; that wo being armed with thy defence may be preserved evermore from all perils to glorify thee, which art the only giver of all victory, through the merits of thy only Son Jesus Christ our Lord. Amen. 1F In the time of any common plague, or Sickness. ALMIGHTY God, which in thy wrath in the time of King David, didst slay with the plague of pestilence Ixx. M. and yet, remembering thy mercy, didst save the rest; have pity upon us miserable sinners, that now are visited with great sickness and mortality; that like as thou didst then command thine angel to cease from punishing, so it may now please thee to withdraw from us this plague and grievous sickness, through Jesu Christ our Lord. Amen. GOD, whose nature and property is, ever to have mercy and to forgive, receive our humble petitions : and though we be tied and bound with the chain of our sins ; O yet let the pitifulness of thy great mercy loose us, for the honour of Jesus Christ s sake, our mediator and advocate. Amen. IF The Lord s prayer. OUR Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against 1559.] si- mt AUKS. l!) us. And lead us not into temptation, lint deliver ns from evil. Amen. i The Creed. I RELIEVE in God tlic Father almighty, maker of heaven and earth: And in .Jesus Christ his only Son onr Lord: Which was conceived by the Holy Ghost, horn of the Virgin Mary. StitVered under Ponce Pilate, was crucified, dead and buried, lie descended into hell. The third day he roso again from the dead. lie ascended into heaven, and sitteth on the riujht hand of God the Fatlier almighty. From thence shall lie come to judge the quick and the dead. 1 believe in the Holy Ghost. The holy catholic church. The communion of saints. The forgiveness of sins. The re surrection of the bodv. And the life everlasting. Amen. 1 am the Lord thy <!od, which have brought thee out of the land of Egypt, out of the house of liondaire. T. Thou shall have none other Gods hut me. TI. 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 shall not bow down to them nor worship them. For I, the Lord thy GOD, am a jealous (!od, and vi.-it the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments. III. Thou shalt nol take the name of the Lord thy God in vain : For the Lord will not hold him guiltless that taketh his name in vain. IV. Remember thou keep holy the sahoth day. Six days shalt thou labour, and do all that thou hast to do : but the seventh day is the Sabboth of the Lord thy God. In it thou shalt do no manner of work, thou and thy son, and thy daughter, thy man servant, and thy maid sen-ant, thy cattle, ami the stranger 20 THE TEN COMMANDMENTS. [1559. that is within thy gates : for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day ; wherefore the Lord blessed the seventh day, and hallowed it. V. Honour thy father and thy mother : That thy days may he long in the land which the Lord thy God giveth thee. VI. Thou shalt do no murther. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour s house, thou shalt not covet thy neighbour s wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. H Here follow certain Graces to be said, before and after meat. THE eyes of all things do look up and trust in thee, O Lord : thou givest them meat in due season. Thou dost open thy hand, and fillest with thy blessing every living thing: good Lord, bless us and all these thy gifts, which we receive of thy bounteous liberality : Through Christ our Lord. Amen. The King of eternal glory make us partakers of his heavenly table. Amen. God is charity; and he that dwelleth in charity, dwelleth in God, and God in him : God grant us all to dwell in him. Amen. IT Grace after dinner. THE God of peace and love vouchsafe alway to dwell with us. And thou Lord have mercy upon us. Glory, honour, and praise be to thee, God, which hast fed us from our tender age : and givest sustenance to every living thing : replenish our hearts with joy and glad ness, that we may be rich and plentiful in all good works : Through our Lord Jesu Christ. Amen. 1550.] r; RACES. 