anU Wtim of tfje
Draper
WITH
HIS TOR 1C A L ILL USTRA TIONS
AND EXPLANATORY NOTES ARRANGED
PARALLEL TO THE TEXT,
BY
THE REV. W. M. CAMPION, B.D.
BELLOW AND TUTOR OF QUEENS' COLLEGE, AND RECTOR OF S. BOTOLPH'S,
AND
THE REV. W. J. BEAMONT, M.A.
1LLOW OF TRINITY COLLEGE, AND INCUMBENT OF S. MICHAEL'S, CAMBRIDGE.
WITH A PREFACE
BY
THE LORD BISHOP OF ELY.
RIVINGTONS,
LONDON, OXFORD, AND CAMBRIDGE.
1866.
THE BOOK
OP
COMMON PRAYER,
AND
ADMINISTRATION OF THE SACRAMENTS, AND
OTHER RITES AND CEREMONIES OF
THE CHURCH,
ACCORDING TO THE USB OF
Cie Imftfr <rt 0f
TOGETHER WITH
THE PSALTER, OR PSALMS OF DAYID,
POINTED AS THEY AEE TO BE SUNG OE SAID IN CHUECHES ;
AND THE
FORM AND MANNER OF MAKING, ORDAINING, AND
CONSECRATING, OF BISHOPS, PRIESTS,
AND DEACONS.
amfcrilige:
FEINTED BY C. J. CLAY, AT THE UNIVERSITY PRESS
SOLD BY RIVINGTONS,
CAMBEIDGE WAREHOUSE, STATIONEES' HALL COURT,
AND 3, WATERLOO PLACE,
LONDON.
Pearl 8vo.] 1866.
EDITORS' PREFACE.
PROBABLY at no period, since the Reformation, has the national
Church occupied the attention of intelligent men in foreign lands
and of all classes in our own land, to so large an extent as she does
at the present day. Her internal strength has, of late years, been
marvellously recruited; and, as a consequence, her energies have
rapidly expanded. But her growing activity, encouraging as it is to
her faithful members, has stimulated the attacks of opponents, who
have exaggerated the peculiarities of her ritual into defects or dis
torted them into blemishes. On the one hand she has been assailed
as inclining too much to the practices and doctrines of the Church
of Rome ; on the other as having too little sympathy with the primitive
usages of Christianity. In each of these cases her Prayer-book is
made the chief object of attack. Hence we are of opinion that an
intimate acquaintance with the history of the formation of the Prayer-
book, as well as with the contents of its Offices, is a most desirable,
we had almost said an indispensable, element in the education of
all churchmen.
Many volumes, illustrating the different Services of the Prayer-
book, are to be found on the shelves of theological libraries. But these
stores of knowledge are not, generally, within reach of the ordinary
lay members of our Church, and are, sometimes, not easy of access
even to the clergyman. Under these circumstances it has appeared
to us that a portable edition of the Prayer-book, accompanied by
compendious notes, arranged, as far as possible, face to face with the
text illustrated, was wanted in our ritualistic literature. We hdve
tried to supply this want by the present work. In the notes we
have endeavoured to shew the position which our Service-book holds
vi EDITORS' PREFACE.
relatively to the Service-books of other Communions, and also of
our own Church at an earlier period of her national life : and, with
this end in view, we have given a short account of the origin, deve
lopment, and alterations of the various Services.
Our commentary does not much affect originality. We have con
sulted the ritual collections of Martene and Mabillon, the York and
Sarum Uses, and the present Service books of the Greek Church ;
and we have freely used the works of Bingham, Palmer, Keeling,
Stephens, Freeman, and Procter. In explaining the rules for find
ing Easter we have borrowed largely from De Morgan. The emblems
of saints have been extracted from the work of Husenbeth.
We are much indebted to the Rev. H. J. Hotham, M.A. Fellow
of Trinity College, for many valuable hints, and especially for the
tables of Psalms according to the Latin ritual.
In order to render the commentary generally useful, passages,
quoted from Greek or Latin authors, have been translated, except
where our object was the comparison of the English form with that
from which it is said to have been derived.
As a popular explanation of many matters ordinarily apprehended
with some vagueness, and also as a sort of syllabus to the student
of Church ritual, we ask for an indulgent acceptance of the Inter
leaved Prayer-book.
W. M. CAMPION.
W. J. BEAMONT.
CAMBRIDGE,
Christmas, 1865.
PREFACE.
FROM the time of the Exodus to this day, God's people have always
had public services of religion and set forms of worship. The learned
Lightfoot (Works, Vol. ix. Ed. Pitman, 1823) gives a full account of
the Temple worship and of the Synagogue worship at the time of our
Saviour, the former consisting of set prayers, Psalms, lessons, sacrifices,
and incense, the latter of prayers, praises, and Scriptures, without the
sacrificial offerings. The disciples of Jesus, used to such services,
desired their Lord that He also would teach them how to pray : and
He gave His fullest sanction to set forms of devotion by teaching them
that prayer, which has ever since borne His name, and which, with
the exception of one single petition in it, was taken by Him from the
liturgies then used among the Jews. Indeed herein He followed a
custom already familiar to His countrymen according to the flesh, the
custom, namely, that their chief teachers should compose short sum
maries from the longer liturgies in order to facilitate their retention in
the memory (Lightfoot, on Matt. VI. 9, Vol. XI. pp. 141 149).
Our blessed Lord farther gave His sanction to such services, first,
by His own attendance at the synagogue worship and by taking part
in its teaching (Mark i. 39; Luke iv. 15, 16, 44); secondly, by in
stituting the highest ordinance of devotion for His future Church after
the exact pattern of the Paschal solemnity (see Buxtorf, de Ccena
viii PREFACE.
Domini, passim; Lightfoot, on Matt. xxvi. 26, 17); apparently using
on that occasion all the forms, prayers, and hymns which were then
in use among the Jews (Lightfoot, on Mark xiv. 26).
The custom of the Apostolic Church to meet for prayer and the
administration of the Holy Communion every Lord's Day (Acts ii.
42, 46 ; xx. 7), St Paul's direction that all this should be done de
corously and according to a regular order (i Cor. xiv. 40), his direc
tions to Timothy, Bishop of Ephesus, concerning the prayer, thanks
givings and intercessions to be used in that Church (i Tim. ii. i seq.),
all seem to point in the same direction, and to shew that the Apostles
and the Apostolic Churches had set forms of service for public devotion.
It is thought by the most impartial commentators that there are
allusions to antiphonal hymns and liturgies, and perhaps quotations
from them in the writings of St Paul. See Eph. v. 19 (Bull, Prim.
Trad. I. 12 ; Scholefield, Hints, p. 103 ; Conybeare and Howson,
Alford and Ellicott in loc.}, i Tim. iii. 16 (Winer, Gram. Ft. ill. 64.
3; Conybeare and Howson, Ellicott in loc.)
The well-known testimony of Pliny, but just after the death of the
last Apostle, refers to antiphonal hymns addressed to Christ as God,
and probably to the public celebration of the sacraments in the Chris
tian Churches (Plin. Lib. x. Ep. 97) ; and from that time a chain of
evidence has been gathered out of the works of Ignatius, Justin
Martyr, Ireneeus, Tertullian, Hippolytus, Origen, Cyprian, Gregory
Thaumaturgus, and others, extending to the time of the Council of
Nice, all witnessing to the same early custom of having forms of prayer
(see Bingham, Eccl. Ant. Bk. xin. ch. v.). The objection, that no
very early liturgy has come down to us, is explained by the fact, that
in the earliest ages every diocese had its own forms of worship, and
even that the wording of its Creed was drawn up by its own bishop.
The general principle that "Nothing be done without the bishop,"
extended even to the arranging of all the services of the diocese
(Bingham, Bk. xin. ch. v. i). And, moreover, the care which
Christians took to preserve their more sacred ordinances from pollution
PREFACE. ix
and contempt among the heathen, appears to have induced them to
commit their public prayers to memory rather than suffer them to be
preserved in books or writings (Dallae: de Ciiltu Relig. Lib. i. c. 25 ;
Bingham, as above, 3 ; Brett, Dissn. on Liturgies, 2). By the end of
the third century, or beginning of the fourth, the evidence becomes more
distinct. In the middle of the fourth century St Cyril's second Mysta-
gogical Catechism gives us a clear idea of the ancient baptismal service,
and the fifth gives an outline of the form of administering the Holy
Communion.
It is scarcely possible to put the date of the Apostolical Constitutions
later than the end of the third or beginning of the fourth century,
and in them we have at great length services for Baptism, Holy Com
munion, and Ordination. Apost. Const. Libb. VII. vm. But what is
of more consequence still is this, that we possess a number of liturgies, 1
which without doubt were early used in all the most widely separated
portions of the Christian Church: the Liturgy of St James, or
of the Church of Jerusalem ; that of St Mark, or of the Church of
Alexandria ; St Chrysostom's, or the Constantinopolitan ; the Liturgy
of St Basil, or the Cappadocian; the Liturgy of Severus, used in the
patriarchate of Antioch ; the North African, as described by St Au
gustine, which corresponds with St Cyprian's; the Roman; the Gothic,
which prevailed, with some varieties, among the Gothic Churches of
Gaul and Spain; the Mozarabic, used in Africa, and afterwards in
Spain ; the Nestorian, in use among the followers of Nestorius, who
seceded from the Catholic Church in the fifth century. (See Guericke,
Antiquities of Christian Church, xxxil. 3; Brett, on Liturgies, passim.}
All these bear concurrent testimony to the existence of regular
liturgies from the time when these different Churches had communion
with each other, or with some common centre, and all resemble one
another in their most important features ; whilst from the wide
separation of these churches, the difficulty of communication between
l The word Liturgy, in the language of the ancient Church, was applied to the
service for consecrating and administering the Eucharist or Holy Communion.
x PREFACE.
them, and the absence of any single authority which could influence
them all, we are compelled to infer that the general harmony must
have resulted from the handing down and spreading abroad to them
all of some primitive form of liturgy which had been in use from
Apostolic times. (Palmer's Orig. Liturg. Preliminary Disserta
tion.)
The primitive liturgies thus preserved to us were evidently in
languages understood by the people amongst whom they prevailed.
(Bingham, Book XIII. ch. iv. ) They contain no invocation of saints,
no mention of purgatory, no doctrine of transubstantiation. Even
the Roman canon of the Mass has descended to the present day so far
free from such admixtures as to be a witness against the corruptions
of later days.
The early British Church appears to have adopted the Galilean
Liturgy, a form derived from the East ; and after the conversion of
the Saxons, Pope Gregory gave permission to Augustine to choose
either the Gallican or the Roman services, or selections from various
forms, as he might find most suitable for the infant Church of
England, (Bed, Hist. Eccl. i. 72). Augustine's bias was in favour of
the Roman, whilst the bishops of the British Church still retained their
predilection for the Gallican Liturgy ; the result being, that different
dioceses had different modifications of the forms of public worship,
the various modes of chanting the services in each being distinguished
as the special " Uses" of the various dioceses. Of all these the most
esteemed was the Use of Sarum, drawn up in the latter part of the
nth century by Osmund, Bishop of Salisbury; a form, which was at
length in great measure adopted in many other dioceses of Great
Britain (Procter, Hist, of Com. Prayer^ p. 4).
The Missals, Breviaries, and other books of devotion in the middle
ages were of course in Latin ; but there existed previously to the
Reformation what was called a Prymer in English, containing the
Pater Noster, Ave, Creed, the Ten Commandments, the Litany, the
seven Penitential Psalms and other offices of devotion, intended
PREFACE. xi
specially for the private use of the people. One of the first efforts of
the early reformers was to substitute English services for those in the
Latin tongue. In 1530 Marshall's Prymer was put forth. In 1540
the English Bible was set up in churches. In 1544 the Litany was
translated, with an omission of the names of saints which had accumu
lated in the Latin Litanies. In 1547, the first year of Edward VI.,
Convocation authorized the administering of the Communion in both
kinds, and Parliament issued a commission for the meeting of a body
of bishops and other divines to reform the Church services. Their
first publication, issued in March 1548, was "the Order of the Com
munion," a Communion office partly in English, intended to serve
until the whole of the projected Service Book should be prepared
(see Sparrow's Collection, p. 15, Cardwell's Two Liturgies, p. 425, Two
Liturgies, Parker Society, p. i).
That book, commonly called the First Service Book of Edward VI. ,
is thought to have been approved by Convocation, and was certainly
established by authority of Parliament in the year 1549.
The principle on which the reformers acted in the preparation of
their book seems to have been as follows. They made use of the
service books already existing in the Church, translating the prayers,
psalms, epistles and gospels into English, omitting what appeared to
have been derived, not from Scripture or primitive practice, but from
the increasing superstitions of the medieval Church. They reduced all
the different uses to one, simplifying the whole, and making it in
telligible to the people. They endeavoured to conform the ad
ministration of both sacraments as nearly as they could to the primitive
model, and they expunged especially the prayers of invocation to the
Blessed Virgin and the saints.
In the same year, or rather in the early part of 1550, according to
modern reckoning, the commissioners drew up a new Ordinal, called
a "Form for the Ordering of Bishops, Priests, and Deacons" (see
Lathbury, Hist, of Convocation, p. 141).
In 1552 what is called the Second Service Book of Edward VI. was
xii PREFACE.
put forth, and the Ordinal, slightly modified, was incorporated with
it (Ib.).
The difference between the First and Second Books of the reign of
Edward VI. consisted chiefly in the following particulars. The First
Book began with the Lord's Prayer. All that now stands before that
prayer was first added in the Second Book. In the Communion Ser
vice the Ten Commandments were added, the Gloria in excehis having
in the First Book occupied the place in which the Commandments now
stand; the prayer "for the whole state of Christ's Church," which in
the First Book contained a commendation of the departed, was changed in
the Second Book into "the Prayer for the whole state of Christ's Churd
militant here in earth," as we have it now. In the Prayer of Con
secration the crossing and the invocation of the Holy Spirit to sanctify
the elements "that they may be unto us the Body and Blood" of
Christ were omitted. In the administration of the elements wholly
different words were used. In Baptism the First Service Book had
exorcism, anointing, chrisom and trine immersion, which were omitted
in the Second. In the Burial Service the prayers for the dead were
changed into thanksgivings. A rubric was prefixed to the order for
Morning and Evening Prayer forbidding alb, vestment, or cope, and
enjoining the bishop to wear a rochet, and the priest or deacon a
surplice.
It appears that the reform of the Services had now somewhat ex-
ceeded the desires of the people ; for the Act of Parliament which
authorized the new book declared that "the doubts which had been
raised in the use and exercise" of the First Book "proceeded rather
from the curiosity of the ministers and mistakers than from any other
worthy cause." Convocation was never allowed to pass its judgment
upon it ; and indeed the extensive changes introduced in it are thought
to have been in great measure due to the zeal for reformation on the
part of the young king and his council. Of course, Queen Mary's reign
restored the Roman ritual. Soon after the accession of Elizabeth a
committee of divines was appointed, the chief of whom appears to
PREFACE. xiii
have been Guest, who reported in favour of the Second Service Book
of Edward VI., apparently objecting to any modification of it ; but the
book, as passed by the Parliament, contained the following changes.
A new table of lessons was appointed for Sundays; the words "from
the tyranny of the Bishop of Rome and all his detestable enormities "
were omitted in the Litany ; the form of words in delivering the conse
crated elements was made to consist of the words in the First Service
Book, together with those in the Second Book. The question of habits
and vestments had long been, and still was, in dispute. The bishops
were evidently in favour of the rochet and surplice only, as ordered
m the Second Book of Edward VI. ; whilst the queen inclined both to
higher doctrine and richer ceremonial. At her instance a rubric was
prefixed to the Prayer Book authorizing the minister "to use such
ornaments in the Church as were in use by authority of Parliament" in
the 2nd year of Edward VI.; but the Act of Uniformity (r Eliz. c. 2),
which contained the same provisions as that rubric, went on with the
words ' ' until other order shall be therein taken by the authority of the
Queen's Majesty, with the advice of her commissioners or of the
metropolitan." This appeared to be making the provision temporary;
and the bishops themselves inferred that the meaning was, "that they
should not be forced to use such ornaments, but that others in the
meantime should not convey them away, but that they should remain
for the queen." (Bp. Sandys to Archbishop Parker, Strype, Ann. Vol. I.
P. i. p. 122, Cardwell's Hist. Conferences, p. 36.)
The main substance of the Book of Common Prayer may be said to
have continued from that day to this unchanged. In the reign of
James I. the form of service for private baptism was so far altered as
to give authority to none but lawful ministers to use it, and the
Catechism was enlarged by the addition of the portion concerning the
sacraments. In the reign of Charles the Second, the demands of the
Puritans for reform were thought so unreasonable, that the result -of
the conference between them and the bishops was in the opposite
direction from that desired by the former. The chief changes were the
xiv PREFACE.
substitution of the word "church" for "congregation, "of "priest" for
"minister" in the rubric before the absolution ; of "bishops, priests,
and deacons" for "bishops, pastors, and ministers of the Church" in
the Litany ; the addition of the clause concerning departed saints
to the Prayer for the Church militant ; the placing the prayer for the
king, and those which follow it, in the Order for Morning and Evening
Service; the addition of the "Collect or Prayer for all conditions of
men," the general thanksgiving, the Prayers for ember weeks, the Prayer
for the Parliament, and some others ; the printing of the Epistles and
Gospels in the words of the last translation ; the omission of the rubric,
"And (to the end the people may the better hear) in such places where
they do sing there shall the lessons be sung in a plain tune after the
manner of distinct reading; and likewise the Gospel and Epistle ;" the
alteration of the rubric before the Prayer for the Church Militant, so as
to order the presentation of the alms and the placing of the bread and
wine upon the Lord's Table ; the addition of the rubric before the
Prayer of Consecration, directing the priest to stand before the Table
and so order the bread and wine, that he may with more readiness and
decency break the bread before the people. A service also was pro
vided for the baptism of those of riper years, and a form of prayer to
be used at sea.
This last review was the completion of the Prayer Book, which from
that time (1662) to this has remained unaltered. Its history is the best
witness to its worth. Formed upon the models of ancient liturgies,
it was yet adapted to the use of later times. Translated from the ser
vice books long used in the Church, it was yet reduced to the agreement
with "the most sincere and pure Christian religion taught by the
Scripture, and with the usages in the primitive Church " (Act of
Uniformity, i a id 3 Edw. VI. c. i). The liberty, which bishops had
originally exercised, of putting forth different liturgies and afterwards
different uses in their respective dioceses, was yielded up by them all,
when they agreed to one uniform order of Common Prayer and adminis
tration of Sacraments. The nation ratified the same by repeated Acts
PREFACE. xv
of Uniformity, whereby both clergy and laity accepted the Prayer Book
as the standard of public worship for this Church and realm. It is
not too much to say of it, that it has been from the first until this day
the loved and valued treasury of pious thought, of public and of
private devotion to the most godly men in England, and that, where-
ever known, it has been respected and honoured, even by those of
other nations and other communions. It may well be believed to have
been drawn up "by the aid of the Holy Ghost" (Act, 2 and 3 Edw.
VI. c. i). May the good Providence of God strengthen, perfect,
preserve, and bless it to our use and to His glory, through Jesus Christ.
Amen.
E. H. ELY.
PALACE, ELY,
Jan. 6, 1866.
(xv)
1. In 1552 the Act of Uniformity was
not enumerated among the Contents ; it
was however actually printed after the
Calendar. In 1559 it was made No. i.
2. was the original Preface. When 2
was prefixed the title of 3 was changed.
9 and 10. Morning and Evening Prayer
were substituted for Matins and Even
song in 1552.
14. In 1549 the item corresponding
to this was the Introits, Collects, Epistles
and Gospels to be used at the celebra
tion of the Lord's Supper and Holy
Communion through the year, with
Proper Psalms and Lessons for divers
feasts and days.
15. In 1549 tne words commonly call
ed the Mass were added to explain Holy
Communion; they were omitted in 1552.
17 and 26. These were new in 1662.
THE
CONTENTS OF THIS BOOK.
An Act for the Uniformity of Common Prayer.
1. THE Preface.
2. Concerning the Service of the Church.
3. Concerning Ceremonies, why some be abolished, and some retained.
4. The Order how the Psalter is appointed to be read.
5. The Order how the rest of the holy Scripture is appointed to be read.
6. A Table of Proper Lessons and Psalms.
7. The Calendar, with the Table of Lessons.
8. Tables and Rules for the Feasts and Fasts through the whole Year.
9. The Order for Morning Prayer.
10. The Order for Evening Prayer.
11. The Creed of St. Athanasius.
12. The Litany.
13. Prayers and Thanksgivings upon several occasions.
14. The Collects, Epistles, and Gospels, to be used at the Ministration of the Holy
Communion, throughout the Year.
15. The Order of the Ministration of the Holy Communion.
16. The Order of Baptism both Publick and Private.
17. The Order of Baptism for those of Riper Years.
18. The Catechism
19. The Order of Confirmation.
20. The Form of Solemnization of Matrimony.
21. The Order for the Visitation of the Sick, and the Communion of the Sick.
22. The Order for the Burial of the Dead.
23. The Thanksgiving of Women after Child-birth.
24. A Commination, or denouncing of God's anger and judgements against Sinners.
25. The Psalter.
26. Forms of Prayer to be used at Sea.
27. The Form and Manner of Making, Ordaming, and Consecrating of Bishops,
Priests, and Deacons.
28. A Form of Prayer for the Twentieth Day of June,
29. Articles of Religion.
T I T
VV
The Preanille and first section of the Al of Parliament enforcing Edward's
First Prayer-book are as follows :
2 and 3 EDWARD VI. CAP. I. 'at this Time, by the aid of the Holy
TT ., re- ' Ghost, with one uniform Agreement is
An A<51 for the Uniformity of ben-ice , of them concluded set forth * nd deliver-
and Administration of the Sacraments < ed [Q his HighnesS; to h j s great Comfort
throughout the Realm. and Q uietness of Mindi in a Book in .
HERE of long Time there hath ' tituled The Book of the Common Prayer
been had in this Realm of England ' and Administration of the Sacraments,
' and in Wales divers Forms of Common ' and other Rites and Ceremonies of the
' Prayer, commonly called the Service of ' Church, after the Use of the Church of
' the Church ; that is to say, The Use of ' England. Wherefore the Lords Spi-
'Sarum, of York, of Bangor, and of Zz';/- .' ritual and Temporal, and the Commons,
' coin; and besides the same now of late 'in this present Parliament assembled,
' much more divers and sundry forms and 'considering as well the most godly
' Fashions have been used in the Cathedral 'Travel of the King's Highness, of the
'and Parish Churches of England and 'Lord Protedlor, and of other his High-
' Wales, as well concerning the Mattens ' ness Council, in gathering and collecting
'or Morning Prayer and the Evensong, 'the said Archbishop, Bishops and learn-
' as also concerning the Holy Communion, ' ed Men together, as the godly Prayers,
' commonly called the Mass, with divers ' Orders, Rites and Ceremonies in the
' and sundry Rites and Ceremonies con- ' said Book mentioned, and the Considera-
' cerning the same, and in the Administra- ' tions of altering those Things which
4 tion of other Sacraments of the Church : ' be altered, and retaining those Things
' And as the Doers and Executors of the ' which be retained in the said Book,
' said Rites and Ceremonies, in other ' but also the Honour of God and great
' Form than of late Years they have been 'Quietness, which by the Grace of God
' used, were pleased therewith : So other ' shall ensue upon the one and uniform
' not using the same Rites and Ceremonies ' Rite and Order in such Common Prayer
' were thereby greatly offended : And ' and Rites and external Ceremonies to
'albeit the King's Majesty, with the 'be used throughout England and in
; Advice of his most entirely beloved ' Wales, at Calice and the Marches of
'Uncle the Lord Protector, and other ' the same, do give to his Highness most
' of his Highness Council, hath heretofore ' hearty and lowly thanks for the same : '
' divers Times assayed to stay Innovations And humbly prayen, that it maybeordain-
' or new Rites concerning the Premisses ; ed and enacted by his Majesty, with the
' yet the same hath not had such good Assent of the Lords and Commons in
' Success as his Highness required in this present Parliament assembled, and
' that Behalf; whereupon his Highness, by the Authority of the same, That all
by the most prudent Advice aforesaid, and singular Person and Persons that
'being pleased to bear with the Frailty have offended concerning the Premisses,
' and Weakness of his Subjects in that other than such Person and Persons as
' Behalf, of his great Clemency hath not now be and remain in Ward in the Tower
' been only content to abstain from Punish- of London, or in the Fleet, may be par-
' inent of those that have offended in doned thereof; and that all and singular
' that Behalf, for that his Highnesstaketh Ministers in any Cathedral or Parish
' that they did it of a good Zeal; but also Chiirch or other Place within this Realm
' to the Intent a uniform, quiet, and godly of England, Wales, Calice, and the
'Order should be had concerning the Marches of the same, or other the King's
' Premisses, hath appointed the Arch- Dominions, shall from and after the
' bishop of Canterbury, and certain of Feast of Pentecost next coming, be
' the most learned and discreet Bishops, bounden to say and use the Mattens,
'and other learned Men of this Realm, Evensong, Celebration of the Lord's
' to consider and ponder the Premisses ; Supper, commonly called the Mass, and
'and thereupon having as well Eye and Administration of each of the Sacraments,
' RespecT: to the most sincere and pure and all their common and open Prayer,
' Christian Religion taught by the Scrip- in such Order and Form as is mentioned
' ture, as to the Usages in the Primitive in the same Book, and none other or
' Church, should draw and make one con- otherwise. And albeit that the same be
' venient and meet Order, Rite and Fa- so godly and good, that they give Occasion
' shion of common and open Prayer and to every honest and conformable Man
' Administration of the Sacraments, to most willingly to embrace them, yet lest
' be had and used in his Majesty's Realm any obstinate Person who willingly would
'of England and in Wales; the which disturb so godly Order and Quiet in this
(Xvili)
An Act for the Uniformity of Common Prayer, and Service in the
Church, and A dministration of the Sawaments.
PRIMO ELIZABETHS.
WHERE at the death of our late Sovereign
Lord King Edward the Sixth, there re
mained one uniform order of Common Service,
and Prayer, and of the Administration of Sacra
ments, Rites arid Ceremonies in the Church of
England, which was set forth in oue Book, In
tituled, The Booh of Common Prayer, and Ad
min itration of Sacraments, and other Jlitet
and Ceremoniet in the Church of England, au
thorized by Act of Parliament holden in the
fifth and sixth years of i
nid late Sovereign
s repealed
nt, in the
Lord King Edward the Sixth, Intituled, AT
Act for the Uniformity of Common Prayer, and
Administration of the Sacraments ; The which
__.., and taken away by Act of Parlia-
the first year of the Reign of our late
Sovereign Lady Queen Mai-y, 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
of Repeal, and every thing therein contained,
only concerning the said Book, and the Service,
Administration of Sacraments, Rites, and Ce
remonies contained or appointed in, or by the
said Book, shall be void and of none effect, from
and after the Feast of the Nativity of Saint
John Baptist next coming : and That the said
Book, with the order of Service, and of the
Administration of Sacraments, Rites and Cere
monies, with the alterations and additii
and effect, according to the tenour
and effect of this Statute: Any thing in the
foresaid Statute of Repeal to the contrary not
withstanding.
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 the Authority of the same, That all, and
and by t
singular
tioned, and set forth in the said Book, or shall
wilfully, or obstinately standing in the same,
use any other Rite, Ceremony, Order, Fonu, or
manner of celebrating of the Lord's Supper
openly, or privily, or Alattins, Evensong, Ad
ministration 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 it for
others to come unto, or hear, either in Common
Churchet, or private Chapelt, or Oratoriet
commonly called the Service of the Church} or
shall preach, declare, or speak any thing in the
derogation, or depraving of the said Book, or
any thing the
ntained, or of any part
,
thereof, and shall be thei jof lawfully
cted,
according to the Laws of this Realm, by verdict
of twelve men, or by his own confession, or by
the notorious evidence of the fact, shall lose,
' ' Her Heirs;
the profit
and forfeit tq the Queen's Highi
and Successors, for his first off
of all his Spiritual Benefices, or Promotions,
coming, or arising in one whole year next after
his conviction : And also that the person so
convicted shall for the same offence suffer im
prisonment by the space of six months, without
Bail or Mainprise : And if any such person,
once convict oi' any offence concerning the pre
misses, 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 bis Spiritual Promo
tions ; and, That it shall be lawful to all Patrons,
or Donors of all and singular the same Spiritual
Promotions, or of any of them, to present, or
collate to the same, as though the person, or
persons so offending were dead: ana That, it
any such person or persons, after he shall be
twice convicted in form aforesaid, shall offend
against any of the premisses the third time, and
shall be thereof.
Ministers in any Cathedral, or Parish-
Church, or other place within this Realm of
England,, Wales, and the Marches of the same,
or other the Queen's Dominions, shall from and
after the Feast of the Nativity of Saint John
Jiaptist, next coming, be bounden to say and
use the Mattins, Evensong, celebration of the
Lord's Supper, and Administration of each of
the Sacraments, and all the Common and open
Prayer, in such order and form as is mentioned
in the said Book, so Authorized by Parliament
in the said fifth and sixth years of the Reign of
King Edward the Sixth ; with one alteration,
or addition of certain Lessons to be used on
every Sunday in the year, and the form of the
ected, and two sentences
ery of the Sacrament to
the Communicants, and none other, or other
wise : and. That if any manner of Parson, Vicar,
or other whatsoever Minister that ought or
should sing, or say Common Prayer mentioned
in the said Book, or minister the Sacraments,
from, and after the Feast of the Nativity of
Saint John Baptist next coming, refuse to use j Enterludes, Plays, Songs, Rhimes, or by other
the said Common Prayer, or to minister the open words declare, or speak any thing in the
Sacraments in such Cathedral or Parish-Church, derogation, depraving, or despising of the same
or other places, as he should use to minister the Book, or of any thing therein contained, or any
same, in such order and form, as they be men- part thereof, or shall by open fact, deed, or by
,
aforesaid, lawfully
convicted ; That then the person so offending,
and convicted the third time shall be deprived
ipso facto of all his Spiritual Promotions, and
also shall suffer imprisonment during his life:
And if the person, that shall offend, and be
convicted in form aforesaid, concerning any of
the premisses, shall not be Beneftced, nor have
any Spiritual Promotion ; That then the same
person so offending, and convict, shall for the
first offence suffer imprisonment during one
whole year next after his said conviction, with
out Bail or Mainprise And if any such person
not having any Spiritual Promotion, after his
first conviction, shall eftsoons offend in any
thing concerning the premisses, and shall in
form aforesaid be thereof lawfully convicted ;
That then the same person shall for his second
offence suffer imprisonment during his life.
And it is Ordained, and Enacted by the Au
thority aforesaid, That if any person, or persons
whatsoever, after the said Feast of the Nativity
f Saint John Baptist next coming, shall In any
Realm should not go unpunished, that it
may also be ordained and enacted by
the Authority aforesaid, that if any
Manner of Parson, Vicar, or other what
soever Minister, that ought or should
sing or say Common Prayer mentioned
in the said Book, or minister the Sacra
ments, shall after the said Feast of Pente
cost 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
or minister the same, in such Order and
Form as they be mentioned and set forth
in the said Book; or shall use, wilfully
and obstinately standing in the same, any
other Rite, Ceremony, Order, Form or
Manner of Mass openly or privily, or
Mattens, Evensong, Administration of
the Sacraments, or other open Prayer
than is mentioned and set forth in the
said Book : (Open Prayer, in and through
out this Adi, is meant that Prayer which
is for other to come unto or hear, either
in common Churches or private Chapels
or Oratories, commonly called the Service
of the Church); or shall preach, declare,
or speak any Thing in the Derogation or
Depraving of the said Book, or any Thing
therein contained, or of any Part thereof ;
and shall be thereof lawfully convicted
according to the Laws of this Realm, by
Verdidl of Twelve Men, or by his own
Confession, or by the notorious Evidence
of the Fadl, shall lose and forfeit to the
King's Highness, his Heirs and Succes
sors, for his first Offence, the Profit of
such one of his Spiritual Benefices or
Promotions as it shall please the King's
Highness to assign or appoint, coming
and arising in one whole Year next after
his Convidlion: And also that the same
Person so convidled shall for the same
Offence suffer Imprisonment by the
Space of Six Months, without Bail or
Mainprise : And if any such Person once
convict of any such Offence concerning
the Premisses, shall after his first con
viction 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 there
fore be deprived ipsofafto of all his Spi
ritual Promotions; and that it shall be
lawful to all Patrons, Donors, and Gran
tees of all and singular the same Spiritual
Promotions, to present to the same any
other able Clerk, in like Manner and
Form as though the Party so offending
were dead : And that if any such Person
or Persons, after he shall be twice con
victed in Form aforesaid, shall offend
against any of the Premisses the third
Time, and shall be thereof in Form afore
said lawfully convidted, that then the
Person so offending and convidled the
third Time, shall suffer Imprisonment
during his Life: And if the Person that
shall offend and be convict in Form afore
said concerning any of the Premisses,
shall not be beneficed, nor have any
Spiritual Promotion, that then the same
Person so offending and convidl shall for
the first Offence suffer Imprisonment
during Six Months, without Bail or
Mainprise: And if any such Person not
having any Spiritual Promotion, after
his first Conviction shall eftsoons offend
in any Thing concerning the Premisses,
and shall in Form aforesaid be thereof
lawfully convidled, that then the same
Person shall for his second Offence suffer
Imprisonment during his Life.
The Preamble and fifth section of the A 1 of Parliament enforcing Edward's
Second Prayer-book are asfollo^vs:
5 &6 EDWARD VI. CAP. I.
' Almighty God is in no wise so readily
n. c \--n-c 'and plenteously poured as by Common
An Adi for the Un.formity of Common p ray ^ rS) due u y sing of the Sacraments,
e 'and often preaching of the Gospel, with
' the Devotion of the Hearers : And yet
Prayer and Administration
Sacraments.
' \\ 7HERE there hath been a very ' thi notwithstanding, a great Number
' VV godly order set forth by the
'Authority of Parliament, for Common
' Prayer and Administration of the Sacra-
1 ments to be used in the Mother Tor
' within the Church of E ngland, agreeable
1 to the Word of God and the Primitive
'of People in divers Parts of this Realm,
'following their own Sensuality, and
' living either without Knowledge or due
' Fear of God, do willingly and damnably
' before Almighty God abstain and refuse
'to come to their Parish Churches and
'Church, very comfortable to all good 'other Places where Common Prayer,
' People desiring to live in Christian Con- ' Administration of the Sacraments, and
' versation, and most profitable to the ' Preaching of the Word of God, is used
' Estate of this Realm, upon the which ' upon Sundays and other days ordained
' the Mercy, Favour and Blessing of ' to be Holydays.'
tx-x]
AN ACT FOR THE UNIFORMITY OF COMMON PRAYER.
open threatenings compel, or cause, or other
wise procure, or maintain any Parson, Vicar,
or other Minister in any Cathedral, or Parish-
Church, or in Chapel, or in any other place, to
sing, or say any Common, or open Prayer, or
to minister any Sacrament otherwise, or in any
other manner, and form, than is mentioned in
the said Book ; or that by 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 mentioned in the
said Book ; That then every such person, being
thereof lawfully convicted in form abovesaid,
shall forfeit to the Queen our Sovereign Lady,
Her Heirs, and Successors, for the first offence
an Hundred marks : And if any person, or per
sons, being once convict of any such offence,
eftsoons offend against any of the last recited
offences, and shall in form aforesaid be thereof
lawfully convict ; That then the same person,
so offending and convict, shall for the second
offence forfeit to the Queen our Sovereign Lady,
Her Heirs, and Successors, Four hundred marks:
And if any person, after he in form aforesaid
shall have been twice convict of any offence
concerning any of the last recited offences, shall
offend the third time, and be thereof in form
abovesaid lawfully convict ; That then every
person, so offending and convict, shall for his
third offence forfeit to our Sovereign Lady the
Queen all his Goods and Chattels, and shall
suffer imprisonment during his life: And if any
person, or persons, that for his first offence con
cerning the premisses, shall be convict in form
aforesaid, do not pay the sum to be paid by
virtue of his conviction, in such manner and
form, as the same ought to be paid, within six
weeks next after his conviction; That then
every person so convict, and so not paying the
same, shall for the same first offence, instead of
the said sum, suffer imprisonment by the space
of six months without Bail or Mainprise : And
if any person, or persons, that for his second
offence concerning the premisses, shall be con
vict 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 six weeks next after
his said second conviction ; That then every
person so convicted, and not paying the same,
shall for the same second offence, in the stead
of the said sum, suffer imprisonment during
twelve months without Bail or Mainprise : and,
That from and after the said Feast of the
Nativity of Saint John Baptist next coming,
all, and every person and persons, inhabiting
within this Realm, or any other the Queen's
Majesty's Dominions , shall diligently, and faith
fully, having no lawful, or reasonable excuse to
be absent, endeavour themselves to resort to
their Parish-Church, or Chapel aceustomed, or
upon reasonable let thereof, to some usual place,
where Common Prayer, and suh Service of
God shall be used in such time of let, upon
every Sunday, and other dr.ys ordained and
used to be kept as holy days, and then, and
there to abide orderly and soberly, during the
time of Common Prayer, Preaching, or other
Service of Got! there to be used and ministered,
upon pain of punishment by the censures of
the Church; and als
person so offending sh
offence, twelve pence, to be levied by theChurch
wardens of the Parish, where such offence shall
be done, to the use of the poor of the same
Parish, of the goods, lands, and tenements of
such offender, by way of distress.
And for due execution hereof, the Queen's
most excellent Majesty, the Lords Temporal,
and all the Commons in this present Parliament
assembled, do 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 Dioceses and Charges, as
they will answer before God for such evils and
plagues wherewith Almighty God may justly
punish his people for neglecting this good and
wholesome law. And for their Authority in thjs
behalf, Be it further Enacted by the Authority
aforesaid, That all and singular the said Arch
bishops, Bishops, and all other their officers,
exercising Ecclesiastical jurisdiction, as well in
place exempt, as not exempt, within their
Diocese shall have full power and Authority by
this Act to reform, correct and punish by cen
sures of the Church, all, and singular persons,
which shall offend within any of their Jurisdic
tions, 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 here
tofore made, had, or suffered to the contrary
notwithstanding.
And it is Ordained, and Enacted by the Au
thority aforesaid. That all and every Justice of
Oyer and Determiner, or Justices of Assize
shall have full power and Authority in every
of their open and general Sessions to inquire,
hear and determine all and all manner of of
fences, that shall be committed, or done con
trary 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 tres
pass, or lawfully convicted thereof.
Provided always, and be it Enacted by the
Authority aforesaid, That all and every Arch
bishop and Bishop shall or may at all time and
times at his liberty and pleasure, join and
associate himself by virtue of this Act to the
said Justices of Oyer and Determiner, or to the
said Justices of Assize, at every of the said open,
and general Sessions, to be holden in any place
within his Diocese for and to the inquiry, near-
ing, and determining of the offences aforesaid.
Provided also, and be it Enacted by the Au
thority aforesaid, That the Books concerning
the said Services shall at the costs and charges
of the Parishioners of every Parish, and Cathe
dral 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 and 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 use according to
this Act.
And be it further Enacted by the Authority
aforesaid, That no person or persons shall be at
any time hereafter impeached, or otherwise
molested of or for any of the offences above
mentioned, hereafter to be committed, or done
contrary to this Act, unless he or they so offend
ing be thereof indicted at the next general Ses
sions to be holden before any such Justices of
Oyer and Determiner, or Justices of Assize,
next after any offence committed or done, con
trary to the tenour of this Act.
Provided always, and be it Ordained, and En
acted, by the Authority aforesaid, That all and
singular Lords of the Parliament, for the third
offence above mentioned, shall be tried by their
Provided also, and be it Ordained, and En
acted by the Authority aforesaid. That the
Mayor of iondon.andall other Mayors, Bailiffs,
and other Head-officers of all, and singular
Cities, Boroughs, and Towns-corporate within
this Realm, Wales, and the Marches of the
same, to the which Justices of Assize do not
commonly repair, shall have full power and
Authority by virtue of this Act, to inquire,
' V. And because there hath arisen in
' the Use and Exercise of the aforesaid
' Common Service in the Church hereto-
' fore set forth, divers Doubts for the
' Fashion and Manner of the Ministration
' of the same, rather by the Curiosity of
' the Minister and Mistakers, than of any
' other worthy Cause ; therefore as well
' for the more plain and manifest Ex-
' planation hereof, as for the more Per-
'fe<5lion of the said Order of Common
' Service, in some places where it is
'necessary to make the same Prayers
'and Fashion of Service more earnest
'and fit to stir Christian People to the
' true honouring of Almighty God ; ' the
King's most excellent Majesty, with the
Assent of the Lords and Commons in
this present Parliament assembled, and
by the Authority of the same, hath caused
the aforesaid order of Common Service,
entitled The Book of Common Prayer,
to be faithfully and godly perused, ex
plained and made fully perfedt, and by
the aforesaid Authority hath annexed
and joined it, so explained and perfected,
to this present Statute: Adding also a
Form and Manner of making and conse
crating of Archbishops, Bishops, Priests
and Deacons, to be of like Force,
Authority and Value as the same like
foresaid Book, intituled The Book oj
Common Prayer, was before, and to be
accepted, received, used and esteemed in
like Sort and Manner, and with the same
Clauses of Provisions and Exceptions, to
all Intents, Constructions and Purposes,
as by the A(5l of Parliament made in the
second Year of the King's Majesty's
Reign was ordained, limited, expressed
and appointed for the Uniformity of Ser
vice and Administration of the Sacra
ments throughout the Realm, upon such
several Pains as in the said Aft of Parlia
ment is expressed. And the said former
Adi to stand in full Force and Strength,
to all Intents and Constructions, and to
be applied, practised and put in Use, to
and for the establishing of the Book of
Common Prayer, now explained and
hereunto annexed, and also the said Form
of making of Archbishops, Bishops, Priests
and Deacons hereunto annexed, as it was
for the former Book.
ANNO VICESIMO OCTAVO & VICESIMO NONO
VICTORIA REGIN^.
CAP. CXXII.
An Adi to amend the Law as to the Subscriptions and
Declarations to be made and Oaths to be taken by the
Clergy of the Established Church of England and
Ireland. [5th July 1865.]
"1 1 7HEREAS it is expedient that the Subscriptions, Declarations,
and Oaths required to be made and taken by the Clergy of
the United Church of England and Ireland should be altered and
simplified : Be it enadted by the Queen's most Excellent Majesty, by
and with the Advice and Consent of the Lords Spiritual and Tem
poral, and Commons, in this present Parliament assembled, and by
the Authority of the same, as follows :
Declaration
of Assent.
i. The following Declaration is herein-after referred to
Declaration of Assent."
the
' T A . B. do solemnly make the following Declaration :
' I assent to the Thirty-nine Articles of Religion, and to the Book
' of Common Prayer and of the ordering of Bishops, Priests, and
' Deacons. I believe the Doctrine of the United Church of England
(xxii)
AN ACT FOR THE UNIFORMITY OF COMMON PRAYER.
hear, and determine the offences abovesaid, and
every of them yearly, within fifteen days after
the Feast of Easter, and Saint Michael the
Archangel, in like manner and form as Jus
tices of Assize and Oyer, and Determiner may
Provided always, and be it Ordained, and En
acted by the Authority aforesaid, That all and
, ,
cons, and other Ordinaries, having any peculia
Ecclesiastical jurisdiction shall have full power
and Authority by virtue of this Act, as well to
inquire in their Visitation, Synods, and else
where within their jurisdiction, at any other
time, and place, to take accusations, and infor
mations of all, and every the things above men
tioned, done, committed, or perpetrated within
the limits of their jurisdiction and Authority,
and to punish the same by admonition, ex
communication, 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
the Ordinary, having a testimonial thereof un
der the said Ordinary's seal, shall not for the
same offence eftsoons be convicted before the
Justices ; and likewise receiving for the said
offence punishment first by the Justices, shall
not for the same offence eftsoons receive punish
ment of the Ordinary : Any thing contained in
this Act to the contrary notwithstanding.
Provided always, and be it Enacted, That
such ornaments of the Church and of the mini
sters thereof shall be retained, and be in use, as
was in this Church of England by the Authority
of Parliament in the second year of the Reign
of King Edward the Sixth, until other order
shall be therein taken by Authority of the
Queen's Majesty, with the advice of her Com
missioners, appointed and Authorized under
the great seal of England for causes Ecclesiasti
cal, or of the Metropolitan of this Realm : And
also, That if there shall happen any contempt,
or irreverence to be used in the Ceremonies, or
Rites of the Church, by the misusing of the
Orders appointed in this Book; the Queen's
Majesty may by the like advice of the said
Commissioners, or Metropolitan, ordain anil
publish such further Ceremonies, or Rites, as
may be most forthe 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 Ordi
nances, wherein, or whereby any other service,
Administration of Sacraments, or Common
Prayer is limited, established, or set forth to be
used within this Realm, or any other the
Queen's Dominions, or Countries, shall from
henceforth utterly be void and of none effect.
An Act. for the Uniformity of Puolick Prayers, and Administration
of Sacraments, and other Rites and Ceremonies: And for establish
ing the Form of Making, Ordaining, and Consecrating Bishops,
Priests, and Deacons in the Church of England.
XIV. CAROL. II.
\TTHEREA3 in the first year of the late
VV Queen Elizabeth, there was one Uniform
Order of Common Service and Prayer, and of
the Administration of Sacraments, Rites and
Ceremonies, in the Church of England, (agree
able to the Word of God, and usage of the
Primitive Church) compiled by the Reverend
Bishops and Clergy, set forth in one Book, En-
tttuled, The Book of Common Prayer and Ad
ministration of Sacraments, and other Rites
and Ceremonies in the Church of England, and
enjoined to be used by Act of Parliament, holden
in the said first year of the said late Queen, En-
tituled, An Act for the Uniformly of Common
Prayer and Service in the Church, and Admini-
ttration of the Sacraments, very comfortable to
all good people desirous to live in Christian con
versation, and most profitable to the estate of
this Realm ; upon the which the Mercy, Favour
and Blessing of Almighty God is in no wise so
readily and plentifully poured, as by Common
Prayers, due using of the Sacraments, and
often Preaching of the Gospel, with devotion of
the hearers; And yet this notwithstanding, a
great number of people in divers parts of this
Realm, following their own sensuality, and
living without knowledge and due fear of God,
do wilfully and Schismatically abstain and re
fuse to come to the Parish -Churches and other
Publick places where Common Prayer, Admi
nistration of the Sacraments, and Preaching of
the Word of God is used upon the Sundays and
other days ordained and appointed to be kept
and observed as Holy days : And whereas by
the great and scandalous neglect of Ministers in
using the said Order or Liturgy so set forth and
enjoined as aforesaid, great mischiefs and in
conveniences, during the times of the late un
happy troubles, have arisen and grown, and
many people have been led into Factions and
Schisms, to the great decay and scandal of the
Reformed Religion of the Church of England,
and to the hazard of many souls : for prevention
whereof in time to come, for settling the Peace
of the Church, and for allaying the present dis
tempers which the indisposition of the time
hath contracted, The King's Majesty, (according
to His Declaration of the Five and twentieth
of October One thousand six hundred and sixty)
granted His Commission underthe great Seal of
England to several Bishops and other Divines,
to review the Book of Common Prayer, and to
prepare such Alterations and Additions as they
thought fit to offer: and afterwards the Con
vocations of both the Provinces of Canterbury
and York being by His Majesty called and as
sembled, and now sitting, His Majesty hath
been pleased to authorize and require the Pre
sidents of the said Convocations, and other the
Bishops and Clergy of the same, to review the
said Book of Common Prayer, and th Book of
the Form and Manner of the Making and Con
secrating of Bishops, Priests and Deacons : And
that after mature consideration they should
make such Additions and Alterations in the
said Books respectively, as to them should seem
28 & 29 VICTORIA, Cap. 122.
Clerical Subscription.
'and Ireland, as therein set forth, to be agreeable to the Word of
4 God ; and in Public Prayer and Administration of the Sacraments
' I will use the Form in the said Book prescribed, and none other,
' except so far as shall be ordered by lawful Authority.'
The Decla- 2. The following Declaration is herein-after referred to as " the
ration Declaration against Simony:"
Simony. T A. B. solemnly declare, That I have not made, by myself or by
' JL any other Person on my Behalf, any Payment, Contract, or
' Promise of any Kind whatsoever which to the best of my Knowledge
* or Belief is simoniacal, touching or concerning the obtaining the
' Preferment of
'nor will I at any Time hereafter perform or satisfy, in whole or in
'part, any such Kind of Payment, Contract, or Promise made by
'any other without my Knowledge or Consent.'
Stipendiary 3- The following Declaration is herein-after referred to as "the
Curate's Stipendiary Curate's Declaration : "
' T A. B., Incumbent of in the
' -*- County of
' bona fide undertake to pay to C. D. of in the
' County of the annual Sum
' of Pounds as a Stipend for his
'Services as Curate, and I C. D. bona fide intend to receive the
' whole of the said Stipend.
' And each of us the said A . B. and C. D. declare that no Abate-
'ment is to be made out of the said Stipend in respecT; of Rent or
'Consideration for the Use of the Glebe House; and that \A.B.
'undertake to pay the same, and I C. D. intend to receive the same,
' without any Deduction or Abatement whatsoever.'
Subscrip- 4. Every Person about to be ordained Priest or Deacon shall,
Oaths'mi before Ordination, in the Presence of the Archbishop or Bishop
Ordination, by whom he is about to be ordained, at such Time as he may appoint,
make and subscribe the Declaration of Assent, and take and subscribe
the Oath of Allegiance and Supremacy according to the Form set
forth in the Adi of the Session of the Twenty-first and Twenty-
second Years of the Reign of Her present Majesty, Chapter Forty-
eight.
Subscrip- 5. Every Person about to be instituted or collated to any Bene-
OaUison nce or to be licensed to any Perpetual Curacy, Lectureship, or
Institution Preachership, shall, before Institution or Collation is made or Licence
or Licence 5 granted, make and subscribe the Declaration of Assent, and the
t0 etuaf er Declaration against Simony, and take the said Oath of Allegiance
Curacy, &c. and Supremacy, in the Presence of the Archbishop or Bishop by
whom he is to be instituted, collated, or licensed, or the Commissary
of such Archbishop or Bishop.
AN ACT FOR THE UNIFORMITY OF PUBLICK PRAYERS.
meet and convenient ; And should exhibit and
present the same to His Majesty in writing for
Fiis further allowance or confirmation: since
which time, upon full and mature deliberation,
they the said Presidents, Bishops and Clergy of
both Provinces, have accordingly reviewed the
said Books, and have made some Alterations
which they think fit to be inserted, to the same ;
and some Additional Prayers to the said Book
of Common Prayer, to be used upon proper and
emergent occasions ; and have exhibited and
presented the same unto His Majesty in writing,
in one Book, Entituled, The Book of Common
Prayer and A dministration of the Sacraments,
and other Kites and Ceremonies of the Church,
according to the use of the Church of England,
together with the Psalter or Psalms o/ David,
pointed as they are to be sung or said in
Churches ; and the Form and Manner of Mak
ing, Ordaining and Consecrating of Bishops,
Priests, and Deacons : All which His Majesty
having duly considered hath fully approved and
allowed the same, and recommended to this
present Parliament, that the said Books of Com
mon Prayer, and of the Form of Ordination and
Consecration of Bishops, Priests and Deacons,
with the Alterations and Additions, which have
been so made and presented to His Majesty by
the said Convocations, be the Book which shall
be appointed to be used by all that officiate in
all Cathedral and Collegiate Churches and Cha
pels, and in all Chapels of Colleges and Halls in
both the Universities, and the Colleges of Eaton
and Winchester, and iuall Parish-Churches and
Chapels within the Kingdom of England, Do
minion of Wales, and Town of Berwick upon
Tweed, and by all that Make or Consecrate
Bishops, Priests or Deacons, in any of the
said Places, under such Sanctions and Penalties
as the Houses of Parliament shall think fit.
Now in regard that nothing couduceth more to
the settling of the Peace of this Nation, (which
is desired of all good men) nor to the honour of
our Religion, and the propagation thereof, than
an universal agreement in the Publick Wor
ship of Almighty God ; and to the intent that
every person within this Realm may certainly
know the rule to which he is to conform in
Publick Worship, and Administration of Sa
craments, and other Rites and Ceremonies of
the Church of England, and the manner how
and by whom Bishops, Priests and Deacons are
and ought to be Made, Ordained and Conse
crated ;
Be it Enacted by the King's most Excellent
Majesty, by the advice and with the consent of
the Lords Spiritual and Temporal, and of the
Commons, in this present Parliament assem
bled, and by the Authority of the same. That
all and singular Ministers in any Cathedral,
Collegiate or Parish-Church or Chapel, or other
place of Publick Worship within this Realm of
England, Dominion of Wales, and Town of
Lerwick upon Tweed, shall be bound to say and
use the Morning Prayer, Evening Prayer, Cele
bration and Administration of both the Sacra
ments, and all other the Publick and Common
Prayer, in such Order and Form as is mentioned
in the said Book annexed and joined to this
present Act, and Eutituled, The Book of Com
mon Prayer and Administration of the Sacra
ments, and other Kites and Ceremonies of the
Church, according to the use of the Church of
England ; together with the Psalter or Psalms
of David, pointed as they are to be sung or said
in Churches and the form or manner of Mak
ing, Ordaining and Consecrating of Kishops,
Priests and Deacons: and That 'the Morning
and Evening Prayers therein contained shall
upon every Lord's day, and upon all other days
and occasions and at the times therein appoint
ed, be openly and solemnly read by all and
every Minister or Curate, in every Church,
Chapel or other place of Publick Worship, within
this Realm of England and places aforesaid.
And to the end that Uniformity In the Pub-
lick Worship of God, (which is so much desired)
may be speedily effected, Be it further Enacted
by the Authority aforesaid, That every Parson,
Vicar or other Minister whatsoever, who now
hath and enjoyeth any Ecclesiastical Benefice or
Promotion within this Realm of England or
places aforesaid, shall in the Church, Chapel or
place of Publick Worship belonging to his said
Benefice or Promotion, upon some Lord's day
be ore the Feast of Saint fia.rtholom.ew which
shall be in the year of our Lord God One thou
sand six hundred sixty and two, openly, publick-
ly and solemnly read the Morning and Evening
Prayer appointed to be read by and according
to the said Book of Common Prayer at the
thereby appointed ; and after such read-
iereof, shall openly and publickly before
the Congregation there assembled declare his
iiig ther
unfeigned assent and consent to the use of all
things in the said Book contained and pre
scribed, in these words and no other:
I A. B. Do hereby declare my unfeigned assent
and consent to all and every thing contained
and prescribed in and by the Book, Eutituled,
The Book of Common Prayer and Admin' stra-
tion of the Sacraments, and other K-tes and
Ceremonies of the Church, according to the use
of the Church of England ; together with the
Psalter or Psalms of David, pointed as they
are to be sung or said in Churches; and the
form or manner of Making, Ordaining and
Consecrating of Bishops, Priests and Deacons.
And That all and every such person, who
shall (without some lawlul Impediment to be
allowed and approved of by the Ordinary of the
place) neglect or refuse to do the same within
the time aforesaid, (or in case of such Impedi
ment within one Month after such Impediment
removed,) shall ipso facto be deprived of all his
Spiritual Promotions: And that from thence
forth it shall be lawful to and for all Patrons
and Donors of all and singular the said Spiritual
Promotions or of any of them, according to
their respective Rights and Titles, to present or
collate to the same, as though the person or
persons so offending or neglecting were dead.