21 Graco before supper. () LORD Jesu Christ, without whom nothing is sweet nor savoury, we beseech thee to bless us and our supper, and with thy blessed presence (() (Jod) to cheer our hearts, that in all our meats and drinks we may tasto and savour of thee, to thy honour and glory. Amen. *i (Irace after supper. BLESSED is (Jod in all his wavs : And liolv in all his works. Our help is in the name of the Lord: Who hath made both heaven and earth. Blessed be the name of our Lord : From henceforth world without end. Amen. Most mighty Lord and merciful Father, we yield then hearty thanks for our bodily sustenance, requiring also most. entirely thy gracious goodness, so to feed us with the food of thy heavenly grace, that we may worthily glorify thy holy name in this life, and after be partakers of the life everlasting : through our Lord .)csu Christ. Amen. 1 (Jrace before meat. WHETHER we eat or drink, or what thing else soever wo do, let us do it to the laud, praise, and glory of (Jod, who bless us and these his gifts, through our Lord Jesu Christ. Amen. *! (Jrace after meat. Now we have well refreshed our bodies, let us remember the lamentable afflictions and miseries of many thousands our neighbours in Christ, visited by the hand of (Jod, some with mortal plague and diseases, some with imprisonment, some with extreme poverty and necessity, that either they cannot, or they have not to feed as we have done; remember there fore how much and how deeply we here present are bound unto the goodness of Almighty God, for our health, wealth, and many other his benefits given unto us, through our most merciful Lord and Saviour Jesus Christ, to whom be praise, honour, and glory, world without end. Amen. 22 GRACES, [1559. IT GOD save the universal Church, arid preserve our most gracious Queen Elizabeth, and the realm, and send us peace in our Lord Jesus, amen. 0mjmttte& at ftp Uprfjarfc 3Juw, printer bnto tfie ^tunes JUiaiestte. prfuflegto ab fmpri- solum Tin; BOOK OF COMMON PRAYER, ADMINISTRATION OF THE SACUAMKNTS I! ITKS AND C K.UK.MON J K S J.ondini, in officina Ilichardi hig<rc, & .Jol minis Cawodc. Cun i privilc^io Ko^iu Majcstatis. Anno. 1559. [i 1596, of.] Roofer of common praier, anft a5^ mm&tratum of tijt an& rites; anir Ceremontesi tn Cfeurtfte of Londmij in officina Richard! Jugge, & lohannis Cawode. Cum priuilegio Regie Maiestatis. Anno. 1559. [The copy, which has been reprinted, is in the Library of the Rev. W. Maskell, Broadleaze, near Devizes.] c <Ti)c fcofcc of rommon prater, auto all mtntstratton of tfte >aeramente$, anti other rites anb Crremontes! in tl)t (Churehe of Cntjlanie. ( 4 um priuilegio Maiestatis [ Over these words a printed label is pasted, bearing Londini, in nfficina Richardi Inggf, b lohannis Cawode^ [The copy, which lias been collated, is in the University Library, Cambridge.] The contents of this Book. 1. An act for the uniformity of Common prayer. 2. A Preface. 3. Of Ceremonies, why some be abolished, and some retained. 4. The order how the Psalter is appointed to be read. 5. The table for the order of the Psalms to be said at Morning and Evening prayer. 6. The order how the rest of holy Scripture is ap pointed to be read. 7. Proper Psalms and Lessons at Morning and Evening prayer, for Sundays, and certain feasts and days. 8. An Almanack. 9. The table and Calendar for Psalms and Lessons, with necessary Kulcs, appertaining to the same. 10. The order for Morning prayer and Evening prayer, throughout the year. 11. The Litany. 12. The Collects, Epistles, and Gospels, to be used at the ministration of the holy Communion, throughout the year. 13. The order of the ministration of the holy Com munion. 14. Baptism both public and private. 15. Confirmation, where also is a Catechism for children. 16. Matrimony. 17. Visitation of the sick. 18. The Communion of the sick, 19. Burial. 20. The thanksgiving of women after childbirth. 21. A Commination against sinners, with certain prayers to be used divers times in the year. An Act for the uniformity of Common Prayer, and Service in the Church, and the adminis tration of the Sacraments. K at the death of our late Sovereign lord King Edward thesixt, there remained one uniform order of common service and prayer, and of the administration of Sacraments, Rites, and Ceremonies, in the church of England, which was set forth in one book, entituled: The book of common prayer, and administration of Sacraments, and other Rites and ceremonies in the church of England, authori/ed by Aet of Parliament, liolden in the fift and sixt years of our said late Sovereign lord king Edward the sixth, entituled: An act for the uniformity of Common prayer, and administration of the Sacraments, the which was repealed ami taken away by act of Parliament, in the first year of the reign of our late Sovereign Lady Queen Mary, to the great decay of the due honour of God, and discomfort to the professors of the truth of Christ s religion : Be it therefore enacted by the authority of this present parliament, that the said statute 1 of repeal, and every thing therein contained, only concerning the said book, and tin; Service, administration of Sacraments, Rites, and Ceremonies, contained or appointed, in, or by the said book, shall be void and of none effect, from, and after the feast of the Na tivity of S. 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 alterations 9 , and additions, therein added and ap pointed by this estatute, shall stand, and be from and after the said feast of the nativity of Saint John Baptist, in full force and effect, accord ing to the tenor and effect of this statute 1 , any thing in the aforesaid estatute 3 of repeal, to the contrary notwithstanding. And further be it enacted by the queen s highness, with the assent of the lords and commons, in this present Parliament assembled, and by authority of the same, that all and singular ministers, in any cathe dral, 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 Jolui Baptist next coming, be Ixmnden to say and use the Mattins, Evensong, celebration 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 Q 1 Grafton, estatutc.^j fj Grafton, alteracion.] |_ 3 Grafton, statute.] 28 AN ACT FOR THE UNIFORMITY [1559. .v. and .vi. year of the reign of king Edward the sixt, with one alteration or addition of certain lessons to be used on every Sun day in the year, and the form of the Litany altered and corrected, and two Sentences only added in the delivery of the Sacrament to the com municants, and none other, or other wise. And that if any manner of person 1 , vicar, or other whatsoever minister that ought or should sing or say common prayer mentioned in the said hook, or minister the Sacraments from and after the feast of the Nativity of Saint John Baptist next coming, refuse to use the said common prayers, or to minister the Sacraments in such Cathedral or parish Church, or other places, as he should use to minister the same, in such order and form, as they he mentioned and set forth in the said book : or shall wilfully, or obsti nately standing in the same, use any other rite, ceremony, order, form, or manner of celebrating of the Lord s supper openly or privily, or Mattins, Evensong, administration of the Sacraments, or other open prayers than is mentioned and set forth in the said book [Open prayer in and throughout this Act^ is meant that prayer which is for other to come nnto, or hear, either in Common (. Jmrches, or privy Chapels, or Oratories, commonly called the Sen-ice of the ChnrcJt] 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 .xii. men, or by his own confession, or by the noto rious evidence of the fact : shall lose and forfeit to the Queen s high ness, her heirs and successors, for his first offence, the profit of all his spiritual benefices or promotions, coming or arising in one whole year next after this conviction. And also that the person so convicted, shall for the same offence suffer imprisonment by the space of .vi. months, without bail or mainprise. And if any such person once convict of any offence, concerning the premises, shall after his first conviction eftsoons offend, and be thereof in form aforesaid lawfully convict : that then the same person shall for his second offence suffer imprisonment by the space of one whole year, and also shall therefore be deprived, ipso facto, of all his spiritual promotions. And that it shall be lawful to all pa trons or donors of all and singular the same spiritual promotions, or of any of them, to present or collate to the same, as though the person and persons so offending were dead ; and that if any such person or per sons, after he shall be twice convicted in form aforesaid, shall offend against any of the premises the third time, and shall be thereof in form aforesaid lawfully convicted : That then the person so offending, and convict 2 the third time, shall be deprived., ipso facto, of all his spiritual promotions, and also shall suffer imprisonment during his life. AND if the person that shall offend, and be convict in form afore said, concerning any of the premises, shall not be beneficed, nor have any spiritual promotion : That then the same person so offending and convict, shall for the first offence suffer imprisonment during one whole \_ l Person or parson : rector.] [ 2 Grafton, conuicted.] 