And be it further Enacted by the Authority
aforesaid, That every person who shall here
after be presented or collated, or put into any
Ecclesiastical Benefice or Promotion within this
Realm of England and places aforesaid, shall
in the Church, Chapel or place of Publick Wor
ship belonging to his said Benefice or Promotion,
within two Months next after that he shall be
in the actual possession of the said Ecclesiastical
Benefice or Promotion, upon some Lord's day,
openly, publickly and solemnly, Read the
Morning and Eveuin? Prayers appointed to be
Read by and according to the said Book of
Common Prayer at the times thereby ap
pointed ; and after such Reading thereof shall
openly and publickly, before the Congregation
there assembled, decla:e his unfeigned assent
and consent to the use of all things therein
contained and prescribed according to the form
before appointed ; and That all and every such
person, who shall (without some lawful Impedi
ment to be allowed and approved by the Ordi
nary of the place) neglect or refuse to do the
same within the time aforesaid, (or in case of
such Impediment within one Month after such
Impediment removed shall 'pso facto be depriv
ed of all his said Ecclesiastical Benefices and
Promotions : and That from thenceforth it shall
and may be lawful to and for all Patrons and
Donors of all and singular the said Ecclesiasti
cal Benefices and Promotions or any of them,
acco-'ding to their respective Rights and Titles,
to present or collate to the same, as though the
person or persons so offending or neglecting
were dead.
And be it further Enacted by the Authority
2 8 & 29 VICTORIA, Cap. 122.
Clerical Subscription.
Declaration 6. Every Person about to be licensed to a Stipendiary Curacy
Sd ^nd'^ s h a U> before obtaining such Licence, present to the Archbishop or
Curacy. Bishop by whom the Licence is to be granted, the Stipendiary
Curate's Declaration, signed by himself and by the Incumbent of
the Benefice to which he is about to be licensed.,
Declaration
after Insti-
7- Every Person instituted or collated to any Benefice with Cure
o f g ou i bj or licensed to a Perpetual Curacy, shall, on the first Lord's
Day on which he officiates in the Church of such Benefice or Per
petual Curacy, or on such other Lord's Day as the Ordinary may
appoint and allow, publicly and openly, in the Presence of the Con
gregation there assembled, read the Thirty-nine Articles of Religion,
and immediately after reading the same make the said Declaration
of Assent, adding, after the Words "Articles of Religion," in the
said Declaration, the Words " which I have now read before you."
If any Person instituted, collated, or licensed as aforesaid wilfully
fails to comply with the Provisions of this Section, he shall absolutely
forfeit his Benefice or Perpetual Curacy, but no Title to present by
Lapse shall accrue by any such Forfeiture until the Ordinary has
given Six Months Notice thereof to the Patron.
Declaration
after Li-
Stipendiary
Curacy.
No other
Declaration
than those
**. Every Person licensed to a Stipendiary Curacy shall, in the
Presence of the Archbishop or Bishop by whom he was licensed, or
^ l ^ e Commissary of such Archbishop or Bishop, (unless, having
been ordained on the same Day, he has already made and subscribed
the same,) make and subscribe the Declaration of Assent, and on the
first Lord's Day on which he officiates in the Church or in One of
the Churches in which he is licensed to serve publicly and openly
make the Declaration of Assent in the Presence of the Congregation
there assembled, and at the Time of Divine Service.
If any Person licensed to a Stipendiary Curacy wilfully fails to
comply with the Provisions of this Section his Licence shall be void.
9. Subject as herein-after mentioned, no Person shall, on or as
a Consequence of Ordination, or on or as a Consequence of being
licensed to any Stipendiary Curacy, or on or as a Consequence of
bein P resented > instituted, collated, eleaed, or licensed to any
Benefice with Cure of Souls, Perpetual Curacy, Lectureship, or
Preachership, be required to make any Subscription or Declaration,
or take any Oath, other than such Subscriptions, Declarations, and
Oath as are required by this Act.
Declaration
of Assent
stituted in
cal Appoint-
inents.
IO - On all Occasions other than those herein-before provided for,
on -which any Declaration or Subscription with respect to the Thirty-
nine Articles or the Book of Common Prayer or the Liturgy is re-
qu j re d to be made by any Person in Holy Orders appointed to any
Ecclesiastical Dignity, Benefice, or Office, the making and subscrib-
j n g t jj e Declaration of Assent shall be substituted for the making
AN ACT FOR THE UNIFORM
ITY OF PUBLICK PRAYERS.
aforesaid. That in all places where the proper
Declaration or Acknowledgment shall be sub
Incumbent of any Parsonage or Vicarage, or
Benefice with Cure, doth reside on hU Living
scribed before the respective Archbishop, Bishop
or Ordinary of the Diocese, by every other per
and keep a Curate, the Incumbent himself in
son hereby enjoined to subscribe the same ;
person, (not having some lawful Impediment
to be allowed by the Ordinary of the place) shall
once (at the least) in every month, openly and
publickly Read the Common Prayers and Ser
upon pain that all and every of the persons
aforesaid failing in such subscription, shall lose
and forfeit such respective Deanry, Canonry,
Prebend, Mastership, Headship, Fellowship,
vice in and by the said Book prescribed, and (if
there be occasion) Administer each of the Sacra
Professor's place, Reader's place, Parsonage,
Viearage, Ecclesiastical Dignity or Promotion,
ments and other Rites of the Church, in the
( 'unite' s place, Lecture and School, and shall
Parish-Church or Chapel, of or belonging to the
same Parsonage, Vicarage or Benefice, in such
be utterly disabled, and ipso facto deprived of
the same : and that everv such respective
order, manner and form, as in and by the said
Deanry, Canonry, Prebend, Mastership, Head
Book is appointed ; upon pain to forfeit the
sum of Five pounds to the use of the poor of the
ship, Fellowship, Professor's place, Reader's
place, Parsonage, Viearage, Ecclesiastical Dig
Parish for every offence, upon conviction by
confession or proof of two credible Witnesses
nity or Promotion, Curate's place, Lecture and
School , shall be void, as if such person so failing
upon Oath before two Justices of the Peace of
were naturally dead.
the County, City or Town-Corporate, where
And if any School -master, or other person, In
the offence shall be committed, (which Oath
structing or Teaching Youth in any private
the said Justices are hereby Impowered to Ad
minister) and in default of payment within ten
House or Fami.y as a Tutor or School-master,
shall Instruct or Teach any Youth as a Tutor or
days, to be levied by distress and sale of the
School-master, before Licence obtained from his
goods and chattels of the Offender, by the War
rant of the said Justices, by the Church
respectiveArchbishop.Bishop.or Ordinary of the
Diocese, according to the Laws and Statutes of
wardens, or Overseers of the Poor of the said
this Realm, (for which he shall pay twelvepence
Parish, rendering the surplusage to the party.
And be it further Enacted by the Authority
aforesaid, That every Dean, Canon and Pre
only) and before such subscription and acknow
ledgment made as aforesaid ; Then every such
School-master and other, Instructing and Teach
bendary of every Cathedral or Collegiate Church,
and all Masters and other Heads, Fellows,
ing as aforesaid, shall for the first offence suffer
three months' Imprisonment without Bail or
Chaplains and Tutors of or in any College, Hall,
Maiuprise ; and for every second, and other such
House of Learning or Hospital, and every Pub-
offence, shall suffer three months' Imprison
lick Professor and Reader in either of the Uni-
.versities and in every College elsewhere, and
ment without Bailor Mainprise, and also forfeit
to His Majesty the sum of five pounds :
every Parson, Vicar, Curate, Lecturer and
And after such subscription made, every such
every other person in holy Orders, and every
Parson, Vicar, Curate and Lecturer, shall pro
School-master keeping any publick or private
cure a certificate under the Hand and Seal of
School, and every person Instructing or Teach
ing any Youth in any House or private Family
as a Tutor or School-master, who upon the First
the respective Archbishop, Bishop or Ordinary
of the Diocese, (who are hereby enjoined and
required upon demand to make and deliver the
day of May which shall be in the year of our
Lord God One thousand six hundred sixty-two,
same) and shall publickiy and openly Read the
same, together with the Declaration or Acknow
or at any time thereafter, shall be Incumbent
ledgment aforesaid, upon some Lord's day with
or have possession of any Deanry, Canonry,
in three months then next following, in his
Prebend, Mastership, Headship, Fellowship,
Parish-Church where he is to officiate, in the
Professor's place or Reader's place. Parsonage,
Vicarage or any other Ecclesiastical Dignity or
Promotion, or of any Curate's place, Lecture or
presence of the Congregation there assembled,
in the time of Divine Service ; upon pain that
every person failing therein, shall lose such
School, or shall instruct or teach any Youth as
Tutor or School-master, shall before the Feast-
day of Saint Bartholomew which shall be in the
Parsonage, Vicarage or Benefice, Curate's place,
or Lecturer's place respectively, and shall be
utterly disabled, and ipso facto deprived of the
year of our Lord One thousand six hundred
same ; And that the said Parsonage, Vicarage
sixty-two, or at or before his or their respective
admission to be Incumbent or have possession
aforesaid, subscribe the Declaration or Acknow
or Benefice, Curate's place, or Lecturer's place,
shall be void as if he was naturally dead.
Provided always, that from and after the
ledgment following, Scilicet:
Twenty-fifth day of March which shall be in
the year of our Lord God One thousand six
I A. B. Do declare, that it is not lawful upon
hundred eighty-two, there shall be omitted in
any pretence whatsoever, to take Arms a-
the said Declaration or Acknowledgment so to
galnst the King ; and that I do abhor that
be Subscribed and Read these words following,
Traiterous Position of taking Arms by His Au
Scilicet.
thority against His Person or against those that
are Commissionated by him ; and that I will
AND I do declare, that I do hold there lies no
conform to the Liturgy of the Church of Eng
JTTL obligation on me, or on any other person,
land, as it is now by Law established : And I
from the Oath commonly caljed, the Solemn
do declare, that I do hold, there lies no obliga
League and Covenant, to endeavour any change
tion upon me or on any other person, from the
or alteration of Government either in Church
of Government either in Church or State ; and
unlawful Oath, and imposed upon the Subjects
of this Realm against the known Laws and
that the same was in itself an unlawful Oath,
Liberties of this Kingdom.
and imposed upon the subjects of this Realm
against the known Laws and Liberties of this
So as none of the persons aforesaid shall from
Kingdom.
thenceforth be at all obliged to Subscribe or
Read that part of the said Declaration or Ac
Which said Declaration and Acknowledgment
knowledgment.
hall be subscribed by every of the said Masters
Provided always, and be it Enacted, That
and other Heads, Fellows, Chaplains and Tu
from and after the feast of Saint Bartholomew,
tors of or in any College, Hall or House of
which shall be in the year of our Lord One
Learning, and by every publick Professor and
thousand six hundred sixty and two, no person
Reader in either of the Universities, before the
Vice-chancellor of the respective Universities
who is now Incumbent, and in possession of
any Parsonage, Vicarage or Benefice, and who
fot the time being or his Deputy; And the said
is not already in holy Orders by Episcopal Ordi-
& 2 9 VICTORIA, Cap. 122.
Clerical Subscriptii
Oaths not
to be ad
ministered
during Ordi
nation or
Consecra
tion Ser
vices.
Nothing to
affert Oath
of canonical
Obedience
to Bishops,
&c.
lixtent of
Act.
any such Declaration or Subscription as aforesaid ; and on all Occa
sions other than those herein-before provided, on which any Oath
against Simony is required to be taken, the making and subscribing
the Declaration against Simony shall be substituted for the taking
such Oath.
11. No Oath shall be administered during the Service for the
Ordering of Deacons, or during the Service for the Ordering of
Priests, or during the Service for the Consecration of Archbishops
and Bishops.
12. Nothing in this Act contained shall extend to or affect the
Oath of canonical Obedience to the Bishop, or the Oath of due
Obedience to the Archbishop taken by Bishops on Consecration.
13. That this Act do extend to the Islands of Guernsey, Jersey,
A Iderney, and Sark, and to the Isle of Man.
Short Title *4- This Act may be cited for all Purposes as " The Clerical
Subscription Act, 1865."
As to Re-
J f ^'p
15. The Enactments described in the Schedule hereto, and all
Enactments amending, confirming, or continuing the same, and all
other Enactments inconsistent with this Act, are hereby repealed.
(6
AN ACT FOE THE UNIFORMITY OF PUBLICK PRAYERS.
nation, or shall not before the said Feast-day of
Saint Bartholomew be OrdaineJPriest or Dea
con, according to the form of Episcopal Ordina
tion, shall have, hold or enjoy the said Parson
age, Vicarage, Benence with Cure, or other
Ecclesiastical Promotion within this Kingdom
of England or the Dominion of Wulet, or Town
of Berwick upon Tweed, but shall be utterly
disabled, and ipso facto deprived of the same,
and all his Ecclesiastical Promotions shall be
void, as if he was uaturally dead.
.
And be it further Enacted by the Authority
no person wh
thenceforth be capable to be admitted to any
aforesaid, That
hatsoever shall
Parsonage, Vicarage, Benence or other Eccles
astical Promotion or Dignity whatsoever, nor
shall presume to Consecrate and Administer the
holy Sacrament of the Lord's Supper, before
such time as he shall be Ordained Priest ac
cording to the form and manner in and by the
said Book prescribed, unless he have formerly
been made Priest by Episcopal Ordination ; up
on pain to forfeit for every offence the sum of
One hundred pounds; one moiety thereof to the
King's Majesty ; the other moiety thereof to be
equally divided between the poor of the Parish
where the offence shall be committed ; and such
person or persons as shall sue for the same by
Action of Debt, Bill, Plaint or Information, in
any of his Majesty's Courts of Record, wherein
no Essoin, Protection or Wager of Law shall be
allowed, and to be disabled from taking or
being admitted into the Order of Priest, by the
space of one whole year then next following.
Provided that the Penalties in this Act shall
not extend to the Foreigners or Aliens of the
Foreign Reformed Churches allowed or to be
allowed by the King's Majesty, His Heirs and
Surcessors in Krigland.
Provided always. That no title to confer or
present by lapse, shall accrue by any avoidance
or deprivation ijiso facto by virtue of this
Statute, but after six months after notice of
such avoidance or deprivation given by the
Ordinary to the Patron, or such sentence of de
Vicarage becoming void, or whereof the Incum
bent shall be deprived by virtue of this Act.
And be it further Enacted by the Authority
aforesaid, That no Form or Order of Common
Prayers, > Administration of Sacraments, Rites
them, as are or shall be in holy Orders, shall
once (at least) in every Quarter of the year (not
having a lawful Impediment) openly and pub-
lickly Read the Morning Prayer and Service in
and by the said Book appointed to be Read in
the Church, Chapel, or other Publick place of
the same College or Hall ; upon pain to lose,
and be suspended of and from all the Benefits
and Profits belonging to the same Government
or Headship, by the space of Six months, by
the Visitor or Visitors of the same College or
Hall ; And if any Governour or Head of any
College or Hall, Suspended for not Subscribing
unto the said Articles and Book, or for not
Reading of the Morning Prayer and Service as
aforesaid, shall not at or before the end of Six
mouths next after such suspension, Subscribe
unto the said Articles and Book, and declare
his consent thereunto as aforesaid, or Read the
Morning Prayer and Service as aforesaid, then
such Government or Headship shall be ipso
facto void.
Provided always, That it shall and may be
lawful to use the Morning and Evening Prayer,
and all other Prayers and Service prescribed in
and by the said Book, in the Chapels or other
Publick places of the respective Colleges and
Halls in both the Universities, in the Colleges
of Westminster, Winchester and Eaton, and in
the Convocations of the Clergies of either Pro
vince in Latin ; Any thina in this Act contained
to the contrary notwithstanding.
And be it further Enacted by the Authority
aforesaid, That no person shall be or be received
as a Lecturer, or permitted, suffered or allowed
to preach as a Lecturer, or to Preach or Read
any Sermon or Lecture in any Church, Chapel,
or other Place of Publick Worship, within this
Realm of England or the Dominion of Walet,
and Town of Berwick upon Tweed, unless he be
first approved, and thereunto licensed by the
Archbishop of the Province or Bishop of the
Diocese, or (in case the See be void) by the
Guardian of the Spiritualities, under his Seal,
and shall in the presence of the same Arch
bishop or Bishop, or Guardian, read the Nine
and Thirty Articles of Religion mentioned in
the Statute of the Thirteenth year of the late
Queen Elizabeth, with Declaration of his un-
feigned assent to the same ; and That every
person and persons who now is, or hereafter
shall be Licensed, Assigned, Appointed, or
Church, Chapel or other Publick place of or in
any Colle? e or Hall in either of the Universities,
the Colleges of Westminster. Winchester or
Eaton, or any of them, other than what is pre
scribed and appointed to be used in and by the
said Book ; and That the present Governour or
Head of every College and Hall in the said
Universities, and of the said Colleges of West
minster, Winchester and Eaton, within one
month after the Feast of Saint Bartholomew,
which shall be in the year of our Lord One
thousand six hundred sixty and two ; And every
Governour or Head of any of the said Colleges
or Halls hereafter to be elected or appointed,
within one month next after his Election or
Collation, and Admission into the same Govern
ment or Headship, shall openly and publickly
in the Church, Chapel, or other Publick place
of the same College or Hall, and in the presence
of the Fellows and Scholars of the same, or the
greater part of them then resident, Subscribe
nnto the Nine and Thirty Articles of Religion,
mentioned in the Statute made in the-thirteenth
year of the Reign of the late Queen Elizabeth,
and unto the said Book, and declare his un
feigned assent and consent unto, and approba
tion of, the said Articles, and of the same Book,
nd to the use of all the Prayers, Rites and
Ceremonies, Forms and Orders in the said Book
prescribed and contained, according to the form
aforesaid ; and that all such Govemours or
Heads of the said Colleges and Halls, or any of
of the week in any Church, Chapel or Place of
Publick Worship within this Realm of England
or Places aforesaid, the first time he preacheth
(before his Sermon) shall openly, publickly and
solemnly Read the Common Prayers and Service
in and by the said Book appointed to be read
for that time of the day, and then and there
publickly and openly declare his assent unto,
and approbation of, the said Book, and to the
use of all the Prayers, Rites and Ceremonies,
Forms and Orders therein contained and pre
scribed, according to the Form before appointed
in this Act ; And also shall upon the first Lec
ture-day of every Month afterwards, so long as
he continues Lecturer or Preacher there, at the
place appointed for his said Lecture or Sermon,
before his said Lecture or Sermon, openly, pub-
hcklv and solemnly read the Common Prayers
and Service in and by the said Book appointed
to be read for that time of the day at which the
said Lecture or Sermon t to be Preached, and
after such Reading thereof shall openly and
publicklv, before the Congregation there assem-
bled, declare his unfeigned assent and consent
unto, and approbation of, the said Book, and to
the use of all the Prayers, Ritesnnd Ceremonies,
Forms and Orders therein contained and pre
scribed, according to the form aforesaid ; and
That all and every such person and persons
who shall nezleet or refuse to do the same, shall
from thenceforth be disabled to Preach the said
or any other Lecture or Sermon in the said or
28 & 2 9 VICTORIA, Cap. 122.
Clerical Subscription.
SCHEDULE.
28 Hen. 8. c. 15. (Irish).
1 Eliz. c. i.
An Act to restore to the
Crown the ancient Juris
diction over the Estate
Ecclesiastical and Spiri
tual, and abolishing all
foreign Powers repug
nant to the same.
2 Eliz. c. i. (Irish).
An Act restoring to the
Crown the ancient Juris
diction over the Estate
Ecclesiastical and Spiri
tual, and abolishing all
foreign Power repugnant
to the same.
13 Eliz. c. 12.
An AcT: for the Ministers
of the Church to be of
sound Religion.
13 & 14 Chas. 2. c. 4.
An Act for the Uniformity
of Public Prayers and
Administration of Sacra
ments and other Rites
and Ceremonies, and for
establishing the Form of
making, ordaining, and
consecrating Bishops,
Priests, and Deacons in
the Church of England.
17 & 18 Chas. 2. c. 6.
(Irish;.
The Numbers of the Se<fti<
Description of repealed Enactments.
The whole of Sections Nine and Ten.
Sections * Nineteen, Twenty, Twenty-one, Twenty-
two, and Twenty-three, so far as they relate to any
Oath to be taken by a Person who is ordained or
licensed to a Stipendiary Curacy, or presented,
instituted, collated, elected, or licensed to any Bene
fice, Perpetual Curacy, Lectureship, or Preacher-
ship.
Sections Seven, Eight, and Nine, so far as they relate
to any Oath to be taken by a Person who is ordained
or licensed to a Stipendiary Curacy, or presented,
instituted, collated, elected, or licensed to any Bene
fice, Perpetual Curacy, Lectureship, or Preacher-
ship.
The whole of Section Three, except the Words follow
ing ; " No Person shall hereafter be admitted to any
" Benefice with Cure, except he then be of the Age
" of Three-and-twenty Years at the least, and a
" Deacon."
And so much of Section Five as provides that no. one
shall be admitted to the Order of Deacon or Minis
try unless he shall first subscribe to the said Articles.
The whole of Sections Six, Eight, and Eleven, and
Section Nineteen, excepttheWordsfollowing : "No
" Person shall be or be received as a Lecturer, or
"permitted, suffered, or allowed to preach as a
"Lecturer, or to preach or read any Sermon or
" Lecture in any Church, Chapel, or other Place
" of Public Worship within this Realm of England,
" or the Dominion of Wales and Town of Berwick-
"upon-Tweed, unless he be first approved and
"thereunto licensed by the Archbishop of the
" Province or Bishop of the Diocese, or (in case
"the See be void) by the Guardian of the Spiri-
" tualities under his Seal."
The whole of Seftions Three, Five, and Six, and
Section Eighteen, except the Words following:
"That no Person shall be or be received as a
" Lecturer, or permitted, suffered, or allowed to
"preach as a Lecturer, or to preach or read any
" Sermon or Lecture in any Church, Chapel, or
" other Place of Public Worship within this Realm of
correspond with the Numbers in the ordinary Editions of
the Stntutes.
any other Church, Chapel or place of Pubhck
Worship, until such time as he and they shall
openly, publicklv and solemnly read the Com
mon Prayers and Service appointed by the said
Book, and conform in all points to the things
therein appointed and prescribed, according to
the purport, true intent and meaning of this
jo A provided always. That if the said Sermon or
Lecture be to be preached or read in any Cathe
dral o? Collegiate Church or Chapel, it shall be
sufficient for the said Lecturer, openly at the
time aforesaid, to declare his assent and consent
to all things contained in the said Book, accord-
AN ACT FOR THE UNIFORMITY OF PUBLICK PRAYERS.
by the Authority
aforesaid, That if any person who is by this Act
disabled to Preach any Lecture or Sermon, shall
during the time that he shall continue and
remain so disabled, Preach any Sermon or Lec
ture; That then for every such offence, the
person and persons so offending shall suffer
Three months' Imprisonment in the Common
Gaol without Bail or Mainprise ; and that any
two Justices of the Peace of any County of this
Kingdom and places aforesaid, and the Mayor
or other chief Magistrate of any City or Town-
Corporate within the same, upon Certificate
fromthe Ordinary of the place made to him or
them of the Offence committed, shall and are
by the Authority aforesaid, That
every time and times when any Sermon or Lec
ture is to be Preached, the Common Prayers
and Service in and by the said Book appointed
to be Read for that time of the day shall be
openly, publickly and solemnly Read by some
Priest or Deacon, in the Church, Chapel or
place of Publick Worship, where the said
Sermon or Lecture is to be Preached, before
such Sermon or Lecture be Preached, and that
the Lecturer then to Preach shall be present at
the Reading thereof.
Provided nevertheless, That this Act shall not
extend to the University-Churches in the Uni
versities of this Realm, or either of them, when
or at such times as any Sermon or Lecture is
preached or Read in the said Ch arches, or any
of them , for or as the publick Uni versity-Sermon
or Lecture; but that the same Sermons and
Lectures may be Preached or Read in such sort
and manner as the same have been heretofore
Preached or Read; This Act, or any thing
herein contained, to the contrary thereof in any
Wise notwithstanding.
And be it further Enacted by the Authority
aforesaid, That the several good Laws and Sta
tutes of this Realm, which have been formerly
made, and are now in force, for the Uniformity
of Prayer and Administration of the Sacra
ments, within this Realm of England and
places aforesaid, shall stand in full force and
strength, to all intents and purposes whatso
ever, for the establishing and confirming of the
said Book, Entituled, The Book of Common
Prayer and Admin 'Stration of the Sacraments,
and other Jlites and Ceremonies of the Church,
according to the use of the Church of England ;
together with the Psalter or Psalms of David,
Pointed as they are to be sung or said in
Churches, and the form or manner of Making,
Ordaining and Consecrating of Bishops, Priests
and Deacons, herein before mentioned to be
joined and annexed to this Act ; and shall be
appliei, practised and put in usefor the punish
ing of all offences contrary to the said Laws,
With relation to the Book aforesaid, and no other.
Provided always, and be it further Enacted
by the Authority aforesaid, That in all those
Prayers, Litanies pud Collects, which do any
way relate to the King, Queen or Royal Progeny,
the Names be altered and changed from time to
time, and fitted to the present occasion, accord
ing 10 the direction of lawful Authority.
Provided also, and be it Enacted by the Au
thority aforesaid, That a true Printed Copy of
the said Book, Intituled, The Book of Common
Prayer and Administration of the Sacraments,
and other Kites and Ceremonies of the Church,
according to the use of the Church of England ;
together with the Psalter or Psalms of David,
Pointed as they are to be sung or said in
Churches, and the form and manner of Slaking,
Ordaining and Consecrating of Bishops, Priests',
and Deacons, shall at the costs and charges of
the Parishioners of every Parish-Church and
Chapelry, Cathedral Church, College and Hall,
be attained and gotten before the Feast-day or
Saint Bartholomew in the year of our Lord One
thousand six hundred sixty and two ; upon
pain of forfeiture of Three pounds bythe month,
for so long time as they shall then after be un
provided thereof, by every Parish or Chapelry.
Cathedral Church, College and Hall, making
default therein.
Provided always, and be it Enacted by the
Authority aforesaid. That the Bishops of Here-
ford, Saint David' s,Asaph,Jiangor and Landaff,
and their Successors, shall take such order among
themselves, for the souls' health of the Flocks
committed to their charge within Wales, That
the Book hereunto annexed be truly and exactly
Translated into the British or Welsh Tongue ;
and that the same so Translated, and being by
them, or any three of them at the least, viewed,
perused ana allowed, be Imprinted to such
number at least, so that one of the said Books
so Translated and Imprinted, may be had for
every Cathedral, Collegiate and Parish-Church,
and Chapel of Ease, in the paid respective Dio
ceses and places in Wales, where the Welsh is
commonly spoken or used, before the First day
of May One thousand six hundred sixty-five ;
and That from and after the Imprinting and
publishing of the said Book so Translated, the
whole Divine Service shall be used and said by
the Ministers and Curates throughout all Wales
within the said Dioceses where the Welsh Tongue
is commonly used, in the British or Welsh
Tongue, in such manner and form as is prescribed
according to the Book hereunto annexed to be
used in the English Tongue, differing nothing
in any Order or Form from the said English
Book ; for which Book, so Translated and Im
printed, the Church-wardens of every of the
said Parishes shall pay out of the Parish-money
in their haudi for the use of the respective
Churches, and be allowed the same on their
Account ; and That the said Bishops and their
Successors, or any Three of them at the least,
shall set and appoint the price for which the
said Book shall be sold : And one other Book of
Common Prayer in the English Tongue shall
be bought and had in every Church throughout
Wales, in which the Book of Common Prayer
in Welsh is to be had by force of this Act, before
the First day of May One thousand six hundred
sixty and four, and the same Books to remain
in such convenient places within the said
Churches, that such as understand them may
resort at all convenient times to read and peruse
the same, and also such as do not understand
the said Language, may by conferring both
Tongues together, the sooner attain to the know
ledge of the English Tongue ; Any thing in this
Act to the contrary notwithstanding : And until
Printed Copies of the said Book so to be Trans
lated may be had and provided, the Form of
Common Prayer established by Parliament
before the making of this Act, shall be used as
formerly in such parts of Wales where the
English Tongue is notommonly understood.
And to the end that the true and perfect
Copies of this Act, and the said Book hereunto
annexed, may be safely kept and perpetually
preserved, and for the avoiding of all disputes
for the time to come ; Be it therefore Enacted
2 8 8.
: 29 VICTORIA, Cap. 122.
Clerical Siibscription.
Title of Adt.
Description of repealed Enactments.
Ireland, unless he be first approved and thereunto
licensed by the Archbishop of the Province or
Bishop of the Diocese, or fin case the See be
void) by the Guardian of the Spiritualities under
his Seal."
i Wm. & Mar)', c. 8.
An Adi for the abrogating
the Oaths of Supremacy
and Allegiance and ap
pointing other Oaths.
3 Will. & Mary, cap. 2.
An Adi for the abrogating
the Oath of Supremacy
in Ireland and appointing
other Oaths.
i Geo. i, st. 2. c. 13.
An Aft for the further Se
curity of His Majesty's
Person and Government,
and the Succession of the
Crown in the Heirs of
the late Princess Sophia,
being Protestants,and for
extinguishing the Hopes
of the pretended Prince
of Wales and his open
and secret Abettors.
23 G. 2. c. 28.
i & 2. Via. c. 106.
The whole Adi so far as relates to any Oath to be taken
by any Person who is ordained or is licensed to a
Stipendiary Curacy, or presented, instituted, col
lated, elected, or licensed to any Benefice, Perpetual
Curacy, Lectureship, or Preachership.
So much of Sedlion Four as relates to Persons admit
ted to any Ecclesiastical Office or Employment.
Sections Two and Seven, so far as they relate to any
Oath to be taken by any Person who is ordained or
is licensed to a Stipendiary Curacy, or presented,
instituted, collated, elected, orlicensed to any Bene
fice, Perpetual Curacy, Lectureship, or Preacher
ship.
The whole Act.
] Part of Sedlion Eighty-one, beginning with the
Words "and in every Case in which Application
"shall be made" to the End of the Section.
AN ACT FOE THE UNIFORMITY OF PUBLICK PRAYERS.
by the Authority aforesaid, That the respective
Deans and Chapters of every Cathedral or Col
legiate Church within England And Wales shall
at their proper costs and charges, before the
twenty-filth day of December One thousand six
hundred sixty-two, obtain under the Great
Seal of England a true and perfect printed
Copy of this Act, and of the said Book annexed
hereunto, to be by the said Deans and Chapters,
and their Successors, kept and preserved in
safety for ever, and to be also produced and
shewed forth in any Court of Record, as often
as they shall be thereunto lawfully required ;
And also there shall be delivered true and
perfect Copies of this Act and of the same Book,
into the respective Courts at Westminster, and
into the Tower of London., to be kept and pre
served for ever among the Records of the said
Courts, and the Records of the Tower, to be also
produced and shewed forth in any Court, as
needs shall require ; which said Books so to be
exemplified under the Great Seal of England,
shall bg examined by such persons as the King's
Majesty shall appoint, under the Great Seal of
England, for that purpose, and shall be com
pared with the Original Book hereunto annexed,
and shall have power to correct and amend in
writing any Error committed by the Printer
in the printing of the same Book, or of any
thing therein contained, and shall certify in
writing under their Hands and Seals, or the
Hands and Seals of any Three of them, at
the end of the same Book, that they have ex
amined and compared the same Book, and find
it to be a true and perfect Copy; which said
Books, and every one of them, so exemplified
under the Great Seal of England as aforesaid,
shall be deemed, taken, adjudged and expound
ed to be good and available in the Law, to all
intents and purposes whatsoever, and shall be
accounted as good Records as this Book itself
hereunto annexed ; Any Law or Custom to the
contrary in any wise notwithstanding.
Provided also, That this Act or any thing
therein contained shall not be prejudicial or
hurtful unto the King's Professor of Law within
the University of Oxford, for or Concerning
the Prebend of Shipton within the Cathedral
Church of Sarum, united and annexed unto
the place of the same King's Professor for the
time being by the late King James of blessed
memory.
Provided always, That whereas the Six and
thirtieth Article of the Nine and thirty Articles
agreed upon by the Archbishops, and Bishops
of both Provinces, and the whole Clergy in the
Convocation holden at London, in the year of
our Lord One thousand five hundred sixty-two,
for the avoiding of diversities of Opinions, and
for establishing of consent touching true Re-
li.:ii'i>, is in these words following, viz.
That the Book of Consecration of A rchbishops,
and Bishops, and Ordaining of Priests and
Deacons, lately *et forth in the time of King
Edward the Sixth, and confirmed at the lame
time by Authority of Parliament, doth contain
all things necessary to such Consecration and
Ordaining, neither hath it any thing that of
itself is superstitious and ungodly: And there
fore whosoever are Consecrated or Ordered ac
cording to the Rites of that Book, since the
second year of the aforenamed King Edward
unto this time, or her eaftershallbe Consecrated
or Ordered according to the same Rites, We
decree all such to be rightly, orderly and law
ful 'y Consecrated and Ordered.
It be Enacted, and be it therefore Enacted
by the Authority aforesaid, That all Subscrip
tions hereafter to be had or made unto the said
Articles by any Deacon, Priest or Ecclesiastical
person, or other person whatsoever, who by
this Act, or any other Law now in force, is re
quired to Subscribe unto the said Articles, shall
ionstrued, and taken to extend, and shall be
anplied (for and touching the said Six and
thirtieth Article) unto the Book containing the
form and manner of Making, Ordaining and
Consecrating of Bishops, Priests and Deacons,
in this Act mentioned, in such sort and manner
as the same did heretofore extend unto the
Book set forth in the time of King Edward the
Sixth, mentioned in the said Six and thirtieth
Article ; anything in the said Article, or in any
Statute, Act or Canon heretofore had or made,
to the contrary thereof in any wise notwith-
ding.
ovided also, That the Book of Common
Prayer, and Administration of the Sacraments,
and other Rites and Ceremonies of the Church
of England, together with the form and manner
of Ordaining and Consecrating Bishops, Priests
and Deacons, heretofore in use, and respectively
established by Act of Parliament in the First
and Eighth years of Queen Elizabeth, shall be
still used and observed in the Church of Eng
land, until the Feast of Saint Bartholomew,
which shall be in the year of our Lord. God One
thousand six hundred sixty and two.
OF THE PREFACE AND LAST REVISION.
THIS Preface was prefixed in 1662 : its composition is ascribed to Sanderson,
Bishop of Lincoln.
A few weeks after the restoration of peace, and his majesty's satisfaction, were
Charles II. certain Presbyterian minis- ends, upon which they were all agreed;
ters presented an address to him, pray- but as to the means they could not come
ing for a new form of Common Prayer, to any harmony."
or at least a revision and effectual reform Meanwhile the Convocation, which had
of the old form. The Church party, assembled May 8th, 1661, was not idle,
while contending for the preservation of They drew up a form of prayer for the
the Prayer-book in its integrity, were 291)1 of May, and also an office for the
willing to have it reviewed. Accordingly, baptism of adults. After some adjourn-
on March 25th, 1661, a royal warrant ments Convocation reassembled on Nov.
was issued, appointing twelve bishops and 2ist, when, in obedience to the king's
twelve presbyterian divines, with nine letters directing a revision of the Prayer-
other divines on each side as assistants, book, Cosin, bp of Durham, Wren, bp
a Commission to advise upon and review of Ely, Skinner, bp of Oxford, Warner,
the Book of Common Prayer. The Com- bp of Rochester, Henchman, bp of Salis-
mission met for the first time on April bury, Morley, bp of Worcester, Sander-
I5th, when the Presbyterians were called son, bp of Lincoln, and Nicholson, bp
on to deliver in their exceptions to the of Gloucester, were appointed a corn-
book and to specify the additions which mittee for that purpose. The work seems
they desired. They did so at some to have been already done; for on Nov.
length. They objected to the baptismal 23rd a portion of the corrected Prayer-
office, to the use of the surplice, and to book was delivered to the prolocutor;
kneeling at the receiving of the holy and the whole business was completed
communion. One of their proposals was by Dec. 2oth, when the revised book was
that the Litany should be changed into adopted and subscribed.
one long solemn prayer, another that the On Nov. 22111! the King wrote to the
minister should be allowed to omit part Archbishop of York, authorising the
of the public prayer at his discretion
another that the repetitions and respon
sals of the clerk and people and the alter-
. .
northern Convocation to review the
Prayer-book. His letter was sent the
next day by the prelates of the northern
nate reading of the psalms and hymns province, who were then in London, to
should be laid aside. They further pro- the prolocutor of York, with a request
posed that the minister should have full that proxies should be forthwith appoint-
power to admit or repel communicants, ed to represent the lower house of the
The self-sufficiency, not to say arrogance, northern Convocation in the Convocation
which these objections and requirements of Canterbury. Such proxies were ap-
manifest, marked the whole of their con- pointed on Nov. 3oth. They assented to
duct. The consequence was just such as the revised book. And the book, thus
might have been expected. The fierce adopted by the bishops and the whole
and captious spirit of the Presbyterians clergy, was presented to the King, who,
made the Church divines still more un- having confirmed it under the great seal,
yielding, so that the conference between sent it with a royal message to Parlia-
them ended July 25th, 1661, "without ment, Feb. 25th, 1662. The ActofUni-
any accommodation," the commissioners formity, enforcing its use, received the
agreeing to report to the King: "That royal assent on the igth May, 1662.
the Church's welfare, that unity and
Of Acts of Uniformity.
IN the 2nd year of Edward the Sixth This^act was printed with the edition of
a Prayer Book was
2 and 3 Edw. VI. c.
stablished by Stat. the Prayer Book in 1552. A Prayer Book
This act was not was likewise established by Stat. i Eliz.
printed with the Prayer Book. The c. 2. But the regulations made in the
' " .....
cond Prayer Book of Edw. VI.
stablished by Stat. 5 and 6 Edw. VI
several acts of uniformity for the establish
ing of the several respective Books are
c. i, s. 5, in which the revision of the enforced by Stat. 13 and 14 Car. II. c.
former book is announced, and ascribed s. 24, by which it was enacted "that the
rather to the curiosity of ministers and several good laws and statutes of the
mistakers than to any other worthy cause; realm, which have been formerly made
the Form of Making and Consecrating of and are now in force for the uniform-
Archbishops, Bishops,Priestsand Deacons ity of prayer and administration of
is added, and declared to be of the same the sacraments, shall stand in full force
force as the Book of Common Prayer, and strength to all intents and purposes
THE PREFACE.
IT hath been the wisdom of the Church of
England, ever since the flrst compiling of
her publick Liturgy, to keep the mean between
the two extremes, of too much stiffness in
refusing, and of too much easiness in admitting
any variation from it. For, as on the one side
common experience sheweth, that where a
change hath been made of things advisedly
established (no evident necessity so requiring)
sundry inconveniences have thereupon ensued ;
and those many times more and greater than
the evils, that were intended to be remedied
by such change : So on the other side, the par
ticular forms of Divine worship, and the Rites
and Ceremonies appointed to be used therein,
being things iu their own nature indifferent,
and alterable, and so acknowledged; it is but
reasonable, that upon weighty and important
considerations, according to the various exigen
cy of times and occasions, such changes and
alterations should be made therein, as to those
that are in place of Authority should from
time to time seem either necessary or expe
dient. Accordingly we find, that in the reigns
of several Princes of blessed memory since the
Reformation, the Church, upon justand weighty
considerations her thereunto moving, hath
yielded to make such alterations in some par
ticulars, as iu their respective times were
thought convenient : yet so, as that the main
body and essentials of it (as well in the chiefest
materials, as in the frame and order thereof)
have still continued the same unto this day,
and do yet stand firm and unshaken, notwith
standing all the vain attempts and impetuous
assaults made against it, by such men as are
given to change, and have always discovered a
greater regard to their own private fancies and
interests, than to that duty they owe to the
publick.
By what undue means, and for what mis
chievous purposes the use of the Liturgy (though
enjoined by the laws of the land, and those
laws never yet repealed) came, during the late
unhappy confusions, to be discontinued, is too
well known to the world, and we are not willing
here to remember. But when, upon His Majes
ty's happy restoration, it seemed probable,
that, amongst other things, the use of the Lit
urgy would also return of course (the same hav
ing never been legally abolished) unless some
timely means were used to prevent it ; those
men who under the late usurped powers had
made it a great part of their business to render
the people disaffected thereunto.saw themselves
iu point of reputation and interest concerned
(unless they would freely acknowledge them
selves to have erred, which such men are very
hardly brought to do) with their utmost endea
vours to hinder the restitution thereof. In order
whereunto divers pamphlets were published
against the Book of Common Prayer, the old
objections mustered up, with the addition of
some new ones, more than formerly had been
made, to make the number swell. In fine,
great impcrtuuities were used to His Sacred
Majesty, that the said Book might be revised,
and such alterations therein, and additions
thereunto made, as should be thought requisite
for the ease of tender consciences : whereunto
His Majesty, out of his pious inclination to give
satisfaction (so far as could be reasonably ex
pected) to all his subjects of what persuasion
soever, did graciously condescend.
In which review we have endeavoured to ob
serve the like moderation, as we find to have
been used iu the like case in former times.
And therefore of the sundry alterations proposed
unto us, we have rejected all such as were
either of dangerous consequence (as secretly
striking at some established doctrine, or laud
able practice of the Church of England, or in
deed of the whole Catholick Church of Christ)
or else of no consequence at all, but utterly
frivolous and vaiu. But such alterations as
were tendered to us, (by what persons, under
what pretences, or to what purpose soever so
tendered) as seemed to us in any degree requi
site or expedient, we have willingly , and of our
own accord assented unto : not enforced so to
do by any strength of argument, convincing us
of the necessity of making the said alterations :
for we are fully persuaded in our judgements
(and we here profess it to the world) that the
Book, as it stood before established by law,
doth not contain in it any thing contrary to the
Word of God, or to sound doctrine, or which a
godly man may not with a good conscience use
and submit unto, or which is not fairly defen
sible against any that shall oppose the same ;
if it shall be allowed such just and favourable
construction as in common equity ought to be
allowed to all human writings, especially such
as are set forth by authority, and even to the
very best translations of the holy Scripture
itself.
*
Our general aim therefore in this undertak
ing was, not to gratify this or that party in any
their unreasonable demands ; but to do that,
which to our best understandings we conceived
might most tend to the preservation of peace
and unity in the Church ; the procuring of re
verence, and exciting of piety and devotion in
the publick worship of God ; and the cutting off
occasion from them that seek occasion of cavil
or quarrel against the Liturgy of the Church.
And as to the several variations from the fof^~"
mer Book, whether by alteration, addition, or
otherwise, it shall suffice to give this general
account, That most of the alterations were
made, either first, for the better direction of
them that are to officiate in any part of Divine
Service ; which is chiefly done in the Calendars
and Kubricks : Or secondly, for the more pro
per expressing of some words or phrases of
ancient usage in terms more suitable to the lan
guage of the present times, and the clearer ex
planation of some other words and phrases, that
were either of doubtful signification, or other
wise liable to misconstruction : Or thirdly, for
a more perfect rendering of such portions of
whatsoever, for the establishing and con
firming of the said book hereintofore
mentioned to be joined and annexed to
this act, and shall be applied, practised,
and put in use for the punishing of all
offences contrary to the said laws with
relation to the book aforesaid and no
other." By the same statute a true print
ed copy of this Book of Common Prayer
is to be procured for every parish church,
chapelry, cathedral church, college and
hall at the cost of the parishioners, and a
fine of ^3 a month levied for neglect.
In Kemp v. Wilkes, Sir John Nicholl
gave this useful summary. The Book of
Common Prayer and therefore the rubric
contained in the Book of Common Prayer
has been confirmed by parliament. An
ciently and before the Reformation,
various liturgies were used in this country,
and it should seem' as if each bishop
might in his own particular diocese
dirept the form in which the public ser
vice was to be performed ; but after the
Reformation, in the reigns of Edward the
Sixth and Queen Elizabeth, acts of uni
formity passed, and those acts of uni
formity established a particular liturgy
to be used throughout the kingdom.
King James the First made some altera
tion in the Liturgy, particularly as it will
be necessary to notice in this matter of
baptism. Immediately upon the Restora
tion, the Book of Common Prayer was
revised. An attempt was then made to
render it satisfactory both to the Church
itself and to those who dissented from
the Church, particularly to the Presby
terians ; and for that purpose conferences
were held in the Savoy : but the other
party requiring an entire new liturgy on
an entire new plan, the conference broke
up without success. The Liturgy was
then revised by the two houses of convo
cation : it was approved by the king ; it
was presented to the parliament, and an
act was passed confirming it in the 13
and 14 Car. I., being the last act which
was passed upon the subject; and so it
stands confirmed to this day, except so
far as any alteration may have been
produced by the Toleration Act or by
any subsequent statutes. The rubric
then or the directions of the Book of
Common Prayer form a part of the
statute law of the land. STEPHENS' Laws
relating to the Clergy, Vol. n. 1079 80.
CONCERNING THE SERVICE OF THE CHURCH.
This matter was in 1549 and subsequent
editions until 1662 styled The Preface.
The substance of it is taken from the
Preface to the Breviary of Cardinal Quig
non, in which the same arguments for
revision are used, reading of Scripture
commanded, and frequent interruption
by Versicles, Responsories, c. depre
cated. A weekly arrangement of the
Psalter is there given.
The Breviary of Cardinal Quignon
was composed under the encouragement
of Pope Clement VII. Lessons from
Holy Scripture were introduced at such
length that the greater part of the old
and the whole of the New Testament
were read in the course of the year, while
the offices of ordinary and of feast days
were nearly equalized in length : the
arrangement of the psalms in the different
hours was altered ; the capitula and re-
sponsories or verses of Scripture which
had been introduced for the use of choral
service were omitted; and the office in
honour of the Virgin was suppressed
together with many false legends of the
Saints. This Breviary was published in
1536 and 1537 with a dedication to pope
Paul III. whose Bull, permitting its use
instead of the Roman and other Breviaries,
on condition of obtaining special faculties
from the Papal See, was prefixed. It
went through many successive editions,
and was extensively used in the Western
Church till the publication of a new
revision of the Roman Breviary under
the auspices of pope Pius V. in 1568,
when it was abrogated by the Papal Bull
prefixed to that Breviary, together with
all other Breviaries which had been com
posed within the preceding two hundred
years. The reform of Cardinal Quignon
was not carried so far as to translate the
Service into the vernacular language.
The hours of Prayer received in the
English and other western churches be
fore the Reformation were seven in num
ber, viz. matins, the ist, 3rd, 6th, gth
hours, vespers, and compline.
Matins were originally divided into
two parts, Nocturn and Matin lauds.
Nocturnal Service arose as a necessity in
time of persecution ; it was continued
from choice. The midnight and early
morning service were united and called
Matins.
Prime or the ist hour service was
first appointed as an hour of prayer in
the monastery of Bethlehem about the
time of Cassian at the beginning of the
5th century.
The 3rd, 6th, and gth hours are men
tioned as times of prayer in the and and
3rd centuries, but public worship ap
propriate to them does not seem to have
been customary before the 5th century.
Vespers or evening service is of the most
primitive antiquity.
CONCERNING THE SERVICE OF THE CHURCH.
holy Scripture, as are inserted into the Liturgy;
which, in the Epistles and Gospels especially,
and in sundry other places, are now ordered to
be read according to the last Translation : and
that it was thought convenient, that some Pray
ers andThanksgivings.fitted to special occasions,
should be added in their due places ; particu
larly for those at Sea, together with an office
for the Baptism of such as are of Riper Years :
which, although not so necessary when the for
mer Book was compiled, yet by the growth of
Anabaptism, through the licentiousness of the
late times crept in amongst us, is now become
baptizing of natives in our plantations, and
others converted to the faith. If any man, who
shall desire a more particular account of the
several alterations in any part of the Liturgy,
shall take the pains to compare the present
Book with the former ; we doubt not but the
reason of the change may easily appear.
And having thus endeavoured to discharge
our duties in this weighty affair, as in the sight
of God, and to approve our sincerity therein (so
far as lay in us) to the consciences of all men ;
although we know it impossible (in such variety
of apprehensions, humours and interests, as are
in the world) to please all ; nor can expect that
men of factious, peevish, and perverse spirits
should be satisfied with any thing that can be
done in this kind by any other than themselves :
sented, and hath been by the Convocations of I
both Provinces with great diligence examined j
and approved, will be also well accepted and |
approved by all sober, peaceable, and truly con
scientious sons of the Church of England. -^
CONCERNING THE SERVICE OF THE CHURCH.
THEIIE was never any thing by the wit of
man so well devised, or so sure established,,
which in continuance of time hath not been
corrupted : as, among other things.it may plain
ly 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 godli
ness. For they so ordered the matter, that all
the whole Bible, (or the greatest part thereof)
should be read over once every year ; intending
thereby, that the Clergy, and especially such as
were Ministers in the congregation, should (by
often reading, and meditation in God's word)
be stirred up to godliness themselves, and be
more able to exhort others by wholesome doc
trine, and to confute them that were adversaries
to the truth ; and further, that the people (by
daily hearing of holy Scripture read in the
Church) might 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, and legends, with multi
tude of responds, verses, vain repetitions, com
memorations, and synodals ; that commonly
when any book of the Bible was begun, after
three or four chapters were read out, all the
rest were unread. And in this sort the book of
Isaiah was begun in Advent, and the book of
Genesis in Septuagesima ; but they were only
begun, and never read through: after like sort
were other books of holy Scripture used. And
moreover, whereas St. Paul 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 understand not ;
so that they have heard with their ears only,
and their heart, spirit, and mind, have not been
edified thereby. And furthermore, notwith
standing 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 the rest
utterly omitted. Moreover, the number and
hardness of the rules called the Fie, and the
manifold changings of the service, was tho
cause, that to turn the book only was so hard
and intricate a matter, that many times thero
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 Calendar
for that purpose, which is plain and easy to be
understood ; wherein (so much as may be) the
reading of holy Scripture is so set forth, that all
things shall be done in order, without breaking
one piece from another. For this cause be cut
off Anthems, Responds, Invitatories, 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 ; there
fore certain Rules are here set forth ; which,
as they are few in number, so they are plain
and easy to be understood. So that here you
have an Order for Prayer, and for the reading
of the 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 are untrue, some uncer
tain, some vain and superstitious ; and nothing
is ordained to be read, but the very pure Word
of God, the holy Scriptures, or that which is
agreeable to the same ; and that in such a lan
guage and order as is most easy and plain for
the understanding both of the readers and
hearers. 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.
And whereas heretofore there hath been
great diversity in saying and singing in Churches
within this Realm ; some following Salisbury
use, some Hereford use, and some the u
Bangor, some of York, some of Lincoln : now
from henceforth all the whole Realm shall hav
but one use.
Compline or completorium was held
late in the evening. It was first intro
duced by Benedict in the 6th century.
Although special services had been ap
pointed for certain hours the observation
of the separate times of prayer was not
general at the time of the Reformation,
nor had these ever become a system of
joint public worship for ministers and
people.
Synodals were constitutions, made in
the diocesan or provincial synods, which
were frequently ordered to be rehearsed
in parish churches.
This preface underwent some altera
tions in 1662. The preface of 1549 had
after, "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 for books, as in times
past they have been." The paragraph
too, containing the references to the Uses,
concluded with the words: "And if any
would judge this way more painful, be
cause 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 in*
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 thereof."
Both these passages were omitted in 1662.
The appeal to the Archbishop was added
in 1552. The injunction to Priests and
Deacons to say daily the Morning and
Evening Prayer was introduced in 1552.
Before the Reformation the clergy were
obliged to recite the Canonical Hours
either publickly or privately. The excep
tion then and until 1604 was worded, 'ex
cept they be letted by preaching, studying
of divinity, or by some other urgent cause. '
In the Scotch Prayer-book it ran ' by
some urgent cause.' Of which cause if it
be frequently pretended they are to make
the Bishop of the Diocese or the Arch
bishop of the Province the judge and
allower.
In 1549 the obligation to say daily
prayer is expressly confined to those who
minister in cathedral, collegiate or parish
churches, or in annexed chapels. The
direction to say prayer in the church or
chapel where the Curate ministers was
added in 1552.
OF CEREMONIES, &c.
IN 1549 this explanation is placed after the Commination Service.
assumed its present position.
In 1552 it
Of Edward's First and Second Prayer-books.
Edward's First Prayer-book came into the bishops, and other grave and well
use on Whitsunday (June gth), 1549. The learned men in the holy Scriptvires, one
Act of Parliament enforcing it was passed uniform order for common prayers and
Jan. 15, 1549. Who its compilers were administration of the sacraments hath
is not known; but it is supposed that been and is most godly set forth, not
their names are to be found among the only by the common agreement and full
following: Cranmer, archbp of Canter- assent of the nobility and commons of
bury, Gpodryke, bp of Ely, Holbeach, the late session of our late parliament,
bp of Lincoln, Ridley, bp of Rochester, but also by the like assent of the bishops
May, dn of St Paul's, Taylor, dn (after- in the same parliament, and of all others
wards bp) of Lincoln, Haines, dn of the learned men of this our realm in
Exeter, Robertson, dn of Durham, Red- their synods and convocations provin-
man, mr of Trinity College, Cambridge, cial" (Fox, Afls and Man. n. 1266).
and Cox, afterwards bp of Ely. On the other hand it is contended, that
Whether or not Edward's First Prayer- Fox makes no mention of the book hav-
book received synodical sanction is a dis- ing been submitted to Convocation, but
puted point. Those who contend for speaks of it as set forth and delivered to
such sanction allege the message of King the King by " the Archbishop of Canter-
Edward to the Devonshire rebels (July 8, bury with certain of the best learned and
1549), in which he is made to say, "what- discreet bishops and other learned men,"
soever is contained in our book, is by and by him forthwith submitted to Par-
our parliament established, by the whole liament; that the Act of Parliament en-
clergy agreed, yea by the bishops of the forcing the book speaks of it in the same
realm devised" (Fox, Afls and Mon. n. way, making no mention of Convocation ;
1270) ; and the letter of the King to bp and that Heylin, who wrote before the
Conner (July 23, 1549), m which the records of Convocation were destroyed
council make him say, "after great and by the fire of London, and who appears
serious debating and long conference of to have examined them diligently, notices
(16)
OF CEREMONIES.
And forasmuch as nothing can be so plainly
t forth, but doubts may arise in the use and
practice of the same ; to appease all such di
versity (if any arise) and for the resolution of
all doubts, concerning the manner how to un
derstand, do.acd execute, the things contained
in this Book ; the parties that so doubt, or
diversly take any thing, shall alway resort to
the Bishop of the diocese, who by his discretion
hall take order for the quieting and appeasing
if the same ; so that the same order be not con
trary to any thing contained in this Book. And
if the Bishop of the diocese be in doubt, then
he may send for the resolution thereof to the
Archbishop.
THOUGH it be appointed, that all things
shall be read and sung in the Church in the Eng-
lish Tongue, to the end that the congregation
may be thereby edified; yet it is not meant,
but that when men say Morning and Evening
Prayer privately, they may say the same in any
language that they themselves do understand.
And all Priests and Deacons are to say daily
the Morning and Evening Prayer either private
ly or openly, not being let by sickness, or some
other urgent cause.
And the Curate that ministereth in every
Parish-church or Chapel, being at home, and
not being otherwise reasonably hindered, shall
say the same in the Parish-church or Chapel
where he ministereth, and shall cause a bell to
be tolled thereunto a convenient time before he
begin, that the people may come to hear God's
Word, and to pray with him.
OF CEREMONIES,
WHY SOME BE ABOLISHED, AND SOME RETAINED.
OP such Ceremonies as be used in the Church,
and have had their beginning by the insti
tution of man, some at the first were of godly
intent and purpose devised, and yet at length
ed into the Church by undiscreet devotion, and
ich a zeal as was without knowledge ; and "
because they were winked at In the beginning,
they grew daily to more and more abuses, which
iOt only for their unprofitableness, but also
because they have much blinded the people,
and obscured the glory of God, are worthy to
be cutaway, and clean rejected : other ther
hich although they have been devised by man*
yet it is thought good to reserve them still, as
well for a decent order in the Church, (for the
which they were first devised) as because they
pertain to edification, whereunto all things
done in the Church (as the Apostle teacheth)
ought to be referred.