155}).] or COMMON IH. \VKII. L !J year next after his said conviction, without hail or mainprisc. And if any such person, not having any spiritual promotion, after his first con viction, shall eftsoons offend in any thing concerning the premises, and shall in form aforesaid he thereof lawfully convicted: That then the same person shall for his second offence, suffer imprisonment during his life. AND it is ordained and enacted hy the authority ahovcsaid, that if any person or persons whatsoever, after the said feast of the Nativity of Saint John Baptist next coming, shall in any interludes, Plays, Songs, Rhymes, or hv other open words, declare or speak any thing in the derogation, depraving or despising of the same hook, or of any thing therein contained, or any part thereof, or shall hy open fact, deed, or hy open threatenings, compel or cause, or otherwise procure or main tain any I arson, Vicar, or other Minister, in any Cathedral or parish Church, or in Chapel, or in any other place to sing or say any com mon and open prayer, or to minister any Sacrament otherwise, or in any other manner and form than is mentioned in the said hook, or that hv any of the said means shall unlawfully interrupt or let any parson, vicar, or other minister, in any Cathedral, or parish Church, Chapel, or any other place to sing or say common and open prayer, or to minister the Sacraments or any of them, in such manner and form, as is men tioned in the said hook : That then every such parson :i heing thereof lawfully convicted in form above said, shall forfeit to the Queen our Sovereign Lady, her heirs and successors, for the first offence a hundreth marks. And if any parson or parsons, heing once convict of any such offence eftsoons offend against any of the last recited offences, and shall in form aforesaid he thereof lawfully convict : That then the same parson so offending and convict, shall for the second offence forfeit to the Queen our S>vereign Lady, her heirs and successors, four hundreth marks. And if any parson after lie, in form aforesaid, shall have heen twice con vict of any offence, concerning any of the last recited offences, shall of fend the third time, and he thereof in form ahovcsaid lawfully convict: That then every parson so offending and convict, shall for his third offence, forfeit to our Sovereign Lady the Queen, all his goods and catelles, and shall suffer imprisonment during his life. And if any person or persons that for his first offence, concerning the premises, shall he convict in form aforesaid, do not pay the sum to he paid hy virtue of his con viction, in such manner and form as the same ought to he paid, within .vi. weeks next after his conviction, that then every person so convict, and so not i>aying the same, shall for the same first offence, in stead of the said sum, suffer imprisonment hy the space of .vi. months, with out hail or mainprise. And if any person or persons, that for his second offence concerning the premises, shall he convict in form aforesaid, do not pay the said sum to be paid by virtue of his conviction, and this estatute, in such manner and form as the same ought to be paid, within .vi. weeks next after his said second conviction : that then every person so [* Parson often stands in this Act for person.] 30 AN ACT FOR THE UNIFORMITY [1559, convicted and not so 1 paying the same, shall for the same second offence, in the stead of the said sum, suffer imprisonment during .xii. months, without bail or mainprise. And that from and after the said feast of the Nativity of S. John Baptist next coming, all and every person and persons, inhabiting within this realm or any other the Queen s Majesty s dominions, shall diligently and faithfully, having no lawful or reason able 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 punishment by the censures of the church. And also upon pain that every person so offending shall forfeit for every such offence .xii. d. to be levied by the Churchwardens of the parish, where such offence shall be done, to the use of the poor of the same parish, of the goods, lands, and tenements of such offender, by way of distress. And for due execution hereof, the Queen s most excellent Majesty, the lords Temporal, and all the com mons 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 uttermost of their knowledges, that the due and true execution hereof may be had throughout their diocese, and charges, as they will answer before God for such evils and plages, Avherewith almighty God may justly punish his people for neglecting this good and wholesome law. And for their authority in this behalf, be it further enacted by the authority aforesaid, that all and singular the same archbishops, bishops, and all other their officers, exercising ecclesiastical jurisdiction, as well in place exempt as not ex empt, within their diocese, shall have full power and authority by this act, to reform, correct, and punish by censures of the church, all and singular persons, which shall offend within any their a jurisdictions or diocese, after the said feast of the Nativity of Saint John Baptist next coming, against this act and statute. Any other law, statute, privilege, liberty, or provision heretofore made, had, or suffered to the contrary not with standing. 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, within the limits of the commission to them directed, and to make process for the execution of the same, as they may do against any person being indicted before them of trespass, or lawfully convicted thereof. [ x Misprint in both editions of 1559 for, so not.] [ 2 Grafton, of their.] 1559.] OF COMMON 1 KAYKIi. , Jl PnovinKi) always* and be it enacted by the autliority 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 assi/e, 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 deter mining of the offences aforesaid. PHO\ ii>Ki> also and be it enacted by the authority aforesaid, that tin- hooks concerning the said Services, shall at the costs and charges of the parishioners of every parish, and Cathedral Church, be attained and gotten before the said feast of the Nativity of Saint John Baptist next following, and that all such parishes and Cathedral Churches or other places, where the said books shall be attained ami gotten before the said feast of the Nativity of Saint John Baptist, shall within three weeks next after the said books so attained and gotten, use the said service and put the same in ure according to this act. AM> be it further enacted by the authority aforesaid, that no par son or parsons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above mentioned, hereafter to be committed or done contrary to this act, 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 assi/.e, next after any offence committed or done contrary to the tenor of this act. PHOVIDKIJ always and be it ordained and enacted by the authority aforesaid, that all and singular Lords of the Parliament for the third offence above mentioned, shall be tried by their peers. PitoviDKD also and be it ordained and enacted by the authority afore said, that the .Major of London, and all other Majors, Bailiffs, and other head officers of all and singular Cities, Boroughs, and Towns Cor porate within this realm, Wales, and the marches of the same, to the which justices of Assi/e do not commonly repair, shall have full power and authority by virtue of this act, to enquire, hear, and determine the offences abovcsaid, and every of them yearly, within .xv. days after the feast of Kaster, and S. Michael the archangel, in like manner and form as justices of Assize and Oyer and determiner may do. PIIOVIDKD always and be 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, hav ing any peculiar ecclesiastical jurisdiction, shall have full power and authority by virtue of this act, as well to enquire in their visitation, synods, and elsewhere within their jurisdiction, at any other time and place, to take occasions 4 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 admoni- [ 3 Ure : use, practice.] Q 4 Misprint in both editions of 1o.59 for, accusations. See the twelfth section of Edward s first Act, whence this is taken.] .32 AN ACT FOR THE UNIFORMITY OF COMMON PRAYER. [1559, tion, excommunication, sequestration, or deprivation and other censures and process in like form as heretofore hath been used in like cases by the Queen s ecclesiastical laws. PROVIDED always and be it enacted, that whatsoever person offend ing in the premises, shall for the offence first receive punishment of the ordinary, having a testimonial thereof under the said ordinary s seal, shall not for the same offence eftsoons be convicted before the justices. And likewise receiving for the said first : offence punishment by the justices, he shall not for the same offence eftsoons receive punishment of the ordinary. Any thing contained in this act to the contrary notwith standing. 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 ad vice 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 he 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. AND be it further enacted by the authority aforesaid, that all laws, statutes, and ordinances, wherein or whereby any other Service, ad ministration 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. [ x Both editions of 1559 have the word fyrst here misplaced. See the last section of Edward s Act, 1549.] J 550. J 33 The Preface THKHK was never any thing by the wit of man so well devised, or so sure established, whieh in continuance of time hath not been cor rupted: as (among other things) it may plainly appear by the common prayers in the church, commonly called divine service. The first original and ground whereof if a man would search out by the ancient fathers, he shall find that the same was not ordained but of a good purpose, and for a great advancement of godliness. For they so ordered the matter, that