And although the keeping or omitting of a
Ceremony, in itself considered, is but a small
| thing ; yet the wilful and contemptuous trans
gression and breaking of a common order and
discipline is no small offence before God, " Let
all things be done among you," saith Saint
1 Paul, " in a seemly and due order :" the appoint-
it of the which order pertaiueth not to pri
vate men ; therefore no man ought to tak
I hand, nor presume to appoint or alter any pub-
lick or common order in Christ's Church, except
the be lawfully called and authorized thereun
And whereas in this our time, the minds of
rse, that some think it a great
,tter of conscience to depart from a piece of
the least of their Ceremonies, they be so addict
ed to their old customs ; and again on the other
side, some be S.Q newfangled, that they.wpiild
innovajeall things, and soTTespiseJlm o^l^l
g"73aTrtt1^a them, buTTKaTTsnew : it was
thought expedient, not so much to have respect
how to please and satisfy either of these parties,
as how to please God, and profit them both.
And yet lest any man should be offended, whom
good reason might satisfy, here be certain causes J
rendered, why some of the accustomed Cere
monies be put away, and some retained and
kept still.
Some are put away, because the great excess
and multitude of them hath so increased in
these latter days, that the burden of them was
intolerable ; whereof St. Augustine in his time
complained, that they were grown to such a
number, that the estate of Christian people
was in worse case concerning that matter, than,
were the Jews. And he counselled that such
yoke and burden should be taken away, as time
would serve quietly to do it. But what would
St. Augustine have said, if he had seen the Cere
monies of late days used among us ; whereunto
the multitude used in his time was not to be
compared? This our excessive multitude of
Ceremonies was so great, and many of them so
dark, that they did more confound and darken,
than declare and set forth Christ's benefits unto
us. And besides this, Christ's Gospel is not a
Ceremonial Law (as much of Moses' Law was),
but it is a religion to serve God, not in bondage
of the figure or shadow, but in the freedom of
the Spirit; being content only with those Cere
monies which do serve to a decent order and
godly discipline, and such as be apt to stir up
the dull mind of man to the remembrance of
his duty to God, by some notable and special
signification, whereby he might be edified.
Furthermore, the most weighty cause of thel
abolishment of certain Ceremonies was, that]
they were so far abused, partly by the supersti
tious blindness of the rude and unlearned, and
partly by the unsatlable avarice of such as
sought more their own lucre, than the glory of
God, that the abuses could not well be taken
away, the thing remaining still.
But now as concerning those persons, which
peradventure will be offended, for that some of
the old Ceremonies are retained still : If they
consider that without some Ceremonies it is not
possible to keep any order, or quiet discipline
the allegation " that neither the under
taking was advised, nor the book itself
approved, in a synodical way, by the
bishops and clergy," and admits its
truth.
The first Prayer-book did not satisfy
that section of English Churchmen,
which sympathized with the Swiss Re
formers, and which, even in 1550, seems
to have been in the ascendant at court.
Their dissatisfaction was loudly express
ed ; and they succeeded in winning over
the king, or rather his chief advisers,
to their views. Accordingly a revision
of the book was determined on, which
was entrusted to Cranmer, with some
others whose names are not known. The
criticisms of the foreigners, Martin Bu-
cer and Peter Martyr, Regius Professors
of divinity at Cambridge and Oxford,
were invited and given freely : and their
objections were, for the most part, either
anticipated or allowed by Cranmer and
his assistants; so that many important
changes were made. The result of the
revision was the second Prayer-book.
Edward's Second Prayer-book was put
forth by authority of Parliament, April 6,
1552. It is generally admitted that the
second book was not submitted to Con
vocation.
On this subject of synodical sanction
it is to be noted that, before the Refor
mation, the assent of Convocation does
not appear to have been thought neces
sary for the putting forth of forms of
prayer. It seems, as has been stated on
p. 22, "as if each bishop might in his
own particular diocese direct the form
in which the public service was to be
performed."
OF THE READING OF THE PSALTER.
UNTIL 1604 inclusive the succession of two days, neither Psalm nor Lesson
Psalms for February was appointed to should alter.
commence on the last day of January The direction to use the Doxology at
and end on the ist day of March. In the end of every Psalm and of each por-
the Scotch Prayer-book our present prac- tion of the ngth Psalm was introduced
tice was enjoined. here in 1662.
Concerning Leap Year it was noted, The rubric before the Te Deum stood
until the last revision, that on the 2sth as now from 1549.
day of February, which is counted for
OF THE READING OF THE REST OF HOLY SCRIPTURE.
THE lessons in the Unreformed offices
were in general very short. The matins
lessons, the longest selections, do not ave
rage more than three verses each. When
a Sunday and a saint's day coincide we
appear to be left in some degree of un
certainty whether the first lesson, to
gether with the service for the holy day
or that for the Sunday is to be read. It
seems clear however that the Apocrypha
is not to l>e read on Sundays. See
rules suggested on p. 30. In the ad
monition to all ministers ecclesiastical,
prefixed to the second Hook of Homilies
in 1574, the following discretion is allow
ed: "Where it may so chance some one
or other chapter of the Old Testament to
fall in order to be read upon the Sundays
or Holy Days which were better to be
changed with some other of the New
Testament of more edification, it shall
be well done to spend your time to con
sider well of such chapters beforehand."
In 1604 the following diredtions were
introduced... "So oft as the first chap
ter of Saint Matthew is read either for
Lesson or Gospel, ye shall begin the
same at (The birth of Jesus Christ wcu
on this wise, &*c.).
" And the third chapter of Saint Luke's
Gospel shall be read unto (Se> that he WM
supposed to be the Sou of Joseph, &>c.)."
OF CEREMONIES.
in the Church, they shall easily perceive just
cause to reform their judgements. And if they
think much, that any of the old do remain,
and would rather, have all devised anew : then
such men granting some Ceremonies convenient
to be had, surely where the old may be well
used, there they cannot reasonably reprove the
old only for their ago, without bewraying of
,jheir own folly. For in such a case they ought
rather to have reverence unto them for their
antiquity /if they will declare themselves to be
more studious of unity and concord, than of in
novations and new-fangleness, which (as much
as may be with true setting forth of Christ's
) religion) is always to be eschewed.^ Further
more, such shall have no just cause with the
ICeremonies reserved to be offended. For as
Vhose be taken away which were most abused,
and did burden men's consciences without any
cause ; so the other that remain, are retained
for a discipline and order, which (upon just
i causes) maybe altered and changed, and there
fore are not to be esteemed equal with God's
law. And moreover, they be neither dark nor
dumb Ceremonies, but are so set forth, that
every man may understand what they do mean,
and to what use they do serve. So that it is not
like that they in time to come should bo abused
as other have been. And in these our doings
we condemn no other nations, nor prescribe
any thing but to our own people only : for we
think it convenient that every country should
use such Ceremonies as they shall think best to
! the setting forth of God's honour and glory, and
to the reducing of the people to a most perfect
and godly living, without error or superstition ;
and that they -should put away other things,
which from time to time they perceive to be
most abused, as in men's ordinances it often
chanceth diversly in divers countries.
THE OEDEE HOW THE PSALTEE IS APPOINTED TO BE EEAD.
THE Psalter shall be read through once every
Month, as it is there appointed, both for
Morning and Evening Prayer. But in February
it shall be read only to the twenty-eighth, or
twenty-ninth day of the month.
And, whereas January, March, May, July,
August, October, and December have one-and-
thirty days apiece ; It is ordered, that the same
Psalms shall be read the last day of the said
months, which were read the day before: so
that the Psalter may begin again the first day
of the next month ensuing.
And, whereas the 119th Psalm is divided into
twenty-two portions, and is overlong to be read
at one time ; It is so ordered, that at one time
shall not be read above four or five of the said
portions.
And at the end of every Psalm, and of every
such part of the 119th Psalm, shall be repeated
this Hymn,
Glory be to the Father, and to the Son : and to
the Holy Ghost ;
As it was in the beginning, it now, and ever
shall be : world without end. Amen.
Note, that the Psalter followeth the division
of the Hebrews, and the translation of the greac
English Bible, set forth and used in the time
of King Heury the Eighth, and Edward the
Sixth.
THE OEDEE HOW THE EEST OF HOLY SCEIPTUEE IS APPOINTED
TO BE EEAD.
rPHE Old Testament Is appointed for theflrst
JL Lessons at Morning and Evening Prayer ; go
as the most part thereof will be read every year
once, as in the Calendar is appointed.
The New Testament is appointed for the
second Lessons at Morning and Evening Prayer,
and shall be read over orderly every year thrice,
besides the Epistles and Gospels ; except the
Apocalypse, out of which there are only cer
tain Proper Lessons appointed upon divers
Feasts.
And to know what Lessons shall be read every
day, look for the day of the month in the Ca
lendar following, and there ye shall find the
chapters that shall be read for the Lessons both
at Morning and Evening Prayer ; except only
the Moveable Feasts, which are not in the Ca
lendar, and the Immoveable, where there is a
blank left in the column of Lessons, the Proper
Lessons for alt which days are to be found in
the Table of Proper Lessons.
And note, that whensoever Proper Psalms or
Lessons are appointed ; then the Psalms and
Lessons of ordinary course appointed in the
Psalter and Calendar (if they be different) shall
be omitted for that time.
Note also, that the Collect, Epistle, and Gos
pel, appointed for the Sunday shall serve all the
week after, where it is not in this Book other
wise ordered.
There is no table of Proper Lessons the Prophets, and the Epistles, and the
Edward's First Prayer Acts, and the Gospels... In like manner
and Psalms in
Book (1549), but the Proper Lessons and
Psalms are attached to the respective
Sundays and Holy-days, to which they
are appropriated, under the head of "The
Chrysostom (A.D. 398 reprovng some,
who were very negligent at Church, says,
tell me what Prophet was read to-day,
what Apostle? implying that the one was
Introits, Collects, Epistles, and Gospels, read as well as the other. Particularly
&c. with Proper Psalms and Lessons he tells us that the Book of Genesis was
for divers Feasts and Days." The only always read in Lent...St Basil (A.D. 370),
Sundays, for which Proper Lessons were in one of his Homilies upon baptism in
appointed, wereaster-day,Whitsun-day,
and Trinity Sunday. Some of the Holy-
days had Proper First Lessons and some
Proper Second Lessons assigned to them,
fro
The only Proper Lesson from the Apo-
. was that for All Saints' Day.
1559 tne first regular table of Sun-
crypha was that for All Saints' Day.
In 1559 tne fi rst regular table of bun- nommes upon the tpiphany, sa
day Lessons was put forth. It is almost Lessons were out of Isaiah Ix. Matthew i
Lent, takes notice of the several Lessons
that were read that day, besides the.
Psalms, whereof one was out of the ist
of Isaiah, the second out of Acts ii, and
the third out of Matthew xi Maximus
Taurinensis (A.D. 422), in one of his
Homilies upon the Epiphany, says the
identical with that at present in use. The
Apocryphal Proper Lessons for Holy-
days were then added.
The custom of reading Holy Scripture
and John i. for that Festival In
the French Churches there is still more
evidence for the practice: for Caesarius
Arelatensis (A.D. 500), in one of his Homi
in the service of the Church prevailed lies cited by Mabillon, uses this argument
from the very first. "Justin Martyr says to the people, why they should stay the
that the writings of the Prophets and whole time of Divine Service, because the
Apostles were read in the Congregation
on Sunday. In the 4th century the
Lessons were not so properly called Mis-
sa or Divine Service, as was the oblation
Psalmody, which formed a large portion or consecration of the body and blood of
Christ : for they might read at home, or
hear others read the Lessons, whether
of the service, was ordered not to be con
tinuous but to be mingled with reading.
In the Gallican Church, in the fifth cen
tury, the Psalms were sung between the _ . _
reading of the Lessons : and four lessons the consecration any where else but only
ut of the Prophets, or Apostles, o
;elists; but they could not hear
, or Evan-
were read in an appointed order, from
the books of Moses, the Prophets, the
n the house of God. . . .And in the old
Leflionarium Gallicanitm, published by
of the Old Testament before the Epistle
and Gospel; and on the Sabbatum Sanc
tum, or Saturday before Easter, there
Gospels, and the Epistles. After the sixth Mabillon, there is always a Lesson out
century many of the Western Churches
read three, five, seven, or nine lessons.
In the English Church there were either
three or nine lections in the nocturns and are no less than twelve Lessons appoint-
matins; but these were generally very ed out of Genesis, Exodus, Joshua,
short, some consisting only of a few verses Isaiah, Ezekiel, Daniel and Jonah, beside
of Scripture, and some being short ex- the Epistle and Gospel which follow after,
tracts from Expositions or Homilies of the It farther appears from the Canons of the
Fathers, or Lives of the Saints. Hence Council of Laodicea (A.D. 361), and the
although the Lessons were numerous, but third Council of Carthage (A.D. 397),
little Scripture was read ; and that small that all the books of the Old Testament
were then read in the Church, as well as
the New." BINGHAM.
"The next observation to be made is
upon their method of reading the Scrip
tures, which seems always to be done by
portion was interrupted by anthems.
PROCTER.
"Cassian (A.D. 424) says, in Egypt,
after the singing of the Psalms, they had
ome rule, though this might vary in dif
two Lessons read, one out of the' Old
Testament, and the other out of the New.
Only on Saturdays and Sundays and the ferent churchesT St Austin (A.D. 398)
fifty days of Pentecost they were both tells us there were some Lessons so fixed
and appropriated to certain times and
seasons, that no others might be read in
out of the New Testament, one out of the
Acts of the Apostles or the Epistles, and
the other out of the Gospels. The author
of the Constitutions (before A.D. 325)
speaks of four Lessons, two out of Moses
and the Prophets, besides the Psalms,
and then two out of the Epistles or Acts
of the Apostles and the Gospels. Again
he mentions the reading of the Prophets
on Sundays. And in another place, the
Law and the Prophets, the Psalms and
their stead All the time between Eas
ter and Pentecost, he says, they read the
Acts of the Apostles. This last particu
lar is frequently mentioned by St Chrysos
tom (A.D. 398). ..Cassian (A.D. 424) says
the same order was observed among the
Egyptians: and it appears from the ancient
Leflionariitm Gallicanum, that it was
so in the French Churches... (Chrysostom)
the Gospels. And again, the Law and preached two whole Lents upon the book
(20)
i Avvyj. jcm jLjAJo>ovy .LI 10
TO BE READ AT MORNING AND EVENING PRAYER, ON THE SUNDAYS,
AND OTHER HOLY-DAYS THROUGHOUT THE YEAR.
LESSONS PROPER FOR SUNDAYS.
MATTINS.
EVENSONG.
MATTINS.
EVENSONG.
Sundays of
Sundays after
Advent.
Easter.
The First
Isaiah 1
Isaiah 2
Third
Deuter. 4
Deuter. 5
Second.
5
24
Fourth
6
7
Third
2o
26
Fifth
8
9
Fourth
3D
32
Sundays after
Sunday after 1
Ascension Day. J
Deuter. 12
Deuter. 13
Christmas.
The First
Isaiah 37
Isaiah 38
Whit-Sunday.
Second
41
43
First Lesson
Wtov. 18
Isaiah 11
Second Lesson...
Ac. 10 v. 34
Acts 19. to
Sundays after
ver. 21
Epiphany.
The First
Isaiah 44
Isaiah 46
Trinity Sunday.
First Lesson
Genesis 1
Genesis 18
Second
51
53
Second Lesson...
Matth. 3
1 John 5
Third
55
56
Fourth
67
58
Sundays after
Fifth
59
64
Trinity.
Sixth
65
66
The First
Joshua 10
Joshua 23
Second
Judges 4
Judges 5
Septuagesima...
Genesis 1
Genesis 2
Third
1 Sam. 2
1 Sam. 3
Fourth
12
13
Sexagesima
3
6
Fifth
15
17
Sixth
2 Sam. 12
2 Sam. 19
Quinquagesima
9 to v. 20
12
Seventh
21
24
LENT.
Eighth . .
1 Kings 13
18
IKingslT
Ninth
First Sunday
19 to v. 30
Genesis 22
Tenth
22
Second
Third
27
34
42
Eleventh
Twelfth
2 Kings 5
10
2 Kings !)
Fourth
43
45
Thirteenth
19
23
Fifth
Exodus 3
Exodus 5
Fourteenth
Jerem. 5
Jerem. 22
Sixth
Fifteenth
35
36
First Lesson
9
10
Sixteenth
Ezekiel 2
Ezekiel 13
Second Lesson...
Matth. 26
Heb. 5 to
Seventeenth
14
18
ver. 11
Eighteenth
20
24
Easter Day.
First Lesson
Exodus 12
Exodus 14
Nineteenth
Twentieth
Daniel 3
Joel 2
Daniel 6
IVlicah 6
Second Lesson...
Romans 6
Acts 2v.22
Twenty-first....
Twenty-second
Habak. 2
Proverbs 2
Proverbs 1
3
Sundays after
Twenty-third..
11
Easter
The First
Numb. 16
Numb. 22
Twenty-fourth
Twenty-fifth...
13
15
14
16
Second
23,24
Off
Twenty-sixth..
17
1!)
LESSONS PROPER FOR HOLY-DAYS.
WATTINS.
EVENSONG.
MATTINS.
EVENSONG.
St. Andrew
Prov. 20
Prov. 21
St. Stephen.
First Lesson
Prov. 28
Eccles. 4
St. Thomas
23
24
Second Lesson...
Acts 6 v. 8 &
Acts 7 1). 30
ch. 7 to v. 30
to ver. 55
Nativity of
St. John, Evan.
Christ.
'
[t over. 17
First Lesson
Eccles. 5
Eccles. 6
First Lesson
Isai.9. to v. 8 'Isaii. 7 ver. lo
Second Lesson...
Revel. 1
Revel. 22
Second Lesson...
Luke 2 to
Titus SverA
Innocents' Day.
Jer. 31 to
Wisdom 1
ver. 15
to ver. 9
ver. If!
of Genesis, because it was then read of
course in the Church.... It appears farther
from St Ambrose (A.D. 374), that the books
of Job and Jonah were both read in the
Passion Week... And that this was an
ancient rule of the Church appears from
Origen's (A.D. 230) comment upon Job...
St Chrysostom in one of his Homilies
upon the Gospel of St John, which he
was then expounding, advises his auditors
to read at home, in the week-days before,
such portions of the Gospel as they knew
were to be read and expounded on the
Lord's day following in the Church.
Which implies some certain rule and
order. So that though we have not any
complete Leflionarium, or Calendar of
Lessons now remaining, yet we are sure
their reading of Scripture was some way
methodised and brought under rule, es
pecially for the greater solemnities and fes
tivals of theChurch. The first Calendar of
this kind is thought by some to be Hippo-
lytus'CVz/ww Paschalis* (A.D. 220) which
...no less men than ScaligerandGothofred
take to be a rule appointing Lessons
proper for the Festivals. But Bticherius
and others give another account of it,
which leaves the matter uncertain. There
goes also under the name of St Jerome a
book called his Comes or Leflionarium ;
but critics of the best rank reckon this a
counterfeit, and the work of a much later
writer because it mentions Lessons out of
the Prophets and Old Testament, whereas
in St Jerome's time, as we have noted
before, there were no Lessons read be
sides Epistles and Gospels in the Church
of Rome. However, some time after
there were several books of this kind
composed for the use of the French
churches. Sidonius Apollinarissays, Clau-
dianus Mamercus made one for the
Church of Vienne A. u. 450. And Gen-
nadius says, Musaeus made another for
the Church of Marseilles about the year
458. But both these are now lost, and
the oldest of this kind is the Lefliona-
-riiim Gallicnnum, \rhich Mabillon lately
(A.D. 1685 published from a manuscript,
which he judges by the hand to be
above a thousand years old But
though we have no more ancient calendar
now remaining, yet the authorities alleg
ed before do indisputably evince the
thing itself, that the Lessons of Scripture
were generally appropriated to times and
seasons, according as the festival re
quired." BlNGHAM.
In the LeCltonarium Gallicanum
there are Lessons appointed for Matins
as well as for Mass.
" The first Lessons appointed for Sun
days form a distinct yearly course of
seledlcd chapters from the Old Testa
ment. These are taken from Isaial
during Advent and Epiphany: Genesis
is commenced on Septuagesima Sunday
which is the first step in the preparatioi
for Lent, and when the Sundays begii
to be reckoned with reference to th<
coming Easter. . . . The selections thei
proceed through the historical and pro
phetical books, the Book of Proverb
being reserved for the concluding Sun
days after Trinity. Another course ii
provided for Holy-days : proper chapter:
are appointed, usually for the first anc
second Lessons, which are suited to th<
Commemoration, either prophetical of it
or if possible relating to the history of it
the Lessons appointed for Saints' day:
are mostly taken from the Books o
Proverbs and Ecclesiastes, or from th<
apocryphal Books of Ecclesiasticus anc
Wisdom." PROCTER.
^f When a Saint's day falls on a Sunda]
a difference of practice prevails with re
spect to the choice of Lessons. No rules
on the subject have been prescribed b]
authority. The following seem mos
accordant with the plan on which th<
Proper Lessons have been selected :
1. A Proper Lesson always takes pre
cedence of a Calendar Lesson. Henc<
for Sundays for which no Proper Seconc
Lesson is appointed, the Proper Seconc
Lesson of the Saint's day (if there be on
appointed) should be read.
2. A Lesson from the canonical book;
always takes precedence of a Lessor
from the apocryphal.
3. The First Lessons for the ist anc
4th Sundays in Advent, for the ist Sun'
day after Christmas, for the ist and 51!
Sundays in Lent, for the Sunday nexl
before Easter, for Easter-day, for the isl
Sunday after Easter, for Whitsun-day,
for Trinity Sunday, take precedence oi
the First Lessons appointed for anj
Saints' days which may occur on those
Sundays.
4. The First Lessons for the Circum
cision, the Epiphany, St John Baptist,
St Michael, and St Simon and St Jude,
take precedence of the First Lessons
appointed for any Sundays on which
they occur.
IT The Proper Psalms for Ash Wednes
day and Good Friday were added in 16621
The rest come down from. 1549, except
that then the morning psalms for Whit
sun-day were 48, 67, 145.
"The Church had not only propel
Lessons, but proper Psalms read upon
greater festivals, suited to the occasion.
.. .For St Austin (A.D. 398) plainly in
forms us, that the eand Psalm was always
read upon the day of our Saviour's Pas
sion in the African Church." BlNGHAM,
* The Paschal Canon of Hippolytus was an Easter cycle.
(22)
LESSONS PROPER FOR HOLY-DAYS.
MATTINS.
EVENSONG.
MATTINS. EVENSONG.
Circumcision.
[ver. 12
St.Mark
Ecclus. 4
Ecclus. 5
First Lesson
Genesis 17
Deuter.10
Second Lesson...
Romans 2
Colos. 2
St. Philip and
St. James.
Epiphany.
First Lesson
Ecclus. 7
Ecclus. 9
First Lesson
Isaiah 60
Isaiah 49
Second Lesson...
Johnl.t>.43
Second Lesson...
Luke 3 to
John 2 to
Conversion of
ver. 23
ver. 12
Ascension Day.
First Lesson
Deut. 10
2 Kings 2
St. Paul.
Second Lesson...
Luke 24
Ephes.4 to
First Lesson
Wisdom 5
Wisdom 6
ver. 44
ver. 17
Second Lesson...
Acts 22*o
Acts 26
Monday in
ver. 22
Whitsun Week.
[ver. 10 [ 16 to v. 30
Purification of )
the Virgin I
Wisdom 9
Wisd. 12
First Lesson
Second Lesson...
Gen. 11 to
ICor. 12
Num. 11 v.
1 Cor. 14 to
ver. 26
Mary j
Tuesday in
St. Matthias.....
Wisd. 19
Ecclus. 1
Whitsun 'Week.
First Lesson
[ver. 18
ISam. 19
Deuter. 30
Second Lesson...
IThess. 5
1 John 4 #o
Annunciation
of our Lady
Ecclus. 2
Ecclus. 3
St. Barnabas.
First Lesson
v.I2tov. 24
Ecclus. 10
ver. 14
Ecclus. 12
Wednesday be
Second Lesson...
Acts 14
Acts 15 to
fore Easter.
ver. 36
First Lesson
Second Lesson...
Hosea 13
John 1 1
Hosea 14
St. John Baptist
First Lesson
Malachi 3
Malachi 4
ver. 45
SecondLesson...
Matth. 3
MatthJ 14
Thursday be
to ver. 13
fore Easter,
St. Peter.
First Lesson
Daniel 9
Jerem. 31
First Lesson
Ecclus. 15
Ecclus. 19
Second Lesson...
John 13
SecondLesson...
Acts 3
Acts 4
Good Friday.
[ver. 20
St. James
Ecclus. 21
Ecclus. 22
First Lesson
Second Lesson...
Gen. 22 to
John 18
Isaiah 53
1 Peter 2
St. Bartholomew
24
29
Easter Even.
St. Matthew
35
38
First Lesson
Second Lesson...
Xechar. 9
Luke 23
Exodus 13
Hebr. 4
St. Michael.
First Lesson
Genesis 32
[ver. 5
Daniel 10
ver. 50
SecondLesson...
Acts 12 to
Jude ver. 6
Monday in
ver. 20
to ver. 16
Easter Week.
First Lesson
Exodus 16
Exodus 1"
St.LuTce
Ecclus. 51
Job 1
Second Lesson...
Matth. 28
Aces 3
St. Simon and}
St.Jude j
Job 24, 25
Job 42
Tuesday in
Easter Week.
All Saints.
[ver. 10
[ver. 17
First Lesson
Exodus 20
Exodus 32
First Lesson
Wisd. 3 to
Wisd. 5 to
Second Lesson...
Luke 24 to
ICor. 15
SecondLesson...
Heb.lU'.33 Rev. 19 to
ver. 13
8tcli.l2tov.7\ ver. 17
PROPER PSALMS ON CERTAIN DAYS.
MATTINS.
EVENSONG.
MATTINS.
EVENSONG.
Christmas Day.
Psalm 19
45
Psalm 89
110
Easter Day
Psalm 2
7
Psalm 113
- 85
13
{
114
1 JO
Ash-Wednesday
Psalm 6
- 32
Psalm 102
130
Ascension Day.
Psalm 8
J5
Psalm 24
An
38
143
, 21
inn
Good Friday ....
Psalm 22
40
Psalm 69
88
Whit-Sunday...
Psalm 48
gg
1 1 ny
Psalm 104
,_ l^e
54
LESSONS for the Feast of the Circumcision are appointed in a Gallican Legion
ary, to which Mabillon assigns a date not later than A.D. 685. See note on the
Collect for the day. The present Proper Lessons were appointed in 1549.
The Feast of the Epiphany, is mentioned by Augustine. See note on Collect.
The present Proper Lessons were appointed in 1549.
Lucian is said to have been a noble Roman, who was sent by Fabian, Bishop of
Rome, as a missionary to Gaul A.D. 250. He fixed his abode at Beauvais. He
was martyred A.D. 290. In the Parisian ,Breviary he is called the "Apostle of
Beauvais."
Hilary, born at Poitiers in Gaul, of heathen parents, was consecrated Bishop of
Poitiers about A.D. 350. He stoutly upheld the Catholic faith against the Arians,
through whose influence he was banished to Phrygia A.D. 356. After A.D. 360 he
was permitted to return to his diocese, where he died A.D. 368. The Te Deiim
ith most probability attributed to him.
is w
s w mos proa .
Prisca is said to have been a Roman lady who suffered under the Emperor
Claudius. The general opinion is that this Claudius was the second of the name,
and that the date of the martyrdom was about A.D. 270.
Fabian was Bishop of Rome from A.D. 236 to A.D. 250. He suffered under the
Emperor Decius.
Agnes was a young Roman lady of noble family. She suffered under Dioclesian
about A.D. 305. Augustine mentions her festival. She is commemorated by name
in the Canon of the Roman Mass.
Vincent, a Spanish Deacon, was born in Arragon. He suffered in the Dioclesian
persecution A.D. 304. His Acts, which are considered authentic, were publicly
read in the Church of Hippo in the time of Augustine.
The observance of a Festival in honour of the Conversion of St Paul is not of
great antiquity. See note upon the Collect. The second Lessons were appointed in
1549, the first in 1559.
King Charles suffered A.D. 1649. Six churches in England are named in his
honour. These are, one at Falmouth, two at Plymouth, one at Tollbridge Wells,
the Church of Peak Forest, Derbyshire, and of Newtown in Wein, Salop.
The names of Lucian, Hilary, Prisca, Fabian, Agnes, Vincent, were first placed
in the reformed Calendar at the revision of 1561. The designations of the persons
commemorated were added in 1662.
The observance of the Feast of the Purification dates, according to some, from
the time of the Emperor Justin; according to others, from the time of his successor
Justinian, A.D. 542. See note on the Collect. The Proper Lessons were appointed
in 1559.
Blasius was Bishop of Sebaste, a city of Cappadocia. He suffered, according to
some, in the Dioclesian persecution, at the beginning of the fourth century ; accord
ing to others, under Licinius, A.D. 316.
Agatha was a young Sicilian lady of noble family. She suffered at Catania, in
the Decian persecution, A.D. 251. Her name occurs in the Canon of the Roman
Mass.
Valentine was a priest of the Roman Church. He was put in chains by Clau
dius II., and, after a year's imprisonment at Rome, suffered A.D. 270. His festival
was observed before the time of Gregory the Great.
The Festival of St 'Matthias occurs in a Martyrology of the German Church,
supposed to be nearly coeval with Gregory the Great. See note on the Collect.
Before the Reformation St Matthias' day was kept in Leap-year, on Feb. 2Sth.
In the Prayer-book of 1549 we read: "This is also to be noted, concerning the
Leap-years, that the 25th day of February, which in Leap-years is counted for two.
days, shall in those two days alter neither Psalm nor Lesson ; but the same Psalms
and Lessons which be said the first day, shall also serve for the second day."
Whcatley thinks that this alteration was made in order that the Holy-day might
always be kept on the 24th. In a Calendar put forth in 1561 the old practice was
returned to, and the following rule, which was inserted in the Prayer-book of if
was promulgated: "When the year of our Lord may be divided into four e
parts, which is every fourth year, then the Sunday letter leapeth, and that year
Psalms and Lessons which serve for the 23rd day of February shall be read again
the day following, except it be Sunday, which hath Proper Lessons of the Old
Testament, appointed in the Table serving to that purpose." In 1662 the inter
calary day was made the 2gth of February, so that St Matthias n
, THE CALENDAB, WITH THE TABLE OF LESSONS.
JANUARY
HATH xxxi DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON
I. LESSON.
II. LESSON.
i
2
3
4
5
6
I
9
10
11
12
13
14
15
16
\l
19
20
21
22
23
24
25
26
I
29
30
31
A
b
c
d
e
f
I
b
c
d
e
f
I
b
d
t
1
b
c
d
e
f
1
b
c
Circumcision.
iioiii. 1
9
3
4
Gen. 1
3
f-7
Maun.' 1
2
3
4
Gen. 2
4
i 6
I 8
q
13
15
5 i 7 .
21
23
25
27
2!)
31
33
35
33
40
42
44
46
5
6
7
8
q
li)
11
13
14
15
16
= \l
19
20
21
22
12
! 14
16
18
! 20
22
1 24
26
28
: 30
' 32
' 34
! 37
3!)
41
43
45
47
6
m n
8
9
Lucian, Priest & M.
10
11
12
13
14
15
16
ICor. 1
2
3
4
c
6
Hilary, Up. &Conf...
Prisca, Virgin &M.
Fabian, Bp! & Mart!
Agnes, Virgin & M..
Vincent, D. & Mart.
48
50
Exod. 2
4
G to v. 14
8
23
24
25
26
= i
49
Exod. 1
3
K
= I
- 8
9
10
11
12
King Charles, Mart.
FEBRUARY
HATH XXVIII DAYS.
MORNING PRAYER.
EVENING PRAYER.
1. LESSON.
II. LESSON.
I. LESSON, j II. LESSON.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
}l
19
20
21
22
23
24
25
26
29
d
e
f
I
b
c
d
e
f
I
c
d
e
f
|
c
d
e
f
X
t
c
Fast.
Exod. 10
' ""i?
14
16
18
20
:- 22
24
33
Levit. 18
20
Num. 11
13
16
20
22
24
27
31
35
Mark 1
. . g
3
4
5
6
7
8
10
11
12
13
14
15
Exod. 11
. .....3.
15
= \l
21
23
32
34
Levit. 19
26
Num. 12
14
= ii
23
25
30
32
36
Deut. 2
4
ICor. 13
14
15
16
2 Cor. 1
4
5
6
= I
9
10
= g'
Gal J |
3.
A
6
Ephes. 1
2
3
5
Rom. 12
Puriji. ofV. Mary...
Blasms, Bp. & Mart.
Agatha"," V."&"Mart!
Valentine, Bp. & M.
16
Lu.lfc>3:)
1 v. 39
2
3
4
6
1
Deut. 1
Q
Fast.
St. Matthias, A post.
5
. 7
ii
13
8
q
10
11
Matth. 7
fi
8
10
12
14
The names of David, Chad, Perpetua, Gregory, Edward, and Benedict, were first
placed in the reformed Calendar in 1561. Their designations were added in 1662.
THE CALENDAR, WITH THE TABLE OF LESSONS.
MARCH
HATH XXXI DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON. ] II. LESSON.
I. LESSON.
II. LESSON.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
5Z
19
20
14 21
3 22
23
11 24
25
19 26
8 27
28
16 29
5 30
131
d
e
f
i
c
d
e
f
i
b
c
d
e
f
i
b
c
d
e
f
I
b
c
d
e
t
David, Arch oishop
Chad, Bishop
Deut. 15
= IS
21
24
26
28
30
32
34
Joshua 2
4
6
8
10
24
Judges 2
6
8
10
12
14
16
Luke 12
13
14
15
16
= IS
19
20
21
22
23
24
John 1
2
3
- 5
6
9
10
- 11
li
Deut. 16
18
20
22
25
27
29
31
33
Joshua 1
3
5
7
9
23
Judges 1
5
11
13
15
17
Ephes. 6
Philip. 1
3
4
Colos. 1
L o
3
fThes. 1
2
3
^
5
2Thes. 1
|
Perpetua, Martyr.
Gregory i M.B!!!"!!
Edward, King oi
[West Sax.
Benedict^ Abbot!!!
- 3
ITim. 1
2,3
4
5
6
2 Tim. 1
=^- 2
9
Thus 1
Fast.
Annunciation oj
[.Virgin Mary.
18
20
Ruth I
3.
13
14
15
16
= \l
19
21
Ruth 2
4
Philemon.
Hebr. 1
o
ISam. 1
3
ISam. 2
4
APRIL
HATH XXX DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON.
I. LESSON.
II. LESSON,
13 1
2 2
3
10 4
1
tl
11
12 12
1 13
14
9 15
16
17 17
6 18
19
20
21
22
23
24
25
26
27
28
29
30
|
ISam. 5
S I
11
13
15
17
19
21
23
25
31
2 Sam. 2
A
&
= i
14
16
18
20
John 19
20
21
Acts 1
- 2
3 1
5
6
9
10
11
- 12
- 1
14
- 15
11
18
19
20
21
22
ISam. 6
8
- 10
12
14
16
18
20
22
24
26
28
30
2 Sam. 1
- 3
rr I
11
13
15
= iZ
21
Hebr. 3
4
5
t>
7
, y
^ 10
11
Richardi' Bishop!!!
St. Ambrose, Bp. ..
12
13
James 1
2
. - 4
5
'-v.
1 Peter 1
2
4
5
2 Peter 1
2
3
Uohn 1
= 3
5
2,3 John
Alphege, Archbp.
St.George,Martyr.
St. Mark, Evang.
22
23
23
1 Kings 1
3
K
7
1 Kings 2
25
26
27
6
32
Boniface, the Apostle of Germany, as he is called, was born in Devonshire about
A.D. 680. His English name was Winfrid. He embraced the monastic life.
From his youth he was actuated by a desire to preach the Gospel to the heathen ;
and, having with difficulty obtained the permission of his abbot, he went to Fries-
land, A.D. 716, but was obliged to return. He afterwards went again, with authority
from Pope Gregory II., preached with great success, and founded several bishoprics.
Having thus established the Church in Germany, he set out to preach to the savage
inhabitants of East Friesland, where, after having made many converts, he was
massacred near Utrecht by a band of enraged pagans, A.D. 755. "His dying
finished what his life began."
The festival of St Barnabas is noted by Bede and in calendars of the 8th century.
See note on Collect. The Second Lesson was appointed in 1549, the First in 1559.
St Alban, the Proto-martyr of Britain, was a native of the city of Verulamium,
the ruins of which still exist near the town of St Albans. He was converted to
Christianity by one Amphibalus, a priest of Caerleon, whom he sheltered during the
Dioclesian persecution. The date of his martyrdom is variously given from A.D. 286
to A.D. 305.
King Edward, whose death is commemorated on March i8th, was first buried at
Wareham. After three years (A.D. 982) his body was translated to Shaftesbury
and there interred with great pomp. This translation is here commemorated.
The institution of the festival of St John Baptist is as old as the 4th or
century. See note on the Collect. The proper Lessons were appointed in 1549.
__ The observance of St Peter's day dates from the 4th century. See note i
Collect. The Second Proper Lesson was appointed in 1549, tne Fi rst m J 559-
THE CALENDAR, WITH THE TABLE OF LESSONS.
MAY
HATH XXXI DAYS.
MORNING PRAYER. |
EVENING PRAYER.
I. LESSON. | II. LESSON.
I. LESSON.
II. LESSON.
1
2
3
4
5
6
7
9
D
11
12
13
14
15
16
17
i
19
2ll
21
22
B
24
2.5
2(i
I
B
e
51
b
c
d
e
f
g
A
b
c
d
e
f
g
A
b
c
d
e
f
f
A
b
c
d
e
f
A
1)
c
d
St. Philip and St.
\James.
Invent, of the Cross
lKings"8
10
12
14
20
22
2 Kings 2
6
8
10
12
14
16
18
20
22
24
Ezra 1
4
6
9
Nehem. 2
5
8
10
Esther I
q
Jude.
Rom. 1
2
4
5
Acts 28
Matth. 1
3
4
5
6
= 8
. 9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
. 25
26
27
28
Mark 1
1 Kings 9
13
1 '>
\l
St. John, Port. Lat.
21
2 Kings 1
5
9
11
13
15
17
19
21
23
25
Ezra 3
5
n
Nehem. 1
4
6
9
13
Esther 2
Illlllllllill Illlllll 1
Dunstan, Archbp...
Augustine, Archbp.
Ven. Bede, Presbyter
KingCharles'lL'R.'
JUNE
HATH XXX DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON.
I. LESSON.
II. LESSON.
1
2
I
4
5
1
7
8
9
a
.3
4
IS
li
7
'!>
\-i
\:\
'A
I
!!!
li)
e
f
1
b
c
d
e
f
I
c
d
e
f
I
b
c
d
e
f
g
A
b
c
d
e
f
Nicomede, Pr. & M.
Esther 5
1
Mark 2
3
A
5
6
= 1
9
10
11
Esther 6
. 8
Job 1
3
= 1
11
13
15
ICor. 15
16
2 Cor. 1
2
3
5
6
= 1
Boniface," IJp'.&'Mar.'
Job 2
4
6
8
10
12
14
St. ilamabas, A. ...
16
19
21
23
- 26, 27
2!)
31
33
35
- 41
Prov.""l'
3
5
7
12
13
14
15
16
Luke 1
2
3
4
5
6
7
.............
10
11
17, 18
20
22
- 24, 25
28
30
32
34
36
38
40
42
*Prov.""2'
6
8
li)
11
12
13
Galat. 1
2
3
4
6
Ephes. 1
'""'2'
Sti Alban, i Martyr! '. '.
Tr. of Ed\v. King of
[West. Sax.
Fast.
St. John Baptist.
4
5
St. Pater, Apo. & M.
9
12
10
6
Basle, in their 43rd Session, upon July i, 1441.
Martin, Bishop of Tours, (see Nov. n) died A.D. 397 at Cande, and was there
buried. On July 4th, A.D. 473, his remains were removed to a Basilica dedicated
in his honour. It is this removal which is commemorated.
Siuithun was born early in the ninth century. He was devoted when very
voung to the monastery at Winchester. He became Bishop of the diocese A. D. 838.
He died July 2, A.D. 862, and was buried, in compliance with his own request,
outside the church. In A.D. 971 his relics were translated into the cathedral. Il
is this translation which is commemorated.
Margaret is said to have suffered at Antioch in Pisidia, at the close of the third
century. Nothing is really known of her. Her festival has been observed univer
sally and from the earliest times. The Greeks commemorate her under the name
of Marina, on July i7th.
An office for St Mary Magdalene's Day was appointed in 1549. In 1552 this
office was withdrawn and her name left out of the Calendar. In 1561 her name
was restored. She is commonly believed to have accompanied St John and th<
Blessed Virgin to Ephesus, and there to have died. Her remains were translated
from Ephesus to Constantinople by the Emperor Leo the Philosopher at the clos*
of the ninth century.
The earliest mention of the feast of St James the Apostle is A.D. 1229. See noq
on Collect:. The Proper Lessons were first appointed in 1559.
St Anne was mother of the Blessed Virgin Mary, and wife of Joachim her father.
The appointment .of days for the Visitation of Mary, Martin, Swithtin, Margate!
and Anne was made in the reformed Calendar in 1561. The more expanded titles o
the commemorations were added in 1662.
Lammas-Day. In the Roman Church this day is known as the feast of St Petei
ad vincula, being the commemoration of his imprisonment at Jerusalem an^
miraculous deliverance as related in the Acts of the Apostles. In the fifth century 1
church of St Peter ad vincula was dedicated at Rome on this day, which hai
since been kept as a festival.
The festival of our Lord's Transfiguration in the mount is very ancient. It was
observed at Rome in the fifth century, though not ordered to be placed in th<
calendar before 1455.
Name of Jesus. How the festival originated is not known. The general ordej
for celebrating the feast was not promulgated in the Church of Rome before 1721
and then the day fixed on was the second Sunday after Epiphany.
St Laurence is said to have been by birth a Spaniard. About A.D. 258, he waj
Archdeacon to Pope Sixtus, whom he attended to his martyrdom. He himsel
suffered shortly after. He is mentioned in the oldest Roman Calendar, A.D. 35J
and in all the Martyrologies. He has been commemorated in the Canon of thl
Roman Mass since the time of Gregory the Great (A.D. 590).
St Bartholomew's festival is mentioned in a calendar of the eighth century. Sflj
note on Collect. The Proper Lessons for the day were first appointed in 1559, th]
morning Lesson being Ecclus. 25. This was altered in 1662 to Ecclus. 24.
St A ugustine was born at Tagaste, an episcopal city of Numidia A.D. 354. Hii
father, Patricius, was a pagan, but his mother, Monica, was a Christian. He wa
educated for the profession of rhetoric ; and through the interest of some friend!
who, like himself, had embraced the Manichean heresy, was appointed professor 4
rhetoric at Milan, where he arrived A.D. 384. Here he was converted, under thl
preaching of St Ambrose, who baptized him A.D. 387. He- returned to his nativj
place, A.D. 389, and was ordained A.D. 391 by Valerius, Bishop of Hippo. At tn
request of Valerius, he was made coadjutor Bishop of Hippo, A.D. 395, and succeeds
to the sole charge of the see, on the death of Valerius, in the following year. H<
died at Hippo A.D. 430. St Augustine was the most profound thinker and thj
most prolific writer of the fathers of the Western Church. In his " Retractations]
he enumerates 93 separate treatises, which he had composed. His festival wJI
observed at Carthage in the sixth century.
A festival in commemoration of the Beheading of St John Baptist was observJ
in the Western Church before the time of Gregory the Great A.D. 590. Itl
marked in Bede's catalogue, and in several ancient Roman Calendars.
The appointment of days for Lammas and Laurence was made in the reformd
Calendar in 1552: for the Transfiguration, the Name of Jesus, Augustine, and tl
Beheading of St John Baptist in 1561. The more expanded titles of the commemo
rations were added in 1662.
ho)
THE CALENDAR, WITH THE TABLE OF LESSONS.
JULY
HATH XXXI DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON.
I. LESSON.
II. LESSON.
2
3
4
5
6
I
9
10
11
12
13
14
15
16
8
19
20
21
22
23
24
25
26
%
29
30
31
i
b
c
d
e
f
K
A
b
c
d
e
f
|
c
d
e
f
f
c
d
e
f
A
b
Visit 'of a'v.'Mary.'
Tra'n.'of" Marti'n',' Bp!
Prov. 11
13
15
= \l
21
23
25
27
29
Eccles. 1
3
5
. n
9
11
Jerem. 1
3
5
7
9
11
13
15
Luke 13
14
15
16
=i 11
, , 19
Prov. 12
14
16
18
20
22
24
26
28
31
Eccles. 2
4
6
8
10
12
Jerem. 2
Philip. 1
2
3
4
Colos. 1
2
3
IThes. 1
2
3
5
2Thes. 1
2
3
ITim. 1
2, 3
4
' 5
6
2 Tim. 1
2
3
Titus 1
2,3
Philemon.
Hebr. 1
2
3
20
21
22
23
24
John 1
. 2
3
4
5
Swithun, Up, Tr. ....
6
= I
9
10
11
12
13
6
8
10
12
14
16
Margaret, V. & Mar.
Sk 'Mary Magdalene
Fast.
St. James, Apostle..
St. Anne
= 11
21
3
14
15
16
=: ii
19
18
20
22
24
25
27
28
AUGUST
HATH XXXI DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON. | II. LESSON.
I. LESSON.
II. LK6SON.
1
2
3
4
5
6
I
ig
11
12
13
14
15
16
B
k
22
23
24
25
26
1
29
30
31
c
d
9'
f
I
b
e
d
f
I
b
c
d
e
f
A
b
c
d
e
f
f
A
b
> e
d
e
Lammas-Day ,....
Jerem. 29
31
33
John 20
21
Acts 1
.g
4
.5
6
= I
9
10
11
12
13
14
15
Jerem. 30
32
34
36
38
40
42
44
= u
51
Lamen. 1
3
5
Ezekiel 3
14
33
Daniel 1
3
5
Hebr. 4
5
6
7
8
__ _ _, Q
JO
' 11
12
13
James 1
2
3
5
1 Peter 1
2
3
4
5
2 Peter 1
2
Uohn 1
2
3
^ , A
5
2, 3 John
Jude.
Rom 1
35
= i
41
43
45,46
48
50
52
Lamen. 2
4
Ezekiel 2
13
18
34
Daniel 2
4
,6
Q
Transfiguration
Name of Jesus
St. Laurence, Mart..
16
= \l
19
20
21
22
7
O
Fast.
St. Bartholomew
10
12
Hos. 2,3
5,6
8
10
12
23
24
25
26
27
28
Matth. 1
14
Hosea 1
4
_^ 7
9
11
13
St. Augustine j Bp!..!
St. John B. beheaded
Giles or SEgidius was born at Athens. He retired to a } ermitage in Provence
about A.D. 666. Flavius Wamba, king of the Goths, who found him in his cell,
while hunting, endowed an abbey for him at Nismes, where he died about A.D. 724.
Enurchiis or Evurtius was a Sub-deacon of the Roman Church. He came into
Gaul early in the 4th century, became Bishop of Orleans, and died about A.D. 340.
The festival of the Nat. Blessed Virgin Mary is mentioned in the jth century.
Innocent IV. added an Octave to it, and Gregory XI. prefixed a Vigil, A.D. 1370.
Holy-Cross Day has been kept from A.D. 629, when the Emperor Heraclitis
restored to Jerusalem the relic of the Cross which Helena had left there, and which
Chosroes, king of Persia, had carried away A.D. 614.
Lambert or Landebert became Bishop of Maestri cht A.D. 668. He evangelized
the pagans of Brabant. In A.D. 709 he was murdered at Leodium, now Liege.
Mention of St Matthew? s festival is found A.D. 703. See note on Collect. The
Proper Lessons were appointed in 1559.
St Cyprian was born at Carthage, where he taught rhetoric for many years.
When past middle life he was converted by a priest, Caecilius, whose name he pre
fixed to his own at his baptism. In A.D. 248 he became Bishop of Carthage, and in
A.D. 250, in the Decian persecution, was proscribed. He escaped by withdrawing.
After the death of Decius he returned to Carthage, and governed the Church with
prudence till his martyrdom A.D. 258. Cyprian's works are in high repute. His
name has been commemorated in the Canon of the Roman Mass from the time of
Gregory the Great. His day in the Eastern, Roman and Sarum Calendars is
Sept. i6th. The Cyprian, commemorated in them on Sept. 26th, was a converted
magician of Antioch.
The festival of St Michael and All Angels has been observed from the 5th
century. See note on Collect. Proper Lessons, Ecclus. 39 and 44, were appointed
in 1559. The present Lessons were appointed in 1662.
St Jerome was born about A.D. 342. He studied at Rome, and, for some time,
pleaded as an advocate ; but abandoned the profession for sacred studies. With this
view he went to the East A.D. 373, settled in the desert of Chalcida, between Syria
and Arabia, and studied Hebrew. In A.D. 378 he was ordained priest at Antioch.
About A.D. 380 he went to Constantinople to study the Scriptures under Gregory
Nazianzen, and in A.D. 382 returned to Rome. He went to Bethlehem A.D. 385,
where he continued his study of Hebrew. He died A.D. 420. St Jerome revised
the Latin version of the New Testament and made a fresh one of the Old. The
Latin Vulgate, with the exception of some Apocryphal books, is the result of his
labours.
Giles, Nativity of Blessed Virgin Mary, Holy Cross, Lambert, Cyprian and
Jerome were first noted in the reformed Calendar in 1561. Enurchus was added in
1604. Their designations were added in 1662.
Remigius became Bishop of Rheims in his 22nd year, about A.D. 472. On Christ
mas-Day, A.D. 496, he baptized Clovis, king of the Franks, and many Frank nobles.
The Ampulla, out of which he then anointed Clovis, is preserved in his church at
Rheims. Kings of France have been usually anointed out of it at their coronation.
Remigius died A.D. 533.
Faitk was born of Christian parents at Agen, a city of Aquitaine, in Gaul. She
suffered martyrdom about A.D. 290.
St Denys was sent from Rome to Gaul, about A.D. 245. He fixed his See at Paris,
where he remained till his martyrdom, probably about A.D. 273. He is the patron
of France. He has been confounded with Dionysius the Areopagite.
Edward, the Confessor, the last of the Anglo-Saxon kings, ascended the throne
of England A.D. 1041. He died A.D. 1066, and was buried in Westminster Abbey.
On Oct. i3th, A.D. 1163, his body was translated to its present shrine.
Ethelreda was daughter of Anna, king of the East Angles. She founded a
nunnery at Ely, where she died and was buried A.I>. 679. On O6t. 17, A.D. 695,
her body was translated into the church by her sister J: L v.burga.
The festival of St Luke is mentioned A.D. 484. Sec note on Collect. The Proper
Lessons were appointed in 1559.
Crispin, a native of Rome and companion of St Denys (Oct. Qth\ preached at
Soissons, where he worked as a shoemaker. He \vas martyred A.D. 288.
The festival of St Simon and St Jmfc has been observed from the nth century.
See note on Collect. The Proper Lessons were appointed in 1559.
Remigius, Faith, St Denys, Translation of King Edward, Ethelreda and Crispin
were first noted in the reformed Calendar in 1561. The designations were added
in i66av
' THE CALENDAE, WITH THE TABLE OF LESSONS.
SEPTEMBER
HATH XXX DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON. II. LESSON.
I. LESSON.
II. LESSON.
1
2
3
4
5
6
I
9
10
11
12
13
14
15
16
g
19
20
21
22
23
24
25
26
i
29
30
f
g
A
b
c
d
e
f
i
b
c
d
e
I
b
c
d
e
f
I
b
c
d
c
f
8
Giles, Abbot &Conf.
Hosea 14
Joel 2
Amos 1
3
5
= I
Jonah 1
4
Micah 2
4
6
Nahum 1
3
Habak. 2
Zeph. 1
Haggai 2
Zech. 2, 3
6
Matth. 2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
= K
19
20
21
. 90
Joel 1
3
Amos 2
6
8
Obadiah.
Jonah 2, 3
Micah 1
5
Nahum 2
Habak. 1
3
Zeph. 2
Haggai 1
Zech. 1
4,5
7
Roin. 2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
Evurtius, Bp
Nativity of V. Mary.
Holy Cross Day.
Lambert, Bp.&Mart.
1 Cor. 1
3
4
5
6
8
9
10
11
12
13
14
15
' Fast.
St. Matthew, Apost.
. 8
10
. 12
14
Malac. 2
, 4
Tobit 2
23
24
25
26
= 11
Mark 1
o
11
JO
Malac. 1
3
Tobit 1
St. Cyprian, Archbp.
St. Michael
St. Jerom, C. D
4
3
6
OCTOBER
HATH XXXI DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON.
I. LESSON. 1 11. LESSON.
1
2
3
4
5
6
I
9
10
11
12
13
14
15
16
i!
19
20
21
22
23
24
25
26
1
29
30
31
A
b
c
d
e
f
g
A
b
c
d
e
f
I
b
c
d
e
f
i
e
d
e
f
i
b
c
Remigius, Bishop....
Tobit 7
11
13
Judith 1
3
5
7
9
11
13
15
Wisd. 1
5
7
9
Mark 4
5
6
7
8
9
11
12
13
14
15
16
1 vet: 3:>
2
3
4
Tobit 8
- 10
12
14
Judith 2
4
6
8
10
12
14
16
Wisd. 2
6
8
10
1 Cor. 16
2 Cor. 1
3
5
(5
Faith j'virgin'&M"."
= I
9
10
11
12
13
Galat. 1
2
5
6
Ephes. 1
2
3
4
6
Philip. 1
2
3
4
Colos. 1
St. Denys, Bp.&M.
Transiation'rflCEcL
[Confessor.
Etheldreda, Virgin..
11
13
15
= g
Ecclus. 2
4
6
8
12
14
16
in
Ecclus. 1
3
5
n
9
Crispin, Martyr
Fast
St. Simon and St.
Jude.
14
10
12
14
15
11
13
15
Fast.
All Saints' Day was observed in the 8th century. See note on Collecfl. The
Proper Lessons were appointed in 1549.
The Special Service for Nov. 5 is no longer used.
Leonard, born at Le Mans, in France, was converted by Remigius. He died,
A.D. 559, at a monastery near Limoges, which had grown up under his government.
St Martin was born about A.D. 316. His youth was spent at Pavia, in Lombardy,
where he served in the imperial army, and where he was converted. About A.D.
360 he founded a monastery near Poitiers, which is said to have been the first
established in Gaul. Shortly afterwards he became Bishop of Tours. He died
A.D. 397.
Britius was a native of Tours, the pupil of St Martin, and his successor in the see
of Tours. He was driven from Tours on a charge of incontinence. After a lapse
of seven years, being cleared, he returned and resumed his bishopric, which he held
for seven years in peace. He died A.D. 444. His festival was first observed about
A.D. 474.
Machutus, or Maclovius, was born in Wales. He became Bishop of Aleth in
Brittany about A.D. 541. He died about A.D. 564. The see of Aleth was afterwards
transferred to St Malo, a town named after him.
Hugh was born in Burgundy, A.D. 1140. About A.D. 1182 he came to England,
at the request of Henry II., to take charge of the Carthusian monastery founded by
the King at Witham, Somersetshire. In A.D. 1186 he became Bishop of Lincoln.
He died A.D. 1200.
Edmund was born A.D. 841. At the age of 14 he ascended the throne of East
Anglia. In A.D. 870 he was massacred by the Danes. His body was translated,
A.D. 903, to Bedericsvvorthe, now Bury St Edmund's.
Cecilia is believed to have been a Roman lady, who suffered martyrdom A.D. 230.
She is named in all the ancient martyrologies, and is commemorated in the Canon
of the Roman Mass. She is regarded as the patroness of ecclesiastical music.
Clement, the companion and fellow-labourer of St Paul, became Bishop of RomA
about A.D. 93. He is supposed to have suffered under Trajan, A.D. 100. In A.D. o^
he addressed an epistle to the Church of Corinth, which is still extant. The only
MS. of this epistle known to exist is appended to the Codex Alexandrinns in the
British Museum.
Catherine suffered at Alexandria about A.D. 307. The Emperor Basil, in his
Greek Menology, relates that she was of royal descent and famed for her teaching.
The festival of St Andrew is probably as old as the middle of the 4th century.
See note on Collect. The Proper Lessons were appointed in 1559.
The name of Clement was first placed in the reformed calendar in 1552. Leonard,
St Martin, Britius, Machutus, Hugh, Edmund, Cecilia and Catherine, were added
in 1561. Their designations were added in 1662.
Nicolas was Bishop of Myra, the capital of Lycia. He died A.D. 342. He is the
patron of children, especially of school-boys. In dedications his name is often
joined with St Mary's.
The feast of the Conception of Blessed Virgin Mary is said to have been of
ancient date in the Eastern Church. It did not, however, become of universal
observance in the Western till the isth century. The Council of Oxford, A.D. 1222,
left its observance optional.
Lucy was a noble virgin of Syracuse, she suffered martyrdom about A.D. 304.
O Sapientia. The name is derived from the Greater Antiphons to the Magnificat,
commonly called the O's, anciently sung at Vespers in the English Church from this
day till Christmas Eve.
The festival of St Thomas is mentioned in the 5th century. See note on Collect.
The Proper Lessons were appointed in 1559.
The observance of Christmas-Day in the Western Church is most ancient. See
note on Collect. The Proper Lessons, appointed in 1549, were Is. ix. Is. vii. 10,
Mat. i. Tit. iii. Luke 5L was appointed in 1552. The First Lessons were shortened
in 1662.
The festival of St Stephen has been celebrated from the 4th century. See note
on Colledl. The First Lessons were appointed in 1559, the Second in 1549.
The festival of St John has been celebrated from the 6th century. See note on
Collect. The First Lessons were appointed in 1559, the Second in 1549.
Innocents Day has been observed from the 5th century. See note on Collect.
The Morning First Lesson appointed in 1549, the Evening in 1559.
Sylvester was a native of Rome. He became Bishop of Rome A.D. 314. He
died A.D. 335. A church was dedicated in his name, about the end of the fifth
century.
Nicolas, Conception of B. V. M., Lucy, O Sapientia, and Sylvester were first noted
n the reformed Calendar in 1561. The designations were added in 1662.
(34)
THE CALENDAK, WITH THE TABLE OF LESSONS.
NOVEMBER
HATH XXX DAYS.
MORNING PRAYER.
EVENING PRAYER.
I. LESSON.
II. LESSON.
I. LESSON. | II. LESSON.
1
2
3
4
5
6
I
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
d
e
f
I
b
c
d
e
f
1
b
c
d
e
f
f
A
b
c
d
e
f
i
*
c
d
e
All Saints' Day,
Ecelus. 16
18
20
22
24
= %
31
33
35
37
39
41
43
45
47
49
51
Barach 2
A
6
Bel & Drag.
Isaiah 2
4
6
8
10
12
Luke 18
19
. 20
21
22
23
24
John 1
2
3
4
5
6
= I
I)
10
11
12
13
14
15
16
= \l
19
20
21
Acts 1
Eoclus. 17
19
21
23
25
28
30
32
34
36
38
40
42
44
46
4[j
50
Baruch 1
3
. 5
Hist. Sus.
Isaiah 1
3
5
= I
11
13
Colos. 2
3
4
1 Thes. 1
2
3
4
5
2 Thes. 1
2
3
1 Tim. 1
. 2, 3
4
5
6
2 Tim. 1
2
d 3
TitTjs 1
2, 3
Philemon.
Hebr. 1
f 2
3
4
5
6
Papists' Conspiracy
Leonard, Confessor..
St. Martin, Bishop...
BritiusrBishop'.'.'r.'.;
Machutus, Bishop...
H ugh, Bp.of Lincoln.
EdmundiKing & M!
Cecii'iai"v!"& "Marti
Clement, Bp. & M....
Catherine j'vV&M""
Fast.
St. Andrew, Apostle
DECEMBER
HATH XXXI DAYS.
MORNING PRAYER.
EVENING PRAYER.
J. LESSON. |ll. LESSON.
I. LESSON.
II. LESSON.
1
2
3
4
5
6
7
8
9
10
11
!
14
15
16
11
19
20
21
22
23
24
25
26
27
28
29
30
31
f
1
b
c
4
e
f
I
b
c
d
e
f
I
h
C
d
e
f
1
b
e
4
f
A
Isaiah 14
16
18
- 20, 21
23
25
- 27
29
31
,33
35
37
39
- 41
43
45
47
49
51
53
Acts 2
3
4
5
6
7 to v. 30
Uv
9
Isaiah 15
= \l
- 22
24
26
28
30
32
Hebr. 7
9
10
11
12
13
James 1
2
Nicoia'sT&shop.";"!!
Conception'ofVrivL'
. 11
12
13
14
15
16
! 7
36
38
- 40
42
44
46
. 48
50
52
54
Filter 1
2
3
4
Jplterl
2
Lucy, Virgin & M.
OSapientia .
19
20
1
Fast.
3
Uohn 1
t n
3
4
St. Thomas, Apostle
55
57
59
22
23
24
56
58
60
. Fast.
Christmas Day.
St. Stephen, Martyr
St. John, Evangelist
25
5
2 John
3 John
Jude
61
63
65
26
27
28
62
64
66
Sii vester, Bjxof Home
OF THE TABLES AND RULES FOR FINDING EASTER-DAY.
BEFORE the change of style in Eng
land Easter-day was defined to be the
first Sunday after the first full moon,
which happens next after the one-and-
twentieth day of March. In the case of
the full moon happening on a Sunday,
Easter-day was to be the Sunday after.
The present rule is that laid down by
the 2*4 Geo. II. cap. 23, A.D. 1751, when
it was enacted, "that the said feast of
Easter, or any of the moveable feasts
thereon depending shall, from and after
the second day of September [1751], be no
longer kept or observed in that part of
Great Britain called England, or in any
other the dominions or countries subject
or belonging to the crown of Great Bri
tain, according to the said mode of sup-
putation now used, or the said Table pre
fixed to the said Book of Common Prayer ;
and that the said Table and also the
column of Golden Numbers, as they are
now prefixed to the respective days of
the month in the said Calendar, shall be
left out of all future editions of the said
Book of Common Prayer ; and that the
said new Calendar, Tables, and Rules,
hereunto annexed, shall be prefixed to all
such future editions of the said book, in
the room and stead thereof."
The object of the Act, as stated in the
preamble to it, was the fixing the true
time of the celebration of Easter, so as
the same shall agree, as nearly as may
be, with the decree of the Nicene Coun
cil and with the practice of foreign coun
tries. This object was effected by the
tables annexed to the Adi, which were
taken from the Gregorian Calendar. But
the tables were inconsistent with the Rule
which the Parliament added in explana
tion of them, and which now stands in
our Prayer-book. The following points,
concerning this apparent discrepancy, are
established in a paper '' On the Eccle
siastical Calendar," which Professor De
Morgan contributed to the Companion,
to the British Almanack for 1845.
" i. The law which regulates Easter
in Great Britain declares that whenever
the full moon on or next after March 21
falls on a Sunday, that Sunday is not
Easter Sunday, but the next : it also
prescribes rules for determining Easter.
''2. In defiance of the precept, though
in accordance with the rules, the Easter
Sunday of 1845 is on the very day of the
full moon next following March 21.
"3. One part of the reason of this is
that the British Legislature misunder
stood the definition of Easter, used in the
rules which they adopted, thinking that
OF THE FEASTS.
BY the statute of 5 & 6 Edward VI. chus, Holy-Cross Day, St Dcnys, Trans.
c. 3, all the days in this Table, except of K. Edward the Confessor, and Lucy.
the days of the feasts of the Conversion An English Calendar was prefixed to the
of St Paul and of St Barnabas, which are Prayer-book in 1561. It agrees with the
not mentioned, are commanded to be kept present Calendar, except that it does not
Holy-days. The same statute enacts that include Bede, St A loan, and Enurchus.
none other day shall be kept and com- The last of these three was first inserted in
manded to be kept holy, or to abstain 1604, the other two in 1662. These black-
froin lawful bodily labour. letter days were restored to the Calendar,
The different times, at which the ob- as Procter remarks, "partly no doubt
servance of the feasts enumerated in the that the marks of time employed in courts
Table began, are given in the Calendar of law might be understood, and that the
and in the notes on the Collects. old dates of parochial festivities and fairs
In the Unreformed Calendars there might be retained ; but partly with the
were many other Holy-days besides those higher object of perpetuating the memory
enumerated in the Table. The observ- of ancient Christian worthies, some of
ance of these was abrogated by the 5 & 6 them connected, or supposed to be con-
Edward VI. before mentioned. In 1549 nedted with the English Church, and
the only day named in the Calendar in thereby of evincing how that Church was
addition to those mentioned in the last still in spirit undissevered from the na-
paragraph was St Mary Magdalene s. In tional Church of earlier years, from the
1552 this was omitted and four others brotherhood of Catholic Christianity."
were inserted, St George, Lammas, St That those who put forth the Prayer-
Laurence, and St Clement. In 1559 St book of 1662, were actuated by this higher
Clement occurs alone in some editions, object is clear from their adding to the
A Latin edition of the Prayer-book was Calendar the names of Bede and Alban,
put out in 1560, the Calendar of which and giving to all the persons commemo-
gives a much larger number than is con- rated their due designations,
tained in our present Calendar, but omits A Table of Feasts was first added in
Invention of the Cross, Trans, of K. 1561.
Edward, Trans, of St Martin^ Enur-
(36)
TABLES AND RULES
FOR THE MOVEABLE AND IMMOVEABLE FEASTS;
DAYS OF FASTING AND ABSTINENCE,
THROUGH THE WHOLE YEAR.
RULES TO KNOW WHEN THE MOVEABLE FEASTS
AND HOLY-DAYS BEGIN.
FASTER-DAY (on which the rest depend) is always the First Sunday after the Full
Moon which happens upon, or next after the Twenty-first Day of March; and if
the Full Moon happens upon a Sunday, Easter-Day is the Sunday after.
Advent-Sunday is always the nearest Sunday to the Feast of St. Andrew, whether
before or after.
Septuagesima "\
Sexagesima (
Quinqttagesima j
Quadragesima
Rogation- Sunday.
Ascension-Day I
Whit-Sunday f
Trinity-Sunday )
Sunday is
Nine
Eight
"j Seve
I Six
Five Weeks ,
Forty Days I
Seven Weeks j
Eight Weeks )
Weeks before Eastei:
after Easter.
A TABLE OF ALL THE FEASTS
CHURCH OF ENGLAND THROUGHOUT THE YEAR.
All Sundays in the Year.
'The Circumcision of our Lord JESUS CHRIST.
The Epiphany.
The Conversion of St. Paul.
The Purification of the Blessed Virgin.
St. Matthias the Apostle.
The Annunciation of the Blessed Virgin.
St. Mark the Evangelist.
St. Philip and St. James the Apostles.
The Ascension of our Lord JESUS CHRIST.
St. Barnabas.
The Nativity of St. John Baptist.
St. Peter the Apostle.
St. James the Apostle.
St. Bartholomew the Apostle.
Si. Matthew the Apostle.
St. Michael and all Angels.
St. Luke the Evangelist.
St. Simon and St. Jude the Apostles.
All Saints.
St. Andrew the Apostle.
St. Thomas the Apostle.
The NATIVITY of Our LORD.
St. Stephen the Martyr.
St. John the Evangelist.
_ The Holy Innocents.
Monday and Tuesday in Easter-Week.
Monday and Tuesday in Whitsun-VV etik.
The
Days
of the
Feasts
of
it depended upon the full moon, whereas
it depends upon the fourteentk day of
the moon, the day of new moon being
counted as the first. Now full moon
never happens before ^s fifteenth day
of this reckoning.
" 4. The other part of the reason of
this discrepancy is that the legislature
supposed the moon of the Calendar to be
the same as the moon of the heavens,
which neither is nor was intended to be
the case : the moon of the Calendar being
not only made to vary from the moon of
the heavens for convenience of calcula
tion, but also to prevent Easter-day from
falling on the day of the Jewish Pass
over.
" 5. These two errors very often com
pensate one another, for though the four
teenth day is very often a day behind the
Calendar full moon, yet the Calendar
moon is also very often a day before the
real moon, so that the fourteenth day of
the Calendar moon is frequently the day
of the real full moon. But they do not
always do so; and it should never be
matter of surprise if Easter fall on the
Sunday of the full moon, whether real or
calendar.
"6. It is not correct to say that Easter
is made to fall wrongly in 1845: it falls
where the legislators, who correctly co
pied the rule of the Roman Church,
intended it should fall, though they did.
not correctly give the explanation of the
rule they intended to use."
The following remarks are from Pro
fessor De Morgan's paper referred to
above.
" There is not much information as to
the manner in which the Christians of
the first three centuries kept Easter, ex
cept that the proper mode was much
disputed ; that there was one division as
to whether it should be kept on the day
of the old Passover or on the first day of
the following week, another as to what
mode of constructing the lunar calendar
should be adopted. Leaving out the
Montanists, who are said to have kept
0V THE VIGILS, FASTS, AND DAYS OF ABSTINENCE.
Vigils are the Evens before Feasts, or six weeks, deducting the Sundays;
Festivals "were commonly ushered in by and in the 8th century, in the pontificate
the attendance of preceding pernoctations of Gregory II., Ash-Wednesday and the
or vigils, which, as harbingers, went be- other three days were added to Lent,
fore to make preparations for the solem- and the Quadragesimal fast was ob-
nities of the following days. These vigils served during forty days." PROCTER.
were much of the same nature as the The word Lent is derived from the
common nocturnal, or daily morning Anglo-Saxon LenFlen, spring.
prayer, which was early before it was II. These particular days of the fasts
light: and they only differed from the of the four seasons were fixed by the
usual antelucan service in this, that Council of Placentia, A. D. 1095. "From
whereas the usual morning service never jejunia quatuor temporum the Germans
began till after midnight towards cock- called these seasons quatember, and hence
crowing in the morning, these vigils were our word ember." PROCTER. But see
a longer service, that kept the congrega- note on Prayer for Ember weeks,
tion at church the greatest part of the III. The observance of the Rogation-
night. These the Greeks called iravvv- days has been traced to Mamercus, Bishop
Xi'Ses, and the Latins pernoflat tones et of Vienne in Gaul, A. D. 460, who insti-
pervigilia, watchings all the night." tuted litanies or rogations on those days
BINGHAM. The observance of the Easter on account of some calamities in his dio-
vigil is mentioned by Tertullian (A.D. cese.
192). Every vigil is a fast. IV. The Friday fast was instituted in
Fasting is a total abstaining from food memory of our Lord's Passion. Its ob-
for a certain time ; abstinence a partial servance is as ancient as the time of
abstaining from food, either by a diminu- Clemens Alexandrinus and Tertullian.
tion of quantity or by an abstaining from The Table of Vigils, Fasts, and Days
certain kinds of food. The observance of Abstinence was first added in 1662.
of days of fasting and abstinence is very Fasts on Vigils were marked in the Ca-
ancient. lendar of 1561.
I. The fast of Lent is of primitive ob
servance. " The original duration of the The observance of the Anniversary of
fast appears to have been forty hours, in the Sovereign's Accession rests on Royal
commemoration of the time that elapsed Proclamation. The special service for
from the noon of Friday, when our Sa- this day was not sent with the Prayer-
viour began to yield to the power of book to Parliament in 1662, and is not
death, until his resurrection. But in the noticed in the Act of Uniformity. Hence
time of Irenaeus and Tertullian other some have maintained that its use is con-
days were added to these, varying in dif- trary to law, the power of the Crown to
ferent Churches ; until in the 5th century dispense with an Act of Parliament being
the usual fast was kept for thirty-six days, now entirely taken away.
(38)
A TABLE
or TME
VIGILS, FASTS, AND DAYS OF ABSTINENCE,
TO BE OBSERVED IN THE YEAR.
The
Evens
The Nativity of our Lord.
The Purification of the Ulessed Virgin Mary.
The Annunciation of the Blessed Virgin.
Easter-Day.
Ascension-Day.
Pentecost.
St. Matthias.
St. John Baptist.
v r i \
before St. Bartholomeiv.
St. Mattheu'.
I St. Simon and St. Jude.
I St. Andrew.
I St. Thomas.
VA11 Saints.
NOTE, That if any of these Feast-Days fall upon a Monday, then the Vigil or
Fast-Day shall be kept upon the Saturday, and not upon the Sunday next before it.
DAYS OF FASTING, OR ABSTINENCE.
I. The Forty Days of Lent.
II. The Ember-Days at the Four Seasons, being
the Wednesday, Friday, and Saturday after
1. The First Sunday in Lent.
2. The Feast of Pentecost.
3. September 14-.
4. December 13.
III. The Three Rogation-Days, being the Monday, Tuesday, and Wednesday,
before Holy-Thursday, or the Ascension of our LORD.
IV. All the Fridays in the Year, except CHRISTMAS-DAY.
A CERTAIN SOLEMN DAY,
FOR WHICH A PARTICULAR SERTICE IS APPOINTED.
The Twentieth Day of June, being the Day on which Her Majesty began
her happy Reign.
Easter on a fixed day, the dispute seems the astronomers of Alexandria together,
to resolve itself entirely into the schism
of the Eastern and Western Christians :
and Eusebius says that the parties were
nearly equally balanced. No doubt there
were some sub-divisions of opinion ; but
and desired them to form the MetonicJ
cycle into the sort of Calendar which was
in use for a thousand years before the>
time of Pope Gregory, it is difficult to-
imagine that the simple cycle arising out
the great mass of the Eastern Christians of this rule, should have borne the name-
celebrated Easter on the i4th day of the
moon, and of the Western on the Sunday
of a priest of the sixth century. The(
first question which an ancient astronomer
following : the two sides pleading two would ask, in arranging a chronological
different apostolic traditions. There is reckoning, would be, What is its cycle?
also some probability that the Easterns After what period does it begin to recom-
used the lunar cycle of 84 years, which mence? Supposing the Metonic reckon-
the Jews are known to have used, and ing to be accurate, nothing is more easy
are supposed to have learned during the than to see that, with leap year every
captivity : while there is every reason to four years, a period of 19 X 28, or 532
suppose that the Westerns calculated their years, will bring round the Easters in an
new moons by the aid of the cycle of order which will be repeated in the next
nineteen years, introduced by Melon. 532 years, and so on. But this cycle
That the Western Churches used the bears the name of the Scythian Dionysius,
Sunday after the i4th day of the moon surnamed Exiguus, an abbot of Rome
is certain, from the letters of Popes Pius about A.D. 530.
and Victor on the subject in the second "Granting that the Council fully esta-
century. The schism has an historical blished a unanimous observance of the
existence from the middle of that cen- Sunday after the i4th of the moon, we
tury, and probably there never had been shall see that not only did they not
any agreement on the subject. Uniform- succeed in framing a lunar cycle, but
ity of practice was introduced by the that the Church itself never had an
Nicene Council, in a manner which will undisturbed rule till the sixth century,
require some description." P'irst comes Theophilus of Alexandria,
"The Council of Nice (A.D. 325) A.D. 380, with a cycle of 437 years; after
issued the following announcement in him Cyril of Alexandria, A.D. 412, with
their epistle to the Church of Alexandria, one of 95 years which attained great
preserved by Socrates and Theodoret: celebrity. Next Victorinus of Aquitaine,
' We also send you the good news con- the real author of the Dionysian cycle
cerning the unanimous consent of all in of 532 years, was actually employed by
reference to the celebration of the most Pope Hilarius to correct the Calendar in
solemn feast of Easter, for this difference the year 463. The authority for this
also has been made up by the assistance account of Victorinus is his contemporary
of your prayers : so that all the brethren Gennadius, who mentions as his pre-
in the East, who formerly celebrated this decessors in the art of cycle-making,
festival at the same time as the Jews, Hippolytus( Antenicene\ Eusebius, Theo-
will in future conform to the Romans philus, and Prosper. Dionysius Exiguus
and to us, and to all who have of old seems to have done no more than ac-
observed our manner of celebrating commodate the cycle of Victorinus (or
Easter.' Here, it will be observed, no Victorius, as he is often called) to his
rule is fixed, nor pretended to be fixed ; new mode of reckoning ; he being the
all that is told is lhat the Eastern Christ- person who first abandoned the era of
ians shall or will in future conform to the Diocletian, and reckoned from the sup-
practice of the Western ones. There is posed year of the birth of Christ."
not a word about the moon, nor about "The Dionysian cycle entailed a
any rule for determining Easter." gradually increasing error, both as to the
"Writers,both Catholic and Protestant, time of the year at which the feast should
have endeavoured to infer that the be kept, and its coincidence with the
Council laid down the strict use of the cycle moon. This error began to be fully
of nineteen years, and all that constituted recognised about the beginning of the
the rule afterwards established." Clavius sixteenth century, and after various
asserts that the cycle of nineteen years attempts had been made to excite atten
tion to the subject, it was taken up in
was arranged for the purpose by Eusebius
of Cxsarea (the historian and one of the
bishops of the Council) and some Alex
andrian astronomers. Mr De Morgan
shews that the reasons alleged in support
of this assertion are insufficient, and con
tinues,
earnest by Pope Gregory XIII. in the
year 1577."
On March ist, 1582, a papal Bull was
published, abolishing the old Calendar,
giving a description of the new one, and
referring for the grounds on which the
Had the Nicene fathers really called new Calendar was adopted to a work
(40)
A TABLE TO FIND EASTER-DAY,
FROM THE PRESENT TIME TILL THE YEAR 1899 INCLUSIVE,
ACCORDING TO THE FOREGOING CALENDAR.
GOLDEN
DAY OF
SUNDAY
NUMBE
R,
THI
! MONl
H.
L
ETTER,
XIV
III
March 21
22
23
C
D
E
THIS Table contains so much of the Calen
dar as is necessary for the determining of
Easter; to find which, look for the Golden
XI
2'
,
Nu
mber o
f the j
ear in the first c
slum
n of
2
i
G
the
Table,
agains
t which stands th
e da
y of
XIX
2<
the
Pasch<
il Full
Moon ; then loo
k in
the
VIII
y
'
B
thii
d colun
in for t
le Sunday Letter, i
icxt
after
2
\
C
the
day of
the Fu
1 Moon, and the c
ay o
the
XVI
2
f
D
Mo
nth sta
nding i
igainst that Sundf
ty L
etter
V
_ :?
fc '
E
is
Knster-
Dny.
If the Full Moon
har
pens
XIII
I 31
April 1
F
G
upon a Sunday, then (according to the first
rule) the next Sunday after is Enster-Day.
To find the Golden Number, or Prime, add
}
B
one
to the
year o
' our Lord, and th
en d
vide
w
j
^
c
by
19; th(
remai
nder, if any, is th
e Gc
Iden
[ '
D
Nu
mber;
hut if
nothing remaineth
the
n 19
XVIII
i
E
is t
he Gol
ien Nu
mber.
VII
1
F
7
o find
the DC
ininical or Sunda
y Le
tter.
.
i
G
ace
jrdinsr t
o the C
alendar, until the
-
XV
IV
9
10
11
A
B
C
year 1799 inclusive, add to the year
of our Lord its fourth part, omitting
fractions; and also the number 1:
(J
1
2
A
G
F
XII
1
>
D
Dh
ide the
sum by
7 : and if there is
3
E
I
13
14
E
F
no remainder, then A is the Sunday
Letter: But if any number remain-
4
5
D
c
IX
G
eth
then t
icLette
r standing against
6
B
1
\
A
tha
t num
jer in
the small annexed
Tat
le is
XVII
1
r '
B
the
Sunda
y Letts
r.
VI
1
i
C
F
or the
next (
Jenturv. that is.
from
the
19
20
D
E
year 1800, till the year 1899 inclusive, add to
the current year only its fourth part, and then
21
22
23
F
G
A
divide by 7, and proceed as in the last Rule.
NOTE, That in all Bissextile or Leap Years,
the Letter found as above will be the Sunday
2
B
Let
ter, fif
m the
intercalated dav
excl
usive
25
C to
the end of the year.
ANOTHER
TABLE TO FIND
EASTER
TILL THE YEAR
1899 INCLUSIVE.
SUNDAY LETTERS.
MUMB.
A
B
c
D
E
F
G
I
II
April 16
April 9
17
18
4
19
5 -
20
6
14
7
='5
TO make use of the pre-
ceding Table, find the
III
IV
V
Mar. 26
April 16
April 2
=3
28
11
4
29-
12 -
5 -
23
13
6
24
14
Mar31
25
15
Apr. 1
Sunday Letter for the Year
in the uppermost Line, and
the Golden Number, or
VI
April 23
24
25
19
20
21
22
Prime, in the C
olun
n of
VII
April 9
10
11
12 -
13
14
8
Golden Number
, an
d a-
VIII
IX
April 2
April 16
3
17
Mar28
18
29 -
19
30
20
21
Apr. 1
22
gainst the Prime, in the
same Line under the Sun
X
April 9
10
11
5 -
6
7
8
day Letter, you
have
the
XI
Mar. 26
27
28
30
31
25
Day of the Month
on v
hich
XII
XIII
April 16
April 2
17
p
18
4
19-
5 -
13
6
14
7
15
8
EASTER falleth that year.
But Note, that the Name
XIV
Mar. 26
27
28
22 -
23
24
25
of the Month is
et o
n the
XV
April 16
10
11
j2 -
13
14
15
Left Hand, or j
ust
with
XVI
April 2
3
4
5 I
WarSO
31
Apr. 1
the figure, and
folio
weth
X.VII
April 23
24
18
19 -
20
21
22
not, as in other T
"able
s.by
X.VI1I
April 9
10
11
12 -
13
7
8
Descent, but Col
.ater
a.
XIX
April 2
Mar27
28
29 30
Apr. 1
Euclid. The following account of the days of the months, the letter A bemj
Calendar is derived, for the most part, placed against Jan. ist, b against Jan
from Professor De Morgan's paper. and, and so on. If Jan. ist be a Sunday
The time between two successive en- as in 1865, its letter being A, all the day!
tries of the sun into the vernal equinox of a common year, which have the lettei
is 365^2422 mean solar days. The Julian A, will be Sundays. If, as in 1865, th<
Calendar takes this as 365! days, and Sunday letter be D, the days of th<
accordingly allows a 366th day every 4th month against the letter D in the Galen/
year. Thus a period of 400 Julian years dar, as Jan. 4th, nth, &c. will be Sun
was made too long by about 3 days. The days. In leap-years there are two Sun-
error thus committed was corrected in day letters, the first for Jan. and Feb.,
the Gregorian Calendar by reducing 3 the second for the rest of the year. Thug
leap-years in that period to common in 1864 the Sunday letters were C, B.
years, the years selected being those Hence it will be seen that if A be th
which ended in oo, unless the preceding Sunday letter in any common year, G
figures are divisible by 4. Thus 1600 is will be the Sunday letter in the nes
leap-year, but 1700, 1800, 1900 are not year, and so on. If then the dominies
leap-years. This correction leaves the letters A, B, C, D, E, F, G be numberec
year still too long by about i day in 3600 6, 5, 4, 3, 2, i, o respectively, the number
years ; and in the French Revolutionary of the letter will increase by i in every
Calendar the years 3600, 7200, 10800 were common year, and by 2 in every leap-
not to be leap-years. The Gregorian year, so far as Easter is concerned. Nov
Calendar did not think it necessary to
legislate for such a remote future. The
Julian year, being too long, made the
equinox gradually recede, so that in the
year 1582 the Calendar-equinox was on
" the dominical letter of 1583 was F in
the old style and B in the new. But i:
the old Calendar had continued from
A.D. i, the cycle of dominical letters
would have been repeated every 28 years,
the nth of March. At the time of the just as in the preceding 28 ; consequently,
if B had been the letter for 1583, it woulc
also have been that of A.D. 15, whence,
reckoning backwards, E would have beer
the letter of A.D. i, and 2 its number in
our list If then we begin with A.D.
and Sunday number 2, every addition ol
i to the A.D. would add i to the Sunday
number, and every complete series of
would add i more for leap-year."
Hence we have the following rule for
next, and is brought back again by the finding the Sunday letter of any given
leap-year. Now it was intended that the year, remembering that the Sunday num-
equinox should have vibrated between ber of A.D. i is 2 : Add to the year its
the 2oth and 2ist of March, but an error fourth part, omitting fractions, and also
of a day in the Alfonsine tables, which the number i. And observing that, since
were consulted, made the equinox vibrate 1600, the years ending in oo are not leap-
between the 2ist and 22nd, as it now years, except when the number of cen-
does. So that even if the moon of the
Calendar were the moon of the heavens,
here is a source of occasional error : for
Nicene Council the equinox had been on
the 2ist of March ; and, as it was thought
desirable to bring forward the Calendar-
equinox to that date, the 5th to the i4th
of October, 1582, were dropped, so that
what should have been the sth of October,
1582, was ordered to be called the isth.
" A slight mistake was committed in
making this change of style. The equi
nox vibrates between one day and the
turies is divisible by 4, add to the sum
thus obtained the fourth part, omitting
fractions, of the number of centuries
bove 16 ; and from the total subtract the
said number of centuries above 16. Di
vide the sum thus left by 7, and the
if a I4th of the moon were to fall on the
2ist, at a time when the equinox is on
the 22nd, that i4th would be held to be
the paschal i4th, and Easter-day would remainder will give the Sunday number ;
be the next Sunday, according to the whence, looking at the cycle given in the
Calendar, though the 1 4th really fell be- preceding paragraph, the Sunday letter
fore the equinox. This would make a is obtained.
whole month of ' error' at once. The From the foregoing explanation will be
Calendar-equinox, nevertheless, is to be seen the reason of the rule given in the
held to fall on the 2ist of March." Prayer-book for finding the Golden Num-
The next step in determining Easter
in any year is to find what days of the
month will be Sundays in that year. This the Sunday
is done by what is called the Dominical centuries.
or Sunday letter.
ber, or number of the year in the cycle
of 19 years, and of the rules for finding
the Sunday letter in the i8th and iath
I!
fi!
I
Il
>2| >2| |>2|>
?f I??! I'ss I?
tn ii M i ii i
itif
IIIlllll
of the Calendar new moons for that year, day. But this is not enough, for a day
the time of the Calendar new moon not in 33 lunations is about 7 days in 19
being necessarily coincident with the years. The rest is nearly made up by
time of the new moon of the heavens, allowing all but one of the additional or
" There are some paragraphs of Clavius," embolismic lunations, as they were called,
remarks Professor De Morgan, "which and to which we shall immediately come,
are worth translating ; it being remember- to have 30 days, and not alternately 30
ed that our Easter is by statute the Eas- and 29.
ter of Clavius, with a wrong explanation "Twelve lunations of 30 and 29 days
added by our legislators. ' Who, except alternately make 354 days. If then Ja-
a few who think they are very sharp- nuary i be a Calendar new moon, it fol-
sighted in this matter, is so blind as not lows that December 21 will be the same;
to see that the i4th of the moon and the or if January i be marked I, December
full moon are not the same thing in the 21 will be marked I, and the next Janu-
Church of God?... Although the Church, ary i will be the i2th day of the moon,
in finding the new moon, and from it the or xn. The epac~l of a year means the
I4th day, uses neither the true nor the '
tneau motion of the moon, but measures
only according to the order of a cycle ;
day of the Calendar moon on which the
ist of January falls; accordingly eleven
. must be added to the epacl of one year to
it is nevertheless undeniable that the get the epacl of the next, upon the suppo-
meari full moons found from astronomical sition of twelve lunations in a year. Now
tables are of the greatest use in deter
mining the cycle which is to be preferred,
. . . the new moons of which cycle, in
order to the due celebration of Easter,
should be so arranged that the i4th days
suppose a year, which we will call year i,
begins with the last day of the Calendar
moon ; then year 2 begins with xi, year
3 with xxn, and year 4 with xxxin,
or the third year requires another luna-
of those moons, reckoning from the day tion. Let this embolismic lunation (so
, should not fall
of new moon inclusive,
called) be inserted, and let it be 30 days,
two or more days before the mean full then year 4 begins with in of the Calen-
moon, but only one day, or else on the dar moon. Again, year 5 begins with
xiv, year 6 with xxv, year 7 would
begin with xxxvi, but for another em
bolismic lunation of 30 days, which makes
ly
rery day itself, or not long after. And
even thus far the Church need not take
very great pains, . . . for it is sufficient that
all should reckon by the i4th day of the it begin with vi. Proceed in this way
moon in the cycle, even though some- and we shall find that, if the first epacl
times it should be more than one day be xxx, as supposed, the epacls of the
before or after the mean full moon successive years will be as follows, em-
We have taken pains that in our cycle bolismic years being marked with an
the new moons should follow the real
new moons, so that the i4th of the moon
should fall either the day before the
mean full moon, or on that day, or not
long after ; and this was done on pur
pose, for if the new moon of the cycle
fell on the same day as the mean new
moon of the astronomers, it might chance
that we should celebrate Easter on the
same day as the Jews or the Quarta-
deciman heretics, which would be absurd,
or else before them, which would be still
more absurd.' "
The mean length of a lunation is
2 9'535 83 days ; and the first step of the "Now let 19 be an embolismic year
Gregorian lunar Calendar is to make the with a month of 29 days, and the year 20
months consist of 30 and 29 days alter- will then begin with the last day of the
nately, or on the average 2gJ days each, moon, and its epacl should be xxx as
But this makes the average month too at first."
(In the Prayer-book tables the epacl
xxx is written o).
We have thus in the cycle of 19 years
asterisk :
Year.
Epacl.
Year.
Epacl.
i
xxx
12
i
2
XI
i3 #
XII
3*
XXII
XXIII
4
III
15
IV
5
XIV
16
XV
6*
xxv
17*
XXVI
7
VI
18
VII
8
XVII
XVIII
9*
XXVIII
10
IX
n*
XX
20
XXIX
short by a period of '030588 days, or
about i day in 33 lunations. " Part of this
loss is made up as follows : The 2gth of
February is actually passed over in the 235 cycle lunations: 12 x 19 of 30 'and 29
Calendar lunation and not counted, while days alternately, making 6726 days, 6
it is counted in the mean lunation : so embolismic lunations of 30 days and i of
days alternately, making 6726 days, 6
embolismic lunations of 30 days a
that in facl one lunation in 4 years is a 29 days, and 4 or 5 2gths of February
day longer than it ought to be, and the thrown in ; making in all 6939 or 6940
Calendar new moon is thrown forward a days, i.e. on an average 6939? days, or
(44)
. ays. And as 235 mean luna- 2; and so on as described above. For
tions are 6g39d. i6h. 31 m., we see that example, to find the epadl for A.D. 1880.
the cycle of 19 years is too long by ih. Dividing 1881 by 19 we find the remain-
29 m. This would amount very nearly to der o, hence the Golden Number, or year
i day in 16 cycles or 304 years. Clavius of the cycle, is 19. Adding to 19 ten
takes it to amount to 8 days in 250x3 times 18 and dividing the sum by 30, we
years, and on this supposition the new have a remainder 19, the first approxi-
Calendar was framed. mate epadl. Subtracting 2 for the non-
All the leap-years are required to keep leap-years 1700, 1800, and adding i, be-
the cycle of 19 true as above. Hence, cause the given year is between 1800 and
as the Gregorian solar year treats three 2100, we have for the epadl xvm.
centurial leap-years as common years in Having the epadl of the year and the
400 years, we must, every time this takes Sunday letter we can readily find Easter-
place, lessen by one the epacl of the
Here two cases present them-
Calendar moons. selves, according as the Paschal luna-
We have also to add a correction to the tion ends in March or April. If the epadl
epadls at the rate of 8 days in 2500 years, be xxm, the ist Calendar new moon
This is done by adding i to the epa<5l of the year is on Jan. gih, the 3rd Calen-
each 300 years, seven times successively, dar new moon on March 8th, and, there-
and then i in 400. Clavius chose A.D. fore, its I4th day on March aist, the
1800 as the first year of this correction, equinox. This is the earliest possible
Consequently the years at which these i<tth day of the Paschal moon; and
additions begin to be made are 1800, 2100, March 22nd is the earliest day on which
2400, 2700, 3000, 3300, 3600, 3900, 4300. Easter-day can fall. If the epadl be
"The year A.D. i was always consi- xxn, the Paschal new moon will be on
dered as year 2 of the cycle of 19 years, March gth, and so on. And, generally,
whence the remainder of one more than if the epadl be 23 or less, the day of
the year divided by 19 will give the year March, on which the Paschal new moon
of the cycle, 19 being the year when the falls, will be found by subtradling the
remainder is nothing. It only remains to epadl from 31, and the day of March, on
ask what epadl is to be taken as that of which the Calendar 141)1 day of the moon
year i of the cycle in the seventeenth falls, will be found by subtracting the
century, or for all years of the Reformed epadl from 44. When the epadl exceeds
xxm, the Paschal new moon is 30
days later, and the day in April on which
its i4th day falls will be found by sub-
is placed against Mar.
er that Mar. 28th, 1880,
Calendar preceding 1700, in which for
the first time a 2gth of February is not
allowed. Clavius chose the epadl i for
the first year of the cycle, meaning there- tradling the epadl from 74, considering
by to put his Calendar full moon a day April i as Mar. 32, April 2 as Mar. 33,
in advance of the mean full moon, for and so on. In A.D. 1880 the epadl is
reasons already explained. Consequently xvm, hence Mar. 26th is the i4th day
his next epadl for year 2 is i and eleven ; of the Paschal moon. Now the Sunday
for year 3, i and twice eleven, and so on ; letter of March, 1880, found according to
rejedting 30 as fast as it arises. Thence the preceding rule, is C. And, there-
the starting rule for the epadl is, find the fore, referring to the March Calendar,
remainder of the year of the cycle, in- and finding that the first C, which fol-
creased by ten times the next less num- lows Mar. 26th, i
ber, divided by 30. 28th, we discover
Tu:^ : i _ : i i __ _..:ii i-_ T?_*.__ j _ . TV^O
e firs't ; _
xxix. Therefore,
subtracting 2 and adding i, we have for
the epadl of that year xxvin. Since
the epadl exceeds xxm, subtracting it
from 74 we have the 46th of March or
We have now to give effedl to the isth of April as the i4th day of the Pas-
corrections. For each centurial leap- chal moon. And the Sunday letter of
year treated as a common year we must the year is B. Therefore, referring to
subtract i from the approximate epadl the April Calendar, and finding that the
obtained above. Thus for epadls between first B, which follows April isth, is placed
1700 and 1800 we must subtradl i; for against April 1 7th, we discover that April
those between 1800 and 1900, 2 ; for those I7th, 1870, will be Easter-day,
between 1900 and 2000, 3 ; for those be- Let it be required to find Easter-day
tween 2000 and 2100, still 3. Also for A.D. 2096. Adding to the year i and its
the 8 days in 2500 years' correction, for 4th part ; subtracting 3 for the non-leap-
epadls between 1800 and 2100 we must years 1700, 1800, 1900; and dividing by
add ij for those between 2100 and 2400, 7, we have no remainder. Hence A is
(46)
s because i increased by n, will be Easter-day. In A.D. 1870, the
taken one time less than the year of the Golden Number is 9 ; hence the first ap-
as the
the cycle increased by ten times
less number.
i + n (jr-i) =.r + io(.r i).
cycle, is the same thing as the year of proximate epadl
the next
GENERAL TABLES
FOR FINDING THE DOMINICAL OR SUNDAY LETTER,
AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALKNDAR.
TABLE I.
TABLE II.
6
5
l
2
1
L 11. IlL^
YeTrTof
1. 11. III.
Years of
B
c
D
F
G
A
our Lord.
our Lord.
B
1600
1700
a
5200
5300
15
16
1600
1700
1800
1800
1900
2
54(0
5500
8
M
2000
2
T)
5600
17
u
~~~
2100
2
6700
18
S2100
2200 S
2500
2GOO
2700
2800
B
2200
2300
2400
3
4
3
B
5800
5900
6000
18
19
19
*"*"
2500
4
61 (X)
19
_^_
2600
5
6200
20
29003000
3100
3200
3300
3400
3500
3600
3700
B
2700
2800
2900
5 .
5
6
B
6300
6400
6500
21
20
21
3000
6
6600
22,
~~
- "-
*"-"' "-
3100
6700
23*
B
3200
7
B
6800
22
3800
5S4100
42004^4500
4600
asoo
3400
>
6900
23
24
3500
9
7100
24
01
B
3600
3700
8
9
7300
M
25
X 4900 5000
5100
5200
53005400
5500
5600
B
3800
3900
4000
10
10
10
B
7400
7500
25
26
26
_^_
___^ _ . .
_ _ _
4100
11
7700
26
570o',5800
*
ieioo
6200
(54<K
6500
B
4200
4300
4400
12
12
12
B
79((0
8000
i
27
.
4500
13
8100
28
1
i .,
4600
13
8200
29
"
B
4700
4800
14
14
B
8300
8400
29
29
6600
67M
r)0
(>m
7000 200 7300
7400
4900
6000
14
15
8500
&c.
30
5100
16
7500
7600
7700
'7900
7800;(joo 8100 820C
8300
8400
To find the Month and Davs of the Month
to which the Golden Numbers ought to be
prefixed in the Calendar, in any given year of
our Lord, consisting of entire hundred years,
__
.^
__
_^ -
and in all the intermediate years betwixt
8500
L.
that and the next hundredth year following,
look in the second column of Table II. for
i
the given year, consisting of entire hundreds,
To find the Dominical or Sunday
Letter for anv eriven Year of our
find note the number or cypher which stands
against it in the third column ; then, in
Table III. look for the same number in the
Loi
d, add tc
the
year its fourth
column under any given Golden Number,
part, omitting fractions, and also
the number, which in Table I.
which when you have found, guide your eye
side-ways to the left hand, and in the first
standeth at the top of the column,
wherein the number of hundreds
contained in that given year is
column you will find the Month and Day to
which that Golden Number ought to be pre
fixed in the Calendar, during that period of
found: Divide the sum by 7> and if
there is no remainder, then A is the
Sundav Letter : but if any number
one hundred years.
The letter B prefixed to certain hundredth
vears in Table II. denotes those years which
ren
taineth, t
len t
lie Letter, which
are still to be accounted Bissextile or Leap
sta
ndeth und
rtha
t number at the
Years in the New Calendar ; whereas all the
top
of the 1
'able
is the Sunday
other hundredth years are to be accounted
Letter.
only common years.
the Sunday letter for Jan. and Feb., and
G for the rest of the year. The Golden
Number is 7. Hence the approximate
epadl, or remainder after division of
71-10x6 by 30, is vii. Which, dimi
nished by 3 for the non-leap-years 1700,
1800, 1900, and increased by i, because
the year falls between 1800 and 2100,
becomes v, the true epadl. Subtracting
this from 44 we have Mar. 3gth or April
8th as the i4th day of the Paschal moon.
And referring to the Calendar for April,
and finding that April 8th has G for its
letter and is therefore Sunday, we dis
cover that April igth, 2096, is Easter-
day.
" If the epa<5ls were written backwards,
and if they went up to xxix and xxx
(or *) alternately, then, assuming the
month in which the year begins to have
30 days, the next one 29, and so on, the
epadl of the year would always be found
opposite to the day of Calendar new
moon. But Clavius prefers to carry the
days of every month up to 30, and in the
kolfrw months (or months of 29 days) he
contrives to reduce this number virtually
to 29, by writing two of the numbers,
xxv and xxiv, in the same line. Certain
days, therefore, have two epadt-numbers,
xxv.xxiv, written after them.
" In the same cycle there may arise
two out of the nineteen years which have
xxv and xxiv for their epadts. Both of
these will have, for anything yet ex
plained to the contrary, some of their
Calendar new moons on the same days,
on account of the coalescence of xxv and
xxiv in the alternate months. Now it
will never happen as to mean lunations,
and rarely as to real ones, that in the
same cycle there should be the lunation
of a given month beginning on the same
day in two different years of the cycle ;
and snch a thing never happened in the
unreformed Calendar. Clavius thought
it desirable to imitate this in the new
Calendar ; and he observed, that by tak
ing the preceding day whenever the epadl
was xxv, and the year of the cycle after
the nth, he could avoid the reiteration,
and thus make the desired resemblance.
Take the previous table of epa<5ts, and
write those of the first eleven and last
eight years of the cycle in two lines, as
they are when year i has xxx or *.
xxx xi xxn in xiv xxv vi
I XII XXIII IV XV XXVI VII
xvn xxvui ix xx
XVIII
" If the first epacl: be i, we have but
to add i to every one of these ; if it be
vn, we have but to add 7, always strik
ing off 30 when it can be done, and wJ
shall thus get all the successions of epadlsl
that can possibly arise in any cycle of iq
years. Now it is clear that in the first]
line there are no two contiguous nu
bers,' nor in the second : while all the
numbers of the second line are, as far as
they go, contiguous to those of the first.
The same thing will happen when all are
increased by the same number, and il
follows that when xxiv and xxv come
together in the same cycle, xxiv must be
in the first line and xxv in the second ;
and xxvi will not then be in the second.
If then for xxv, when xxiv is in the first
line, we use xxvi, or the day opposite
xxvi for the day of the Calendar new
moon, it will prevent a repetition of those
which are used when xxiv is the epacl :
which amounts to the following rule;
Whenever the epact should be xxv, the
year of the cycle being upwards of n,
say that the epadl is 26. This is not an
astronomical correction, but a mere con
ventional mode of reconciling the choice i
which Clavius made of the mode of writ
ing the epa6ts with an essential peculiarity
of the old cycle of 19 years which that :
mode of writing would have otherwise
destroyed."
By means of theepact-almanack Easter-
day, for any year, may be very readily
found. Thus for A.D. 1818, we find by
the ordinary rules that the Sunday letter
was D and the epacT: xxin. Hence, re
ferring to the epadl-almanack, we find '.
that Mar. 8th was the day of the Paschal
new moon, and, therefore, Mar. 2ist its
i4th day, which has C for its letter, i
Hence Mar. 22nd, 1818, was Easter-day,
which then fell on the earliest possible
day. In A.D. 1886, the epaft is xxv and ,
the Sunday letter C. Hence, referring
to the epadValmanack, we find that April
1 8th will be the i4th day of the Paschal
moon and will be Sunday. Hence April !
25th, 1886, will be Easter-day, which will
then fall as late as possible. In A.D. 1954 ;
the Golden Number is 17, the Sunday
letter C, and the epaeft, found according
to the ordinary rule, xxv. Call it there
fore xxvi. Thence April i7th will be'
the i4th day of the Paschal moon and
April i8th Easter-day. If the epa6l xxv
were used, April 25th would be Easter
day.
A very full account of the Ecclesias
tical Calendar, together with arithmetical
rules for finding Easter independently of
tables, is given in Professor De Morgan's
paper, so often quoted in the preceding
sketch. See also the Book of Almanacs
by the same author.
(48)
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In 1552 " the order where Morning and Evening Prayer shall be used and said"
was first added as a rubric. This heading was altered in 1662. The order of 1552
was : " The Morning and Evening Prayer shall be used in such place of the church,
chapel, or chancel, and the Minister shall so turn him, as the people may best hear.
And if there be any controversy therein, the matter shall be referred to the Ordi
nary, and he or his deputy shall appoint the place ; and the chancels," &c. This
was altered to the present form in 1559.
The second part of the rubric of 1552 was, "And here is to be noted that the
Minister at the time of the Communion, and at all other times in his ministration,
shall use neither alb, vestment, nor cope ; but being Archbishop or Bishop, he shall
have and wear a rochet : and being a priest or deacon, he shall have and wear a
surplice only." This was altered in 1559 to "And here is to be noted. . . ministra
tion, shall use such ornaments in the Church, as were in use by authority of
Parliament in the second year of the reign of King Edward the Sixth, according to
the A61 of Parliament set in the beginning of this book." (The A<51 was i Eliz. c. 2.)
The rubric was altered to its present form, which was taken from the said Adi, in
1662. The Privy Council ruled in Liddell i>. Westerton that the word " ornaments"
in this rubric applies and is confined to those articles, the use of which, in the
services and ministrations of the Church, is prescribed by the Prayer-book of 1549.
In 1549 under the head of certain Notes for the more plain Explication and decent
Ministration of things contained in this -Book we have at the end of the Commi-
nation Service these Rubrics.
In the saying or singing of Matins and Evensong, Baptizing and Burying, the
minister in parish churches and chapels annexed to the same, shall use a Surplice
and in all cathedral churches and colleges the Archdeacons, Deans, Provosts, Mas
ters, Prebendaries and Fellows being Graduates may use in the Quire beside their
Surplices such hoods as pertaineth to their several degrees which they have taken
in any University within this realm. But in all other places every minister shall be
at liberty to use any Surplice or no. It is also seemly that Graduates when they
do preach, should use such hoods as pertaineth to their several degrees, and when
soever the Bishop shall celebrate the holy communion in the church or execute any
other public ministration, he shall have upon him beside his rochette, a surplice or
albe, and a cope or vestment, and also his pastoral staff in his hand or else borne or
holden by his chaplain.
Another rubric before the Communion Service directed the Priest to wear a
white albe plain, with a vestment or cope ; the assistant Priests and Deacons to
wear albes with tunicles.
(So)
TABLE
III.
Paschal
Full
Moon.
Sun-
day
Letter.
THE GOLDEN NUMBERS.
1
2
3)4
5
6|7|8
9
10
11
12
13
14|lfi|l6J17
18 19
March 21
C
P,
l<<
Oil
99
314
25
!6
17
98
ft
20
1 12 23
<
1526
March 22
D
<<
-'(l
1
12
93
4 15|26
7
18
9!t Id
21
2
1324
1 5
1627
March 23
E
10
81
ia
94
51627
8
19
on
22
J
14<95
6
172!
March 24
F
11
22
3
14
61728
9
90
1 12
23
4
152fi
7
182!
March 25
G
12
23
4
1526
71829
10
21
2 13
24
5
1627
8
19
March 26
March 27
A
13
14
24
95
6
1627
17'98
819
990
1
11
22
3|l4
415
25
96
6
7
17
18
28 920 1
29! 10 21 2
March 28
C
15
96
18
29
1021
2
13
24
5
16
27
1
].<]
11
22 i
March 29
March 30
March 31
April 1
D
E
F
G
16
17
18
2/
28
29
8
9
10
11
19
20
21
99
11 22
11223
2 1324
31425
3114
415
516
fi!l7
25
26
n
6 17
_718
819
<>90
28 920
29 10 21
011J22
1 12123
1 1223 4
2J324 5
31425 6
4 15 26 7
April 2
April 3
A
20
21
1
9
12
13
23
24
4
5
1526
1627
8
18
19
29
10
11
21
22
2
a
1324
1425
51627 8
6'!l728 9
April 4
C
22
|
14
25
6 17J28
920
12
23
4
15
26
7J18
2910
April 5
D
23
4
15
26
7 1829
1021
2
13
24
5 16
27
8
10
Oil
April 6
E
24
5
16
^7
8
lii
Oil
92
3 14
95
6
17
28
'i
20
1 12
April 7
April 8
April 9
F
G
A
25
26
27
1
17
18
19
29
920
1021
11 22
1 1223
2J1324
31425
415
510
e|i7
26
37
28
7|1829
8 191
920 1
10
11
12
21
22
23
213
314
415
April 10
B
28
ft
90
1 1223
4
1526
71829
10
21
2
13
24
516
April 11
April 12
April 13
C
D
E
29
1
10
11
19
21
22
23
21324
31425
4il5[26
5 16 27
61728
71829
819
920
1021
1
2
1122
1223
13:24
3
4
5
1425
15 26
1627
617
718
819
April 14
F
2
13
24
5
1627
819
11
2-2
3J14I25
6
17
28
920
April 15
G
3
14
95
fi
17
2ft
920
1
1223
41526
7
1829
1021
April 16
April 17
A
B
4
5
1526
1627
ffi
29
1021
1i;22
213124
311425
5
6
16 -21
1728
8
9
19
11 22
1 1223
April 17
B
7
18
29
10
,>!
13 24
April 18
C
6
17
28
920
1
1223
fflff
April 18
C
7
18l29'lo'21
2
1324
5il6l27
8
IS'I
((111
22
3
14125
THE ORDER FOR
MORNING AND EVENING PRAYER,
DAILY TO BE SAID AND USED THROUGHOUT THE YEAR.
11 HE Morning and Evening Prayer shall be used in the accustomed place of
the Church, Chapel, or Chancel ; except it shall be otherwise determined by the
Ordinary of the Place. And the Chancels shall remain as they have done in times
jast. And here is to be noted, that such Ornaments of the Church, and of the
Ministers thereof, at all times of their Ministration, shall be retained, and be in
use, as were in this Church of England, by the Authority of Parliament, in the
Second Year of the Reign of King Edward the Sixth.
THE Introduction, consisting of the
Sentences, Exhortation, Confession, and
Absolution, was prefixed in 1552.
To commence with Scripture was in
accordance with the mind of the Re
formers, who were wont to base the whole
of their worship and doctrine on Holy
Writ. It had been customary in Com
pline and, according to the Sarum Use
also, in week-day Lauds to begin with a
versicle and response. At Compline this
verse was ' Converte nos Deus salutaris
noster.' Res. ' Et averte iram tuam a
nobis.' In Lauds, ' Fiat misericordia tua
Domine super nos.' fies. ' Quemad-
modum speravimus in te.'
The verses from the Old Testament
here selected are taken from the old
Lenten Capitula and from the peniten
tial Psalms daily read during Lent. The
verse from Daniel is an exception. This
and the New Testament verses were
additional selections made by the Re
formers. The first sentence originally
ran, ' At what time soever a sinner doth
repent him of his sin from the bottom of
his heart, I will put all his wickedness
out of my remembrance, saith the Lord.'
Ver. 27 was substituted for this in 1662.
IT The principle of thus exhorting wor
shippers is recognized in the address
prescribed by the Liturgies of Gaul and
Spain to Communicants after the dismis
sal of Catechumens. In the Spanish or
Mosarabic office for matin lauds an ad
dress from the priest to the people, ex
horting them to seek from God those
things which are necessary to salvation,
is prescribed.
The Service Book of the French Re
formed congregation was translated into
Latin by its superintendent Pollanus
and published in Feb. 1552. It contain
ed at the beginning a short exhortation,
a form of confession, and a direction that
the Pastor should recite some sentence
declaratory of forgiveness. The choir
sang the ist table of the Decalogue
before, the 2nd table after this com
mencement. There is in foreign Service
books nothing which can fairly be regard
ed as the model of our confession.
The Confession and Absolution in the
old service books differed much from our
form. The priest confessed to God, the
Virgin, the Saints, and the people ; and
asked the prayers of the Virgin, the
Saints, and the people. The people an
swered, ' Misereatur ;' then made a simi
lar confession to the priest. He replied,
' Misereatur vestri omnipotens Deus : et
dimittat vobis omnia peccata vestra:
liberet vos ab omni malo: conservet et
confirmet in bono: et ad vitam perducat
aeternam. Amen. Absolutionem et re-
missionem omnium peccatorum vestro-
rum, spatium verai poenitentia?, emenda-
tionem vitas, gratiam et consolationem
Sancti Spiritus tribuat vobis omnipotens
et misericors Dominus. Amen.'
Before the concluding Litany of the
Greek Nocturns occurs the following
prayer by the priest : ' Release, remit,
forgive, O God, our offences, voluntary
and involuntary, in deed or word, of
wilfulness or ignorance, by night or by
day, sins of thought and purpose ; for
give them all of thy goodness and loving-
kindness.'
In the Services of a monastery, before
the concluding Litany at the late even
ing service, the priest speaks to the choir
on his right and on his left, ' O, holy
Fathers, forgive me, a sinner.' They
reply, 'May God forgive thee, O holy
Father.' Then an interchange of ask
ing and receiving pardon takes place
among the choristers. At the end of the
Litany the priest pronounces pardon to
the monks, and the service concludes
with a continuation of the Litany, said
privately.
In 1552 the Confession is directed to
be said of the whole congregation, after
the minister, kneeling. The Absolution
is to be pronounced by the minister alone.
In 1604 the phrase 'Remission of Sins,'
explanatory of absolution, was intro
duced.
In the Scotch Prayer-book, 1637, the
General Confession is to be said by them
that are present after or with the deacon
or presbyter, all humbly kneeling. The
Absolution, or Remission of Sins, is to be
pronounced by the presbyter alone, he
standing up and turning himself to the
people, but they still remaining humbly
upon their knees.
Hence our present Rubric appears to
have a twofold object: ist, to make a
distinction between the Confession and
the Absolution ; 2ndly, to withhold the
pronunciation of the Absolution from
deacons.
Basil thus describes the commence
ment of service in his day, A.D. 370:
' Very early in the morning, even while
it is still night, our people resort to the
house of prayer, where they confess unto
God their sins with groans and sorrow
and tears of anguish. And, lastly, rise
from their prayers and betake themselves
to psalmody."
THE ORDER FOR
MORNING PRAYER,
DAILY THROUGHOUT THE YEAR.
1 At the beginning of Morning Prayer the Minister than read with a loud voice some one or more
of these Sentence* of the Scriptures that follow. And then he ihall say that which is written after
the laid Sentences.
HEN the wicked man turneth away
. from his wickedness that he hath
committed, and doeth that which is law-
w
ful and right, he shall sav
mi. 27.
his soul alive.
laws which he set
ix. 9, 10.
I acknowledge my transgressions, and
my sin is ever before me. Psalm li. 3.
Hide thy face from my sins, and blot
out all mine iniquities. Psalm li. 9.
The sacrifices of God are a broken
spirit : a broken and a contrite heart, O
God, thou wilt not despise. Psalm li. 17.
Rend your heart, and not your gar
ments, and turn unto the Lord your
God : for he is gracious and merciful
slow to anger, and of great kindness, and
repenteth him of the evil. Joel ii. 13.
To the Lord our God belong mercies
and forgivenesses, though we have rebelled
against him : neither have we obeyed the
voice of the Lord our God, to walk in his
s us. Daniel
Lord, correct me, but with judge
ment ; not in thine anger, lest thou bring
me to nothing. Jer. x. 24. Psalm vi. 1.
Repent ye ; for the Kingdom of heaven
is at hand. St. Matth. iii. 2.
1 will arise, and go to my father, and
will say unto him, Father, I have sinned
against heaven, and before thee, and am
no more worthy to be called thy son. St.
Luke xv. 18, 19.
Enter not into judgement with thy ser
vant, O Lord ; for in thy sight shall no
man living be justified. Psalm cxliii. 2.
If we say that we have no sin, we deceive
ourselves, and the truth is not in us : but.
f we confess our sins, he is faithful and
ust to forgive us our sins, and to cleanse
us from afl unrighteousness. 1 St. John
8,9.
T\ EARLY beloved brethren, the Scrip-
L' ture moveth us in sundry places to
acknowledge and confess our manifold
sins and wickedness ; and that we should
lot dissemble nor cloke them before the
ace of Almighty God our heavenly Fa-
.her ; but confess them with an humble,
owly, penitent, and obedient heart ; to
;he end that we may obtain forgiveness of
.he same, by his infinite goodness and
mercy. And although we ought at all
,imcs humbly to acknowledge our sins
>efore God ; yet ought we most chiefly so
do, when we assemble and meet to
gether to render thanks for the great
benefits that we have received at his
hands, to set forth his most worthy praise,
to hear his most holy Word, and to ask
those things which are requisite and ne
cessary, as well for the body as the soul.
Wherefore I pray and beseech you, as
many as are here present, to accompany
me with a pxire heart, and humble voice,
unto the throne of the heavenly grace,
saying after me ;
IT A general Confession to oe said of the whole
Congregation after the Minister, all kneeling.
A LMIGHTY and most merciful Father;
JTX We have erred, and strayed from thy
ways like lost sheep. We have followed
too much the devices and desires of our
own hearts. We have offended against
thy holy laws. We have left undone those
things which we ought to have done; And
we have done those things which we ougbc
not to have done; And there is no health
in us. But thou, O Lord, have mercy
upon us, miserable offenders. Spare thou
them, O God, which confess their faults.
Restore thou them that are penitent; Ac
cording to thy promises declared unto
mankind, in Christ Jesu our Lord. And
grant, O most merciful Father, for his
sake; That we may hereafter live a godly,
righteous, and sober life, To the glory of
thy holy Name. Amen.
If The Absolution, or Remission of sins to oe pro
nounced by the Priest alone, standing; the
people still kneeling.
ALMIGHTY God, the Father of our
-TX Lord Jesus Christ, who desireth not
the death of a sinner, but rather that he
may turn from his wickedness, and live ;
and hath given power, and commandment,
to his Ministers, to declare and pronounce
to his people, being penitent, the Abso
lution
,
Remission of their sins: He
pardoneth and absolveth all them that
truly repent, and unfeignedly believe his
holy Gospel. Wherefore let us beseech
him to grant us true repentance, and his
Holy
that those things may please
him, which we do at this present ; and
that the rest of our life hereafter may be
pure, and holy; so that at the last we may
come to his eternal joy ; through Jesus
Christ our Lord.
1 The people shall answer here, and at the end
of all other Prayers, Amen.
^T In the earliest forms of Christian
worship the Lord's Prayer as being the
Prayer of the Faithful was not used un
til after the dismissal of Catechumens.
It first appears at the beginning of the
Hours in the Cistercian consuetudinary
I3th century. It was considered prelimi
nary to the Service, and was repeated in
an undertone by the Priest alone who
raised his voice at the clause, Ne nos in-
ducas, &c. to which the people responded
Sed libera nos a malo.
In 1549 the Priest alone said the Lord's
Prayer at the beginning of Morning and
Evening Service, and of the Communion
Service ; in other parts the people answer
ed with the last clause ; in 1552 the people
said the whole with him in place of this
response except at the commencement of
the several services ; in 1662 the people
are directed always to repeat it with the
minister.
This joint repetition is the custom
with the Greeks, who also use the
Doxology ; this was added here in 1662.
IT These versicles and the Doxology
have been used from the 6th century at
least as a commencement of noclurns in
the West. They are taken from Psalm
li. 15 and Ixx. r. li. 15. occurs in the early
part of the Greek morning office. O God
make speed, &c. and the answer occurs
at the commencement of all the Hours.
The use of the Doxology is also com
mon at the commencement of the Greek
offices. Our Service follows the Salisbury
Breviary here, and in the next versicle.
The Response to this versicle was added
in 1662, it had been appointed in the
Scotch Prayer-book 1637. In 1549,
Praise ye the Lord was 'followed by
Hallelujah from Easter to Trinity Sun
day.
Tf The gsth Psalm has been used from
the very earliest period at the com
mencement of daily service, thus Atha-
nasius writes of the Constantinopolitan
office, "Before the beginning of their
Prayers, the Christians invite and exhort
one another in the words of this (gsth)
Psalm." In the West the whole Psalm
has usually been repeated, in the East
an Invitatory to public worship based on
the ist, 3rd and 6th verses of it. Before
1549 short Invitatories, texts or versicles
inciting to praise were commonly insert
ed between the various verses ; in 1549
the Psalm was directed to be said or
sung without any Invitatory.
^[ Psalmody formed an important part
of the Jewish temple worship; the sing
ing was alternate or by way of response.
The Christians naturally adopted this
element ; with them too the recitation
was antiphonal or responsory. The ap
pointment of the Psalter was extremely
MORNING PEAYER.
t Then the Minister than kneel, and say the
Lord's Prayer iirith an audible voice ; the peo
ple aim kneeling, and repeating it with him,
both here, and wheresoever else it is used in
Pivine Service.
UR Father, which art in heaven.
Hallowed be thy Name. Thy king
dom come. Thy will be done in earth, As
it is in heaven. Give us this day our daily
bread. And forgive us our trespasses, As
we forgive them that trespass against us.
And lead us not into temptation; But
deliver us from evil: For thine is the
kingdom, The power, and the glory, For
ever arid ever. Amen.
f Then likewise Tie snail say,
O Lord, open thou our lips.
Answer. And our mouth shall shew
forth thy praise.
Priest. O God, make speed to save us.
Answer. O Lord, make haste to help us.
5 Here all standing up, the Priest shall gay.
Glory be to the Father, and to the Son :
and to the Holy Ghost;
Ansvier. As it was in the beginning, is
now, and ever shall be : world without
end. Amen.
Priest. Praise ye the Lord.
Answer. The Lord's Name be praised.
t Then shan be said or sung thin Psalm follow
ing: except on Easter Pay, upon which
another Anthem, is appointed: and on the
Nineteenth Day of every Month it is not to be
read here, but in the ordinary course of the
Venite, exultemus Domino. Psalm xcv.
OCOME, let us sing unto the Lord : let
us heartily rejoice in the strength of
our salvation.
Let us come before his presence with
thanksgiving : and shew ourselves glad in
him with Psalms.
For the Lord is a great God : and a
great King above all gods.
In his hand are all the corners of the
earth : and the strength of the hills is
his also.
The sea is his, and he made it : and
his hands prepared the dry land.
O come, let us worship, and fall down :
and kneel before the Lord our Maker.
For he is the Lord our God : and we
are the people of his pasture, and the
sheep of his nand.
To day if ye will hear his voice, harden
not your hearts : as in the provocation,
and as in the day of temptation in the
wilderness ;
When your fathers tempted me :
proved me, and saw my works.
Forty years long was I grieved with
this generation, and said : It is a people
that do err in their hearts, for they
have not known my ways.
Unto whom I sware in my wrath : that
they should not enter into my rest.
Glory be to the Father, and to the
Son : and to the Holy Ghost ;
As it was in the beginning, is now,
and ever shall be : world without end.
Amen.
IT Then shall follow the Psalms in order as they
are appointed. And at the end of every
I'salm thrcughout the Year, and likewise at
the end o/Beuedicite, Benedictus, Magnificat,
and Nunc dimittis, shall be repeated,
Glory be to the Father, and to the
Son : and to the Holy Ghost ;
Answer. As it was in the beginning, is
now, and ever shall be : world without
end. Amen.
IT Then shall be read distinctly with an audible
voice the First Lesson, taken out of the Old
Testament, as is appointed in the Calendar,
except there be proper Lessons assigned for
that day: He that readeth so standing and
turning himself, as he may best be heard of
all such as are present. And after that, shall
be said or sung, in English, the Hymn
called Te Deum Laudamus, daily throughout
the year.
1 Note, That before every Lesson the Minister
shall say, Here beginneth such a Chapter,
or Verse of such a Chapter, of such a Book :
And after every Lesson, Here endeth the
First, or the Second Lesson.
Te Deum Laudamus.
"\^7E praise thee, O God : we acknow-
VV ledge thee to be the Lord.
All the earth doth worship thee : the
Father everlasting.
To thee all Angels cry aloud : the
Heavens, and all the Powers therein.
To thee Cherubin, and Seraphin : con
tinually do cry,
Holy, Holy, Holy : Lord God of Sa-
baoth ;
Heaven and earth are full of the
Majesty: of thy Glory.
The glorious company of the Apostles :
praise thee.
The goodly fellowship of the Prophets :
praise thee.
The noble army of Martyrs : praise
thee.
The holy Church throughout all the
world : doth acknowledge thee ;
The Father : of an infinite Majesty ;
Thine honourable, true : and only Son ;
Also the Holy Ghost : the Comforter.
Thou art the King of Glory : O Christ.
Thou art the everlasting Son : of the
Father.
When thou tookest upon thee to de
liver man : thou didst not abhor the
Virgin's womb.
When thou hadst overcome the sharp
ness of death : thou didst open the
Kingdom of Heaven to all believers.
Thou sittest at the right hand of God :
in the Glory of the Father.
We believe that thou shalt come : to
be our Judge.
We therefore pray thee, help thy ser
vants : whom thou hast redeemed with
thv precious blood.
Make them to be numbered with thy
Saints : in glory everlasting.
O Lord, save thy people : and bless
thine heritage.
Govern them: and lift them \ip for ever.
Day by day : we magnify thee ;
And we worship thy Name : ever world
without end.
1 The Psalm Te Deum, as it was called 'Carnis resurrectionem,' which he pro-
in the old English Offices, received the nounced aloud. The choir responded,
name, ' the Song of Ambrose and Augus- ' Et vitam aeternam.' The Creed pub-
tine,' from the tradition that it was com- licly recited in the Matin Offices was the
posed and sung by the two alternately at Athanasian. This was sung in the Eng
the baptism of Augustine by Ambrose
The actual author is uncertain. It has
been ascribed to Ambrose and Augustine,
lish Office daily at Prime ; in the Roman
Office it was only used on Sundays.
See the Athanasian Creed. The Apo
to Ambrose alone, to Hilary of Poitiers, sties' Creed, as it is called, is first found
c. 350. The first extant allusion to its in Ruffinus of Aquileia, A.D. 390. The
existence is found in the Rule of Caesa- tradition that it was composed by the
rius, Bishop of Aries, who lived in the sth Apostles cannot be maintained. Its au-
century, and in that of his successor Au- thor is uncertain, but it is probably of
relian. In the opinion of Palmer it is a very primitive date. It was the Creed
composition of the Gallican Church, per- of the Roman and other Italian Churches,
haps by a monk of Lerins, or possibly It has followed the Lord's Prayer among
by Hilary of Aries, A.D. 440. In the the Prayers of Prime at least since A.D.
Rule of Caesarius it is ordered to be 820.
H The Jews were wont to turn their
faces in the direction of Jerusalem look
ing towards the mercy seat in the temple.
Cf. 2 Chron. vi. 39. Hence Christians
received the custom of adopting one
sung every Sunday at matins.
In the Sarum Breviary it was appoint-
ed to be used at matins on Sundays and
Festivals, except during Advent and
during the period from Septuagesima to
Easter.
particular aspect in prayer. Several rea-
In 1549 it was to be used throughout sons have been alleged for the choice of
the year, except in Lent, when Benedi- the East,
cite was substituted. In
1552 this ex- i. A comparison was instituted be-
ception was removed, and Te Deum, or tween the rising of the material sun and
Christ the Sun of Righteousness. It is
striking to observe the number of times
in which Light is used as the figure to
Benedicite, might be used at the discre
tion of the minister throughout the year.
Tf The Canticle Benedicite is taken from
the Greek addition to the 3rd chapter of express the Gospel Revelation.
Daniel, vers. 34 67. It was formerly 2. The East was the place of Paradise,
sung on Sundays and Festivals at Lauds, whence Adam and Eve fell and where
with the Psalms, at the commencement unto we hope to be restored in Christ,
of the Office. At this point the parallel- 3. The East as the source of light is
ism with the old Office of Lauds com- the more honourable part of creation,
mences. In the Scotch Prayer-book the 4. Christ appeared in the East, thence
23rd Psalm is substituted for Benedicite. ascended to heaven, and thence will ap-
According to the rule of the Egyptian pear again at the last day.
We may probably assign the continu-
lr
Church in the 5th century, the Lessons,
one from the Old, the other from the ance of a custom already found in exist-
New Testament, were read in their noc- ence among the Jews to a combination
furnal or matutinal assembly ; on Sun- of the ist and 4th reasons. In Baptism
the Catechumen turned his face towards
the West, as he renounced the devil and
days both were taken from the New
Testament.
T Benedictus has followed the Les- his works ; towards the East, as he made
son at Lauds at least since A.D.
the Salutation of Minister
: occurred as in the Old Service
his profession of faith,
men it is mentioned by Amalarius. In ^f J n
1549 Benedictus alone was appointed, and Peop
In 1552 the alternative of Jubilate was Books at the end of the Versicles and
given to avoid the repetition which might before the Collects; to it was subjoined
be caused by the occurrence of Bene- Oremus. In 1552 the present position was
dictus in the Lesson or Gospel of the adopted. The Greek form of salutation,
day. In the Greek Morning Office Mag- primitive if not apostolic, was, Peace be
nificat and Benedictus constitute the gth to all, And with thy spirit. It was used
Ode. Jubilate was formerly one of the ist. By the Bishop on entering the
Psalms used at Lauds on Sundays and church. So writes Chrysostom who calls
Festivals, but preceded the Lesson. the practice apostolical.
In the Ambrosian Lauds Benedictus 2ndly. The Reader began the Les-
was said at the commencement immedi- sonsthus. By the 3rd Council of Carthage
ately after the introductory versicles. A. p. 397, readers were debarred from using
^f It was customary for the Priest, in this form which was reserved for deacons
commencing the Prayers of Prime and and those above deacons.
Compline, to recite the Apostles' Creed srdly. It frequently introduced and
inaudibly until he came to the clause closed the sermon.
(56)
MORNING PRAYER.
Vouchsafe, O Lord : to keep us this
day without sin.
O Lord, have mercy upon us : have
mercy upon us.
O Lord, let thy mercy lighten upon us :
as our trust is in thee.
O Lord, in thee have I trusted : let me
never bo confounded.
U Or this Canticle.
Benedkite, omnia, Opera.
OALL ye Works of the Lord, bless ye
the Lord : praise him, and magnify
him for ever.
O ye Angela of the Lord, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Heavens, bless ye the Lord: praise
him, and magnify him for ever.
O ye Waters that be above the Firma
ment, bless ye the Lord : praise him,
and magnify him for ever.
O all ye Powers of the Lord, bless ye
the Lord : praise him, and magnify him
for ever.
O ye Sun, and Moon, bless ye the Lord:
praise him, and magnify him for ever.
O ye Stars of Heaven, bless ye the Lord:
praise him, and magnify him for ever.
O e Showers, and Dew, bless ye the
praise him, and magnify him for
Lo:
ever.
O ye Winds of God, bless ye the Lord :
praise him, and magnify him for ever.
O ye Fire and Heat, bless ye the Lord :
praise him, and magnify him for ever.
O ye Winter and Summer, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Dews, and Frosts, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Frost and Cold, bless ye the Lord :
praise him, and magnify him for ever.
O ye Ice and Snow, bless ye the Lord :
praise him, and magnify him for ever.
O ye Nights, and Days, bless ye
Lord : praise him, and magnify him for
the
O ye Light and Darkness, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Lightnings, and Clouds, bless ye
the Lord : praise him, and magnify him
O let the Earth bless the Lord : yea, let
it praise him, and magnify him for ever.
O ye Mountains, and Hills, bless ye the
Lord : praise him, and magnify him for
ever.
O all ye Green Things upon the Earth,
bless ye the Lord : praise nim, and mag
nify him for ever.
O ye Wells, bless ye the Lord : praise
him, and magnify him for ever.
O ye Seas, and Floods, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Whales, and all that move in the
Waters, bless ye the Lord : praise him,
and magnify him for ever.
O all ye Fowls of the Air, bless ye the
Lord : praise him, and magnify him for
over.
O all ye Beasts, and Cattle, ble^s ye the
Lord : praise him, and magnify him for
ever.
O ye Children of Men, bless ye the
Lord : praise him, and magnify him for
ever.
O let Israel bless the Lord : praise him,
and magnify him for ever.
O ye Priests of the Lord, bless ye the
Lord : praise him, and magnify him tor
ever.
O ye Servants of the Lord, bless ye the
Lord : praise him, and magnify him for
ever.
O ye Spirits and Souls of the Righteous,
bless ye the Lord : praise him, and mag
nify him for ever.
O ye holy and humble Men of heart,
bless ye the Lord : praise him, and mag
nify him for ever.
O Ananias, Azarias, and Misael, bless
ye the Lord : praise him, and magnify him
for ever
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
r er shall be : world without end. Amen.
H Then shall be read in like manner the Second
Lesson, taken out of the A'ew Testament. And
after that, the Hymn following ; except when
that shall happen to be read in the Chapter
for the Day, or for the Gospel on St. John
Baptist's Day.
Benedictus. St. Luke i. 68.
BLESSED be the Lord God of Israel :
for he hath visited, and redeemed his
people ;
And hath raised up a mighty salvation
for us : in the house of his servant David ;
As he spake by the mouth of his holy
Prophets : which have been since the
world began ;
That we should be saved from our ene
mies : and from the hands of all that hate
us ;
To perform the mercy promised to our
forefathers : and to remember his holy
Covenant ;
To perform the oath which he sware to
our forefather Abraham : that he would
give us ;
That we being delivered out of the hand
of our enemies : might serve him without
fear ;
In holiness and righteousness before
him : all the days of our life.
And thou. Child, shalt be called the
Prophet of the Highest : for thou shalt go
before the face of the Lord to prepare his
ways ;
To give knowledge of salvation unto his
people : for the remission of their sins,
Through the tender mercy of our God :
whereby the day-spring from on high hath
visited us ;
To give light to them that sit in dark
ness, and in the shadow of deata : and to
guide our feet into the way of peace.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall bo : world without end. Amen.
4thly. It was used
the Eucharist.
consecrating phrase used, ' Colligere orationem,' as
distinguished from the responsive service
Lastly, the congregation were dis- preceding, the term Collea is probably
missed with it. The people always derived. Such prayers were called Me-
gave their response to the salutation, moriae, De Pace, Gratia, &c. or Missae
' The Lord be with you,' corresponds in because used in dismissing the people.
substance to this primitive form. The
Bishop in blessing the Eucharist used the
words, ' The peace of God be with you.'
Our form is exactly that in which Boaz
greets his reapers, Ruth ii.' 4. They
answer, The Lord bless thee. Benedict
A.D. 530 as well as Amalarius A.D. 820,
speak of the Lord's Prayer, and the
Lesser Litany, ' Lord, have mercy upon
us ; Christ, have mercy upon us ; Lord,
Leo the friend of Cassian, A.D. 420,
Gelasius, 494, and Gregory, 590, devoted
much attention to the composition of
Colleas. It was probably from them
that this form of prayer obtained its
general popularity. From the Sacra-
mentaries of Gelasius and Gregory very
many of our present Colleas are de
rived.
If The Collea of the day, with a Me-
have mercy upon us,' as occurring in this moria de Pace resembling ours, occurred
formerly at the end of Lauds, the
place
T The Lesser Litany is a Christian ver
sion of the Synagogue Prayer taken from
Ps. li. i. It dates from the earliest period.
The Greek form 'Kyrie Christe
Kyrie eleeson' was retained in the Bre
viaries. The Invocation is repeated to
an unmeaning, if not a profane number
of times in the Greek Services.
In 1549 the Lesser Litany preceded
the Creed, which the Minister was direct
ed to say with the Lord's Prayer in
English in a loud voice. In 1549 the
People responded with the last clause of
the Lord's Prayer, ' But deliver, &c.' In
1552 the Lesser Litany was placed after
the Creed, and the Minister and People
were direaed to say it standing. The
exception of the days on which the Creed
for Grace at the end of Prime.
The second of the Colleas now placed
at the end of the Communion Service
was also used at Prime.
If The Collea for Peace comes through
the Sarum Breviary from the Sacramen-
tary of Gelasius, It runs thus, ' Deus
aucftor pacis et amator, quern nosse vi-
vere ; cui servire regnare est ; protege
ab omnibus impugnationibus supplices
tuos; ut qui in defensione tua confidi-
mus, nullius hostilitatis arma timeamus.
Per,' &c. It was not one of the Prime
Colleas.
If The Collea for Grace was one of the
Prime Colleas in the Sarum Breviary;
it is derived from the Sacramentaries of
Gelasius and Gregory. It runs thus:
of St Athanasius is appointed to be read ' Domine Sancle Pater Omnipotens, ae-
was first stated here in 1662 ; it had pre- "
viously been made in the rubric preceding
that Creed. In the Greek Church the
Nicene Creed is appointed at Noaurns.
If The Versicles with their Responses
are found in the old offices for Prime,
whence Amalarius A.D. 820 cites them.
They do not occur continuously in these
offices. Mr Freeman remarks that the
first five of these versicles and their
responses correspond with the topics of
erne Deus qui nos ad principium hujus
diei pervenire fecisti ; tua nos hodie salva
virtute; et concede ut in hac die ad
nullum declinemus peccatum ; nee ullum
incurramus periculum, sed semper ad
tuam justitiam faciendam omnis nostra
actio tuo moderamine dirigatur. Per,' &c.
*|f Until 1662 the Order for Morning
Prayer ended with the third Collea.
The five Prayers following are striaiy
Colleas. These five concludin
versicles after the Bidding Prayer, the and the Benediaion were first printed
67th Psalm, and. the Lord's Prayer pre- here in 1662. In the Scotch Prayer-book,
scribed in the Safum Use on Sundays 1637, there was this Rubric, ' After this
and Festivals, and that the 6th
Collea ended followeth the Litany ; and
series, which is substituted for the 6th if the Litany be not appointed to be said
and last in the Sarum series, may be re- or sung that morning, then shall next be
garded as taking the place of the Sarum said the Prayer for the King's Majesty,
Collea succeeding the versicles, ' O God with the rest of the Prayers following at
who through the power of thy Holy the end of the Litany, and the Benedic-
Spirit,' &c. The response, ' Because there tion.' The Prayer for the King first
is none other,' &c. against which some appears in a Book of Prayers printed by
objeaion has been raised, as if it were the King's printer in 1547. In the Primer
of Edward VI. 1553, it appears as the
sbjeaipn has
novel, is found in the foreign Brevia
in the Salisbury Primer, and in the Pri
mer of Henry VIII.
If The custom of summing up the pray-
4th Collea, for the King, "at Morning
Prayer; a shorter one of the same pur
port at Evening Prayer. In 1559 it i
ers of the people by the Minister, is^meh- assumed its present form, and, with the
tioned by Cassian A.D. 420. From the Prayer for the Clergy and People, was
(58)
MORNING PRAYER.
IT Or this Psalm.
Jubilate Deo. Psalm c.
OBE joyful in the Lord, all ye lands :
serve the Lord with gladness, and
come before his presence with a song.
Be ye sure that the Lord he is God : it
is he that hath made us, and not we our
selves ; we are his people, and the sheep
of his pasture.
go your way into his gates with thanks
giving, and into his courts with praise : be
thankful unto him, and speak good of his
Name.
For the Lord is gracious, his mercy is
everlasting : and his truth endureth from
generation to generation.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
If Then shall be sung or said the Apostles' Creed
by the Minister and the people, standing: ex-
cept only such days as the Creed of St. Atha-
uasius is appointed to be read.
I BELIEVE in God the Father Almighty,
Maker of heaven and earth :
And in Jesus Christ his only Son our
Lord, Who was conceived by the Holy
Ghost, Born of the Virgin Mary, Suffered
under Pontius Pilate, Was crucified, dead,
and buried, He descended into hell ; The
third day he rose again from the dead, He
ascended into heaven, And sitteth on the
right hand of God the Father Almighty ;
From thence he shall come to judge the
quick and the dead.
1 believe in the Holv Ghost ; The holy
Catholick Church; The Communion of
Saints ; The Forgiveness of sins ; The
Resurrection of the body, And the life
everlasting. Amen.
T And after that, these Prayert fottouting, all
devoutly knreJinq ; the Minister first pronot
ing with a loud voice,
The Lord be with you.
Answer. And with thy spirit.
Minister. Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
T Then the Minister, Clerks, and people, shall
lay the Lord's Prayer with a loud voice.
OUR Father, which art in heaven,
Hallowed be thy Name. Thy king
dom come. Thy will be done in earth, As
it is in heaven. Give us this day our
daily bread. And forgive us our trespasses,
As we forgive them that trespass against
us. And lead us not into temptation ;
But deliver us from evil. Amen.
IT Then the Priest standing up, shaU say,
O Lord, shew thy mercy upon us ;
Answer. And grant us thy salvation.
Priest. O Lord, save the Queen.
Anmver. And mercifully hear us when
we call upon thee.
Priest. Endue thy Ministers with right
eousness.
Answer. And make thy chosen people
joyful.
e nem.
se five Prayers following are to be
e, except when the Litany is read ;
only the two last are to be read, as
Priest. O Lord, save thy people.
Answer. And bless thine inheritance.
Priest. Give peace in our time, O Lord.
Answer. Because there is none other
that fighteth for us, but only thou, O
God.
Priest. O God, make clean our hearts I
within us.
Answer. And take not thy Holy Spirit
from us.
H Then shall follow three Collects : the first of
the Day, which shall be the same that is ap
pointed at the Communion; the second for
Peace ; the third for Grace to live well. And
the two last Collects shall never alter, but daily
be said at Morning Prayer throughout all
the year, as followeth ; all kneeling.
The second Collect, for Peace.
OGOD, who art the author of peace
and lover of concord, in knowledge of
whom standeth our eternal life, whose
service is perfect freedom ; Defend us thy
humble servants in all assaults of our
enemies ; that we, surely trusting in thy
defence, may not fear the power of any
adversaries ; through the might of Jesus
Christ our Lord. Amen.
The third Collect, for Grace.
LORD, our heavenly Father, Almighty
and everlasting God, who hast safely
brought us to the beginning of this day ;
Defend us in the same with thy mighty
power ; and grant that this day we fall
into no sin, neither run into any kind of
danger ; but that all our doings may be
ordered by thy governance, to do always
that is righteous in thy sight ; through
Jesus Christ our Lord. Amen.
1! In Quires and Places where they sing, here
followeth the Anthem.
f Then these five ~
read here,
and then
they are there placed.
A Prayer for the Queen's Majesty.
OLORD our heavenly Father, high and
mighty, King of kings, Lord of lords,
the only Ruler of princes, who dost from
thy throne behold all the dwellers upon
earth; Most heartily we beseech thee
with thy favour to behold our most gra
cious Sovereign Lady, Queen VICTORIA ;
and so replenish her with the grace of thy
Holy Spirit, that she may alway incline
to thy will, and walk in thy way : Endue
her plenteously with heavenly gifts ; grant
her in health and wealth long to live ;
strengthen her that she may vanquish and
overcome all her enemies ; and finally,
after this life, she may attain everlasting
joy and felicity ; through Jesus Christ our
Lord. Amen.
A Prayer for the Royal Familu.
ALMIGHTY God, the fountain of all
XX goodness, we humbly beseech thee to
bless Albert Edward Prince of Wales, the
Princess of Wales, and all the Royal Fa
mily: Endue them with thy Holy Spirit;
enrich them with thy heavenly grace:
prosper them with all happiness ; and
bring them to thine everlasting kingdom;
through Jesus Christ our Lord. Amen.
5-2
placed before the Prayer of St. Chrysos-
tom at the end of the Litany.
[ The Prayer for the Royal Family
dates from 1604. It was the composition
of Whitgift, or at least was sanctioned by
him. It was then entitled ' A Prayer for
the Queen and Prince and other the
King and Queen's children.' In 1625 the
phrase ' Fountain of all goodness' was
introduced. After one or two changes,
according to the condition of the mo
narch's household, the Prayer assumed
its present form in 1633, when Laud can
celled the expression, ' a Father of thine
elect and their seed.'
If The Prayer for the Clergy and People
comes through the Sarum Breviary from
Gelasius and Gregory. It runs _ thus,
' Omnipotens sempiterne Deus qui facis
mirabilia magna solus ; praetende super
famulos tuos Pontifices et super cunctas
congregationes illis commissas Spiritum
gratia? salutaris : et ut in veritate tibi
complaceant, perpetuum iis rorem tua?
benedictionis infunde.'
U Although the Prayer of St Chrysos-
tom occurs in the Liturgy of Constanti
nople bearing the name of Chrysostom,
in the most ancient copies of that Liturgy
it is wanting. It is found in a MS. of
the Liturgy of Basil thought to be as old
as the gth century. It occurs at the
beginning of the Communion Service.
Palmer doubts whether it is the work of
Basil, but refers the use of it to an early
date in the exarchate of Ca^sarea and in
the patriarchate of Constantinople. The
Prayer did not appear in Western Bre
viaries. It was first placed by Cranmer
at the end of the Litany in 1544, and
printed at the end of the Morning and
Evening Prayer in 1662, according to
the Rubric of the Scotch Prayer-book in
1637. The Greek runs: 'O ray KOWOLI
Taw'ra? Kal trv/^aji'ous ijjtxti/ xapia-a'juei'OS
Trpoaev^a?, b Kal Svo Kal rpiffl CTV/OK^W-
VOIKTIV 771 T0> OVO^tnC <TOV TO? CUTIJCTei?
irape\eiv eirayyeiAa/tiei/os' aurb? Kal vvv
T<ot> Sov\u>v crov TO. ai7Tj/x aTa Trpbs TO crufj.-
irapoi'Tt atana TTJV Triyv<a<ri.v 7175 0^79 aA/)-
6fias, Kal ev TO! /aeAAoiTi ^iorji/ atwi/toc
Xapi^o/u.ei'os.
^[ The Benediction is found in Eastern
Liturgies. From the most primitive times
it was customary to dismiss the people
with a benediction by the Bishop.
The conclusion of the Office for Prime
in the Breviary was simply ' In the name
of the Father, Son, and Holy Ghost.'
This was omitted in the reformed Offices.
The present form was added at the end
of the Litany used in the Queen's Chapel,
1559-
T The Order for Evening Prayer com
bines the ancient Offices of Vespers and
Compline. The Introduction, consisting
of the Sentences, Exhortation, Confes
sion, and Absolution, was first printed at
the commencement of Evening Prayer in
1662. It had been ordered to be read in
1552, but had been prefixed to the Order
for Morning Prayer, with the Rubric,
' At the beginning both of Morning
Prayer, and likewise of Evening Prayer,
the Minister shall read with a loud voice
some one of these sentences of the Scrip
tures that follow. And then he shall
say that which is written after the said
sentences."
(60)
EVENING PRAYER.
A Prayer for the Clergy and people.
ALMIGHTY and everlasting God, who
alone workest great marvels ; Send
down upon our Bishops, and Curates,
and all Congregations committed to their
charge, the healthful Spirit of thy grace ;
and that they may truly please thee, pour
upon them the continual dew of thy bless
ing. Grant this, O Lord, for the honour
of our Advocate and Mediator, Jesus
Christ. Amen.
A Prayer of St. Chrysostom.
A LMIGHTY God, who hast given us
Xi grace at this time with one accord to
make our common supplications unto
thee ; and dost promise, that when two
or three are gathered together in thy
Name thou wilt grant their requests :
Fulfil now, O Lord, the desires and peti
tions of thy servants, as may be most ex
pedient for them ; granting us in this
world knowledge of thy truth, and in the
world to come life everlasting. Amen.
2 Cor. xiii.
THE grace of our Lord Jesus Christ,
and the love of God, and the fellow
ship of the Holy Ghost, be with us all
evermore. Amen.
Here endeth the Order of Morning Prayer throughout the Year.
THE ORDER FOR
EVENING PRAYEB,
DAILY THROUGHOUT THE YEAR.
1 At the beginning of Evening Prayer the Minitter than read with a loud voice tome one or more
of these Sentences of the Scriptures that follow. And then he shall say that which is written after
the said Sentences.
DEARLY beloved brethren, the Scrip
ture moveth us in sundry places to
acknowledge and confess our manifold
~f ^THEN the wicked man turneth away
VV from his wickedness that he hath
committed, and doeth that which is law
ful and right, he shall save his soul alive.
Ezek. xviii. 27.
I acknowledge my transgressions, and
my sin is ever before me. Psalm li. 3.
Hide thy face from my sins, and blot
out all mine iniquities. Psalm li. 9.
The sacrifices of God are a broken
spirit : a broken and a contrite heart, O
God, thou wilt not despise. Psalm li. 17.
Rend your heart, and not your garments,
and turn unto the Lord your God : for he
is gracious and merciful, slow to anger,
and of great kindness, and repenteth him
of the evil. Joel ii. 13.
To the Lord our God belong mercies
and forgivenesses, though we have rebelled
against him : neither have we obeyed the
voice of the Lord our God, to walk in his
laws which he set before us. Daniel ix.
9, 10.
Lord, correct me.but with i udgement ;
not in thine anger, lest thou bring me to
nothing. Jer. x. 24. Psalm vi. 1.
Repent ye ; for the Kingdom of heaven
is atWd. St. Matth. iii. 2.
1 will arise, and go to my father, and
will say unto him, Father, I have sinned
against heaven, and before thee, and am
no more worthy to be called thy son.
St. Luke xv. 18, 19.
Enter not into judgement with thy ser-
vant, O Lord ; for in thy sight shall no
man living be justified. Psalm cxliii. 2.
If we say that we have no sin, we deceive
ourselves, and the truth is not in us : but,
if wo confess our sins, he is faithful and
just to forgive us our sins, and to cleanse
us from all unrighteousness. 1 St. John i.
sins and wickedness ; and that we should
not dissemble nor cloke them before the
face of Almighty God our heavenly
Father ; but confess them with an humble,
lowly, penitent, and obedient heart ; to
the end that we may obtain forgiveness of
the same, by his infinite goodness and
mercy. And although we ought at all
times humbly to acknowledge our sins
before God ; yet ought we most chiefly so
to do, when we assemble and meet toge
ther to render thanks for the great benefits
that we have received at his hands, to set
forth his most worthy praise, to hear his
most holy Word, and to ask those things
which are requisite and necessary, as well
for the body as the soul. Wherefore I
pray and beseech you, as many as are
here present, to accompany me with a
pure heart, and humble voice, unto the
throne of the heavenly grace, saying after
me;
If A general Confession to be said of the whole
Congregation after the Minister, all kneeling.
\ LMIGHT Y and most merciful Father ;
X\. We have erred, and strayed from
thy ways like lost sheep. We have followed
too much the devices and desires of our
own hearts. We have offended against
thy holy laws. We have left undone those
things which we ought to have done ; And
we have done those things which we ought
not to have done ; And there is no health
in us. But thou, O Lord, have mercy upon
us, miserable offenders. Spare thou them,
O God, which confess their faults. Restore
thou them that are penitent ; According
to thy promises declared unto mankind
If Amalarius, A. D. 820, mentions that a
Capitulum was commonly read before
Compline. A Confession and Absolu
tion were used in the ancient Offices at
Compline ; but their form was wholly
different from that of our Service. For
general remarks on the Sentences, Ex
hortation, Confession, and Absolution,
see Morning Prayer.
If In 1549 an Order for Evensong, and
in 1552 an Order for Evening Prayer
throughout the year began thus, ' The
Priest shall say, Our Father which art,'
&c.
If ' O Lord, open thou,' &c. , and the
answer were added in 1552. They had
formerly been used in the Morning
Office only.
If The second versicle and response and
the Gloria occurred in the ancient Ser
vice Books at Vespers.
Tf The versicle, ' Praise ye the Lord,'
was introduced here in 1552 ; it formed
a suitable prelude to the Psalms. The
response was added in 1662, after the
Scotch Prayer-book in 1637. In 1549,
from Easter to Trinity Sunday, ' Halle
lujah ' was introduced here ; it was
omitted in 1552.
Tf Here followed the Psalms of Vespers.
Very different rules as to the number of
Psalms to be used prevailed in different
Churches. The Egyptian Churches re
cited 12 ; Benedict appointed 4 ; the
Roman Church 5 ; in the Ap. Const,
there is only one Psalm at Vespers ; in
the Mosarabic Breviary there is ordi
narily not even one.
^f In the Egyptian Churches we are told
by Cassian that the Lessons were cus
tomary in the Evening Service, the first
from the Old, the Second from the New
Testament. Amalarius, 820, states that the
Capitulum of Vespers followed the Psalms,
and was itself succeeded by the Magnifi
cat. Benedict, 530, had also appointed a
Capitulum in this place, which he directed
to be taken from the Epistles. He also
appointed a Canticum de Evangelio to
follow the Lesson. In the East and part
of the West Magnificat had been used
at Lauds.
If We see a manifest desire to assi
milate the form of the Evening Prayer
to that of the Morning. The Sentences,
Exhortation, Confession, Absolution,
Lord's Prayer, Versicles, Gloria, and
concluding Versicle and Response are
identical ; then follows a similar selection
of Psalms, two Lessons with alternating
Canticles, Creed, Prayers, Lord's Prayer,
Versicles, Collects. We may therefore
refer the appointment of two Lessons to
this cause, and the origin of our Morning
Lessons may be found, as above sug
gested, in the Lessons from the Law and
the Prophets of the Jewish Synagogues.
The idea thus given would be strength
ened by the wish of the Reformers to
familiarize the minds of the people with
Holy Scripture.
^f The g8th Psalm was given as an alter
native to Magnificat in 1552. According
to Amalarius, 820, a responsory Psalm
was used in some places instead of the
Magnificat. The Cantate here serves
that office. It was not formerly used at
Vespers.
If In the Office of Eastern Vespers this
hymn, Nunc Dimittis, was appointed.
At the time of the revision of our Offices
it was used at Compline, but had for
merly been customary at Vespers.
(62}
EVENING PRAYEK.
in Christ Jesu our Lord. And grant. O
most merciful Father, for his sake ; That
we may hereafter live a godly, righteous,
and sober life, To the glory of thy holy
Name. Amen.
H The Absolution, or Remission of tint, to be
pronounced by the Priest alone, itanding ; the
people itill kneeling.
ALMIGHTY God, the Father of our
J\. Lord Jesus Christ, who desireth not
the death of a sinner, but rather that he
may turn from his wickedness, and live ;
and hath given power, and commandment,
to his Ministers, to declare and pronounce
to his people, being penitent, the Absolu
tion and Remission of their sins : He
pardoneth and absolveth all them that
truly repent, and unfeignedly believe his
holy Gospel. Wherefore let us beseech
him to grant us true repentance, and his
Holy Spirit, that those things may please
him, which we do at this present ; and
that the rest of our life hereafter may be
pure, and holy ; so that at the last we
may come to his eternal joy ; through
Jesus Christ our Lord. Amen.
1 Then the Minister ihatt kneel, and tay the
Lord' Prayer; the people alto kneeling, and
repeating it with him.
UR Father, which art in heaven, Hal
lowed be thy Name. Thy kingdom
come. Thy will be done in earth, As it is
in heaven. Give us this day our daily
bread. And forgive us our trespasses, As
we forgive them that trespass against us.
And lead us not into temptation ; But
deliver us from evil : For thine is the
kingdom, The power, and the glory, For
ever and ever. Amen.
1 Then likewise he shall say,
O Lord, open thou our lips.
Answer. And our mouth shall shew
forth thy praise.
Priest. O God, make speed to save us.
Answer. O Lord, make haste to help
us.
f Sere all ttanding up, the Priest shatt tay,
Glory be to the Father, and to the Son:
and to the Holy Ghost ;
Answer. As it was in the beginning, is
now, and ever shall be : world without
end. Amen.
Priest. Praise ye the Lord.
Answer. The Lord's Name be praised.
t Then than be said or sung the Psalms in order
as they are appointed. Then a Lesson of the
Old Testament, as is appointed. And after
that. Magnificat (or the Song of the bleised
Virgin Mary) in English, at followeth.
Magnificat. St. Luke i.
MY soul doth magnify the Lord : and
my spirit hath rejoiced in God my
our.
For he hath regarded : the lowliness of
his hand-maiden.
For behold, from henceforth : all gene
rations shall call me blessed.
For he that is mighty hath magnified
me : and holy is his Name.
and with his
himself the
And his mercy is on them that fear
him : throughoxit all generations.
He hath shewed strength with his arm :
he hath scattered the proud in the
imagination of their hearts.
He hath put down the mighty from
their seat : and hath exalted the humble
and meek.
He hath filled the hungry with good
things : and the rich he hath sent empty
away.
He remembering his mercy hath holpen
his servant Israel : as he promised to our
forefathers, Abraham and his seed, for
ever.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
IT Or else this Psalm; except it be on the Nine
teenth Day of the Month, when it is read in
the ordinary course of the Psalms.
Cantate Domino. Psalm xcviii.
OSING unto the Lord a new song : for
he hath done marvellous things.
With his own right hand,
holy arm : hath he gotten
victory.
The Lord declared his salvation : his
righteousness hath he openly shewed in
the sight of the heathen.
He hath remembered his mercy and
truth toward the house of Israel : and all
the ends of the world have seen the salva
tion of our God.
Shew yourselves joyful unto the Lord,
all ye lands : sing, rejoice, and give
thanks.
Praise the Lord upon the harp : sing to
the harp with a psalm of thanksgiving.
With trumpets also and shawms : O
shew yourselves joyful before the Lord
the King.
Let the sea make a noise, and all that
therein is : the round world, and they
that dwell therein.
Let the floods clap their hands, and let
the hills be joyful together before the
Lord : for he cometh to Judge the earth.
With righteousness shall he judge the
world : and the people with equity.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
f Tlien a Lesson of the New Testament, as it is
appointed. And after that, Nunc dimittis (or
the Hong of Simeon) in English, asfolloweth.
Nut* dimittis. St. Luke ii. 29.
L)RD, now lettest thou thy servant de
part in peace : according to thy word.
For mine eyes have seen : thy salva
tion^
Which thou hast prepared : before the
face of all people ;
To be a light to lighten the Gentiles :
and to be the glory of thy people Israel.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
T The 67th Psalm had been used at
Lauds. It had become familiar to the
English Church, coupled with a bidding
prayer on Sunday, in the Salisbury Use.
In 1552 it was allowed as an alternative
to the Nunc Dimittis.
IT The Eastern Office of Late Evensong-
contained the Nicene Creed. The Creed
and the Lord's Prayer occurred with
Prayers and Versicles after the Nunc
Dimittis in Compline. The use of them
in Evening Service dates as far back as
Anglo-Saxon times. The Order was,
Lesser Litany, Pater Noster, Credo.
The Credo was omitted in 1549 ; it
was ordered in 1552, and the Service
after it made conformable to that of
Morning Prayer.
Tf The same remark may be made in
regard to the Versicles as in the Morning
Service. They occur in the ancient
Offices for Vespers and Compline as well
as in the morning Offices.
IT The ColleA for the day followed Mag
nificat at Vespers ; the Colled: for Peace
was appointed at the end of Vespers ;
that for Aid against all Perils succeeded
the Prayers at the end of Compline.
The repetition of Collects at the end of
the Anglo-Saxon Offices was common,
and Amalarius, 820, mentions the same
custom. A Collect and Benedidtion ter
minated the Eastern Office of Vespers.
Collects for Vespers are found in the
Sacramentaries of Gelasius, 494, and
Gregory, 590.
T The CollecT: for Peace is from Gela
sius : ' Deus a quo sancta desideria recta
consilia et justa sunt opera; da servis
tuis illam, quam mundus dare non potest,
pacem; ut et corda nostra mandatis tuis
dedita, et, hostium sublata formidine,
tempora sint tua protectione tranquilla.
Per,' &c.
1[ The 3 rd CollecT: is also found in the
Sacramentaries of Gelasius and Gregory.
In the former it is especially appointed
to be used at Evening Service : ' Illumina
quaesumus Domine Deus tenebras nos-
tras; et totius hujus noctis insidias tu a
nobis repelle propitius. Per,' &c.
With the 3rd CollecT; may be com
pared the conclusion of the Prayer, at
the bowing of heads of Priest and People,
recited inaudibly by the Priest in the
Greek Evening Service : ' Whom do thou
preserve at all seasons, especially during
the present evening and the approaching
night, from every enemy, from all the
might of the devil, from vain thoughts
and wicked imaginations.'
TI It is usual to derive Anthem from
Antiphon , Antiphonema. This derivation
does not seem satisfactory. May it not
be from "P^vOe^ov, the flower of singing,
as Pindar uses <xi/0e^a xpucroC to signify
the costliest gold? The anthem was not
specially antiphonal, but, on the con
trary, the two sides joined in it.
If The concluding Collects and the Be
nediction are the same as in Morning
Prayer. Although it was usual to add
Collects or Memoriae at the end of the
Evening Service and to conclude with
a Benediction, it is to be regretted that
the desire of uniformity between the
Morning and Evening Service was car
ried so far as to enjoin the repetition of
exactly the same words in both services.
The mode of expression might have been
altered with advantage. Mr Freeman
traces several resemblances to the East
ern Office of Compline in our Evening
Service. He notices especially the repe
tition of the Creed (Nicene) and the
Lord's Prayer, followed by a prayer-like
hymn for illumination and protection.
This hymn was founded on the Psalms
used in the Office. It is as follows :
' Lighten my eyes, O Christ my God,
that I sleep not in death : lest mine
enemy say, I have prevailed against
him.' Ps. xiii. 4, 5. ' Be thou the helper
of my soul, O God, for I walk through
the midst of snares ; deliver me from
them and save me, Thou that art good
as being the lover of men.' Ps. xxxi. i,
3, 5; comp. Ps. xci. 2, 3. In this hymn
Mr Freeman finds the original of our 3rd
Collect.
Eastern Vespers conclude with the fol
lowing Benediction : ' And may the bless
ing of the Lord come upon us through
his grace and loving kindness continu
ally, now, always, and for ever and ever.
Amen.'
(64)
EVENING
f Or else this Psalm ; except it be on the Twelfth
Day of the Month.
Deus misereatur. Psalm Ixvii.
GOD be merciful unto us, and bless us :
and shew us the light of his counte
nance, and be merciful unto us :
That thy way may be known upon
earth : thy saving health among all
nations.
Let the people praise thee, O God : yea,
let all the people praise thee.
let the nations rejoice and be glad :
for thou shalt judge the folk righteously,
and govern the nations upon earth.
Let the people praise thee, O God : yea,
let all the people praise thee.
Then shall the earth bring forth her in
crease : and God, even our own God, shall
give us his blessing.
God shall bless us : and all the ends of
the world shall fear him.
Glory be to the Father, and to the Son :
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
5 Then shall be said or sung the Apostles' Creed
by the Minister and the people, standing.
I BELIEVE in God the Father Almighty,
Maker of heaven and earth :
And in Jesus Christ his only Son our
Lord, Who was conceived by the Holy
Ghost, Born of the Virgin Mary. Suffered
under Pontius Pilate, Was crucified, dead,
and buried, He descended into hell ; The
third day he rose again from the dead, He
ascended into heaven, And sitteth on the
right hand of God the Father Almighty ;
From thence he shall come to judge the
quick and the dead.
1 believe in the Holv Ghost ; The holy
Catholick Church ; The Communion of
Saints ; The Forgiveness of sins ; The
Resurrection of the body, And the life
everlasting. Amen.
tAnd after that, these Prayers following, aft
The Lord be with yoii.
Answer. And with thy spirit.
Minister. Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
T Then the Minister, Clerks, and people, thatt
say the Lord's Prayer with a. loud voice.
OUR Father, which art in heaven,
Hallowed be thy Name. Thy king
dom come. Thy will be done in earth, As
it is in heaven. Give us this day our
daily bread. And forgive us our trespasses,
As we forgive them that trespass against
us. And lead us not into temptation ;
But deliver us from evil. Amen.
f Then the Priest standing up, shatt say,
Lord, shew thy mercy upon us ;
Answer. And grant us thy salvation.
Priest. O Lord, save the Queen.
Answer. And mercifully hear us when
we call upon thee.
Priest. Endue thy Ministers with right
eousness.
PRAYER.
Answer. And make thy chosen people
joyful.
Priest. O Lord, save thy people.
Answer. And bless thine inheritance.
Priest. Give peace in our time, O Lord.
Answer. Because there is none other
that flghteth for us, but only thou, O God.
Priest. O God, make clean our hearts
within us.
Answer. And take not thy Holy Spirit
from us.
f Then shall follow three Collects; the first of
the Day; the second for Peace ; the third for
Aid against all Perils, as hereafter followeth:
which two last Collects shall be daily said at
Evening Prayer without alteration.
The second Collect at Evening Prayer.
OGOD, from whom all holy desires, all
good counsels, and all just works do
proceed ; Give unto thy sen-ants that
peace which the world cannot give ; that
both our hearts may be set to obey thy
commandments, and also that by thee we
being defended from the fear of our
enemies may pass our time in rest and
quietness ; through the merits of Jesus
Christ our Saviour. Amen.
The third Catted, for Aid against aU Penis.
LIGHTEN our darkness, we beseech
thee, O Lord ; and by thy great mercy
defend us from all perils and dangers of
this night ; for the love of thy only Son,
our Saviour, Jesus Christ. Amen.
tin Quir
and Places where they ting, here
followeth the Anthem.
A Prayer for the Qvten's Majesty.
OLORD our heavenly Father, high and
mighty, King of kings, Lord of lords,
the only Ruler of princes, who dost from
thy throne behold all the dwellers upoa
earth ; Most heartily we beseech thee
with thy favour to behold our most gra
cious Sovereign Lady, Queen VICTORIA;
and so replenish her with the grace of thy
Holy Spirit, that she may alway incline to
thy will, and walk in thy way : Endue her
plenteously with heavenly gifts; grant
her in health and wealth long to live ;
strengthen her that she may vanquish
and overcome all her enemies; and finally,
after this life, she may attain everlasting
joy and felicity ; through Jesus Christ
our Lord. Amen.
A Prayer for the Royal Family.
ALMIGHTY God, the fountain of an
J\. goodness, we humbly beseech thee to
bless Albert Edward Prince of Wales, the
Princess of Wales, and all the Royal Fa-
milv: Endue them with thy Holy Spirit;
enrich them with thy heavenly grace:
Erosper them with all happiness ; and
ring them to thine everlasting kingdom;
through Jesus Christ our Lord. Amen.
A Prayer for the Clergy and people.
\ LMIGHTY and everlasting God, who
xx alone workest great marvels ; Send
down upon our Bishops, and Curates, and
all Congregations committed to their
charge, the healthful Spirit of thy grace ;
IT The Athanasian Creed was formerly Personam Deum et Dominum confiteri ;
recited at Prime among the Prayers after Christiana veritate compellimur ;
Ita tres Deps aut Dominos dicere I
Catholica religione prohibemur.
Pater a nullo est faclus : nee creatus
the Capitulum. In the Roman Church
it was ordered on Sundays only, in the
Sarum Breviary daily. It was sung after
the manner of a Psalm, and was even nee genitus.
known as the Psalm Quicunque. The Filius a Pa
Creed is found in MS. Psalters of the 7th creatus sed genitus.
and 8th centuries ; hence the introduc- Spiritus Sanctus a Patre et Filio : non
tion of it into the Office for Prime cannot faclus nee creatus nee genitus sed pro
be later than 880, according to Water-
land, but it is probably much earlier.
tre solo est : non fadlus nee
cedens.
Untis ergo Pater, non tres Patres;
The Creed, though bearing the name unus Filius, non tres Filii : unus Spiritus
of Athanasius, is not found in any of his Sanchis, non tres Spiritus Sancti.
works. Its authorship is uncertain. Wa-
terland, whose opinion is accepted by
Palmer, refers it to Hilary, Archbishop
of Aries, 429 449. In 1549 the Apostles'
Creed was appointed on ordinary occa-
sions to take the place of the Athanasian.
.
Et in hac Trinitate nihil prius aut pos-
terius : nihil majus aut minus.
Sed totae tres Personae : coaeternae sibi
sunt et coaequales.
Ita ut per omnia (sicut jam supra
diclum est) et Unitas in Trinitate : et
For Christmas, Epiphany, Easter, Ascen- Trinitas in Unitate veneranda sit.
sion, Pentecost, and Trinity, the Atha- Qui vult ergo salvus esse : ita de Trini-
nasian Creed was retained. To these
festivals the Saints' Days were added in
1 55 2 -
Quicunque vult salvus esse : ante om- nostri J. C. fideliter creda't
tate sentiat.
Sed necessarium est ad aeternam salu-
tem : ut incarnationem quoque Domini
opus est ut teneat Catholicam fidem.
Est ergo h'des recla ut credamus et
Quam nisi quisque integram inviola- confiteamur : quia Dominus noster J. C.
tamque servaverit : absque dubio in aster- Dei filius, Deus et homo est.
num peribit.
Fides autem Catholica haec est, ut
unum Deum in Trinitate : et Trinitatem
in Unitate veneremur.
Neque confundentes personas : neque
substantiam separantes.
Alia est enini persona Patris, alia Filii :
alia Spiritus Sancli.
Sed Patris et Filii et Spiritus Sancli
una est Divinitas : asqualis gloria, co-
seterna majestas.
Qualis Pater, talis Filius : talis Spiritus
Sanclus.
Increatus Pater, increatus Filius : in
creatus Spiritus Sanclus.
Immensus Pater, immensus Filius : im
mensus Spiritus Sanclus.
^Eternus Pater, asternus Filius : aeter-
nus Spiritus Sandtus.
Et tamen non tres aeterni : sed unus
eeternus.
Sicut non tres increati nee tres im-
mensi : sed unus increatus et unus im
mensus.
Similiter omnipotens Pater, omnipotens
Filius : omnipotens Spiritus Sanctus.
Deus est ex substantia Patris ante sae-
cula genitus : et homo est ex substantia
matris in saeculo natus.
Perfeclus Deus, perfedlus homo : ex
anima rationali et humana carne sub-
sistens.
yEqualis Patri secundum Divinitatem :
minor Patre secundum humanitatem.
Qui licet Deus sit et homo : non duo-
tamen sed unus est Christus.
Unus autem non conversione Divini-
tatis in carnem : sed assumptione huma-
nitatis in Deum.
Unus omnino, non confusione substan-i
tiae : sed unitate Personae.
Narn sicut anima rationalis et caro
unus est homo : ita Deus et homo unus
est Christus.
Qui passus est pro salute nostra, de-
scendit ad inferos : tertia die resurrexit
a mortuis.
Ascendit ad cselos, sedet ad dexteram
Dei Patris Omnipotentis : inde venturus
est judicare vivos et mortuos.
Ad cujus adventum omnes homines
resurgere habent cum corporibus suis :
Et tamen non tres omnipotentes : sed et reddituri sunt de fadlis propriis ra-
unus omnipotens. tionem.
Ita Deus Pater, Deus Filius : Deus Et qui bona egerunt ibunt in vitam
Spiritus Sandlus.
Et tamen non tres Dii : sed unus est
Deus.
ternam : qui vero mala, in ignem aeter-
num.
Hsec est fides Catholica, quam nisi
Ita Dominus Pater, Dominus Filius : quisque fideliter firmiterque crediderit :
salvus esse non poterit.
Gloria Patri, &c. Sicut erat in prin-
Dominus Spiritus Sandlus.
Et tamen non tres Domini
est Dominus.
sed unus
Quia sicut singillatim unamquamque culorum.
(66)
cipio et nunc et semper : et in sascula sae-
AT MORNING PEAYER.
and that they may truly please thee, pour
upon them the continual dew of thy bless
ing. Grant this, O Lord, for the honour
of our Advocate and Mediator, Jesus
Christ. Amen.
A Prayer of ST. CHRYSOSTOM.
ALMIGHTY God, who hast given us
J\. grace at this time with one accord to
make our common supplications unto
;hee ; and dost promise, that when two or
thou wilt 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 me
everlasting. Amen.
2 COR. xiii.
THE grace of our Lord Jesus Christ,
and the love of God, and the fellow
ship of the Holy Ghost, be with us all
evermore. Amen.
three are gathered together in thy Name
Here endeth the Order of Evening Prayer throughout the Ft
AT MORNING PRAYER.
I Upon these Feasts; Christmas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day,
Whit Sunday, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Haint
Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, shall be sung or said at
Miirninij Prayer, instead of the Apostles' Creed, this Confession of our Christian Faith, com
monly called The Creed of Saint Athanasius, by the Minister and people standing.
Quicunque vult.
T^THOSOEVER will be saved : before
VV all things it is necessary that he
hold the Catholick Faith.
Which Faith except every one do keep
whole and undented : without doubt he
shall perish everlastingly.
And the Catholick Faith is this : That
we worship one God in Trinity, and Trinity
in Unity ;
Neither confounding the Persons : nor
dividing the Substance.
For there is one Person of the Father,
another of the Son : and another of the
Holy Ghost.
But the Godhead of the Father, of the
Son, and of the Holy Ghost, is all one :
the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son :
and such is the Holy Ghost.
The Father uncreate, the Son uncreate :
and the Holy Ghost uncreate.
The Father incomprehensible, the Son
incomprehensible : and the Holy Ghost
incomprehensible.
The Father eternal, the Son eternal :
and the Holy Ghost eternal.
And yet they are not three eternals :
but one eternal.
As also there are not three incompre-
hensibles, nor three uncreated : but one
uncreated, and one incomprehensible.
So likewise the Father is Almighty, the
Son Almighty : and the Holy Ghost Al-
And yet they are not three Almighties:
but one Almighty.
ty
r is
So the Father is God, the Son is God :
and the Holy Ghost is God.
And yet they are not three Gods : but
one God.
So likewise the Father is Lord, the Son
Lord : and the Holy Ghost Lord.
And yet not thrtfe Lords : but one Lord.
For like as we'- are compelled by the
Christian verity : to acknowledge every
Person by himself to be God and Lord ;
So are we forbidden by the Catholick
Religion : to say, There be three Gods, or
three Lords.
The Father is made of none : neither
created, nor begotten.
The Son is of the Father alone : not
made, nor created, but begotten.
The Holy Ghost is of the Father and of
the Son : neither made, nor created, nor
begotten, but proceeding.
So there is one Father, not three Fa
thers ; one Son, not three Sons : one Holy
Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or
after other : none is greater, or less than
another ;
But the whole three Persons are co-
eternal together : and co-equal.
So that in all things, as is aforesaid : the
Unity in Trinity, and the Trinity in Unity
is to be worshipped.
He therefore that will be saved : must
thus think of the Trinity.
Furthermore, it is necessary to everlast
ing salvation : that he also believe rightly
the Incarnation of our Lord Jesus Christ.
For the right Faith is, that we believe
and confess : that our Lord Jesus Christ,
the Son of God, is God and Man ;
God, of the Substance of the Father, be
gotten before the worlds : and Man, of
the Substance of his Mother, born in the
world ;
Perfect God, and perfect Man : of a rea
sonable soul and human flesh subsisting ;
Equal to the Father, as touching his
Godhead : and inferior to the Father, as
touching his Manhood.
Who although he be God and Man : yet
he is not two, out one Christ ;
One ; not by conversion of the Godhead
into flesh : but by taking of the Manhood
into God ;
One altogether ; not by confusion of
Substance : but by unity of Person.
For as the reasonable soul and flesh is
one Man : so God and Man is one Christ ;
Who suffered for our salvation : descend
ed into hell, rose again the third day from
the dead.
He ascended into heaven, he sitteth on
the right hand of the Father, God Al
mighty : from whence he shall come to
judge the quick and the dead.
IF The word Litany literally signifies
supplication, and was originally used of
any prayers to God, either public or pri
vate.
In the 4th century (398) Chrysostom,
afraid that the people of Constantinople
might be led to join in processions of
the Arians, instituted processions of the
clergy and laity in his own Church. The
term Litany was then used to denote
these processional supplications.
The great Litany of St Mark's Day,
instituted by Gregory the Great, 590,
was sanctioned in England at the Council
of Cloveshoo, 747.
The Injunctions of Queen Elizabeth
retained processional prayers in the per
ambulation of parishes, " But yet for the
retaining of the perambulation of the
circuits of parishes, the people shall once
in the year, at the time accustomed, with
the curate and the substantial men of the
parish, walk about the parishes as they
were accustomed, and at their return to
the church make their common prayers ;
provided that the curate, in their said
common perambulations used heretofore
in the days of rogations, at certain con
venient phces shall admonish the people
to give thanks to God, in the beholding
of God's benefits, for the increase and
abundance of his fruits upon the face of
the earth ; with the saying of the io3rd
Psalm, ' Benedic, anima mea,' &c. At
wluch time also the same minister shall
indicate these or such sentences : ' Cursed
is he which translateth the bounds and
dolles of his neighbour,' or such other
order of prayers as shall be hereafter
appointed."
From the perambulations on these days
the term Gange Days, from 'gan,' or
'gangen,' to go, was given to them.
Litanies were at first occasional ser
vices; the appointment of set days for
them dates from the time of Mamertus,
bishop of Vienne, A.D. 460, who, on occa
sion of certain calamities in his diocese,
instituted annual Litanies on the Mon
day, Tuesday, and Wednesday before
Ascension Day. Hence these days were
called Rogation Days, and the custom
thus commenced was generally adopted.
A general supplication of the nature
of our Litany exists in the Apostolical
Constitutions, and is as old as the end of
the 3rd or the beginning of the 4th cen
tury.
Our English Litany was originally in
tended to be a distinct Office, and was
put forth in a separate book by Henry
VIII. The Injunaions of Edward VI.,
1547, require it to be said immediately
before High Mass. A rubric in the ist
English Prayer-book ordered it to be
said on Wednesdays and Fridays, and to
be followed by the first part of the Com
munion Office. It was then placed after
the Communion Office. In 1552 it was
placed where it now stands, with the
rubric directing it to be used upon Sun
days, Wednesdays, and Fridays, and at
other times when it shall be commanded
by the Ordinary. The Injunctions of
Elizabeth, 1559, renew the direction that
the Litany should be said ' immediately
before the time of communion of the
sacrament,' and likewise order 'that
weekly upon Wednesdays and Fridays,
not being holy days, the curate, at the
accustomed hours of service, shall resort
to church and cause warning to be given
to the people by knolling of a bell, and
say the Litany and prayers.' Grindal,
archbishop of York, in his visitation,
1571, directed the minister not to pause
or stay between the Morning Prayer,
Litany, and Communion, but to continue
and say the Morning Prayer, Litany, and
Communion (or the Service appointed to
be said when there was no Communion)
together, without any intermission : to the
intent the people might continue toge
ther in prayer and hearing the Word of
God, and not depart out of the church
during all the time of the whole Divine
Service.
In conformity with the permission given,
to use the Litany at other times is the
practice of using it at Confirmations and
at many of our recently instituted special
services, when sanctioned by the Bishop.
The Litany was the first part of our
Service which was appointed to be used
in _ English, June nth, 1544. By the
Injunctions of King Edward, 1547, and
Queen Elizabeth, 1559, the Litany is or
dered to be sung or said plainly and dis
tinctly, in English, by the Priest and
Quire, kneeling in the midst of the
church.
A Council held at Cologne, under Her
mann, the Reforming Archbishop, in 1536,
has this Canon in regard to Processions :
' Quod processiones per campos et agros
peraguntur rationem quidem habet nempe
quod populus oret ut segetes et fruges
terrae a domino conserventur. Verum ut
alia plurima ita et hie mos hominum ma-
litia depravatus est quod per occasionem
talis deambulationis qua; Deo placando
erat instituta pleraque scelera commit-
tantur. Quamobrem nobis satius videtur
ut ha? alia;que supplicationes ac proces
siones de cetero intra septa ecclesiarum
religiose fiant ac ut in templo loco pre-
cationibus peculiariter dedicato oretur
Deus habeaturque turn pius rei ac tem-
pori conveniens ad populum commoni-
torius sermo.'
O God the Father, &c.
O God the Son, &c.
THE LITANY.
At whose coming all men shall rise again
with their bodies : and shall give account
for their own works.
And they that have done good shall go
into life everlasting : and they that have
done evil into everlasting fire.
This istheCatholickFaith : which except
a manbelieve faithfully.he cannotbesaved.
Glory be to the Father, and to the Son:
and to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
THE LITANY.
^ Here followeth the LIT ANY, or General Supplication, to be sung or said after Morning Prayer
on Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by
Ordinary.
rection and Ascension ; and by the coming
of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation ; in all
time of our wealth ; in the hour of death,
and in the day of judgement,
Good Lord, deliver us.
We sinners do beseech thee to hear us,
O Lord God ; and that it may please thee
to rule and govern thy holy Church uni
versal 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
OGOD the Father, of heaven : have
mercy upon us miserable sinners.
O God the Father, of heaven : have mercy
upon us miserable sinners.
O God the Son, Redeemer of the world:
have mercy upon us miserable sinners.
God the Son, Redeemer of the world :
have mercy upon us miserable sinners.
O God the Holy Ghost, proceeding from
the Father and the Son : have mercy upon
us miserable sinners.
God the Holy Ghost, proceeding from the
Father and the Son : have mercy upon us mi
serable sinners.
O holy, blessed, and glorious Trinity,
three Persons and one God : have mercy
upon us miserable sinners.
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
take thou vengeance of our sins : spare
us, good Lord, spare thy people, whom
thou hast redeemed with thy most pre
cious blood, and be not angry with us for
ever.
Spare us, good Lord.
From all evil and mischief; from sin,
from the crafts and assaults of the devil ;
from thy wrath, and from everlasting dam
nation,
Good Lord, deliver us.
From all blindness of heart ; from pride,
vain-glory, and hypocrisy ; from envy,
hatred, and malice, and all uncharitable-
ness,
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
plague, pestilence, and famine ; from bat
tle and murder, and from sudden death,
Good Lord, deliver us.
From all sedition,
rebellion ; from all IC*AOW **"-^i.ni^, n^.i v,.^* ,
and schism ; from hardness of heart, and
contempt of thy Word and Command
ment,
Good Lord, deliver us.
By the mystery of thy holy Incarnation;
by thy holy Nativity and Circumcision ;
by thy Baptism, Fasting, and Temptation,
,
, jirivy conspiracy, and
false doctrine, heresy
Good Lord, <
By thine Agony and bloody Sweat ;
thy Cross ana Passion ; by thy precious
Death and Burial ; by thy glorious Resur
thee, in righteousness and holiness of life,
thy. Servant VICTORIA, our most gra
cious Queen and Governor ;
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 evermore have affiance in thee, and
ever seek thy honour and glory ;
We beseech thee to hear us, good Lord.
That it may please thee to be her de
fender and keeper, giving her tho rictory
over all her enemies ;
We beseech thee to hear us, good Lord.
That it may please thee to bless and pre
serve Albert Edward Prince of Wales, the
PrincessofHrfc*,andalltheRoyal Family;
We beseech flux to hear us, good Lord.
That it may please thee to illuminate
all Bishops, Priests, and Deacons, with
true knowledge and understanding of thy
Word ; and that both by their preaching
and living they may set it forth, and shew
it accordingly ;
We beseech thee to hear ug, 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 thee to bless and
keep the Magistrates, giving them grace
to execute justice, and to maintain tnith;
We beseech thee to hear us, good Lord.
That it may please thee to bless and
keep all thy people ;
We beseech thee to hear us, good Lord.
That it may please thee to give to ail
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 ana dread thee,anoTdiligently
to live after thy commandments ;
We beseech thee to hear us, good Lord.
That it may please thee to give to all
thy people increase of grace to hear meekly
thy Word, and to receive it with pure
as amplifications of the form
Lord, "|
Christ, > have mercy upon us ;
O God the Holy Ghost, &c. 24, 25. Similar petitions to these in
These three verses may be regarded Anglo-Saxon Litany in Hermann's Con
sultation and elsewhere, but not so full
as these.
26. Ut errantes ad viam salutis reducas.
Lit. of Ch. of Lyons, 600 years old.
27. Stantes confirma, conforta pusiila-
nimes, lapsos erige. Lit. Cyr.
29. Poor and captive, Sal. Use. 30. Ap.
Const.
32. Ut inimicis nostris pacem carita-
temque largiri digneris, Ang.-Sax. Lit.
33. Salisbury Use.
34. Salisbury and York Uses, and from
the Codex Chisii, zoth cent. : Ut gratiam
Lord, J
to which the term Litany is also applied.
From the sth or 6th century Western
Litanies began thus. The particular form
of words in the first four verses is found
in a MS. Litany of the icth century.
We have omitted all Invocation of
Saints in our Litany. Four reasons may
be given for the omission :
ist. The Litanies of Western Churches
did not contain any such invocations for Sancti Spiritus cordibus nostris infundere
seven centuries; the Eastern ones do not digneris, ut locum poenitentise nobis con-
cedas.
Response. York, Sal., Hereford Uses.
O Lamb, &c. to Amen. Sal. Use.
Vers. and Response. Salisbury and
York Uses.
O God. This Prayer is an enlarge
ment of a form in Hermann's Litany.
O Lord, arise, &c. From the begin
ning of the Litany for Rogation Tuesday
in Salisbury Processional.
Suffrages i and 2 formerly added in
time of war.
3 to 8. From the Litany on St Mark's
Day.
Anglo-Saxon Office for Prime.
contain them now.
2ndly, They are unnecessary ; we have
one Mediator between God and man.
3rdly, They are imprudent; we do not
know that the dead can hear us.
4thly, They give rise to heresy and
blasphemy.
Remember not, &c. Formerly used
as an anthem at the conclusion of the
Penitential Psalms, but similar to ancient
forms; inserted here in 1544.
The petitions which follow are very
pe
much after the example of a Litany in the
Anglo-Saxon Church of the gth century.
The whole Litany very much resembles
that of Hermann, the reforming Arch
bishop of Cologne, issued 1543
In i.=i49 the last Versicle and Response
were called 'the Versicle,' 'the Answer;'
Most of the petitions are to be found so in 1552, 1559, 1604. In Scotch Li-
1 turgy, 1637, Presbyter was substituted
for the Versicle, hence Priest in 1662.
In 1544 Cranmer ended the Litany with
six Collects corresponding to concluding
Prayers of old Litanies.
i. The first part of the present Prayer,
containing, however, an invocation of
saints. This was omitted in 1549, and
the 5th Prayer of 1544 combined so as to
in the Litanies of the Salisbury and York
Uses. The mode in which the sins are
classed one with another is striking and
instructive.
8. Deadly sin = wilful sin, of which for
nication is a signal instance.
9. Sudden = unprepared, either in bo
dily or spiritual matters.
10. From all sedition, ike. In 1544, in
the two Prayer-books of King Edward form our present Collect
and in the first year of Queen Elizabeth, 2. O God, whose nature, &c.
the words 'privy conspiracy' were fol- 3. Almighty and everlasting God, which
lowed by ' From the tyranny of the Bishop only workest great marvels, &c.
of Rome and all his detestable (in the 4. We beseech thee, Lord, graciously
Primer of 1545 "abominable") enormi- shew to us thine unspeakable mercy, both
ties.' In the Litany of the Royal Chapel, to release us of all our sins and finally
1559, this phrase was omitted. Rebel
lion and Schism; added in 1662.
n, 12. Anglo-Saxon Litany, with Her
mann's Consultation.
13. Combination of four petitions in
Hermann's Consultation.
14,15. Salisbury Use. In Anglo-Saxon
Litany, King and Bishop.
16. Peculiar to our own. 17, 18. Sal.
Use.
19. Form for Bishops in Hereford Use.
In Cranmer's Litany, Bishops, Pastors,
rescue us from the punishments which
we justly deserve for them.
5. As latter part of Collect here given.
6. Prayer of Chrysostom ; Basil's Li
turgy.
Benediction added in 1559.
In 1549 the Litany was placed between
the Communion Office and that for Bap
tism, with the title, ' The Litany and
Suffrages,' and no rubric; the directions
for its use were given in the rubric at
the end of the Communion Office. In
and Ministers of the Church; altered to 1552 it was removed to its present posi-
the present form in 1662.
22. Salisbury Use. 23. Ang.-Sax. Lit.
(70)
In the Greek Evening Service, the
THE LITANY.
affection, and to bring forth the fruits of
the Spirit ;
We beseech thee to hear us, good Lord.
That it may please thee to bring into
the way of truth all such as have erred,
and are deceived ;
We beseech thee to hear us, good Lord.
That it may please thee to strengthen
such as do stand ; and to comfort and help
the weak-hearted ; and to raise up them
that fall ; and finally to beat down Satan
under our feet ;
We beseech thee to hear us, good Lord.
That it may please thee to succour, help,
and comfort, all that are in danger, ne
cessity, and tribulation ;
We beseech thee to hear us, good Lord.
That it may please thee to preserve all !
that travel by land or by water, all women
labouring of child, all sick persons, and
yo\mg 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 are desolate and op
pressed. ;
We beseech thee to hear us, good Lord.
That it may please thee to have mercy
upon all men ;
We beseech thee to hear us, good Lord.
That it may please thee to forgive our
enemies, persecutors, and slanderers, and
to turn their hearts ;
We beseech thee to hear us, good Lord.
That it may please thee to give and pre
serve to our use the kindly fruits of the
earth,so as in due time we may enjoy them;
We beseech thee to hear us, good Lord.
That it may please thee to give us true re
pentance ; to forgive us all our sins, neg
ligences, and ignorances ; and to endue us
with the grace of thy Holy Spirit to amend
our lives according to thy holy Word ;
We beseech thee to hear us, good Lord.
s beseech thee to hear us.
Son of God : we
Ans-ii'er. Neither reward us after our
iniquities.
Let us pray.
OGOD, merciful Father, that despisest
not the sighing of a contrite neart,
nor the desire of such as be sorrowful ;
Mercifully assist our prayers that we make
before thee in all our troubles and adver
sities, whensoever they oppress us ; and
graciously hear us, that those evils, which
the craft and subtilty of the devil or man
worketh against us, be brought to nought ;
and by the providence of thy goodness
they may be dispersed ; that we thy ser
vants, being hurt by no persecutions, may
evermore give thanks unto thee in thy holy
Church ; through Jusus Christ our Lord,
i O Lord, arise, help us, and deliver ufor
thy Name's sake.
OGOD, 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 deUver us for
thine honour.
I Glory be to the Father, and to the Son :
and to the Holy Ghost ;
Answer. As it Was in the beginning, is
now, and ever shall be : world without end.
Amen.
From our enemies defend us, O Christ.
Graciously look upon our afflictions.
Pitifullybehold the sorrows of ourheartg.
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.
Graciously hear us, O Christ; graciously
hear us, Lord Christ.
Priest. O Lord, let thy mercy be shewed
upon us ;
Answer. As we do put our trust in thee.
Let us pray.
WE humbly beseech thee, O Father,
mercifully to look upon our infir-
sins of the world;
Grant us thy peace.
O Lamb of God : that takes
sins of the world ;
Have mercy upon us.
O Christ, hear us.
O Christ, hear us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon i;s.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.
1 Then ihall the Priest, and the people with him,
fay the lord's Prayer.
/^UR Father, which art in heaven, Hal-
j righteously have deserved ;. and grant,
nwoir i-ha tnat in a " our troubles we may put our
d,wd,y tuu wno i e t, rus t an d confidence in thy mercy.
I and evermore serve thee in holiness and
pureness of living,to thy honour and glory;
through our only Mediator and Advocate,
Jesus Christ our Lord. Amen.
A Prayer of ST. CHRYSOSTOM.
A LMIGHTY God, who hast given us
-Ti. grace at this time with one accord to
make our common supplications unto
thee ; and dost promise, that when two or
* ree * gathered together in thy Name
thou wilt grant their requests ; Fulfil now,
, O Lord, the desires and petitions of thy
lowed be thy Name. Thy kingdom servants, as may be most expedient for
come. Thy will be done in earth, As it is them ; granting us in this world knowledge
in heaven. Give us this day our daily : of thy truth, and in the world to come life
bread. And forgive us our trespasses, As evenasting. Amen.
we forgive them that trespass against us. 2 COR xiii.
And lead us not into temptation; But rpHE grace of our Lord Jesus Christ,
deliver us from evil. Amen. ; JL and the love of God, and the fellow-
Pnest. O Lord, deal not with us after ship of the Holy Ghost, bo with us all
our sins. ' evermore. Amen.
Here endeth the LITANY.
Peace Petitions (ElpTji/iKa) run as follows :
Let us pray in the peace of the Lord
For peace and salvation from above ;
For the peace of the whole world ;
For this holy house, and all the faithful ;
For our Archbishop, the sacred Priest-
good and the Christian Diaconate ; for all
the Clergy and Laity let us entreat the
Lord : or with a variation at a later period
of the service, after the name of the
Archbishop and for our Brethren in
Christ.
Answer of the choir to each petition,
Kyrie elee'son.
For our most gracious and God-protecT.-
ed princes, for all their court and army,
let us entreat the Lord.
For this holy Monastery, for every city
and land and the faithful that dwell in
them, let us entreat the Lord.
For fair weather, for abundance of the
fruits of the earth, and peaceful harvests,
let us entreat the Lord.
For travellers by water or land, for the
sick and infirm, for prisoners and their
preservation (avraji/, 1 suppose, applies to
all the foregoing), let us entreat the Lord.
For our deliverance from all affliction,
anger, danger, and straits, let us entreat
the Lord.
Help, save, pity and preserve us.
Later in the service we have also :
That we may pass the remainder of
our lives in peace and repentance, let us
beseech the Lord.
That the end of our lives may ba
Christian, painless, irreproachable, peacej
ful, that we may give a good account an
the terrible judgement-seat of Christ, let]
us make our prayer.
The Litany now in use, at the close o^
the Great Late Evensong ('ATroSeur;
(Jt-eya) is also worthy of comparison with!
ours. The Priest recites the Petitions,
the Brethren respond at the end of each]
Petition Kyrie eleeson.
Let us pray for the orthodox Church ;
For prosperity and success to our
Christian soldiers;
For our Archbishop and all the bre
thren in Christ ;
For our absent fathers and brethren ;
For those who minister, or have minis
tered to us ;
For those who hate and those who love
us;
For those who have asked the prayers
of us unworthy sinners;
For the deliverance of captives ;
For those who sail on honest errands ;
For those who are laid on beds of sick- .
ness;
For abundance of the fruits of the
earth ;
For all our fathers and brethren who
have fallen asleep in the Lord, either
here or elsewhere ;
Let us say in their behalf also. Answer.
Kyrie eleeson.
Tf Special prayers were customary at the 3 and 4. Palmer gives two prayers from
end of the Litany in processions. In the the Church of Constantinople as parallel
Salisbury Processional they are found ; to these ; the resemblance is not very
the Church of Constantinople adopted a close,
similar practice. 4. Introduced in 1552, omitted in 1559 ;
In the Euchologion, there is a special restored with alterations in 1662.
office to ask for Rain, and many single In the timg of War and Tumu i ts _
prayers are given. Ihere are no prayers Introduced in 1552.
for Fair Weather Other prayers are for ? Deus regnorum omnium regumque
vineyards, new house, seed, ships, for dominator qui nos et pe rcutiendo sanas
cessation of storms at sea, &c. et ignoscendo conservas, praetende nobis
For Rain. misericordiam tuam ut tranquillitate pacis
1. 'Deus in quo vivimus movemur et tua potestate firmata ad remedia cura-
sumus pluviam nobis tribue congruentem, tionis utamur. Per Dominum.' Sacra-
ut praesentibus subsidiis sufficienter ad- mentary of Gregory ; Salisbury Missal,
juti sempiterna fiducialius appetamus. Per Jn the time of common Pla^e, &c.
Dominum.' Sacramentary of Gregory; 6 Introduced in 155 2; peculiar to our
Salisbury Missal. own p rayer Book, though prayers for
For fair Weather. similar mercies occur elsewhere.
2. 'Ad te nos Domine clamantes exaudi j n ^ Ember Weeks, &=c.
et aeris serenitatem nobis tribue suppli- 7 & 8. By the Council of Placentia, 1095,
cantibus, ut qui juste pro peccatis nostris the Ember Days were defined as the Wed-
affligimur misericordia tua praevemente nesdaV) Friday, Saturday after the First
clementiam sentiamus. Per Dominum. Sunday in Lent ; after Whitsunday ; after
Sacramentary of Gregory ; Salisbury Mis- the I4th of September, the Feast of Holy
sal- Cross; after the i3th of December, St
In the time of Dearth and Famine. Lucia Collects peculiar to English
3 Introduced in 1552. Ritual added in 1662 with the rubric.
(72)
PRAYERS AND THANKSGIVINGS,
UPON SEVERAL OCCASIONS,
To be used be/ore the two final Prayers of the Litany, or of Morning and Evening Prayer.
PRAYERS.
OGOD. heavenly Father, who by thy
Son Jesus Christ hast promised to all
them that seek thy kingdom, and the
righteousness thereof, all things necessary
to their bodily sustenance ; Send us, we
beseech thee, in this our necessity, such
moderate rain and showers, that we may
receive the fruits of the earth to our com
fort, and to thy honour ; through Jesus
Christ our Lord. Amen.
For fair Weather.
ALMIGHTY Lord God who 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 a plague of rain
and waters, yet upon our true repentance
thoii wilt send us such weather, as that
we may receive the fruits of the earth in
due season ; and learn both by thy punish
ment to amend our lives, and lor thy
clemency to give thee praise and glory ;
through Jesus Christ our Lord. Amen.
In the time, of Dearth and Famine.
OGOD, heavenly Father, whose gift it
is, that the ram doth fall, the earth
is fruitful, beasts increase, and fishes do
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 be mercifully turn
ed into cheapness and plenty ; for the love
of Jesus Christ our Lord, to whom with
thee and the Holy Ghost be all honour
and glory, now and for ever. Amen.
Or this.
OGOD, merciful Father, who, in the
time of Elisha the prophet, didst sud
denly in Samaria turn great scarcity and
dearth into plenty and cheapness ; Have
mercy upon us, that we. who are now for
our sins punished with like adversity,
may likewise find a seasonable relief : In
crease the fruits of the earth by thy hea
venly benediction ; and grant that we,
receiving thy bountiful liberality, may
use the same to thy glory, the relief of
those that are needy, and our own com
fort ; through Jesus Christ our Lord.
Amen.
In the time of War and Tumults.
whom it belongeth justly to punish sin
ners, and to be merciful to them that
truly repent; Save and deliver us, we
humbly beseech thee, from the hands of
our enemies ; abate their pride, asswage
their malice, and confound their devices;
that we, being armed with thy defence,
may be preserved evermore from all perils,
to glorify thee, who art the only giver of
all victory; through the merits of thy
only Son, Jesus Christ our Lord. Amen.
In the time of any common Plague or
Sickness.
ALMIGHTY God, who in thy wrath
didst send a plague upon thine own
people in the wilderness, for their obsti
nate rebellion against Moses and Aaron
and also, in the time of king David, didst
slay with the plague of Pestilence three
score and ten thousand, and yet remem
bering thy mercy didst save the rest;
Have pity upon us miserable sinners, who
now are visited with great sickness and
mortality ; that like as thou didst then
accept of an atonement, and didst com
mand the destroying Angel to cease from
A LMIGHTY God, our heavenly Father,
XX who hast purchased to thyself an
universal Church by the precious blood of
thy dear Son ; Mercifully look upon the
same, and at this time so guide and govern
the minds of thy servants the Bishops
and Pastors of thy flock, that they may
lay hands suddenly on no man, but faith
fully and wisely make choice of fit persons
to serve in the sacred Ministry of thy
Church. And to those which shall be or
dained to any holy function give thy grace
and heavenly benediction ; that both by
their life and doctrine they may set forth
thy glory, and set forward the salvation
of all men; through Jesus Christ our
Lord. Amen.
ALMIGHTY God, King of all kings,
and Governor of all tljings, whose j
power no creature is able
Or this.
ALMIGHTY God, the giver of all good
J\. gifts, who of thy divine providence
hast appointed divers Orders hi thy
Church ; Give thy grace, we humbly be
seech thee, to all those who are to be call
ed to any office and administration ik the
same; and so replenish them with '.the
truth of thy doctrine, and endue them
resist, to with innocency of life, that they may
The derivation of Ember is uncertain :
quatuor tempora, quatemper, quatember,
ember ! ! This derivation is, we think,
quite incredible. Seeing that the times of
Ordination were made co-incident with
the fasts of the four seasons, we are led
to accept the derivation of the name
from the embers used at those seasons in
token of penitence. One of these weeks
was immediately preceded by Ash Wed
nesday. The 2nd Ember Collect was in
serted in the Scottish Prayer Book 1637.
A Prayer that may be said after, &*c.
9. ' Deus cui proprium est misereri sem
per et parcere, suscipe deprecationem
nostram : et quos delictorum catena con-
stringit, miseratio tuae pietatis absolvat.
Per Dominum nostrum.' Sacramentary
of Gregory ; Salisbury Use ; among the
Collects at the end of Litany in Primer ;
omitted in 1549 and 1552, restored in
1558 and 1559.
A Prayer for the High Court, &>c.
Most gracious, &c.' This Prayer
word for word the same as it is now, and
contained the words ' most religious and
gracious king.'
In 1661 it appeared in a service for a
Fast Day on the iath of June, again in
January, 1662; it was then placed by
Convocation in our Prayer Book.
A Collector Prayer for all, S>c.
ii. 'OGod,&c.' This prayer was intro
duced in 1662 ; it has been ascribed to Bp
Sanderson, but is more probably the com
position of Bp Gunning : it somewhat re
sembles the Orationes Generales of our
ancient ritual.
.... ^f Our English Ritual is favourably dis-
The General Thanksgiving. tin g uished f rom other Rituals by the
^f Composed by LJpReynolds,and added possession of these special thanksgivings.
at the last revision of the Prayer Book Our forms were introduced in 1604, with
in 1662. It bears a faint resemblance to the exception of that for Restoring Pub-
a general thanksgiving in a Coptic Li- lick Peace at Home, which was added in
turgy of Basil. i632.
OF THE COLLECTS, EPISTLES, AND GOSPELS.
T The Sacramentary of Leo, c. 420,
contains several Collects for each Feast.
The example thus set was followed in
the Sacramehtaries of Gelasius, 494, and
Gregory, 590. The Prayers (Ev^c") of
the Greek Church bear a close resem
blance to our Collects ; there are more
over ^special hymns under various names
appointed for every day in the year in
the Monthly Service Books, but there
are no forms which correspond exactly to
cur Collects for the Day.
U The Epistles and Gospels are to be
(74)
treated as Lessons of Holy Scripture.
In the earliest ages the duty of reading
the Lessons in public devolved, as a
general rule, on the deacons. Tertullian
however, c. 180, assigns this office to the
Readers, an order which was already
existing in his time and which subse
quently, in the time of Cyprian, c. 250,
was largely developed.
The Lessons were read before the dis
missal of the Catechumens. The Reader
began by the salutation, Peace be with
you, until the permission to use this form
THANKSGIVINGS.
faithfully serve before thee. to the glory
of thy great Name, and the benefit of thy
holy Church ; through Jesus Christ our
Lord. Amen.
T A Prayer that may be said after any of the
former.
OGOD, whose nature and property is
ever to have mercy and to forgive, re
ceive our humble petitions ; and though we
be tied and bound with the chain of our
sins, yet let the pitifumess of thy great
mercy loose us ; lor the honour of Jesus
Christ, our Mediator and Advocate. Amen.
If A Prayer for the High Court of Parliament,
to be read during their Session.
OST gracious God, we humbly beseech
the*, as for this Kingdom in general,
so especially for the High Court of Par
liament, under our most religious and
gracious Queen at this time assembled :
That thou wouldest be pleased to direct
and prosper all their consultations to the
advancement of thy glory, the good of
thy Church, the safety, honour, and wel
fare of our Sovereign, and her Dominions ;
that all things may be so ordered and
settled by their endeavours, upon the
best and surest foundations, that peace
and happiness, truth and justice, reli
gion and pietv, may be established a-
inong us for all generations. These and
M
i all other necessaries, for them, for us,
| and thy whole Church we humbly beg in
I the Name and Mediation of Jesus Christ
j our most blessed Lord and Saviour. Amen.
IF A Collect or Prayer for all Conditions of
men, to be used at such times when the
Litany is not appointed to be said.
OGOD, the Creator and Preserver of
all mankind, we humbly beseech thee
for all sorts and conditions of men ; that
thou wouldest be pleased to make thy
ways known unto them, thy saving health
unto all nations. More especially, we
pray for the good estate of the Catholick
Church ; that it may be so guided and.
governed by thy good Spirit, that all who>
profess and call themselves Christians,
may be led into the way of truth* and
hold the faith in unity of spirit, in the
bond of peace, and in righteoxisness of
life. Finally, we commend to thy father
ly goodness all those, who are any ways,
afflicted, or distressed, in mind, body, or
estate; [* especially those. nhbtobesaid
for whom our prayers are when any d e ire
desired,] that it may please he Py* of th
thee to comfort and relieve c*,g,e g ,uion.
them, according to their several necessi
ties, giving them patience under their
sufferings, and a happy issiie out of all
their afflictions. And this we beg for
Jesus Christ his sake. Amen..
THANKSGIVINGS.
IT A General Thanksgiving.
ALMIGHTY God, Father of all mercies,
xx we thine unworthy servants do give
thee most humble and hearty thanks for
all thy goodness and loving-kindness to
us, and to all men ; [* particularly to those
This to be Mid w ^. desire now to offer up
when any timt their praises and thanksgiv-
have been prayed ings for thy late mercies
for de.lre toreturn vouchsafed unto them.'] We
bless thee for our creation,
preservation, and all the blessings of this
life ; but above all, for thine inestimable
love in the redemption of the world by
our Lord Jesus Christ ; for the means
of grace, and for the hope of glory. And,
we oeseech thee, give us that due sense of
all thy mercies, that our hearts may be
nnfeignodly thankful, and that we shew
forth thy praise, not only with our lips,
but in our lives ; by giving up ourselves
to thy service, and by walking before thee
hi holiness and righteousness all our days;
through Jesus Christ our Lord, to whom
with thee and the Holy Ghost be all hon
our and glory, world without end. Amen.
For Rain.
OGOD our heavenly Father, vho by
thy gracious providence dost cause
the former and the latter rain to descend
upon the earth, that it may bring forth
fruit for the use of raan : We give thee
humble thanks that it tath. pleased thee,
in our great necessity, to send us at the
last a joyful rain upon thine inheritance,
and to refresh it when it was dry. to the
great comfort of us thy unworthy ser
vants, and to the glory of thy holy Name ;
through thy mercies in Jesus Christ our
Lord. Amen.
For fair Weather.
OLORD God, who hast justly humbled
us by thy late plague of immoderate
rain and waters, and in thy mercy hast
relieved and comforted our souls by this,
seasonable and blessed change of weather;
We praise and glorify thy holy Name for.
this thy mercy, and will always declare,
thy loving-kindness from generation tr>,
generation; through Jesus Christ our
Lord. Amen.
For Plenty.
OMOST merciful Father, who of thy
gracious goodness hast heard tfye de
vout prayers of thy Church, and turned
our dearth and scarcity into cheapness
and plenty ; We give thee humble thanks
for this thy special bounty ;. beseeching
thee to continue thy loving-kindness unto :
us, that our land may yield ws her fruits i
of increase, to thy glory and our comfort ; !
through Jesus Christ our Lerd. Amen.
6-2
of salutation was withdrawn, by the 3rd ed from Easter to Whitsunday ; St Mat-
Council of Carthage, 397, from the thew from Whitsunday till the Friday
Readers and restricted to those in higher after the Exaltation of the Holy Cross,
Orders. Sept. I4th. St Luke begins on the Mon-
When the Bishop or lower minister had day after the Sunday in the Octave of the
given the salutation, and the people had Exaltation, and is read until Septua-
replied, And with thy spirit, the deacon gesima. For St Mark space is found
exclaimed, Attend we, and the Reader, during the latter portion of the time
after making announcement of the part allotted to St Matthew, which is then
of Scripture which he was about to read reserved for Saturdays and Sundays. St
said, Thus saith the Lord.
Mark is finished on Saturdays and Sun-
On the announcement of the Lesson days in Lent. During this season Epistles
from the Prophets or the Epistles, it was and Gospels are appointed for Saturdays
in some places customary for the people and Sundays only, at other seasons for
to exclaim Deo gratias, as is now the every day of the week. Great Festivals
case in the Mosarabic Liturgy. Grotius have special Epistles and Gospels. The
people to Greek cycle is considered to commence
with the Sunday
in
states that it was usual for the _ _
say Amen at the end of the Epistle. with the Sunday before Septuagesima,
During the reading of the Gospel all the Sunday of the Pharisee and the Pub-
were required to stand. The custom is lican, so called from its Gospel. The
as old as Chrysostom and the Apostolical Gospel is read at Morning Prayers and
Constitutions. The people also were in at the Liturgy.
the habit of answering to the announce- The mode of reading at present in use
ment of the Lesson, Glory be to thee, O forjihe Epistle^ and Gospel js as follows:
Lord; but the authority for this response is
not so ancient as that for the posture. To
sit, as the monks of Egypt, during the read-
ing of the Gospel was reckoned peculiar ;
in Africa, generally, during the reading
Before the Prelude, the Priest or Dea
con says, Attend we. When this is ended
he says, Wisdom. The Reader announces
the Epistle to be read. The Priest again
says, Attend we. At the close of the
of any portion of Holy Scripture, standing Epistle the Singer exclaims, Alleluia,
was the rule. At the end of the Gospel, The Priest says, Wisdom : stand. Let
the Mosarabic Liturgy, 6th century, and us hear the holy Gospel, Peace be to all.
the Rule of Benedict, c. 530, prescribe The Reader, And with thy Spirit. The
the response, Amen. Others said, Thanks Reader announces the Gospel : the Priest
be to God, or Praise be to thee, O Christ, adds, Attend we.
^T The general rule for the reading of ^[ The Rubric directing the use of a Sun-
the Epistles in the Greek Church is that day or Holy-day Collect at the preceding
from Easter to Trinity Sunday the Acts Evening Service, was added in 1662. In
of the Apostles are read, for the remain- primitive times, it was customary to pass
der of the year the Epistles are read in a considerable portion of the night pre-
consecutive order. Great Festivals have ceding great festivals in religious exer-
each their own Epistle. _ cises, as a preparation for the Service of
In the Hours and Vespers of the vigil the Festival. Such Nights were called
of Christmas and of the Epiphany, alsc
died the Feast of Lights, in the Hours
Vigiha; or Watch Nights. These nocturnal
assemblies doubtless owed their origin to
and Vespers of Good Friday, and in the times of persecution, but the custom was
Morning Service of Easter Eve, the continued when the reason for it had
Epistle is read ; on other occasions it is ceased. When irregularities and scandals
read only when there is a celebration of were found to arise from the midnight
assembly, it was discontinued c. 420.
There then remained only the Eve, which
was observed as a Fast. The meaning of
the Rubric evidently is, that the Collect
the Holy Communion.
The Epistle is preceded by a Prelude
(jrpo(cei'/xe'oi>}, which consists of a verse or
two from the Psalms. There is a fixed
Prelude for every day in the week.
of the Festival shall be used on the Eve
Festivals have special Preludes. They or Vigil of that Festival, which is gene-
have also Antiphons prefixed to the Pre- rally the preceding evening. Allowance
ludes. There are likewise added certain is not made, as it ought to have been in
communion anthems (nounaviKa^ to be order to avoid ambiguity, for the occur-
used by the choir whilst the Priest
communicating, and to the ^Epistle a
appended Post dicta (en-i^ui'/ju.aTai. T.
Epistle being generally taken from the
writings of the Apostles is also called the
Apostle.
ity,
rence of a Holy Day with a Vigil or Eve
on a Monday, in which case the Calendar
The directs the observance of the Vigil on
the previous Saturday. The reason as
signed for the absence of Vigils to any
Holy Days, is that those which have
The Gospels are read in a similar them not usually happened between
lertothe Epistles. St John is appoint- Christmas and the Purification, or between
(76;
For Peace and Deliverance from our
ALMIGHTY God, who art a strong
. tower of defence unto thy servants
against the face of their enemies: We yield
thee praise and thanksgiving for our
deliverance from those great and apparent
dangers wherewith we were compaS
We acknowledge it thy goodness that we
were not delivered over as a prey unto
them; beseeching thee still to continue
>ucn thy mercies towards us, that all the
world may know that thou art our Saviou?
and mighty Deliverer; through Jesus
Christ our Lord. Amen.
For restoring PuMick Peace at Home.
f\ ETERNAL God, our heavenly Father
V , w .ho alone makest men to be of one
mind p a house, and stillest the outrage
t h a i V1 ? 1C M t and lmrul y pe P le J We bless
thy holy Name, that it hath pleased thee
& ap r ase , the sed ius tumults which
have been ately raised up amongst us
most humbly beseeching tnee to grant to
obedienWy^k^thT hof dlSSS
THANKSGIVINGS.
For Deliverance from the Plague, or other
common Sickness.
OLORD God, who hast wounded us for
our sins, and consumed us for our
transgressions by thy ; a te heavy and
dreadful visitation ; and now, in the midst
of judgement remembering mercy hast
redeemed our souls from the jaws of
ileath ; We offer unto thy fatherly good
ness ourselves, our souls and bodies which
thou hast delivered, to be a living sacrifice
unto thee, always praising and magnifying
thy mercies in the midst of thy Church
through Jesus Christ our Lord. Amen. '
Or this.
. . ercu aer, that al
the punishments which are threatened in
are reaene in
thy law might justly have fallen upon us
en upon us
by reason of our manifold transgressions
ransgressons
and hardness of heart : Yet seeing it hath
of thy tender mercy, upon our
cy, upon ou
weak and unworthy humiliation, to as-
a an unwory umiliaton, to as-
swage the contagious sickness wherewith
we lately have been sore afflicted, and to
restore the voice of joy and health into our
dwellings ; We offer unto thy Divine Ma-
jesty the sacrifice of praise and thanks
giving lauding and magnifying thy glo
rious Name for such thy preservation and
providence over us ; through Jesus Christ
our Lord. A men.
Easter and Whitsuntide, when festivity 581. Durandus states that St Peter insti-
was allowable and the fasting of Vigils tuted Advent as a time of commemoration
of our Lord's coming in the flesh ; it was
to last three full weeks and part of a
fourth. He gives no authority for this
foregone.
If The present selection of Epistles and
Gospels may be traced through our Eng
lish Service Books as far back as to the
time of Augustine.
statement. The homilies of Maximus of
Turin, 450, on Advent, are considered
They occur for the most part in the spurious. Gregory the Great in his Sacra-
Sarum Missal, with which those of York mentary has 4 Sundays in Advent, and a
and Hereford usually co-incide, and are Gallican Lectionary of the 7th or 8th
found at an earlier date still, loth century, century, begins the Ecclesiastical year
in the MS. Missal of Leofric, bishop of with Advent. The name however does
Exeter. They are also identical with not appear to have obtained general
those given in the most ancient Lection- currency before the nth century. In the
aries of the Roman Church. Mosarabic and the Ambrosian Liturgy as
The Collects also are in great measure at present used, we find 6 Sundays in
derived from the Sarum Missal. Very Advent beginning with the Sunday next
many of these may be found in the after St Martin's Day, Nov. nth. The
Sacramentaries of Leo the Great, bishop Greek Church has no designation of the
of Rome 440 461, which was in use in season corresponding to it.
483, of Gelasius, 494, of Gregory, 590.
Reference is made to the Missals, as Sar.
Miss. ; to the Sacramentaries as Sacram.
Leon., Gelas., Gregor. ; to the MS. Missal
of Leofric as MS. Leofr. ; to the ancient
Lectionary or Comes of the Roman
ist Sunday "in Advent. Introit, Ps. i.
If The Collect for the ist Sunday in
Advent was composed in 1549.
Palmer quotes a Post -Communion
Prayer from theSacramentary of Gelasius,
which much resembles it. ' Preces populi
Church, v'iz. that published by Pamelius, tui quassumus Domine clementer exaudi ;
ut qui de adventu Unigeniti tui secun-
dum carnem la^tantur ; in secundo cum
as Pam. Com.
For remarks on our mode of reading
the Epistle and Gospel, see Rubric in veneritinmajestate sua, premium Eeternae
Communion Service. vita; percipiant. Per, &c."
In 1549 Introits were prefixed, as in
the old offices, to the Collects. The In
troit was a Psalm, sung as the Priest went
towards the altar; it ended with Glory be
to the Father, &c. Then the Priest said,
Let us pray.
Before the Gospel this Rubric was
prefixed in the Scotch Prayer Book.
When the Presbyter or Minister readeth
the Gospel, the people shall stand up.
And the Presbyter before he beginneth
In the Sar. Miss, the Epistle for this
Sunday began v. n, and ended with the
ist clause of v. 14. ' Sed induemini Domi-
num Jesum Christum. ' The Gospel began
v. i. and ended v. 9. ' Benedictus qui
venit in nomine Domini."
2nd Sun. Introit in 1549, Ps. cxx.
The Collect was composed in 1549.
The Epistle and Gospel are the same
as the Sarum Missal.
The Epistle in the Greek Church for
to read the Gospel shall say thus, The the ist Sunday in Advent, reckoned as
Gospel of our Lord and Saviour Jesus the 2gth Sunday from Whitsunday, is
Christ, written in such a chapter of such Col. iii. 4 IT. The Gospel is that for
an Evangelist, beginning at such a verse, the i3th Sunday in the series of Gospels
taken from St Luke, viz. Luke xiv. i
And the people shall answer, Glory be to
God.
After the Gospel followed this Rubric.
When the Gospel is ended, the Presbyter
or Minister shall say, Here endeth the
Gospel. And the people shall answer,
Thanks be to thee, O Lord. And thus
at the beginning and ending of the Go
spel every Sunday and Holy Day in the
year, or when else soever the Gospel is
read.
[f The observation of Advent Season
seems to have arisen from the fast of
the loth month, which is mentioned by
Philastrius, 380, as one of the solemn
fasts of the Church. This fast anciently
ii.
The Epistle for the 2nd Sunday, reckon
ed as the 3oth Sunday from Whitsunday,
is Col. iii. 12 16. The Gospel is that
for the loth Sunday of St Luke, viz.
Luke xiii. 10 17.
3rd Sun. Introit in 1=149, P S - ' v -
Until 1662 the Collect was, ' Lord, we
beseech thee give ear to pur prayers, and
by thy gracious visitation lighten the
darkness of our heart, by our Lord Jesus
Christ.'
The Epistle and Gospel are the same
as in the Sarum Missal.
In the Greek Church the Epistle for
was kept from the festival of St Martin this Sunday, reckoned as the 3ist after
until Christmas Day, three days in the Whitsunday, is i Tim. i. 15 17. The
Jay,
week, Mondays, Wednesdays and Fri- Gospel, the
days.as is noted in the ist council of Macon, is Luke xiv.
(78)
ith Sunday of St Luke,
1624.
COLLECTS, EPISTLES, AND GOSPELS,
TO BE USED THKOUGHOUT THE YEAR.
NOTE that the Collect appointed for every Sunday, or for any Holy-day that hath a Vigil
Eve, shall be laid at the Eveniny Service next before.
Smtbag in &bbent.
The Collect.
\ LMIGHTY God, give us grace that we may
J\. cast away the works of darkness, and put
upon xis the armour of light, now in the time
of this mortal life, in which thy Son Jesus Christ
came to visit us in great humility ; that in the
last day, when he shall come again in his
glorious Majesty to judge both the quick and
dead, we may rise to the life immortal, through
him who li veth and reigneth with thee and the
Holy Ghost, now and ever. Amen.
f This Collect is to be repeated every day, with
the other Collects in Advent, until Christmas
Eve.
The Epistle. Rom. xiii. 8.
OWE no man any thing, but to love one
another : for he that loveth another hath
fulfilled the law. For this, Thou shalt not
commit adultery, Thou shalt not kill, Thou
shalt not steal, Thou shalt not bear false wit
ness, Thou shalt not covet ; and if there be any
other commandment, it is briefly comprehended
in this saying, namely. Thou shall love thy
neighbour as thyself. Love worketh no ill to
his neighbour ; therefore love is the fulfilling
of the law. And that, knowing the time, that
now it is high time to awake out of sleep: for
now is our salvation nearer than when we be
lieved. The night is far spent, the day is at
hand ; let us therefore cast off the works of
darkness, and let us put on the armour of light.
Let us walk honestly as in the day ; not in riot
ing and drunkenness, not in chambering and
wantonness, not in strife and envying. But
put ye on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts thereof.
The Gospel. St. Matth. xxi. 1.
TTTHEN they drew nigh unto Jerusalem, and
VV were come to Bethphage, unto the mount
of Olives, then sent Jesus two disciples, saying
unto them, Go into the village over against
you, and straightway ye shall find an ass tied,
and a colt with her: loose them, and bring
them unto me. And if any man say ought
unto you, ye shall say. The Lord hath need of
them ; and straightway he will send them. All
this was done, that it might be fulfilled which
was spoken by the Prophet, saying, Tell ye the
daughter of Sion, Behold, thy King cometh
unto thee, meek, and sitting upon ail ass, and
a colt the foal of an ass. And the disciples
went, and did as Jesus commanded them ; and
brought the ass, and the colt, and put on them
their clothes, and they set him thereon. And
a very great multitude spread their garments
in the way ; others cut down branches from the
trees, and etrawed them in the way. And the
multitudes that went before, and that followed,
cried, saying, Hosanna to the Son of David;
Blessed is he that cometh in the Name of the
Lord ; Hosanna in the highest. And when he
was come into Jerusalem all the city was
moved, saying, Who is this? And the multi
tude said. This is Jesus the Prophet of Nazareth
of Galilee. And Jesus went into the temple of
God, and cast out all them that sold and bought
in the temple ; and overthrew the tables of the
money-changers, and the seats of them that
sold doves ; and said unto them, It is written,
My house shall be called the house of prayer;
but ye have made it a den of thieves.
JStmbmr in Sl
The Collect.
QLESSED Lord, who hast caused all holy
JD Scriptures to be written for our learning ;
Grant that we may in such wise hear them,
read, mark, learn, and inwardly digest them,
that by patience, and comfort of thy holy Word,
we may embrace, and ever hold fast the blessed
hope of everlasting life, which thou hast given
us in our Saviour Jesus Christ. Amen.
The Epistle Rom. xv. 4.
WHATSOEVER things were written afore
time, were written for our learning; that
we through patience, and comfort of the Scrip
tures, might have hope. Now the God of
patience and consolation grant you to be like-
minded one towards another, according to
Christ Jesus : that ye may with one mind, and
one mouth, glorify God, even the Father of our
Lord Jesus Christ. Wherefore receive ye one
another, as Christ also received us, to the glory
of God. Now I say, that Jesus Christ was a
minister of the circumcision for the truth of
God, to confirm the promises made unto the
fathers: And that the Gentiles might glorify
God for his mercy; as it is written. For this
cause I will -onfess to thee among the Gentiles,
and sing uiun thy Name. And again he saith,
Rejoice, ye Gentiles, with his people. And
again, Praise the Lord, all ye Gentiles, and
laud him, all ye people. And again, Esaias
saith. There shall be a root of Jesse, and he that
shall rise to reign over the Gentiles, in him
shall the Gentiles trust. Now the God of hope
fill you with all joy and peace in believing, that
ye may abound in hope, through tie power of
the Holy Ghost.
The Gospel. St. Luke xxi. 25.
AND there shall be signs in the sun, and in
the moon, and in the stars; and upon the
earth distress of nations, with perplexity, the
sea and the waves roaring ; men s hearts failing
them for fear, and for looking after those things
which are coming on the earth : for the powers
of heaven shall be shaken. And then shall
they see the Son of Man coming in a cloud with
power and great glory. And when these things
begin to come to pass, then look up, and lift up
your heads ; for your redemption draweth nigh.
And he spake to them a parable, Behold the
fig-tree, and all the trees ; when they now shoot
forth, ye see and know of your own selves that
summer is now nigh at hand. So likewise ye,
when ye see these things come to pass, know ye
that the Kingdom of God is nigh at hand.
Verily I say unto you, This generation shall
not pass away, till all be fulfilled : heaven and
earth shall pass away ; but my words shall not
pass away.
4th Sunday. Introit in 1549, Ps. v. vity on the 25th of December ; and the
' Excita quaesumus Domine potentiam Manifestation is found as a second Fes-
tuam et veni et magna nobis virtute sue- tival in the middle of the 4th century.
curre ; ut per auxilium gratiae tuae quod Christmas Day and the Epiphany were
peccata nostra prsepediunt indulgentia called Theophania et Epiphania, and pri-
tuae propitiationis acceleret. Qui vivis et
regnas cum Deo Patre.' From the Sacra-
mentaries of Gelasius and Gregory, Sar.
Miss., MS. Leofr., Sacram. Gelas. and
Greg., also of Ambrose.
ma et secunda Nativitas.
The Epistle and Gospel are the same
as in the Sarum Missal.
In 1543 provision was made for two
Communions on Christmas Day. For
., .
The Epistle and Gospel are the same the First the Introit appointed was Ps.
as in the Sarum Missal.
On the Sunday preceding Christmas
xcv. The Collect was a translation of
the Collect in the mass for the vigil, the
Day the Greek Church appoints for the Epistle was Tit. ii. n 15. 'The grace
Epistle, Heb. xi. 9, 10, 32 40 ; for the of God that bringeth salvation, &c .....
Gospel, Matt. i. see that no man despise thee.' The
TI Introit for Christmas Day in 1549, Gospel was Luke if. i 14,' And it chanced
Ps. viii.
Our Collect for Christmas Day was
composed in 1549.
Palmer quotes two Collects as contain-
ing similar ideas. ' Prsesta .quaesumus
in those days, &c unto men a good
will.'
The Collect ran thus, ' God, which mak-
est us glad with the yearly remembrance
of the birth of thy only Son Jesus Christ,
grant that as we joyfully receive him
mundi sicut divinae nobis generationis est for our Redeemer so we may with sure
auctor, ita et immortalitatis sit ipsje lar- confidence behold him when he shall
come to be our judge, who liveth and
reigneth, &c.'
In the Greek Church the Epistles for
Eve are :
For the ist Hour of the Eve, for Vespers,
and for the Liturgy, Heb. i. ii. 3 ; for the
3rd Hour, Gal. iii. 23 29 ; for the 6th
Hour, Heb. i. 10 ii. 3 ; for the gth, Heb.
ii. ii 18.
The Gospel for the ist Hour of the
Incarnation was held Eve and for the morning of Christmas
from the very earliest times. It was Day is Matt. i. 18 25. At the 3rd Hour,
used to commemorate a fourfold manifes- Luke ii. i 20. At the 6th Hour, at Ves-
tation of our Lord to the world : ist, The pers, on the Eve and in the Liturgy of
nativity ; 2ndly, The appearance of the
star; srdly, The baptism; 4thly, The first
miracle, the conversion of water into
wine at Cana. For several ages the
omnipotens Deus, ut natus hodie Salvator
gitor. Qui tecum vivit et regnat Deus.'
Sacrament, of Greg. ; Sarum, and Liturgy
,of Mosarabic Miss., and Com. Pam.
' Omnipotens sempiterne Deus qui hunc Christmas Day and it
diem per incarnationem verbi tui et
partum beatae Mariae Virginis consecrasti,
da populis tuis in hac celebritate consor
tium ut qui tua gratia sunt redempti, tua
sint adoptione securi. Per eundem.' Sa-
cram. of Gregory.
IT A festival of the
Christmas Day, Matt. n. i 12.
At the gth Hour, Matt.
If Mention is made of Christmas Day
Churches of Egypt, Jerusalem, Antioch, and the three succeeding Saints' Days as
Cyprus, and other Churches of the East
beyond all doubt celebrated the Feast
of the Nativity at Epiphany. The Ar
menian Church does so still. Before the
Council of Ephesus however, 431, the
Egyptians had altered their time of
celebration of the Nativity to the 2sth of
December ; the Churches of Antioch
and Syria shortly before that date had
adopted the same alteration. The Alex
andrians and the Churches of Palestine
continued to observe the Festival of the
one connected commemoration by St
Bernard, i2th cent.
If The Festival of St Stephen dates as
far back as the 4th century. The reason
for its institution is given by Fulgentius :
' Natus est Christus in terris ut Stephanus
nasceretur in ccelis.'
It is ordered in the Missal and Breviary
that every day until the Circumcision,
' Fiat commemoratio de Nativitate.'
Introit in 1549, Ps. Hi.
' Da nobis quaesumus, Domine, imitari
, it Epiphany ur
Juvenal, bishop of Jerusalem, 428, who diligere quia ejus natalitia celebramus
changed the time of its celebration to qui novit etiam propersecutoribusexorare
the 25th of December.
Dominum nostrum Jesum Christum Fi-
The distinction between the Festivals Hum tuum qui tecum vivit et regnat.' Sa
of Christmas and Epiphany is drawn by rum Miss., MS. Leofr. and Sacrament.
Chrysostom, c. 400, from whose time it of Gregory.
has generally been observed in the East. The Epistle and Gospel are the same
The Western Church, from the earliest as in the Sarum Missal, in MS. of Leofr.,
ages, seems to have celebrated the Nati- and Com. Pam.
(80)
THE THIRD AND FOURTH SUNDAYS IN ADVENT. CHRISTMAS DAT.
&Ije (JTIrtrb j^unbmj in lbfoni.
The Collect.
OLORD Jesu Christ, who at thy first coming
elitist send thy messenger to prepare thy
way before thee ; Grant that the ministers and
stewards of thy mysteries may likewise so pre
pare and make ready thy way, by turning the
hearts of the disobedient to the wisdom of the
just, that at thy second coming to judge the
world we may be found an acceptable people in
thy sight, who livest and reignest with the
Father and the Holy Spirit, ever one God,
world without end. Amen.
The Kputle. 1 Cor. iv. 1.
LET a man so account of us, as of the minis
ters of Chrfet, and stewards of the mysteries
of God. Moreover, it is required in stewards,
that a man be found faithful. But with me it
is a very small thing that I should be judged of
you, or of man's judgement: yea, I judge not
mine own self. For i know nothing by myself,
am I not hereby justified ; but he that
jeth me is the Lord. Thereforejudge nothing
)re the time, until the Lord come, who both
will bring to light the hidden things of dark
ness, and will make manifest the counsels of
the hearts ; and then shall every man have
praise of Ood.
The Gospel St. Matth. xi. 2.
NOW when John had heard in the prison the
works of Christ, he sent two of his disciples,
and said unto him, Art thou he that should
come, or do we look for another? Jesus answer
ed and said unto them, Go and shew John again
those things which ye do hear and see: The
blind receive their sight, and the lame walk,
the lepers are cleansed, and the deaf hear, the
dead are raised up, and the poor have the Gos
pel preached to them : And blessed is he who
soever shall not be offended in me. And as
they departed, Jesus began to say unto the
multitudes concerning John, What went ye
out into the wilderness to see ? a reed shaken
with the wind ? But what went ye out for to
e? a man clothed in soft raiment? behold,
ey that wear soft clothing are in kings'
iuses. But what went ye out for to see ? a
prophet ? yea, I say unto you, and more than
a prophet. For this is he of whom it is written,
Behold, I send my messenger before thy face,
which shall prepare thy way before thee.
fje Jfonrtfr Sunbiro in
The. Collect.
OLORD, raise up (we pray thee) thy power,
and come among us, and with great might
succour us ; that whereas, through our sins and
wickedness, we are sore let and hindered in
running the race that is set before us, thy
bountiful grace and mercy may speedily help
and deliver us ; through the satisfaction of thy
Son our Lord, to whom with thee and the Holy
>st be honour and glory, world without end.
The Epistle. Philip, iv. 4.
REJOICE in the Lord a! way, and again I say,
_EX Rejoice. Let your moderation be known
nto all men. The Lord is at hand. Becareful
>r nothing : but in every thing, by prayer and
supplication with thanksgiving, let your re
quests he made known unto God. And the
peace of God, which passeth all understanding,
shall keep your hearts and minds through
Christ Jesus.
The Gospel. St. John i. 19.
rriHIS is the record of John, when the Jews
J_ sent Priests and Levites from Jerusalem to
ask him, Who art thou? And he confessed,
and denied not ; but confessed, I am not the
Christ. And they asked him, What then?
Art thou Elias ? And he saith, I am not Art
thou that Prophet? And he answered, No.
Then said they unto him, Who art thou ? that
we may give an answer to them that sent us.
What sayest thou of thyself? He said, I am the
voice of one crying in the wilderness. Make
straight the way of the Lord, as said the pro
phet Esaias. And they which were sent were
of the Pharisees. And they asked him, and
said unto him, Why baptizest thou then, if
thou be not that Christ, nor Elias, neither that
Prophet ? John answered them, saying, I bap
tise with water : but there standeth one among
you, whom ye know not : He it is who coming
after me is preferred before me, whose shoe's
latchet I am not worthy to unloose. These
things were done in Bethabara beyond Jordan,
where John was baptizing.
THE NATIVITY OP OUR LORD, OR THE
BIRTH-DAY OP CHRIST,
COMMONLY CALLED
Christmas gag.
The Collect.
4LMIGHTY God, who hast given us thy
only-begotten Son to take our nature upon
i, and as at this time to be born of a pure
Virgin ; Grant that we being regenerate, and
made thy children by adoption and grace, may-
daily be renewed by thy Holy Spirit ; through
the same our Lord Jesus Christ, who liveth and
reigneth with thee and the same Spirit, ever
one God, world without end. Amen.
The Epistle. Hebr. i. 1.
OD, who at sundry times and in divers
manners spake in time past unto the fathers
by the prophets, hath in these last days spoken
unto us by his Son, whom he hath appointed
heir of all things, by whom also he made the
worlds ; who being the brightness of his glory,
and the express image of his person, and up
holding all things by the word of his power,
when he had by himself purged our sins, sat
down on the right hand of the Majesty on high;
being made so much better than the angels, as
he hath by inheritance obtained a more excel
lent name than they. For unto which of the
angels said he at any time, Thou art my Son.
this day have I begotten thee ? And again, I
'11 be to him a Father, and he shall be to me
Son? And again, when he bringeth in the
first-begotten into the world, he saith, And let
all the angels of God worship him. And of the
angels he saith, Who maketh his angels spirits,
and his ministers a flame of fire. But unto the
Son he saith, Thy throne, God, is for ever
and ever: a sceptre of righteousness is the
sceptre of thy kingdom: Thou hast loved
righteousness, and hated iniquity; therefore
God, even thy God, hath anointed thee with
the oil of gladness above thy fellows. And,
Thou, Lord, in the "
foundat
ord, in the beginning hast laid the
ion of the earth ; and the heavens are
the works of thine hands : they shall perish,
nest ; and they all shall wax o!d
but thou remai
as doth a garment ; and as a vesture shalt thou
fold them up, and they shall be changed ; but
thou art the same, and thy years shall not fail.
The Gospel. St. John i. 1.
TN the beginning was the Word, and the
1 Word was with God, and the Word was God.
The same was in the beginning with God. All
things were made by him : and without him
was not any thing made that was made. In
him was life, and the life was the light of men.
And the light shineth in darkness, and the
darkness comprehended it not. There was a
man sent from God, whose name was John.
The same came for a witness, to bear witness of
the light, that all men through him might
believe. He was not that light, but was sent
to bear witness of that light. That was the
true light, which lighteth every man that
cometh into the world. He was in the world,
The Greek Church keeps St Stephen's
Festival on the 27th of Dec.
The Epistle is Heb. ii. n 18.
The Gospel is Matt. xxi. 33 43.
St Stephen is represented as a deacon
holding stones in a napkin ; holding stones
in his robe, or in his hand; with two
stones in one hand, one stone on his
head, and palm in the other hand ; as a
deacon holding stones in his dalmatic ;
"the same, but one stone wounding his
head ; deacon, palm ; stones on his head.
According to tradition the time of St
Stephen's martyrdom was August ; the
death of St John the Evangelist occurred
on the Feast of St John the Baptist.
If The Festival of St John is not of so
early a date as that of St Stephen. It is
first mentioned in the Mosarabic Missal,
6th century. The Ritualists assign as a
reason for the close association of the
three Festivals of St Stephen, St John,
and the Innocents, the triple kind of mar
tyrdom which they endured St Stephen
in will and deed, St John in will, the In
nocents in deed. It seems better to
regard them as thus placed because of
the priority in martyrdom of Stephen, the
connection of the death of the Innocents
with our Saviour's birth, and the intimate
friendship between our Lord and the
beloved disciple.
Introit in 1549, Ps. xi.
' Ecclesiam tuam quaesumus Domine
benignus illustra : ut beati Joannis Apos-
toli tui et evangelistae illuminata doclrinis
ad dona perveniat sempiterna. Per
Dominum.' Sarum Miss., MS. Leofr.,
Sacram. Greg.
The Collect of St Stephen's Day was
repeated on St John's Day in the old
offices with the collect of the Nativity.
In the old offices there was no Epistle,
but a Lesson from the Apocrypha, Ecclus.
xv. i 6.
The Gospel was John xxi. 19 24.
In the Greek Church St John's Festival
is on the 26th of September.
The Epistle is i John iv. 12 19.
The Morning Gospel is John xxi. 15
25 ; Gospel at the Liturgy, /ohn xix. 25
27, with xxi. 24. 25.
On the 28th of December the Greek
Church commemorates 20,000 (!) martyrs
of Nicomedia burnt by Diocletian in the
church on Christmas-Day. A second
festival of St John is held on the 8th of
May with a commemoration of Arsenius
the Great. On that day the Epistle is
i John i. i 7. The Morning Gospel is
John xxi. 14 25 ; the Gospel at the
Liturgy is John xix. 25 27, xxi. 24, 25.
St John is represented holding a cup
with serpent issuing from it; as a child
with palm, cup, and serpent; bearing a
sword with serpent twined round it ; the
same with a palm branch also ; the same
with an eagle below ; with a palm-branch
alone; with a palm-branch, scroll, and
eagle ; eagle upon a barrel or cauldron ;
with an eagle before him or above his
head ; mounted on an eagle ; stepping
into a grave; writing his Apocalypse in
the isle of Patmos ; ditto, and upsetting
his ink bottle; as an old man in Mass
vestments lifted up to heaven by our Sa*
viour out of his grave at the foot of the
altar at Ephesus.
If Cyprian, Augustine, Chrysostom, and
others after them, speak of the Innocents
as martyrs. Origen says hat their me
morial was always celebrated in the
churches after the manner or order of
the Saints, as being the first martyrs that
were slain for Christ. So also Augustine
says that the Church received them to
the honour of martyrs. As however
Prudentius, Fulgentius, and Leo speak of
the Innocents only at Epiphany, it is
doubtful when the separate commemora
tion of their death commenced.
Introit in 1549, Ps. Ixxix.
' Deus cujus hodierna die praconium
innocentes martyres non loqtiendo sed
moriendo confessi sunt ; omnia in nobis
vitiorum mala mortifica ut fidem tuam
quam lingua nostra loquitur etiam moribus
vita fateatur. Per.' Sarum Miss., MS.
Leofr., Sacram. Gregory and Gelasius.
Collect altered in 1662.
The Epistle and Gospel are the same
as in the Sarum Missal, in MS. Leofr.,
and Com. Pam.
In the Greek Church the Festival oi
the Innocents is kept on the 2gth of De
cember. Their number is statedas 14.000.
The Epistle is Heb. ii. n 18.
The Gospel is Matt. ii. 13 23.
If we may rely on the Carthage calen
dar, quoted by Dr Corrie in his edition of
Wheatly on the Common Prayer, the
three days succeeding Christmas Day
have been assigned as at present at least
since A. p. 484. With St John, St James
is there joined.
Sunday after Christmas. Introit in
1549, Ps. cxxi.
The Epistle is taken from the Mass
for the 6th Day from the Nativity in the
Sarum Missal, MS. Leofr. and Com.
Pam. The Gospel in Sarum Missal was
Matt. i. pt. of 18 21.
The Greek Church appoints an Epistle
for the Sunday after Christmas Day, Gal.
i ii 19 and one for the Sunday before
the Epiphany, in case that there are
two Sundays in this interval ; the latter
is 2. Tim. iv. 58.
The Gospel for the Sunday after
Christmas is Matt. ii. 1323.
For the Sunday before the Epiphany,
Mar. i. i 9.
2)
ST.- STEPHEN. ST. JOHN THE EVANGELIST. INNOCENTS' DAT.
and the world was made by him, and the world
wii received Mm not. But as many as
ved him, to them gave he power to become
;he sons of God, even to them that believe on
Ins Name: which were born, not of blood, nor
)f the will of the flesh, nor of the will of man,
but of God. And the Word was made flesh,
and dwelt among us (and we beheld his glory,
.he glory as of the only-begotten of the Father)
iill of grace and truth.
Saint Stephen's gag.
The Collect.
H RANT, Lord, that, in all our sufferings
UT here upon earth for the testimony of thy
ruth, we may stedfastly look up to heaven,
by faith behold the glory that shall be
evealed; and, being filled with the Holy
Jhost, may learn to love and bless ourpersecu-
ors by the example of thy first Martyr Saint
(tephen, who prayed for his murderers to thee,
3 blessed Jesus, who standest at the right hand
>f God to succour all those that suffer for thee,
>ur only Mediator and Advocate. Amen.
f Then shall follow the Collect of the Nativity,
which shall be said continually unto Mew-
year's Eve.
For the Spittle. Acts vii. 55.
STEPHEN, being full of the Holy Ghost,
J looked up stedfastly into heaven, and saw
he glory of God, and Jesus standing on the
ight hand of God, and said, Behold, I see the
leavens opened, and the Son of Man standing
n the right hand of God. Then they cried out
with a loud voice, and stopped their ears, and
ran upon him with one accord, and cast him
nt of the city, and stoned him : and the wit-
lesses laid down their clothes at a young man's
eet, whose name was Saul. And they stoned
itephen, calling upon God, and saying. Lord
s, receive my spirit. And he kneeled
n, arid cried with a loud voice, Lord, lay
lot this sin to their charge. And when he had
said this, he fell asleep.
The Gospel. St. Matth. xxiii. 34.
hall ye scourge in your synagogues, and perse-
ute them from city to city : that upon you
nay come all the righteous blood shed upon
he earth, from the blood of righteous Abel
into the blood of Zaeharias, son of Barachias,
whom ye slew between the temple and the
altar. Verily I say unto you, All these things
hall come upon this generation. O Jerusalem.
Jerusalem, thou that killest the prophets, and
rtonest them which are sent unto thee; how
ften would I have gathered thy children toge-
her, even as a hen gathereth her chickens
under her wings, and ye would notl Behold,
four house is left unto you desolate. For I say
into you, Ye shall not see me henceforth, till
shall say, Blessed is he that coineth in the
fame of the Lord.
Saint $o!m % (Bbangclist's gag.
The Collect.
\/TERCIFUL Lord, we beseech thee to cast
1V1 thy bright beams of light upon thy Church,
hat it being enlightened by the doctrine of thy
lessed Apostle and Evangelist Saint John may
go walk in the light of thy truth, that It may
at length attain to the light of everlasting life ;
through Jesus Christ our Lord. Amen.
The Epistle. 1 St. John i. 1.
rTIHAT which was from the beginning, which
JL we have heard, which we have seen with
eyes, which we have looked upon, and our
lands have handled of the word of life (for the
Ife was manifested, and we have seen it, and
BEHOLD, I'send unto you prophets, and
wise men, and scribes; and some of them
e shall kill and crucify; and some of them
bearwitness, and shewuntoyou that eternal Hfe..
which was with the Father, and was manifested
unto us ;) That which we have seen and heard
declare we unto you, that ye also may have
fellowship with us ; and truly our fellowship
is with the Father, and with his Son Jesus
Christ. And these things write we unto you,
that your joy may be full. This then is the
message which we have heard of him, and de
clare unto you, That God is light, and in him
is no darkness at all. If we say that we have
fellowship with him, and walk in darkness,
we lie, and do not the truth : but if we walk in
the light, as he is in the light, we have fellow
ship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin. If we
say that we have no sin, we deceive ourselves
and the truth is not in us. If we confess our
sins, he is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness.
If we say that we have not sinned, we make
him a liar, and his word is not in us.
The Gospel. St. John xxi. 19.
JESUS said unto Peter, Follow me. Then
tl Peter, turning about, seeth the disciple
whom Jesus loved following ; which also leaned
on his breast at supper, and said, Lord, which
is he that betrayelh thee? Peter seeing him
saith to Jesus, Lord, and what shall' this man
do? Jesus saith unto him, If I will that he
tarry till I come, what is that to thee ? Follow
thou me. Then went this sayinjr abroad among
the brethren. That that disciple should not die :
yet Jesus said not unto him, He shall not die ;
but. If I will that he tarry till I come, what is
that to thee ? This is the disciple which testi-
fieth of these things, and wrote these things,
and we know that his testimony is true. And
there are also many other things which Jesus
did, the which if they should be written every
one, I suppose, that even the world itself could
not contain the books that should be written.
&Ije |nnotents' gag.
ALMIGHTY God.'who out of the mouths
of babes and sucklings hast ordained
strength, and madest infants to glorify thee by
their deaths ; Mortify and kill all vices in us.
and so strengthen us by thy grace, that by the
innocency of our lives, and constancy of our
faith even unto death, we may glorify thy holy
Name ; through Jesus Christ our Lord. Amen.
For the Epistle. Rev. xiv. 1.
ED, and lo, a Lamb stood on th
, and with him an hundred f
four thousand, having his Father's
written in their foreheads. And I heard a voice
from heaven, as the voice of many waters, and
as the voice of a great thunder: and I heard
the voice of harpers harping with their harps :
and they sung as it were a new song before the
throne, and before the four beasts, and the
elders ; and no man could learn that song, but
the hundred and forty and four thousand,
which were redeemed from the earth. These
are they which were not defiled with women,
for they are virgins : these are they which follow
the Lamb whithersoever he goeth : these were
redeemed from among men, being the first-
fruits unto God, and to the Lamb. And in
their mouth was found no guile ; for they are
without fault before the throne of God.
The Gospel. St. Matth. ii. 13.
THE Angel of the Lord appeareth to Joseph
m a dream, saying, Arise, and take the
young child, and his mother, and flee Into
Egypt, and be thou there until I bring thee
word ; tor Herod will seek the young child to
destroy him. When he arose, he took the young
child and his mother by night, and departed
into Egypt, and was there until the death of
Herod ; that it might be fulfilled which was
to this Festival as commemorating tl
earthly manifestation of the Light of tl
which rite the term illumination
was especially given. Henl
it became and in the Greek Church it I
Introit in 1549, Ps. cxxii.
'Omnipotens Deus cujus unigenitus
hodierna die ne legem solveret, quam
adimplere venerat, corporalem suscepit
circumcisionem. spirituali circumcisione
mentes vestras ab omnibus vitiorum in-
centivis expurget, et suam in vos in-
fundat benedictionem. Amen.' Sacram.
Greg, and Benedictio in Oct. Dom., MS.
Leofr.
The Collect in the Sarum Missal for
the Circumcision is
'Deus qui nobis nati Salvatoris diem
celebrare concedis octavum ; fac nos,
quaesumus ejus perpetua divinitate muniri
cujus sumus carnali commercio reparati.
Qui tecum vivit, &c.'
The Epistle is Tit ii. n 15.
The Gospel is Luke ii. 21.
In 1549 no rubric was added ; in 1552
it was thus worded, If there be a Sunday
between the Epiphany and the Circum
cision, then shall be read the same Col
lect, Epistle, and Gospel at the Com- on the Eve,
munion which was used upon the day of ist Hour, Acts xiii. 25 33.
Circumcision. 3rd Hour, Acts xix. i 8.
The Greeks also have a special com- 6th Hour, Rom. vi. 3 ii.
memoration of the Circumcision. 9th Hour, Tit. ii. ii 14, iii. 4 7
The Epistle is Col. ii. 8 12. At Vespers, i Cor. ix. 1927.
The Gospel for the Morning Service is At Baptism, i Cor. x. i 4.
John x. i 9; for the Liturgy, Luke ii. At the' Liturgy, Tit. ii. n 14 '"
20, 21, 40 52.
The Epiphany. See p.
Introit in 1549, Ps. xcv.
sccitttcta witii jjduucii suiciuuiLy at i^p
phany ; Is. xxxv. Iv. xii. 3 6 are resu
The Epistle is i Cor. x. i 4 ; the Gospfl
1 notice of the Ep
phany is found in Clemens Alexandrian
A.D. 200 ; in the time of Chrysostoq
A.D. 400, it is mentioned as an anciel
and principal festival of the Asian
Church. The earliest distinct trace of
in the West is found in Gaul in the middl
of the 4th century.
Christmas Day and Epiphany wd
kept with the same solemnity as th
Lord's Day.
In the Sarum Missal, Is. Ix. i 6
appointed as a Lesson.
The Gospel is the same as in the SanU
Missal, MS. Leofr., and Com. Patn.
A short hymn of the Greeks contain
the origin of the name Epiphany. ' Thq
who didst make the world, wast man 1
fested (ejre<a'iT}s) in the world, to enlight*
those who sat in darkness. Glory (
thee, O lover of men.' Three AiUJ
phons are appointed for the Epiphanj
which is a great Festival in the Grew
Church. They are founded on parts c
Psalms cxiv. cxvi. cxviii.
In the Greek Church the Epistles art
n. 4 7*
On the following day, Acts xix. i 8. ]
The Gospels are, on the Eve,
ist Hour, Matt. iii. i 6.
'Deus qui hodierna die unigenitum tu- 3rd Hour, Mar. i. i 8.
um gentibus, Stella duce, revelasti; con- 6th Hour, Mar. i. 9 ir.
cede propitius, ut qui jam te ex fide cogno- gth Hour, Vespers and Liturgy, Luki
vimus, usque ad contemplandum speciem
tuae celsitudinis perducamur. Per eun-
dem.' Sar. Miss., Sac. Greg., MS. Leofr.
The Greek Church originally, as has
being uncircumcised ; that he might be i\
father of all them that believe, though they
not circumcised ; that righteousness might
UN DAY AFTER CHRISTMAS.-CIRCUMCISION OP CHRIST. -EPIPHANY.
uncircumcision also ? For we say, that faith
was reckoned to Abraham for righteousness.
How was it then reckoned ? when he was in
circumcision, or in uncircumcision ? Not in
circumcision, but in uncireumcision. And he
received the sign of circumcision, a seal of the
less of the faith which he had yet
be the
...,,., . .t. ....I... 01,. , _.,,vt righteousness" might be
imputed unto them also: And the father of
circumcision to them who are not of the cir
cumcision only, but also walk in the steps of
that faith of our father Abraham, which he had
beine yet uncircumcised. For the promise,
that lie should be the heir of the world, was not
to Abraham, or to his seed, through the law,
but through the righteousness of faith. For if
they which are of the law be heirs, faith is
made void, and the promise made of none
effect.
Tlte Gospel. St. Luke ii. 15.
A ND it came to pass, as the angels were gone
rV. away from them into heaven, theshepherds
said one to another, Let us now go even unto
Bethlehem, and see this thing which is come to
pass, which the Lord hath made known unto
us. And they came with haste, and found
Mary and Joseph, and the babe lying in a man
ger. And when they had seen it, they made
known abroad the saying which was told them
concerning this child. And all they that heard
it wondered at those things which were told
i of the Lord by the prophet, saying, Out
rpt have I called my Son. Then Herod,
he saw that he was mocked of the wise
en, was exceeding wroth ; and sent forth,
id slew all the children that were in Bethle-
n, and in all the coasts thereof, from two
:ars old and under, according to the time
hich he had diligently inquired of the wise
en. Then was fulfilled that which was spoken
Jeremy the prophet, saying, In Rama was
ere a voice heard, lamentation, and weeping,
id great mourning, Rachel weeping for her
illdren, and would not be comforted, because
ley are not.
^c jSnttbag after Christmas );m.
The Collect.
LMIGHTY God, who hast given us thy
L only-begotten Son to take our nature upon
i, and as at this time to be horn of a pure
irgin ; Grant that we being regenerate, and
ade thy children by adoption and grace, may
lily be renewed by thy Holy Spirit; through
te same our Lord Jesus Christ, who liveth and
iigneth with thee and the same Spirit, ever
> God, world without end. Amen.
The Epistle. Gal. iv. 1.
.TO W I say, that the heir, as long as he is a
N child, differeth nothing from a servant,
tough he be lord of all ; but is under tutors
id governors, until the time appointed of the
.ther. Even so we, when we were children,
ere in bondage under the elements of the
orld : hut when the fulness of the time was
ime, God sent forth his Son, made of a woman,
ade under the law, to redeem them that were
ader the law, that we might receive the adop-
on of sons. And because ye are sons, God hath
mt forth the Spirit of his Son into your hearts,
ying, Abba, Father. Wherefore thou art no
ore a servant, but a son ; and if a son, then
. heir of God through Christ.
The tiospcl. St. Matth. i. 18.
"1H E birth of Jesus Christ was on this wise :
When as his mother Mary was espoused to
eph, before they came together she was
>und with child of the Holy Ghost. Then
jseph her husband, being a just man, and not
illmg to make her a publick example, was
inded to put her away privily. But while he
ought on these things, behold, the angel of
e Lordappeared unto him inadream, saying,
seph thou son of David, fear not to take unto
ee Mary thy wife for that which is conceiv-
in her is of the Holy Ghost : And she shall
ing forth a Son, and thou shalt call his name
BSUS; for he shall save his people from their
US. (Now all this was done, that it might be
Iftlled which was spoken of the Lord by the
rophet, saying, Behold, a Virgin shall be with
iM, and shall bring forth a Son, and they
all call his name Emmanuel, which being
terpreted is, God with us.) Then Joseph,
ing raised from sleep, did as the angel of the
^e Circttmtision of Christ.
The Collect.
LMIGHTY God, who madest thy blessed
L Son to be circumcised, and obedient to the
w for man ; Grant us the true circumcision
the Spirit; that, our hearts, and all our
embers, being mortified from all worldly and
rnal lusts, we may in all things obey thy
eased will ; through the same thy Son Jesus
hrist our Lord. Amen.
The Epistle. Rom. iv. 8.
>LESSED is the man to whom the Lord will
D riot impute sin. Cometh this blessedness
en upon the circumcision only, or upon the
them by the shepherds. But Mary kept all
these things, and pondered them in her heart.
And the shepherds returned, glorifying and
praising God for all the things that they had
heard and seen, as it was told unto them. And
The tame. Collect, Epistle, and Gospel sJiaJl
serve for every day after unto the Epiphany.
OR TUB
MANIFESTATION OF CHRIST TO THE
GENTILES.
The Collect.
GOD, who by the leading of a star didst
O manifest thy only-begotten Son to the Gen
tiles; Mercifully grant,
thee now by faith, may
fruition of thy glorious Godhead; through
Jesus Christ our Lord. Amen.
fercifully grant, that we, which ki
w by faith, may after this life have
have the
The
'le. Ephes. iii.
R this cause', I Paul, the prisoner of Jesus
_T Christ for you Gentiles ; it ye have heard
of the dispensation of the grace of God, which
is given me to you-ward : How that by revela
tion he made known unto me the mystery (as
I wrote afore in few words, whereby, when ye
read, ye may understand my knowledge in the
mystery of Christ) which in other ages was not
made known unto the sons of men, as it is now
revealed unto his holy Apostles and Prophets
by the Spirit; That the Gentiles should be
fellow-heirs, and of the same body, and par
takers of his promise in Christ, by the Gospel :
whereof I was made a minister, according '
the gift of the grace of God given unto me by
"he effectual working of his power. Unto me,
ho am less than the least of all saints, is this
grace given, that I should preach among the
Gentiles the unsearchable riches of Christ ; and
to make all men see what is the fellowship of
the mystery, which from the beginning of the
world hath been hid in God. who created all
things by Jesus Christ: to the intent, that
~ ow unto the principalities and powers in hea-
3nly places might be known by the Church
ments.
ist Sunday. Introit in 1549, P S :
Lepers. The second Sunday had th<
both the Epistle and Gospel appoint*
Vota quaesumus Domine supplicantis in case of the single Sunday.
populi coelesti pietate prosequere
The Greek arrangement of the Gospel
quae agenda sunt videant ; et ad implenda for the Sundays intervening between th
quae viderint convalescant. Per.' Sarum. Sunday after the Sunday in the Oclav
Miss., ist Sunday after the Octave of of the Lights, which is the ist Sunda'
Epiphany, Sacrament, of Greg., Ambro- after the Epiphany in our reckoning, an
sian Liturgy, MS. Leofr. the Sunday of the Publican and Pharisee
The Epistle and Gospel are the same which is the last Sunday after the Epi
as in the Sarum Miss, for that Sunday, phany in our reckoning, is as follows: <
MS. Leofr., and Com. Pam. If i Sunday (Angl. 3 after Epiphany).
In the Greek Church the Epistle for
the Sunday after the Lights is Eph.
iv. 7 13.
The Gospel is Matt iv. 1823.
and Sunday. Introit in 1549. Ps. xiv.
' Omnipotens sempiterne Deus qui Coe-
lestia simul et terrena moderaris suppli-
The Gospel is that of the is'th Sunda
of Luke, viz. Luke xix. i 12, Sunday c
Zacchaeils.
If 2 Sundays (Angl. 4 after Epiphany"
For ist, the Gospel is that of i2t
Sunday of Luke, viz. Luke xvii. 12
Sunday of Ten Lepers ; 2nd, isth Siq
cationes populi tui clementer exaudi et day of Luke.
pacem tuam nostris concede temporibus. If 3 Sundays (Angl. 5 after Epiphany
Per Dominum.' Sarum Miss., 2nd Sun
day after the Octave of Epiphany ; Sacra
ment, of Greg., Ambros. Miss., MS.
Leofr.
The Epistle and Gospel were the same
in the Sarum Miss., MS. Leofr., and
Com. Pam.
In the Greek Church, the continuous
reading of the Epistles is not interrupted
by special selections between the Sunday Blind man; 3rd, i"sth' "Sunday of Luke
after the Lights and that of the Pharisee
and the Publican, i.e. the Sunday before
Septuagesima. If the Sunday be as the have occurred previously, then the G
Calendar calls it, actually the 33rd Sun- pel for 2nd Sunday is that for isth Sunda
day, exclusive of Sundays for which of Luke ; 3rd, i6th Sunday of Matt, vi
special Epistles are appointed, the Epi- Matt. xxv. 14 30.
sties for the 30th, 3151, and 32nd Sundays 4th Sunday. Introit in 1549, Ps. ii.
would be used. ' Deus qui nos in tantis periculis cons!
For the 3oth, the Epistle is Col. iii. tutosprohumanascisfragilitaie nonposs
12 15; 3ist, i Tim. i. 15 17; 32nd, subsistere: da nobis salutem mentis
i Tim. iv. 9 15. corporis ut ea quae pro peccatis nostri
If the preceding Easter fall on the 22nd patimur te adjuvante vincamus. Pel
March, this Sunday would be the 32nd Sarum Miss., 4th Sunday after the Octal
Sunday after Whitsunday. of Epiphany ; Sacrament. Greg., MJ
If there should occur more Sundays Leofr.
than 33, exclusive of Sundays on which a The Epistle for the Friday in the wee
special Epistle is appointed, between of the ist Sunday after the Octave of th
Whitsunday and Septuagesima, I find no Epiphany is Rom. xiii. i 6. The Ep
For ist, the Gospel is that of i2th Sui
day of Luke ; 2nd, i5th Sunday of Luke
3rd, i7th Sunday of Matt., viz. Mat
xv. 21 28, Sunday of the Canaanitis
woman.
If 4 Sundays (Angl. 6 after Epiphany
For ist, the Gospel is that of i2th Su(
day of Luke ; 2nd, i4th Sunday of Luk<
viz. Luke xviii. 35 43, Sunday of th
4th. i7th Sunday of Matt.
If the Gospel for iath Sunday of Lull
passages selected for Epistles.
3rd Sunday. Introit in 1549, Ps. xv.
'Omnipotens sempiterne Deus infirmi-
stle for the 4th Sunday after the Octal
of Epiphany is Rom. xiii. 8 10. Sal
Miss. The Gospel is Matt. viii. 23 9J
Sar. Miss, and Com. Pam.
Introit in 1549, Ps. XX.
m tuam quaesumus Domil
5th Sund
' Familia
FIRST, SECOND, AND THIRD SUNDAYS AFTER THE EPIPHANY.
manifold wisdom of God, according to the
ternal purpose which he purposed in Christ
.8 our Lord : In whom we have boldness and
& with confidence by the faith of him.
The Gospel. St. Matth. ii. 1.
SIT HEN Jesus was born in Bethlehem of
VV Judaja, in the days of Herod, the king,
iehold, there came wise men from the east to
erusalem, saying, Where is he that is born
:ing of the Jews? for we have seen his star u\
he east, and are come to worship him. When
lerod the king had heard these things, he was
roubled, and all Jerusalem with him. And
rhen he had gathered all the chief priests and
cribes of the people together, he demanded of
iem, where Christ should be born. And they
id unto him, In Bethlehem of Judaja: for
JVM11VUB1U, in uiie IH.UU ui u uua, u.1 L IIUL uie
east among the princes of Juda : for out of thee
hall come a Governor that shall rule my peo-
>le Israel. Then Herod, when he had privily
ailed the wise men, inquired of them diligently
v hat time the star appeared. And he sent them
Bethlehem, and said, Go, and search dili-
ntly for the young child, and when ye have
ound him, bring me word again, that I may
ome and worship him also. When they had
ird the king, they departed ; and lo, the star
rhich they saw in the east went before them,
11 it came and stood over where the young
hild was. When they saw the star, they re-
oiced with exceeding great joy. And when
hey were come into the house, they saw the
oung child with Mary his mother, and fell
own and worshipped him : and when they had
jened their treasures, they presented unto
i gifts ; gold, and frankincense, and myrrh.
1 being warned of God in a dream that they
uld not return to Herod, they departed into
icir own country another way.
JSunbag after %
"~\ LORD, we beseech thee mei
9 the prayers of thy people
hee : and grant that they may both perceive
cifully to recei v<
vhich call upoc
id know what things they ought to do, and
so may have grace and power faithfully to
ulfll the same ; through Jesus Christ our Lord.
men.
The Epistle. Rom. xii. 1.
BESEECH you therefore, brethren, by the
mercies of God, that ye present your bodies
living sacrifice, holy, acceptable unto God.
hich is your reasonable service. And be not
oufonneJ to this world ; but be ye transformed
y the renewing of your mind, that ye may
rove what is that good, and acceptable, and
>erfect will of God. For I say, through the
race given unto me, to every man that is a-
ng you, not to think of himself more highly
n he ought to think, but to think soberly
iccordiug as God hath dealt to every man the
neasure of faith. For as we have many mem-
ers in one body, and all members have not the
e ; so we, being many, are on
d every one members one of
The Gospel. St. Luke ii. 41.
his parents went to Jerusalem every
.1 year at the feast of the passover. And
hen he was twelve years old, they went up to
erusalem, after the custom of the feast. And
ilem ; and Joseph and his mother knei
ot of it. But they, supposing him to have
jeeu in the company, went a day s journey, and
hey sought him among their kinsfolk and
icquaintance. And when they found him not,
hey turned back again to Jerusalem, seeking
iin. And it came to pass, that after three
ays they found him in the temple, sitting in
the midst of the doctors, both hearing them.
and asking them questions. And all that heard
him were astonished at his understanding and
answers. And when they saw him, they were
amazed : and his mother said unto him. Son,
why hast thou thus dealt with us T behold, thy
father and I have sought thee sorrowing. And
he said unto them, How is it that ye sought
me? wist ye not that I must be about my
Father's business? And they understood not
the saying which he spake unto them. And he
went down with them, and came to Nazareth,
and was subject unto them: but his mother
kept all these sayings in her heart. And Jesus
increased in wisdom, and stature, and in favour
with God and man.
Sunbag after tlje
The Collect.
A LMIGHTY and everlasting God, who dost
I\. govern all things in heaven and earth ;
Mercifully hear the supplications of thy people,
and grant us thy peace all the days of our life ;
through Jesus Christ our Lord. Amen.
The Epistle. Rom. xii. 6.
HAVING then gifts differing according to the
grace that is given to us, whether prophecy,
let us prophesy according to the proportion of
faith ; or ministry, let us wait on our minister
ing; or he that teacheth, on teaching; or he
that exhorteth, on exhortation : hethatgiveth,
let him do it with simplicity; he that ruleth,
with diligence; he that sheweth mercy, with
cheerfulness. Let love be without dissimula
tion. Abhor that which is evil, cleave to that
which is good. Be kindly affectioned one to
another with brotherly love, in honour pre
ferring one another : not slothful in business ;
fervent in spirit ; serving the Lord ; rejoicing
in hope; patient in tribulation; continuing
instant in prayer ; distributing to the necessity
of saints; given to hospitality. Bless them
which persecute you ; bless, and curse not.
Rejoice with them that do rejoice, and weep
with them that weep. Be of the same mind
one towards another. Mind not high things,
but condescend to men of low estate.
The Gosjxl. St. John ii. 1.
ND the third day there was a marriage in
?ana of Galilee, and the mother of Jesus
was there. And both Jesus was called, and his
disciples, to the marriage. And when they
wanted wine, the mother of Jesus saith unto
him, They have no wine. Jesus saith unto her,
Woman, what have 1 to do with thee ? mine
hour is not yet come. His mother saith unto
the servants, Whatsoever he saith unto you, do
it. And there were set there six water-pots of
stone, after the manner of the purifying of the
Jews, containing two or three firkihs apiece.
Jesus saith unto them, Fill the water-pots with
water. And they filled them up to the brim.
And he saith unto them, Draw out now, and
bear unto the governor of the feast. And they
bare it. When the ruler of the feast had tasted
the water that was made wine, and knew not
whence it was, (but the servants which drew
the water knew,) the governor of the feast called
the bridegroom, and saith unto him. Every
man at the beginning doth set forth good wine,
and when men have well drunk, then that
which is worse : but thou hast kept the good
wine until now. This beginning of miracles
did Jesus in Cana of Galilee, and manifested
forth his glory, and his disciples believed on
him.
A NE
Acs
Swnbag after
The Collect.
A LMIGHTY and everlasting God. mercifully
-TV look upon our infirmities, and in all our
dangers and necessities stretch forth thy right
hand to help and defend us; through Jesus
Christ our Lord. Amen.
as in Sar. Miss, and Com. Pam., for
that Sunday.
Until 1662, it was provided that if there
were a 6th Sunday after the Epiphany,
the same Colletf, Epistle and Gospel
should be used as on the sth Sunday. In
the Old Service Books the Sundays
were reckoned from the Oaave of Epi
phany, hence 5 were sufficient.
In the Roman Missal, however, the
Sundays after the Octave are reckoned as
the 2nd, 3rd, 4th, sth, 6th, after Epiphany.
The Collect for the',6th is, ' Praesta quai-
sumus omnipotens Deus ut semper ratio-
nabilia meditantes, quae tibi sunt placita
et diesis exequamur et factis. Per Domi-
num.'
The Epistle is i Thess. i. 2 10.
The Gospel is Matt. xiii. 3135-
In the Greek Church the Epistle for
the Sunday preceding Septuagesima,
called from its Gospel the Sunday of the
Pharisee and the Publican, is 2 Tim.
iii. 10 15.
The Gospel is Luke xviii. 10 14.
H The observance of an ante-Lenten
Fast, appears to be as ancient as the
time of Gregory the Great. Quinqua-
gesima Sunday is exactly 50 days before
Easter, Sexagesima 57, Septuagesima 64.
The tendency of monasticism had been
to increase the length and severity of the
various seasons of fasting; hence these
additional weeks were prescribed. It
seems a not improbable conjecture that
the names Septuagesima, Sexagesima,
Quinquagesima, were given to these Sun
days when Ash Wednesday was appoint
ed as the day of commencing the 40 days'
fast. The Greek Church has a special
Service Book for the period between the
Sunday preceding Septuagesima and
Easter Sunday. This Sunday is called
the Sunday of the Pharisee and the
Publican, from the Gospel of the Day;
the Service Book is the Triodion.
Introit in 1549, Ps. xxiii.
' Preces populi tui, quaesumus Domine
clementer exaudi, ut qui juste pro pec-
catis nostris affligimur, pro tui nominis
gloria misericorditer liberemur. Per Do-
minum.' Sarum Miss., Sacrament, of
The Epistle in Sar. Miss, extended to
I Cor. x. 4. The Gospel was the same as
ours. MS. of Leofric., Com. Pam.
The Sunday corresponding to Septua
gesima in the Greek Church is called
from the Gospel the Sunday of the
Prodigal Son.
The Epistle is i Cor. vi. 12 20.
The Gospel is Luke xv. n 32.
Introit in 1549, Ps. xxiv.
' Deus qui conspicis quia ex nulla nostra
actione confidimus; concede propitius, ut
contra omnia adversa doctoris gentium
to meat.
The Epistle is i Cor. viii. 3 ix. 2.
The Gospel is Matt. xxv. 31 46.
Introit in 1549, Ps. xxvi.
The Collect for Quinquagesima Sun
day was composed in 1549. The Epistle
and Gospel are the same as in the Sar.
Miss., MS. of Leofric. and Com. Pam.
In the Greek Church the Sunday is
called 'of the cheese-eater' (TTJ? Tvpo</><x-
yov). The Epistle is Rom. xiii. n xiv.
4. Gospel, Matt. vi. 14 21. The Greeks
are allowed to eat cheese and eggs hi
the week preceding this Sunday, hence
its name.
The institution of the week beginning
with Monday after the Sunday, T?]? diro-
*peu>, and ending with the Sunday, rijs
rvpo<j)dyov, a week of an intermediate
character between feasting and fasting,
is attributed to Heraclius, in fulfilment
of a vow made before his final triumph
over Chosroes, A.D. 628. The Greek Fas!
begins on the Monday after this Sunday;
there is no special observation of the
Wednesday in this week.
It seems clear that the original fas
before Easter was one of 40 hours, this
being the period between the death ol
our Lord and his resurrection. Addi
tional days were prefixed for the encou
ragement of devotion, the number varied
in different Churches ; when the custorn
of adding them was first introduced it ii
not easy to determine. Cassian, A.D. 420,
says that some Churches kept their Lenl
six, others seven weeks, yet none ex
ceeded 36 fasting-days; Sundays were
deducted ; and, in the case of seven weeks,
Saturdays also, except one, Easter Eve]
He affirms that the observation of Leni
was not primitive ; the season was thu!
set apart in order to stimulate devotiol
and to prepare men for Holy Communion
The 40 days' fasts of Moses, of Elias
and our Lord were cited as examples
Sozomen, c. 440, writes, ' The Qu .4
dragesimal fast before Easter some obi
serve six weeks, as the Illyrians an<
Western Churches, and all Libya, Egypl!
and Palestine ; others make it sevel
weeks, as the Constantinopolitans an<
neighbouring nations as far as Phoenicia
FOURTH AND FIFTH SUNDAYS AFTER THE EPIPHANY.
W 1
The Epistle. Rom. xii. 18.
T)E not wise in your own conceits. Reeom-
_D pense to no man evil for evil. Provide things
honest in the sight of all men. If it be possible,
as much as lieth in you, live peaceably with all
men. Dearly beloved, avenge not yourselves,
but rather give place unto wrath ; for it is
written, Vengeance is mine ; I will repay, saith
the Lord. Therefore, if thine enemy hunger,
feed him; if he thirst, give him drink: for in
so doing thou shall heap coals of fire on his
head. Be not overcome of evil, but overcome
evil with good.
The Gospel. St. Matth. viii. 1.
HEN he was come down from the moun-
. . tain, great multitudes followed him. And
behold, there came a leper and worshipped him,
saying. Lord, if thou wilt, thou canst make me
clean. And Jesus put forth his hand, and touch
ed him, saying, I will ; be thou clean. And im
mediately his leprosy was cleansed. And Jesus
saith unto him, See thou tell no man, but go
thy way, shew thyself to the priest, and offer
the gift that Moses commanded, for a testimony
unto them. And when Jesus was entered into
Capernaum, there came unto him a centurion
beseeching him, and saying, Lord, my servant
lieth at home sick of the palsy, grievously tor
mented. And Jesus saith unto him, I will
come and heal him. The centurion answered
and said. Lord, I am not worthy that thou
shouldest come under my roof; but speak the
word only, and my servant shall be healed.
For I am a man under authority, having sol
diers under me : and I say unto this man, Go,
and he goeth ; and to another, Come, and he
cometh ; and to my servant, Do this, and he
doeth it. When Jesus heard it, he marvelled,
and said to them that followed, Verily I say
unto you, I have not found so great faith, no
not in Israel. And I say unto you, That many
shall come from the east and west, and shall
sit down with Abraham, and Isaac, and Jacob,
in the kingdom of heaven. But the children of
the kingdom shall be east out into outer dark
ness : there shall be weeping and gnashing of
teeth. And Jesus said unto the centurion, Go
thy way, and as thou hast believed, so be it
done unto thee. And his servant was healed
iu the self-same hour.
JSrmbag after %
O,
of so many and great dangers, that by rea
son of the frailty of our nature we cannot always
stand upright ; Grant to us such strength and
protection, as may support us in all dangers,
The Epistle. Rom. xiii. 1.
T ET every soul be subject unto the higher
_LJ powers ; for there is no power but of God :
the powers that be are ordained of God. Who
soever therefore resisteth the power resisteth
the ordinance of God : and they that resist shall
receive to themselves damnation. For rulers
are not a terror to good works, but to the evil.
Wilt thou then not be afraid of tha power ? do
that which is good, and thou shalt have praise
of the same : for he is the minister of God to
thee for good. But if thou do that which is
evil, be afraid ; for he beareth not the sword in
vain : for he is the minister of God, a revenger
to execute wrath upon him that doeth evil.
Wherefore ye must needs be subject, not only
for wrath, but also for conscience sake. For for
this cause pay ye tribute also; for they are
God's ministers, attending continually upon
this very thing. Render therefore to all their
dues ; tribute to whom tribute is due, custom
The Gospel. St. Matth. viii. 23.
AND when he was entered into a ship, his
disciples followed him. And behold, there
arose a great tempest in the sea, insomuch that
the ship was covered with the waves : but he
was asleep. And his disciples came to him, and
awoke him, saying, Lord, save us, we perish.
And he saith unto them, Why are ye fearful,
ye of little faith ? Then he arose, and rebuk
ed the winds and the sea, and there was a great
calm. But the men marvelled, saying. What
manner of man is this, that even the winds and
the sea obey him 1 And when he was come to
the other side into the country of the Gerge-
senes, there met him two possessed with devils,
coming out of the tombs, exceeding fierce, so
that no man might pass by that way And
behold, they cried ou, saying, What have we
to do with thee, Jesus, thou Son of God ? art
thou come hither to torment us before the
time ? And there was a good way off from them
an herd of many swine, feeding. So the devils
besought him, saying, If thou cast us out, suffer
us to go away into the herd of swine. And he
said unto them, Go. And when they ware
come out, they went into the herd of swine:
and behold, the whole herd of swine ran vio
lently down a steep place into the sea, and
perished in the waters. And they that kept
them fled, and went their ways into the city,
and told every thing, and what was befallen to
the possessed of the devils. And behold, the
hole city came out to meet Jesus : and when
they saw him, they besought him, that he
would depart out of their coasts.
Jfiftlj jfonimg afttr % pi
The Collect.
f~\ LORD, we beseech thee to keep thy Church
\J and household continually in thy true reli
gion j that they who do lean only upon the hope
of thy heavenly grace may evermore be defend
ed by thy mighty power ; through Jesus Christ
our Lord. Amen.
The Epistle. Coloss. iii. 12.
T)UT on therefore, as the elect of God, holy
_L and beloved, bowels of mercies, kindness,
humbleness wf mind, meekness, long-suffering ;
forbearing one another, and forgiving one an
other, if any man have a quarrel against any;
even as Christ forgave you, so also do ye. And
above- all these things put on charity, which is
the bond of perfectness. And let the peace of
God rule in your hearts, to the which also ye
are called in one body ; and be ye thankful.
Let the word of Christ dwell in you richly in all
wisdom, teaching and admonishing one another
in psalms, and hymns, and spiritual songs,
singing with grace in your hearts to the Lord.
And whatsoever ye do, in word or deed, do all
in the name of the Lord Jesus, giving thanks
to God and the Father by him.
The Gospel. St. Matth. xiii. 24.
rpHE kingdom of heaven is likened unto a
J_ man which sowed good seed in his field.
But while mon slept, his enemy came and sow
ed tares, among the wheat, and went his way
But when the blade was sprung up, and brought
forth fruit, then appeared the tares also. So
the servants of the householder came, and said
unto him, Sir, didst not thou sow good seed in
thy field ? from whence then hath it tares ? He
said unto them, An enemy hath done this.
The servants said unto him, Wilt thou then
that we go and gather them up ? But he said,
Nay ; lest while ye gather up the tares, ye root
up also the wheat with them. Let both grow
together until the harvest ; and in the time of
harvest I will say to the reapers. Gather ye
together first the tares, and bind them in bun
dles to burn them : but gather the wheat into
my barn.
others fast three only of those six or
seven weeks by intervals ; others the three
weeks next immediately before Easter ;
and others fast only two weeks, as the
Montanists.
Five reasons for the Lent fast are
given : i. The Apostles' sorrow for the
loss of their Master. 2. The declension
of primitive piety. 3. Preparation for
Holy Communion at Easter. 4. That
catechumens might prepare themselves for
baptism ; and, 5. penitents for absolution.
In the first three or four centuries
much latitude was allowed in the obser
vation of the fast of Lent. Chrysostom
recommends it, yet enforces more strongl y
the necessity of good works and alms
giving. The Council of Orleans, 541,
enjoins fasting under pain of ecclesias
tical censures.
The ancient mode of observing Lent
was to abstain from all food until even
ing. Distinction of meats was not pri
mitive. The greatest ascetics made no
scruple to eat meat in Lent when occa
sion required it.
It was a season of abstinence from
public shows, from the celebration of
birthdays and marriages, of frequent reli
gious assemblies and sermons.
T[ Ash-Wednesday and the three days
preceding the first Sunday in Lent were
probably added by Gregory the Great,
to complete the number forty, which
seemed peculiarly consecrated as a fast
ing season. Ash-Wednesday is called
Caput Jejunii, or Caput Quadragesima!: ;
and also Dies Cinerum.
The ceremony used upon it, towards
penitents, is thus described by Gratian :
' All penitents who either then were ad
mitted to penance, or had been admitted
previously, were presented to the Bishop
before the doors of the church, clothed
in sackcloth, bare-footed, and with coun
tenances dejecled to the earth, confessing
themselves guilty both by their habit and
their looks. They were to be attended
by the deans or arch-presbyters of the
parishes and the penitential presbyters,
whose office was to inspedl their conver
sation and enjoin them penance accord
ing to the measure of their faults by the
degrees of penance that were appointed.
After this they bring them into the
church ; and then the Bishop, with all
the clergy, falling prostrate on the ground,
sings the seven penitential psalms with
tears, for their absolution. After this, the
Bishop, rising from prayer, gives them
imposition of hands, sprinkles them with
holy water, puts ashes upon their heads,
and then covers their heads with sack
cloth ; declaring with sighs and groans
that, as Adam was cast out of Paradise,
so they for their sins are cast out of the
Church. Then he commands the inferior
ministers to expel them out of the doors
of the church, and the clergy follow
them, using this responsory, ' In the
sweat of thy face shall thou eat thy
bread : for dust thou art, and unto dust
thou shall return.' In the end of Lent,
on the Thursday before Easier, the
deans and presbyters are to present
them before the door of the church
again.
The Missal has a form of blessing the
ashes which are sprinkled upon the heads
of priest, clerks, and people on this day.
The ashes are made of the burnt branches
blessed in the previous year.
(9;
SIXTH SUNDAY AFTER EPIPHANY.-SEPTUAGESIMA.-8EXAGESIMA.
n*ifr Smtbag after % <pi
The Collect.
GOD, whose blessed Son was manifested
that he might destroy the works of the
devil, and make us the sons of God, and heirs
of eternal life ; Grant us, we beseech thee, that,
having this hope, we may purify ourselves,
even as he is pure ; that, when he shall appear
again with power and great glory, we may be
made like unto him in his eternal and glorious
kingdom; where with thee, Father, and
thee, O Holy Ghost, he liveth and reigneth,
ever one God, world without end. Amen.
The Epistle. 1 St. John iii. 1.
"DEHOLD, what manner of love the Father
J"> hath bestowed upon us, that we should be
called the sons of God : therefore the world
knoweth us not, because it knew him not.
Beloved, now are we the sons of God, and it
doth noi yet appear what we shall be : but
know, that, when he shall appear, we shall be
like him ; for we shall see him as he is. And
every man that hath this hope in him purifieth
himself, even as he is pure. Whosoever com-
mitteth sin transgresseth also the law : for sin
is the transgression of the law. And ye know
that he was manifested to take away our sins ;
and in him is no sin. Whosoever abideth in
him sinneth not : whosoever sinneth hath not
seen him, neither known him. Little children,
let no man deceive you ; he that doeth right
eousness is righteous, even as he is righteous.
He that committeth sin is of the devil : for the
devil sinneth from the beginning. For this
purpose the Son of God was manifested, that he
might destroy the works of the devil.
The Gospel. St. Matth. xxiv. 23.
HHH E N if any man shall say unto you, Lo,
J_ here is Christ, or there; believe it not.
For there shall arise false Christs, and false
prophets, and shall shew great signs and won
ders ; insomuch that (if it were possible) they
shall deceive the very elect. Behold, I have
told you before. Wherefore, if they shall say
unto you, Behold, he is in the desert ; go not
forth : behold, he is in the secret chambers :
believe it not. For as the lightning cometh out
of thi
shall
wheresoever the carcase is, there will the eagles
be gathered together. Immediately after the
tribulation of those days shall the sun be dark
ened, and the moon shall not give her light, and
the stars shall fall from heaven, and the powers
of the heavens shall be shaken. And then shall
appear the sign of the Son of Man in heaven :
and then shall all the tribes of the earth mourn,
and they shall see the Son of Man coming in
ithe clouds of heaven, with power and great
glory. And he shall send his angels with a
great sound of a trumpet, and they shall gather
together his elect from the four winds, from
one end of heaven to the other.
Jsunbsg tallib
THIRD SUNDAY BEFORE LENT.
The Collect.
OLORD, we beseech thee favourably to hear
the prayers of thy people ; that we, who
are justly punished for our offences, may be
mercifully delivered by thy goodness, for the
Saviour
vho liveth and ..
the Holy Ghost, ever one
end. Amen.
The Epistle. 1 Cor. ix. 24.
TT NOW ye not, that they which run in a race
JA- run all, but one receiveth the prize ? So run
that ye may obtain. And every man that striv-
eth for the mastery is temperate in all things :
now they do it to obtain a corruptible crown,
but we an incorruptible. I therefore so run,
not as uncertainly ; so fight I, not as one that
beateth the air : but I keep under my body, and
bring it into subjection, lest that by any means,
when I have preached to others, I myself should
be a castaway.
The Gospel. St. Matth. xx. 1.
rpHE kingdom of heaven is like unto a man
J_ that is an householder, which went out
early in the morning to hire labourers into his
vineyard. And when he had agreed with the
labourers for a penny a day, he sent them into
his vineyard. And he went out about the third
hour, and saw others standing idle in the mar*
ket-place, and said unto them, Go ye also into
the vineyard, and whatsoever is right I will
give you. And they went their way. Again he
went out about the sixth and ninth hour, and
did likewise. And about the eleventh hour he
went out, and found others standing idle, and
saith unto them, Why stand ye here all the day
idle ? They say unto him, Because no man hath
hired us. He saith unto them, Go ye also into
the vineyard, and whatsoever is right, that
shall ye receive. So when even was come, the
lord of the vineyard saith unto his steward,
Call the labourers, and give them their hire,
beginning from the last unto the first. And
when they came that were hired about the
eleventh hour, they received every man a
penny. But when the first came, they suppos
ed that they should have received more ; and
they likewise received every man a penny. And
when they had received it, they murmured a-
gainstthe good-man of the house, saying, These
last have wrought but one hour, and thou hast
made them equal unto us, which have borne
the burden and heat of the day. But he an
swered one of them, and said, Friend, I do thee
no wrong ; didst not thou agree with me for a
penny ? Take that thine is, and go thy way ; I
will give unto this last even as unto thee. Is it
not lawful for me to do what I will with mine
own ? Is thine eye evil, because I am good ? So
the last shall be first, and the first last : for
many be called, but few chosen.
OR THB
SECOND SUNDAY BEFOEE LENT.
The Collect.
LORD God, who seest that we put not our
_ trust in any thing that we do ; Mercifully
grant that by thy power we may be defended
against all adversity ; through Jesus Christ our
Lord. Amen.
The Epistle. 2 Cor. xi. 19.
XT E suffer fools gladly, seeing ye yourselves are
_L wise. For ye suffer if a man bring you into
bondage, if a man devofc you, if a man take of
you, if a man exalt himTelf, if a man smite you
on the face. I speak as concerning reproach, as
though we had been weak : howbeit, wherein
soever any is bold, (I speak foolishly,) I am
bold also. Are they Hebrews ? so am I. Are
they Israelites ? so am I. Are they the seed of
Abraham? so am I. Are they ministers of
Christ ? (I speak as a fool,) I am more : in la
bours more abundant; in stripes above mea
sure ; in prisons more frequent ; in deaths oft
Of the Jews five times received I forty stripes
save one ; thrice was I beaten with rods ; once
was I stoned ; thrice I suffered shipwreck ; a
night and a day I' have been in the deep ; in
journeyings often ; in perils of waters ; in perils
of robberJ ; in perils by mine own countrymen ;
in perils by the heathen ; in perils in the city ;
in perils in the wilderness ; in perils in the sea ;
in perils among false brethren ; in weariness
and painfulness ; in watchinirs often ; in hun
ger and thirst ; in fastings often in cold and
nakedness ; besides those things that are with-
Introit in 1549, Ps. vi.
The Collect for Ash-Wednesday was
composed at the Reformation. Its open
ing address resembles that in the Sarum
Missal : ' Omnipptens sempiterne Deus
qui misereris omnium et nihil odisti eorum
quse fecisti dissimulans peccata omnium
propter poenitentiam.'
The Epistle in the Sar. Miss, extended
to ver. 19 instead of 17 ; the Gospel was
the same. So in MS. Leofr. and Com.
Pam.
The Collect at the commencement of
the Mass was ' Pra^sta Domine fidelibus
tuis ut jejuniorum veneranda solemnia et
congrua pietate suscipiant et secura de-
votione percurrant. Per Dominum.'
Two other Collects, involving Prayer
for the Dead and Intercession of Saints,
are ordered to be used from Ash-Wed
nesday to Passion Sunday, i.e. the sth
Sunday in Lent.
QTJINQUAGESIMA SUNDAY. ASH WEDNESDAY.
out, that which cometh upon me dally, the
care of all the churches. Who is weak, and I
am not weak ? who is offended, and I burn not ?
Ii I must needs glory, I will glory of the things
which concern mine infirmities. The God and
Father of our Lord Jesus Christ, which is bless
ed for evermore, knoweth that I lie not.
The Gospel. St. Luke viii. 4.
WHEN much people were gathered together,
and were come to him out of every city,
he spake by a parable: A sower went out to
sow his seed ; and as he sowed, some fell by the
way-side, and it was trodden down, and the
fowls of the air devoured it. And some fell upon
a rock, and as soon as it was sprung up, it
withered away, because it lacked moisture.
And some fell among thorns, and the thorns
sprang up with it, and choked it. And other
fell on good ground, and sprang up, and bare
it an hundred-fold. And when he had said
these things, he cried, He that hath ears to hear,
let him hear. And his disciples asked him,
Baying, What might this parable be? And he
said, Unto you it is given to know the mysteries
01 the kingdom of God : but to others in para
bles ; that seeing they might not see, and hear
ing they might not understand. Now theparable
is this : The seed is the Word of God. Those by
the way-side are they that hear ; then cometh
the devil, and taketh away the word out of their
hearts, lest they should believe, and be saved.
They on the rock are they, which, when they
hear, receive the word with joy ; and these have
no root, which for a while believe, and in time
of temptation fall away. And that which fell
among thorns, are they, which, when they have
heard, go forth, and are choked with cares, and
riches, and pleasures of this life, and bring no
fruit to perfection. But that on the good ground,
are they, which in an honest and good heart,
having heard the word, keep it, and bring forth
fruit with patience.
OR THE
NEXT SUNDAY BKFORE LENT.
The Cottect.
LORD, who hast taught us that all our
_ ' doings without charity are nothing worth ;
Send thy Holy Ghost, and pour into our hearts
that most excellent gift of charity, the very
bond of peace and of all virtues, without which
whosoever liveth is counted dead before thee :
Grant this for thine only Son Jesus Christ's
sake. Amen.
The Epistle. 1 Cor. xiii. 1.
rriHOTJGH I speak with the tongues of men
JL and of angels, and have not charity, I am
become as sounding brass, or a tinkling cymbal.
And though I have the gift of prophecy, and
understand all mysteries, and all knowledge ;
and though I have all faith, so that I could
remove mountains, and have not charity, I am
nothing. And though I bestow all my goods to
feed the poor, and though I give my body to be
burned, and have not charily, it profiteth me
nothing. Charity suffereth long, and is kind ;
charity envieth not ; charity vaunteth not it
self, is not puffed up, doth not behave itself
unseemly, seeketh not her own, is not easily
provoked, thinketh no evil, rejoiceth not in
iniquity, but rejoiceth in the truth ; beareth all
things, believeth all things, hopeth all things,
endureth all things. Charity never faileth :
but whether there be prophecies, they shall
fail ; whether there be tongues, they shall cease ;
whether there be knowledge, it shall vanish
away. For we know in part, and we prophesy
in part. But when that winch is perfect is
come, then that which is in part shall be done
away. When I was a child, I spake as a child,
I understood as a child, I thought as a child ;
but when I became a man, I put away childish
things. For now we see through a glass darkly ;
but then face to face : now I know in part ; but
then shall I know even as also I am known.
And now abideth faith, hope, charity, these
three ; but the greatest of these is charity.
* The Gospel. St. Luke xviii. 31.
rpHEN Jesus took unto him the twelve, and
_L said unto them, Behold, we go up to Jeru
salem, and all things that are written by the
prophets concerning the Son of Man shall be
accomplished. For he shall be delivered unto
the Gentiles, and shall be mocked, and spite
fully entreated, and spitted on : and they shall
scourge him, and put him to death ; and the
third day he shall rise again. And they under
stood none of these things : and this saying was
hid from them, neither knew they the things
which were spoken. And it came to pass, that
as he was come nigh unto Jericho, a certain
blind man sat by the way-side begging: and
hearing the multitude pass by, he asked what
it meant. And they told him, that Jesus of
Nazareth passeth by. And he cried, saying,
Jesus, thou Son of David, have mercy on me.
And they which went before rebuked him, that
he should hold his peace : but he cried so much
the more, Thou Son of David, have mercy on
me. And Jesus stood, and commanded mm
to be brought unto him : and when he was come
near, he asked him, saying, What wilt thou
that I should do unto thee ? And he said, Lord,
that I may receive my sight. And Jesus said
unto him, Receive thy sight; thy faith hath
saved theft And immediately he received his
sight, and followed him, glorifying God: and
all the people, when they saw it, gave praise
unto God.
THE FIRST DAY OF LENT,
COMMONLY CALLED
The Collect.
ALMIGHTY and everlasting God, who hatest
nothing that thou hast made, and dost for
give the sins of all them that are penitent ;
Create and make in us new and contrite hearts,
that we worthily lamenting OUT sins, and
acknowledging our wretchedness, may obtain
of thee, the God of all mercy, perfect remission
and forgiveness; through Jesus Christ our
Lord. Amen.
IT This Collect if to be read every day in Lent
after the Collect appointed for the Day.
For the Epistle. Joel ii. 12.
rptTRN ye even to me, saith the Lord, with
JL all your heart, and with fasting, and with
weeping, and with mourning. And rend your
heart, and not your garments, and turn unto
the Lord your God : for he is gracious and mer
ciful, slow to anger, and of great kindness, and
repenteth him of the evil. Who knoweth if he
will return, and repent, and leave a blessing
behind him. even a meat-offering and a drink-
offering unto the Lord your God ? Blow the
trumpet In Zion, sanctify a fast, call a solemn
dren, and those that suck the breasts ; let the
bridegroom go forth of his chamber, and the
bride out of her closet; let the priests, the
ministers of the Lord, weep between the porch
and the altar, and let them say, Spare thy
people, O Lord, and give not thine heritage to
reproach, that the heathen should rule over
them : wherefore should they say among the
people, Where is their God ?
The Gospel St. Matth. vi 16.
H E N ye fast, be not as the hypocrites, of
a sad countenance : for they disfigure their
faces, that they may appear unto men to fast.
Verily I say unto you, They have their reward.
But thou, when thou fastest, anoint thine
w
ist Sunday. Introit in 154(3, Ps. xxxii.
' Da nobis quaesumus Domine per gra-
tiam Spiritus sandli novam tui Paracli ti spi-
ritalis observantias disciplinam ut mentes
nostrae sacro purgatae jejunio cundlis red-
dantur ejus muneribus aptiores. Per Do-
minum.' Ambros. Miss. ' Deus qui eccle-
siam tuam annua quadragesimali obser-
vatione purificas : praesta familiae tuae ut
quod a te obtinere abstinendo nititur hoc
bonis operibus exequatur. Per Dominum.'
Sar. Miss.
The Epistle and Gospel are the same
as in the Sarum Missal and in the MS.
of Leofric and Com. Pam.
The Greek Epistle for the ist Sunday
in Lent is Heb. xi. 24 26, 32 40.
The Gospel is John i. 4452.
The ist Sunday is called Orthodoxy
Sunday, and is observed in memory of
the champions of the true faith, as the
Greeks deem their own belief, and the
overthrow of the Iconoclasts.
and Sunday. Introit in 1549, Ps. cxxx.
' Deus qui conspicis omni nos virtute
destitui, interius exteriusque custodi : ut
ab omnibus adversitatibus muniamur in
corpore et a pravis cogitationibus mun-
demur in mente. Per Dominum.' Sar.
Miss., Sacram. of Greg., MS. Leofr.
The Epistle in the Sar. Miss., in MS.
Leofr., and Com. Pam. ended one verse
before ours ; the Gospel was the same.
The Greek Epistle for the 2nd Sunday
is Heb. i. 10 ii. 3.
The Gospel is Mark ii. 112.
3rd Sunday. Introit in 1549, Ps. xliii.
'Quaesumus omnipotens Deus vota hu-
milium respice ; atque ad dcfensionem
nostram dexteram tuas majestatis exten-
de. Per Dominum.' Sar. Miss., MS. of
Leofric, Sacram. Greg.
The Sarum Epistle ended with the
words, ' frudlus enim lucis est in omni
bonitate et justitia et veritate.'
The Gospel was the same.
So also in MS. Leofr. and Com. Pam.
The Greek Epistle for the 3rd Sunday
is Heb. iv. 14 v. 6.
The Gospel, Mark viii. 34 ix. i.
(94)
FIRST, SECOND, AND THIRD SUNDAYS IN LENT.
head,
W
grace
heard
ad, f-ad wash thy face, that thou appear not
[to men to fast, but unto thy Father which
is in secret and thy Father, which seeth in
secret, shall reward thee openly. Lay not up
for yourselves treasures upon earth, where
moth and rust doth corrupt, and where thieves
break through and steal : but lay up for your
selves treasures in heaven, where neither moth
nor rust doth corrupt, and where thieves do
not break through nor steal : for where your
treasure is, there will your heart be also.
ftfje <Jfirst jsmnirag in i^nt.
The Collect.
OLORD who for our sake didst fast forty
days and forty nights; Give us grace to use
such abstinence, that, our flesh being subdued
to the Spirit, we may ever obey thy godly mo
tions in righteousness, and true holiness, to thy
honour and glory, who livest and reignest with
the Father and the Holy Ghost, one God, world
without end. Amen.
The Epistle. 2 Cor. vi. 1.
rE then, as workers together with him,
beseech you also, that ye receive not the
of God in vain ; (for he saith, I have
. 1 thee in a time accepted, and in the day
of salvation have I succoured thee : behold, now
is the accepted time ; behold, now is the day of
salvation;) giving no offence in any thing, that
the ministry be not blamed ; but in all things
approving ourselves as the ministers of God, in
much patience, in afflictions, in necessities, in
distresses, in stripes, in imprisonments in
tumults, in labours, in watchings, in fastings ;
by pureness, by knowledge, by long-suffering,
by kindness, by the Holy Ghost, by love un
feigned, by the word of truth, by the power of
God, by the armour of righteousness on the
right hand and on the left, by honour and dis
honour, by evil report and good report ; as de
ceivers, and yet true; as unknown, and yet
well known; as dying, and behold, we live; as
chastened, and not killed; as sorrowful, yet
alway rejoicing; as poor, yet making many
rich ; as having nothing, and yet possessing all
things.
The Gospel. St. Matth. iv. 1.
rpHEN was Jesus led up of the Spirit into the
_L wilderness, to be tempted of the devil. And
when he had fasted forty days and forty nights,
he was afterward an-hungred. And when the
tempter came to him, he said, If thou be the
Son of God, command that these stones be
made bread. But he answered and said, It is
written, Man shall not live by bread alone, but
by every word that proceedeth out of the mouth
of God. Then the devil taketh him up into the
holy city, and setteth him on a pinnacle of the
temple, and saith unto him. If thou be the Son
of God, cast thyself down ; for it is written, He
shall give his angels charge concerning thee.
and in their hands they shall bear thee up, lest
at any time thou dash thy foot against a stone.
Jesus said unto him, It is written again, Thou
shalt not tempt the Lord thy God. Again, the
devil taketh him up into an exceeding high
mountain, and sheweth him all the kingdoms
of the world, and the glory of them ; and saith
unto him, All these things will I give thee, if
thou wilt fall down and worship me. Then
saith Jesus unto him, Get thee hence, Satan ;
for it written, Thou shalt worship the Lord thy
God, and him only shalt thou serve. Then the
devil leaveth him, and behold, angels came
and ministered unto him.
The Collect.
A LMIGHTY God, who seest that we have
X\_ no power of ourselves to help ourselves ;
Keep us both outwardly in our bodies, and in
wardly in our souls ; that we may be defended
from all adversities which may happen to the
body, and from all evil thoughts which may
assault and hurt the soul ; through Jesus
Christ our Lord. Amen.
The Epistle. 1 Thess. iv. 1.
TXTE beseech you, brethren, and exhort you
VV by the Lord Jesus, that as ye have re
ceived of us how ye ought to walk, and to
please God, so ye would abound more and more.
For ye know what commandments we gave
you by the Lord Jesus. For this is the will of
God, even your sauctification, that ye should
abstain from fornication ; that every one of
you should know how to possess his vessel
in sanctification and honour ; not in the lust
of concupiscence, even as the Gentiles which
know not God ; that no man go beyond and
defraud his brother in any matter; becausB
that the Lord is the avenger of all such, as we
also have forewarned you, and testified. For
God hath not called us unto uncleanness, but
unto holiness. He therefore that despiseth de-
spiseth not man, but God, who hath also given
unto us his Holy Spirit.
The Gospel. St. Matth. xv. 21.
TESTJS went thence, and departed into the'
tJ coasts of Tyre and Sidou. And behold, a wo
man of Canaan came out of the same coasts,
and cried unto him, saying, Have mercy on
ine, Lord, thou Son of David ; my daughter
is grievously vexed with a devil. But he an
swered her not a word. And his disciples came
and besought him, saying, J-'eiid her away ; for
she crieth after us. But he answered and said,
I am not sent, but unto the lost sheep of the
house of Israel. Then came she and worshipped
him, saying, Lord, help me. But he answered
and said, It is not meet to take the children's
bread, and to cast it to dogs. And she said.
Truth, Lord ; yet the dogs eat of the crumbs
which fall from their master's table. Then
Jesus answered and said unto her, woman,
great is thy faith : be it unto thee even as thou
wilt. And her daughter was made whole from
that very hour.
nnban in f rat.
The Collect.
TXTE beseech thee, Almighty God, look upon
V V the hearty desires of thy humble servants,
and stretch forth the right hand of thy Majes
ty, to be our defence against all our enemies ;
through Jesus Christ our Lord. Amen.
The Epistle. Ephes. v. 1.
hath loved us, and hath given himself for us, an
offering and a sacrifice to God for a sweet-smell
ing savour. But fornication, and all unclean-
ness, or covetousness, let it not be once named
amongst you, as becometh saints ; neither filth-
iness, nor foolish-talking, nor jesting, which
are not convenient ; but rather giving of
thanks : for this ye know, that no whoremon
ger, nor unclean person, nor covetous man,
who is an idolater, hath any inheritance in the
kingdom of Christ, and of God. Let no man
deceive you with vain words : for because of
these things cometh the wrath of God upon the
children of disobedience. Be not ye therefore
partakers with them : for ye were sometimes
darkness, but now are ye light in the Lord:
walk as children of light ; (for the fruit of the
Spirit is in all goodness, and righteousness, and
truth ;) proving what is acceptable unto the
Lord. And have no fellowship with the un
fruitful works of darkness, but rather reprove
them : for it is a shame even to speak of those
things which are done of them in secret. But
all things that are reproved are made manifest
by the light : for whatsoever doth make mani
fest is light. Wherefore he saith, Awake, thou
that sleepest, and arise from the dead, and
Christ shall give thee light.
The 4th Sunday in Lent is commonly
called Mid-Lent Sunday ; it is also termed
the Sunday of Refreshment, probably
because the Gospel relates to the miracle
of feeding the 5000.
Introit in 1549, Ps. xlvi.
' Concede quaesumus omnipotens Deus
lit qui ex merito nostrae actionis affligi-
mur, tuae gratiae consolatione respiremus.
Per Dominum.' Miss. Sar., MS. Leofr.,
Sacram. of Gregory.
The Sarum Epistle began ver. 22, and
ended in the middle of ver. i of c. v.
The Gospel was the same.
So also in MS. Leofr. and Com. Pam.
the Gospel is appointed on the Sunday
next before Advent ; it then begins v. 5.
The Greek Epistle for the 4th Sunday
in Lent is Heb. vi. 13 20.
The Gospel is Mark ix. 1731.
The sth Sunday in Lent was called
the Sunday of the Passion, because of
the especial attention drawn on it to our
Lord's Passion. The Epistle speaks of
his sacrifice for sinners, the Gospel of
his endurance of the contradiction of sin
ners against himself.
Introit in 1549, Ps. liv.
'Quaesumus omnipotens Deus familiam
tuam propitius respice ; ut te largiente
regatur in corpore, et te servante custo-
diatur in mente. Per Dominum.' Sar.
Miss., MS. Leofr., Sacram. Greg.
The Epistle and Gospel were the same
as in Sar. Miss., MS. Leofr., and Com.
Pam.
The Greek Epistle for the 5th Sunday
is Heb. ix. n 14.
The Gospel is Mark x. 32 45.
(96)
FOURTH AND FIFTH SUNDAYS IN LENT.
The Gospel. St. Luke xi. 14.
TESUS was casting out a devil, and it was
ll dumb. And it came to pass, when the devil
was gone out, the dumb spake ; and the people
wondered. But some of them said, He casteth
out devils through Beelzebub, the chief of the
devils. And others, tempting him, sought of
him a sign from heaven. But he, knowing
their thoughts, said unto them, Every kingdom
divided against itself is brought to desolation ;
and a house divided against a house falleth. If
Satan also be divided against hiinself, how
shall his kingdom stand ? because ye say, that
I cast out devils through Beelzebub. And if I
by Beelzebub cast out devils, by whom do your
sons cast them out ? therefore shall they be
your judges. But if I with the finger of God
cast out devils, no doubt the kingdom of God is
come upon you. When a strong man armed
keepeth his palace, his goods are in peace ; but
when a stronger than he shall come upon him,
nd overcome him, he taketh from him all his
rmour wherein he trusted, and divideth his
spoils. He that is not with me is against me :
Uid he that gathereth not with me scattereth.
When the unclean spirit is gone out of a man,
he walketh through dry places, seeking rest ;
and finding none, he saith, I will return unto
my house whence I came out. And when he
cometh, he findeth it swept and garnished.
Then goeth he and taketh to him seven other
spirits more wicked than himself, and they
enter in, and dwell there ; and the last state of
that man is worse than the first. And it came
to pass, as he spake these things, a certain wo
man of the company lift up her voice, and said
unto him, Blessed is the womb that bare thee,
and the paps which thou hast sucked. But he
said, Yea rather, blessed are they that hear the
Word of God, and keep it.
in T.etti.
The Collect.
we beseech thee, Almighty God,
VJT that we, who for our evil deeds do worthily
deserve to be punished, by the comfort of thy
grace may mercifully be relieved ; through our
Lord and Saviour Jesus Christ. A men.
The Epistle. Gal. iv. 21.
rpELL me, ye that desire to be under the law,
JL d
that
m had two sons, the one
bond-maid, the other by a free-woman. But
he who was of the bond -woman was born after
the flesh ; but he of the free-woman was by
promise. Which things are an allegory : for
these are the two covenants ; the one from
the mount Sinai, which gendereth to bondage,
which is Agar. For this Agar is mount Sinai
in Arabia, and answereth to Jerusalem which
now is, and is in bondage with her children.
But Jerusalem which is above is free ; which is
the mother of us all. For it is written, Kejoice,
thou barren that bearest not ; break forth and
cry, thou that travailest not : for the desolate
hath many more children than she which hath
an husband. Now we, brethren, as Isaac was,
are the children of promise. But as then he
that was born after the flesh persecuted him
that was born after the Spirit ; even so it is
now. Nevertheless, what saith the Scripture ?
Cast out the bond-woman and her son ; for the
on of the bond-woman shall not be heir with
the son of the free-woman. So then, brethren,
we are not children of the bond-woman, but of
the free.
The Gospel. St. John vi. 1.
TESUS went over the nea of Galilee, which is
iJ the sea of Tiberias. And a great multitude
followed him, because they saw his miracles
which he did on them that were diseased. And
Jesus went up into a mountain, and there he
Eat with his disciples. And the Passover,
feast of the Jews, was nigh. When Jesus then
lift up his eyes, and saw a great company come
unto him, he saith unto Philip, Whence shall
we buy bread, that these may eat ? (And this
he said to prove him ; for he himself knew
what he would do.) Philip answered him, Two
hundred penny-worth of bread is not sufficient
for them, that every one of them may take a
little. One of his disciples, Andrew, Simon
Peter's brother, saith unto him, There is a lad
here, which hath five barley-loaves, and two
small fishes: but what are they among so
many ? And Jesus said, Make the men sit down.
Now there was much grass in the place. So the
men sat down, in number about five thousand.
And Jesus took the loaves, and when he had
given thanks he distributed to the disciples,
and the disciples to them that were set down ;
and likewise of the fishes as much as they
would. When they were filled, he said unto
his disciples, Gather up the fragments that re*
main, that nothing be lost. Therefore they
gathered them together, and filled twelve bas
kets with the fragments of the five barley -loaves,
which remained over and above unto them that
had eaten. Then those men. when they had
seen the miracle that Jesus did, said, This is of
a truth that Prophet that should come into the
world.
Jiftfj Sunirag in
The Collect.
TITE beseech thee, Almighty God, merci-
VV fully to look upon thy people ; that btf
thy great goodness they may be governed and
preserved evermore, both in body and soul ;
through Jesus Christ our Lord. Amen.
The Epistle. Hebr. ix. 11.
riHRIST being come an High Priest of good
\j things to come, by a greater and more per
fect tabernacle, not made with hands ; that is
to say, not of this building ; neither by the
blood of goats and calves ; but by his own blood
he entered in once into the holy place, having
obtained eternal redemption for us. For if the
blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sauctifleth to
:h more
eternal Spirit, offered himself without spot to
God, purge your conscience from dead works to
serve the living God ? And for this cause he
is the Mediator of the new testament, that by
means of death, for the redemption of the
transgressions that were under the first testa
ment, they which are called might receive the
promise of eternal inheritance.
The Gospel. St. John viii. 46.
JESUS said, Which of you convinceth me of
sin ? and if I say the truth, why do ye not
believe me ? He that is Of God heareth God's
I have not a devil ; but I honour my Father,
and ye do dishonour me. And I seek not mine
own glory ; there is one that seeketh and judg-
eth. Verily, verily, I say unto you, If a man
keep my saying, he shall never see death. Then
said the Jews unto him. Now we know that
thou hast a devil : Abraham is dead, and the
prophets ; and thou sayest, If a man keep my
saying, he shall never taste of death. Art
thou greater than our father Abraham, which
is dead ? and the prophets are dead : whom
makest thou thyself f Jesus answered. If I
honour myself, my honour is nothing ; it is my
Father that honoureth me, of whom ye say,
that he is your God : yet ye have not known
him ; but I know him : and if I should say, I
know him not, I shall be a liar like unto you ;
but I know him, and keep his saying. Your
IT The last week in Lent has long been
observed with peculiar solemnity. Chry-
sostom calls it the great week, because of
the great things done for man in it. It
was a time of vacation for law courts, of
suspension of executions, of release of
prisoners, of relaxation to servants. It
was not uncommon to pass the whole
week in total abstinence from food ; others
ate only dry meats (r}po</><rytai/), bread,
salt, water. Those who could not fast
continuously six days, fasted two, three,
four, or five, as the case allowed. More
liberal alms were given in this week. The
names Passion Week and Holy Week
served also to designate its character.
The Ambrosial Missal terms it Hebdo-
mada Authentica.
If In the Greek and Roman Churches
the Sunday before Easter is called Palm
Sunday ; the term does not occur in our
Prayer-book, nor is reference made to it
in the Proper Lessons, the Epistle, or
Gospel.
Introit in 1549, Ps. Ixi.
'Omnipotens sempiterne Deus, qui hu-
mano generi ad invitandum humilitatis
exemplum Salvatorem nostrum carnem
sumere et crucem subire fecisti : concede
propitius, ut et patientiae ipsius habere
documenta et resurrectionis consortia ha
bere mereamur. Per eundein Christum
Dominum.' Sar. Miss., and Sacram. of
Greg., MS. Lepfr.
The Epistle in Sar. Miss., also in MS.
of Leofric and Com. Pam., is the same.
The Gospel is Matt. xxvi. 2 to Matt.
xxvii. 61.
In the Roman Church branches of
palms and of olives are solemnly blessed
and distributed to priests, clerks, and
people. Exod. xv. 27 xvi. 7 and Matt.
xxi. 19 are read. Several Collects are
used, the last of which is, ' Benedic quai-
sumus Domine hos palmarum sive oliva-
rum ramos et praesta ut quod populus
tuus in tua veneratione hodierna die cor-
poraliter agit hoc spiritualiter summa
devotione perficiat, de hoste victoriam re-
portando et opus misericordire summopere
diligendo. Per Christum Dominum.'
A procession is formed of bearers of
palm-branches, and Anthems sung.
On the previous Saturday John xii. 10 '
36 is read as the Gospel.
In the Greek Church the Saturday be
fore Palm Sunday is called the Sabbath
of the Holy and Just Lazarus. The
Gospel is John xi. i 45.
The Greeks have also a Benediction of
Palms. The Colka is as follows : ' O
Lord our God, who sittest upon the che
rubim, who didst stir up thy power and
send thine only-begotten Son, our Lord
Jesus Christ, to save the world by his
cross, his burial, and resurrection ; at
whose coming into Jerusalem for his
voluntary sacrifice, the people that sat in
darkness and the shadow of death took
branches of palms, the emblems of vic
tory, foreshowing thereby the resurrec
tion ; do thou, O Lord, preserve us who,
in imitation of them, bear on this pre-
festal day boughs and branches of trees
in our hands ; and even as those multi
tudes and the children offered their
Hosanna to thee, so guard thou us that
we, in our hymns and spiritual songs,
may be deemed worthy of the life-giving
resurrection of Christ our Lord after his
three days' sojourn in the grave, with
whom and the all-holy life-giving Spirit
thou arc blessed now, evermore, and to
all eternity. Amen.'
Three Antiphons from Psalms cxvi.
and cxviii. are appointed.
The Epistle is Phil. iv. 49.
The Gospel for the morning is Matt.
xxi. i 17; for the Liturgy is John xii.
i 18.
(98)
THE SUNDAY NEXT BEFORE EASTER.
a, even ine ueatn 01 tne cross.
10 hath highly exalted him,
tfame which is above every
j Name of Jesus every knee
father Abraham rejoiced to see my day, and he
saw it, and was glad. Then said the Jews unto
him, Thou art not yet fifty years old; and hast
thou seen Abraham ? Jesus said unto them,
Verily, verily, I say unto you, Before Abraham
was, I am. Then took they up stones to cast at
him : but Jesus hid himself, and went out of
the temple.
.Smnirag next before faster.
The Collect.
.. ^GHTYand ever
JTTLthy tender love toward- ^u^n.*^.. ,._..*.
thy Son, our Saviour Jesus Christ, to take upon
him our flesh, and to suffer death upon the
cross, that all mankind should follow the ex
ample of his great humility ; Mercifully grant,
that we may both follow the example of his pa
tience, and also be made partakers of his resur
rection ; through the same Jesus Christ our
Lord. Amen.
The Epistle. Philip. H. 5.
T E T this mind be in you, which was also in
JU Christ Jesus : who, being in the form of God,
thought it not robbery to be equal with God ;
but made himself of no reputation, and took
upon him the form of a servant, and was made
in the likeness of men : and being found in fash
ion as a man, he humbled himself, and became
ibedient unto death, even the death of the cross.
Wherefore God also hath h
and given him a Ni
name ; that at the ^
should bow, of things in heaven, and things
earth, and things under the earth ; and that
every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.
The Gospel. St. Matth. xxvii. 1.
WHEN the morning was come, all the chief
priests and elders of the people took coun
sel against Jesus, to put him to death. And
when they had bound him, they led him away,
and delivered him to Pontius Pilate the govern-
Then Judas who had betrayed him, when
be saw that he was condemned, repented him
self, and brought again the thirty pieces of
silver to the chief priests and elders, saying, I
nave sinned, in that I have betrayed the in
nocent blood. And they said, What is that to
us 1 see thou to that. And he cast down the
pieces of silver in the temple, and departed,
and went and hanged himself. And the chief
priests took the silver pieces, and said, It is not
lawful for to put them into the treasury, be-
se it is the price of blood. And they took
nsel, and bought with them the potter's field,
to bury strangers in. Wherefore that field was
called, The field of blood, unto this day. (Then
was fulfilled that which was spoken by Jeremy
the prophet, saying, And they took the thirty
pieces of silver, the price of him that was va
lued, whom they of the children of Israel did
iralue, and gave them f '
the Lord appointed
fore the governor ; and the gov eim on.cu mm.
saying, Art thou 1,he King of the Jews ? And
Jesus said unto him, Thou sayest. And when
he was accused of the chief priests and elders, he
answered nothing. Then saith Pilate unto him,
Hearest thou not how many things they witness
against thee ? And he answered him to never
a word, insomuch that the governor marvelled
greatly. Now at that feast the governor was
wont to release unto the people a prisoner,
whom they would. And they had then a nota
ble prisoner.called Barabbas. Therefore when
they were gathered together, Pilate said unto
them, Whom will ye that I release unto you ?
Barabbas, or Jesus which is called Christ ? For
he knew that for envy they had delivered him.
When he was set down on the judgement-seat,
his wife sent unto him, saying, Have thou no
thing to do with that just man : for I have suf-
ferea many things this day in a dream because
f 01 tne cnuuren 01 j sraei aiu
them for the potter's field, as
ted me.) And Jesus stood be-
r ; and the governor asked him,
of him. But the chief priests and elders per
suaded the multitude that they should ask
Barabbas, and destroy Jesus. The governor
answered and said unto them, Whether of the
twain will ye that I release unto you ? They
said, Barabbas. Pilate saith unto them, What
shall I do then with Jesus, which is called
Christ? They all say unto him. Let him be
crucified. And the governor said, Why, what
evil hath he done ? But they cried out the
more, saying, Let him be crucified. When Pi
late saw that he could prevail nothing, but that
rather a tumult was made, he took water, and
washed his hands before the multitude, saying,
I am innocent of the blood of this just person :
see ye to it. Then answered all the people, and
said, His blood be on us, and on our children.
Then released he Barabbas unto them: and
when he had scourged Jesus he delivered him
to be crucified. Then the soldiers of the govern
or took Jesus into the common hall, and gather
ed unto him the whole band of soldiers. And
they stripped him, and put on him a scarlet
robe. Ana when they had platted a crown of
thorns they put it upon his head, and a reed in
his right hand: and they bowed the knee before
him, and mocked him, saying, Hail, King of
the Jews. And they spit upon him, and took
the reed, and smote him on the head. And af
ter that they had mocked him they took the
robe off from him, and put his own raiment oil
him, and led him away to crucify him. And as
they came out they found a man of Cyrene, Si
mon by name ; him they compelled to bear his
cross. And when they were come unto a place
called Golgotha, that is to aay , a place of a skull,
... mk. And they crucified him, and parted
his garments, casting lots : that it might be ful
filled, which was spoken by the prophet. They
parted my garments among them, and upon my
esture did they cast lots; And sitting do
they watched him there ; and set up over his
head his accusation written, THIS IS JESUS
THE KING OF THE JEWS. Then were there
two thieves crucified with him ; one on the right
hand, and another on the left. And they that
passed by reviled him, wagging their heads, and
saying, Thou that destroyest the temple, and
bulkiest it in three days, save thyself : if thou
be the Son of God, come down from the cross.
Likewise also the chief priests mocking him
with the scribes and elders, said, He saved
others, himself he cannot save : if he be the
King of Israel, let him now come down from
the cross, and we will believe him. He trusted
in God ; let him deliver him now, if he will
have him : for he said, I am the Son of God.
The thieves also, which were crucified with him,
cast the same in his teeth. Now from the sixth
hour there was darkness over all the land unto
the ninth hour. And about the ninth hour Je
sus cried with a loud voice, sayintr, Eli, Eli,
lama sdbachthanif that is to say, My God, my
God, why hast thouforsakenme? Some of them
that stood there, when they heard that, said,
This man calleth for Elias. And straightway
one of them ran, and took a spunge, and filled
it with vinegar, and put it on a reed, and gave
him to drink. The rest said, Let be, let us see
whether Elias will come to save him. Jesus,
when he had cried again with a loud voice,
yielded up the ghost. And behold, the vail of
the temple was rent in twain from the top to
the bottom, and the earth did quake, and the
rocks rent, and the graves were opened, and
many bodies of saints which slept arose, and
came out of the graves after his resurrection,
and went into the holy city, and appeared un
to many. Now when the centurion, and they
that were with him, watching Jesus, saw the
earthquake, and those things that were done,
they feared greatly, saying.Truly this was the
Son of God.
The portion for the Epistle of this day
in Sar. Miss, is Is. 1. 510. In the
Sarum Epistle for Wednesday of this
week, Is. Ixii. n Ixiii. 7, our Monday
Epistle is included.
The Gospel on the Tuesday is Mark
xiv. i xv. 41 ; on the Monday no Gospel
is appointed. The Sar. Missal has a Liturgy
special Collect for this day: 'Da quae-
sumus omnipotens Deus ut qui in tot
adversis ex nostra infirmitate deficimus
intercedente unigeniti filii tui passione
respiremus. Per Dominum.'
In the Greek Church the Gospel for
nine is
, Matt.
xxiv. 337-
(100)
MONDAY BEFOKE EASTER.
$ft0ttbsg before aster.
W dyed garments from
glorious in his apparel, tr
ness of his strength t I tha
For the Spittle. Isai. Ixlii. 1.
WHO is this that cometh from Edom, with
dyed garments from Bozrah ? this that is
travelling in the great -
' *iat speak in righteous
ness, mighty to save. Wherefore art thou red
1 thy garments like him
rine-fat ? I have trodden
was none "with me
mine anger, and trample them in my fury, and
their blood shall be sprinkled upon my gar-
lents, and I will stain all my raiment. For
the day of vengeance is in mine heart, and the
year of my redeemed is come. And I looked,
and there was none to help ; and I wondered
that there was none to uphold : therefore mine
own arm brought salvation unto me, and my
fury it upheld me. And I will tread down the
people in mine anger, and make them drunk
In my fury, and I will bring down their strength
to the earth. I will mention the loving-kind
nesses of the Lord, and the praises of the Lord,
according to all that the Lord hath bestowed
on us, and the great goodness towards the house
of Israel, which he hath bestowed on them, ac-
" 8 mercies, and according to the
his loving-kindnesses. For he
ley are my people, children that
30 he was their Saviour. In all
their affliction he was afflicted, and the angel
of his presence saved them : in his love, and in
Ms pity, he redeemed them, and he bare them,
and carried them all the days of old. But they
rebelled, and
he was turned to be th
against them. Then
of old, Moses and his
he that brought them up out of the
people, saying, Where i
S
rexed his Holy Spirit ; therefore
to be their enemy, and he fought
Then he remembered the days
people
up ot
the shepherd of his flock ? where is he that put
his Holy Spirit within him ? that led them by
the right hand of Moses, with his glorious arm,
dividing the water before them, to make him
self an everlasting Name ? that led them
through the deep as an horse in the wilderness,
that they should not stumble T As a beast go-
caused him to rest
deep as an horse in the wildi
uld n
alle
idst thou lead thy peo
Look
down from heaven, and behold from the habi
tation of thy holiness, and of thy glory : where
Is thy zeal, and thy strength, the sounding of
pie, to make thyself a glorious N
llehold frol
ory :
thy bowels', and of thy mercies towards me? A. _
they restrained ? Doubtless thou art our Father,
though Abraham be ignorant of us, and Israel
acknowledge us not: Thou, O Lord, art our
Father, our Redeemer, thy Name is from ever
lasting. O Lord, why hast thou made us to err
from thy ways ? and hardened our heart from
thy fear f Return for thy servants' sake, the
trioes of thine inheritance. The people of thy
holiness have possessed it but a little while :
our adversaries have trodden down thy sanc
tuary. We are thine : thou never barest rule
over them ; they were not called by thy Name.
The Gospel. St. Mark xlv. 1.
AFTER two days was the feast of the Passover,
A and of unleavened bread : and the chief-
priests and the scribes sought how they might
lake him by craft, and put him to death. But
t-day, lest there be
I being in Bethany,
they said, Not on th
an uproar of the people. And being in Be
In the house of Simon the leper, as he sat at
meat, there came a woman having an alabaster
of ointment of spikenard, very precious ;
she brake the box, and poured it on his
bead. And there were some that had indigna
tion within themselves, and said, Why was
this waste of the ointment made ? for it might
have been sold for more than three hundred
pence, and have been given to the poor : and
they murmured against her. And Jesus said.
Let her alone ; why trouble ye her ? she hath
wrought a good work on me : for ye have the
poor with you always, and whensoever ye will
ye may do them good ; but me ye have not
always. She hath done what she could ; she is
come aforehand to anoint my body to tl e bury
ing. Verily I say unto you, Wheresoever this
Gospel shall be preached throughout the whole
world, this also that she hath done shall be
spoken of for a memorial of her. And Judas
Iscariot, one of the twelve, went unto the chief
priests to betray him unto them. And when
they heard it they were glad, and promised to
give him money. And he-sought how he might
conveniently betray him. And the first day of
unleavened bread, when they killed the pass-
over, his disciples said unto him. Where wilt
thou that we go and prepare, that thou mayest
eat the passover ? And he sendeth forth two of
his disciples, and saith unto them, Go ye into
the city, and there shall meet you a man bear
ing a pitcher of water ; follow him : And where
soever he shall go in, say ye to the good-man of
the house, The Master saith, Where is the
guest-chamber, where I shall eat the passover
with my disciples ? And he will shew you a
large upper-room furnished, and prepared :
there make ready for us. And his disciples
went forth, and came into the city, and found
as he had said unto them : and they made
ready the passover. And in the evening he
,eth with the twelve. And as they sat, and
eat, Jesus said, A" "
of you which eateth
And they began to be sorrowful, and to say
unto him one by one, Is it I ? and another said,
Is it I ? And he answered and said unto them,
It is one of the twelve that dippeth with me in
the dish. The Son of Man indeed goeth, as it
is written of him : but woe to that man by
whom the Son of Man is betrayed : good were
it for that man if he had never been born. And
as they did eat, Jesus took bread, and blessed,
and brake it, and gave to them, and said, Take,
eat : this is my body. And he took the cup,
and when he had given thanks he gave it to
them : and they all drank of it. And he said
unto them, This is my blood of the new testa
ment, which is shed for many. Verily I say
unto you, I will drink no more of the fruit of
the vine, until that day that I drink it new in
the Kingdom of God. And when they had sung
an hymn they went out into the mount of
Olives. And Jesus saith unto them. All ye
shall be offended because of me this night : for
it is written, I will smite the shepherd, and
the sheep shall be scattered. But, after that I
am risen, I will go before you into Galilee.
But Peter said unto him. Although all shall
be offended, yet will not I. And Jesus saith
unto him, Verily I say unto thee, That this,
day, even in this night, before the cock crow
twice, thou shalt deny me thrice. But he spake
the more vehemently, If I should die with
thee, I will not deny thee in any wise. Like
wise also said they all. And they came to a
place which was named Gethsemane: and he
saith to his disciples, Sit ye here, while I shall
pray. And he taketh with him Peter, and
James, and John, and began to be sore amazed,
and to be very heavy, and saith unto them,
My soul is exceeding sorrowful unto death ;
tarry ye here, and watch. And he went for
ward a little, and fell on the ground, and pray
ed, that, if it were possible, the hour might
pass from him. And he said, Abba, Father,
all things are possible unto thee ; take away
this cup from me ; nevertheless, not what I
will, but what thou wilt. And he cometh and
findeth them sleeping, and saith unto Peter,
Simon, sleepest thou ? oouldest not thou watch
one hour ? Watch ye and pray, lest ye enter
into temptation : the spirit truly is ready, but
the flesh is weak. And again he went away.
In the Sar. Miss, the portion for the nobis ita Dominicse passionis sacraments
Epistle is Jer. xi. 18 20. peragere ut indulgentiam percipere me-
The Gospel in Sar. Miss., MS. Leofr., reamur. Per eundem Dominum.'
Conit Pam. is Mark xiv. i xv. 41. In the Greek Church the Gospel foi
The special Collecl: in the Sar. Miss, the morning is Matt. xxii. 15 xxiii. 39
is, ' Omnipotens sempiterne Deus: da at the Liturgy, Matt. xxiv. 36 xxvi. 2.
TUESDAY BEFORE EASTER.
with swords and staves, from the chiet
and the scribes, and the elders. And he that
jetrayed him had given them a token,
Whomsoever I shall kiss, that same is he;' take
and prayed, and spake the same words. And
when he returned he found them asleep again,
for their eyes were heavy,) neither wist they
hat to answer him. And he cometh the third
e, and saith unto them, Sleep on now, and
rest : it is enough, the hour is come ;
rith swords and staves, from the chief priests,
and lead him aw.iy safely. And as soon
as he was come he goeth straightway to him,
and saith, Master, master ; and kissed him.
And they laid their hands on him, and took
him. And one of them that stood by drew a
sword, and smote a servant of the high priest,
and cut off his ear. And Jesus answered, and
said unto them, Are ye come out as against a
thief, with swords and with staves, to take me ?
I was daily with you in the temple teaching,
and ye took me not : but the Scriptures must
be fulfilled. And they all forsook him, and
fled. And there followed him a certain young
man, having a linen cloth cast about his naked
tody ; and the young men laid hold on him :
and he left the linen cloth, and fled from them
naked. And they led Jesus away to the high
priest : and with him were assembled all the
hief priests, and the elders, and the scribes.
And Peter followed him afar off, even into the
palace of the high priest ; and he sat with the
ervants, and warmed himself at the fire. And
he chief priests and all the council sought for
witness against Jesus to put him to death ;
and found none. For many bare false witness
against him, but their witness agreed not
ogether. And there arose certain, and bare
alse witness against him, saying, We heard
him say, I will destroy this temple that is
made with hands, and within three days I will
build another made without hands. But neither
so did their witness agree together. And the
ligh priest stood up in the midst, and asked
5sus, saying, Auswerest thou nothing ? what
it which these witness against thee ? But
16 fceld his peace, and answered nothing. Again
lie high priest asked him, and said unto him,
Art thou the Christ, the Son of the Blessed ?
And Jesus said, I am ; and ye shall see the Son
f Man sitting on the right hand of power, and
coming in the clouds of heaven. Then the high
riest rent his clothes, and saith. What need
we any further witnesses ? ye have heard the
' my: what think ye? And they all
aed him to be guilty of death. And
some began to spit on him, and to cover his
ace, and to buffet him, and to say unto him,
Prophesy : and the servants did strike him
with the palms of their hands. And as Peter
'as beneath in the palace there cometh one of
he maids of the high priest ; and when she
saw Peter warming himself she looked upon
him, and said, And thou also wast with Jesus
f Nazareth. But he denied, saying, I know
ot, neither understand I what thou sayest.
And he went out into the porch ; and the cock
cre.w. And a maid saw him again, and began
say to them that stood by, This is one of
hem. And he denied it again. And a little
after, they that stood by said again to Peter,
urely thou art one of them ; for thou art a
Jalilaean, and thy speech agreeth thereto. But
e began to curse and to swear, saying, I know
ot this man of whom ye speak. And the
second time the cock crew. And Peter called
mind the word that Jesus said unto him,
lefore the cock crow twice, thou shalt deny me
hrice. And when he thought thereon, he
wept.
btfare Easier.
FortheEpittle. Isai. 1. 5.
rpHE Lord God hath opened mine ear. and I
_L was not rebellious, neither turned away
back. I gave my back to the smiters, and my
cheeks to them that plucked off the hair : I
hid not my face from shame and spitting. For
the Lord God will help me, therefore shall I
not be confounded : therefore have I set my
face like a flint, and I know that I shall not be
ashamed. He is near that justifleth me ; who
will contend with me ? Let us stand together;
who is mine adversary ? let him come near to
me. Behold, the Lord God will help me ; who
is he that shall condemn met Lo, they all
shall wax old as a garment ; the moth shall eat
them up. Who is among you that feareth the
Lord, that obeyeth the voice of his servant,
that walketh in darkness, and hath no light T
let him trust in the Name of the Lord, and stay
upon his God. Behold, all ye that kindle a
fire, that <:< mi pass yourselves about with sparks;
walk in the light of your fire, and in the sparks
that ye have kindled. This shall ye have of
mine hand, ye shall lie down in sorrow.
The Gotpel. St. Mark xv. 1.
AND straightway in the morning the chief
XX priests held a consultation with the elders,
and scribes, and the whole council, and bound
Jesus, and carried him away, and delivered
him to Pilate. And Pilate asked him, Art thou
the King of the Jews ? And he answering said
unto him, Thou sayest it. And the chief priests
accused him of many things : but he answered
nothing. And Pilate asked him again, saying,
Answerest thou nothing? behold how many
things they witness against thee. But Jesus
yet answered nothing : so that Pilate marvelled.
Now at that feast he released unto them one
prisoner, whomsoever they desired. And there
was one named Barabbas, which lay bound
with them that had made insurrection with
him, who had committed murder in the insur
rection. And the multitude, crying aloud,
began to desire him to do as he had ever done
unto them. But Pilate answered them, saying,
Will ye that I release unto you the King of the
Jews ? For he knew that the chief priests had
delivered him for envy. But the chief priests
moved the people, that he should rather release
Barabbas unto them. And Pilate answered,
and said again unto them, What will ye then
that I shall do unto him whom ye call the
King of the Jews ? And they cried out again,
Crucify him. Then Pilate said unto them.
Why. what evil hath he done ? And they cried
out the more exceedingly, Crucify him. And
so Pilate, willing to content the people, released
Barabbas unto them, and delivered Jesus,
when he had scourged him, to be crucified.
And the soldiers led him away into the hall,
called Prsetorium ; and they called together the
whole band. And they clothed him with pur
ple, and platted a crown of thorns, and put it
about his head : and began to salute him, Hail,
King of the Jews. And they smote him on the
head with a reed, and did spit upon him, and
bowing their knees worshipped him. And
when they had mocked him, they took off the
urple from him, and put his own clothes on
im, and led him out to crucify him. And
they compel one Simon a Cyrenian, who
ut of the country, the
and Eufus, to bear his
cross. And they bring him unto the place
Golgotha, which is, being interpreted, The
place of a skull. And they gave him to drink
wine mingled with myrrh ; but he received it
not. And when they had crucified him they
parted his garments, casting lots upon them,
what every man should take. And it was the
In the Sar. Miss. Is. Ixii. n Ixiii. 7 imitate spiritus sandli Deus.' 'Deusqi
and Is. liii. are appointed. pro nobis filium tuum crucis patibului
The Gospel, which is the same in MS. subire voluisti ut inimici a nobis expe
Leofr. and Com. Pam., is Luke xxii. i leres potestatem : concede nobis famul
xxiii. 49. tuis ut resurredlionis gratiam consequ;
The Sarum Missal has two Colledls : mur. Per eundem Dominum.'
' Praesta quaesumus omnipotens Deus ut In the Greek Church the Gospel fc
qui pro nostris excessibus incessanter the morning is John xii. 17 50; at th
affligimur, per unigeniti tui passionem Liturgy is Matt. xxvi. 6 16.
liberemur. Qui tecum vivit et regnat in
(104)
WEDNESDAY BEFORE EASTER,
third hour, and they crucified him. And th
superscription of his accusation was written
over, THE KING OF THE JEWS. And with
him they crucify two thieves, the one on his
right hand, and the other on his left. And
the scripture was fulfilled, which saith, And
he was numbered with the transgressors. And
they that passed by railed on him, wagging
their heads, and saying, Ah, thou that de-
stroyest the temple, and builde'st it in three
days, save thyself, and come down from the
cross. Likewise also the chief priests mocking
said among themselves, with the scribes, He
saved others ; himself he cannot save. Let
Christ the King of Israel descend now from
the cross, that we may see and believe. And
there was darkness over the whole laud until
the ninth hour. And at the ninth hour Jesus
cried with a loud voice, saying, Eloi, Eloi,
famaiabacJithani! which is, being interpreted,
My God, my God, why hast thou forsaken iue ?
And some of them that stood by, when they
heard it, said, Behold, he calleth Elias. And
one ran and filled a spunge full of vinegar,
and put it on a reed, and gave him to drink,
saying, Let alone; let us see whether Elias will
come to take him down. And Jesus cried with
a loud voice, and gave up the ghost. And the
vail of the temple was rent in twain from the
top to the bottom. And whea the centurion,
which stood over against him, saw that he so
cried out, and gave up the ghost, he said,
Truly this man was the Son of God.
before (S
The Epistle. Hebr. ix. 16.
TTTHERE a testament is, there must also of
VV necessity be the death of the testator : for
a testament is of force after men are dead ;
otherwise it is of no strength at all whilst the
testator liveth. Whereupon, neither the first
testament was dedicated without blood : for
when Moses had spoken every precept to all
the people, according to the law, he took the
blood of calves and of goats, with water, and
scarlet wool, and hyssop, and sprinkled both
the book, and all the people, saying, This is the
blood of the testament, which God hath en
joined unto you. Moreover, he sprinkled with
blood both the tabernacle, and all the vessels
of the ministry. And almost all things are by
the law purged with blood ; and without shed
ding of blood is no remission. It was therefore
lecessary that the patterns of things in the
be purified with these ; but the
heavenly things themselves with better sacri-
heavens should be
fices than these. For Christ is not entered into
the holy p!aces made with hands, which are
the figures of the true, but into heaven itself,
now to appear in the presence of God for us ;
nor yet that he should offer himself often, as
the high priest entereth into the holy place
every year with blood of others : for then must
he often have suffered since the foundation of
the world ; but now once in the end of the
world hath he appeared to put away sin by the
sacrifice of himself. And as it is appointed
unto men once to die, but after this the judge
ment : so Christ was once offered to bear the
suis of many ; and unto them that look for
him shall he appear the second time without
sin unto salvation.
The Gospel. St. Luke xxii. 1.
NOW the feast of unleavened bread drew
nigh, which is called the Passover. And
the chief priests and scribes sought how they
might kill him ; for they feared the people.
Then entered Satan into Judas sumamed
Iscariot, being of the number of the twelve.
And he went his way, and communed with the
chief priests and captains, how he might betray
him unto them. And they were glad, and
covenanted to give him money. And he
Eromised, and sought opportunity to betray
im unto them in the absence of the multitude.
Then came the day of unleavened bread, when
the passover must be killed. And he sent
Peter and John, saying, Go and prepare us the
passover, that we may eat. And they said
unto him, Where wilt thou that we prepare ?
And he said vsito them, Behold, when ye are
entered into the city, there shall a man meet
you, bearing a pitcher of water ; follow him
into the house where he eutereth in. And ye
shall say unto the good-man of the house, The
Master saith unto thee, Where is the guest-
chamber, where I shall eat the passover with
my disciples ? And he shall shew you a largo
upper room furnished ; there make ready. And
they went, and found as he had said unto
them : and they made ready the passover.
And when the hour was come he sat down, and
the twelve Apostles with him. And he said
unto them,. With desire I have desired to eat
this passover with you before I suffer : for I say
unto you, I will not any more eat thereof, until
it be fulfilled in the Kingdom of God. And he
took the cup, and gave thanks, and said, Jake
this, and divide it among yourselves. 'For I
say unto you, I will not drink of the fruit of
the vine, until the Kingdom of God shall come.
And he took bread