all the whole bible (or the greatest part thereof) should be read over once in" the year: intending thereby, that the clergy, and specially such as were ministers of the congregation", should (by often reading and meditation of Clod s word) be stirred up to godliness themselves, and be more able to^ exhort other by wholesome doctrine, and to con fute them that were adversaries to the truth. And further, that the people (by daily hearing of holy scripture read in the church) should continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion. But these many years passed, this godly and decent order of the ancient fathers hath been so altered, broken, and neglected, by planting in uncertain Stories, Legends, Responds, Verses, vain Repetitions, Commemorations, and Synodals, that commonly when any book of the bible was begun, before three or four chapters were read out, all the rest arc 4 unread: and in this sort, tin- book of Ksay was begun in Advent, and the book of Genesis in Septua- gesima ; but they wen- only begun, and never read through. After a like sort were other books of holy scripture used. And moreover, whereas S. 1 aul would have such language spoken to the people in the church, as they might understand, and have profit by hearing the same : the service in this church of England (these many years) hath been read in Latin to the people, which they understood not: so that they have heard with their ears only, and their hearts, spirit, and mind, have not been edified thereby. And furthermore, notwithstanding that the ancient fathers have divided the Psalms into seven portions, whereof every one was called a Nocturn : now of late time, a few of them have been daily said, and oft repeated, and the rest utterly omitted. More over, the number and hardness of the rules, called the Pie 5 , and the manifold changing^ of the service, was the cause, that to turn the book [ 3 ],51K>, euery yeere/J [ 3 Grafton, also to exhortc.] [ 4 Grafton and 1596, were.] [ 5 A table used anciently to find out the service belonging to each day. For the origin of the term, see a quotation from Nicholls in the notes to Mant s Hook of Common Prayer. The other terms employed in this preface arc there also explained.] 3 [LITURG. QU. ELIZ.] 34 THE PREFACE. [1559. only was so hard and intricate a matter, that many times there was more business to find out what should be read, than to read it when it was found out. These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter,, here is drawn out a kalendar for that purpose, which is plain and easy to be understanden 1 , wherein (so much as may be) the read ing- of holy scriptures is so set forth, that all things shall be done in order, without breaking- one piece thereof 2 from another. For this cause be cut off Anthems, Responds, Invitatories 3 , and such like things, as did break the continual course of the reading of the scripture. Yet because there is no remedy, but that of necessity there must be some rules, therefore certain rules are here set forth, which as they be few in number, so they be plain and easy to be understanden 1 . So that here you have an order for prayer (as touching the reading of holy scripture) much agreeable to the mind and purpose of the old fathers, and a great deal more profitable and commodious, than that which of late was used. It is more profitable, because here are left out many things, whereof some be untrue, some uncertain, some vain and superstitious, and is or dained nothing to be read, but the very pure word of God, the holy scriptures, or that which is evidently grounded upon the same, and that in such a language and order, as is most easy and plain for the under standing both of the readers and heares 4 . It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy. Furthermore, by this order, the Curates shall need none other books for their public service, but this book and the bible: by the means whereof, the people shall not be at so great charge 5 for books, as in time past they have been. And where heretofore there hath been great diversity, in saying and singing in Churches within this realm, some following Salisbury use, some Hereford use, some the use of Bangor, some of York, and 7 some of Lincoln: Now from henceforth, all the whole realm shall have but one use. And if any would 8 judge this way more painful, because that all things must be read upon the book, whereas before, by the reason of so often repetition, they could say many things by heart : if those men will weigh their labour, with the profit and knowledge which daily they shall obtain by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue th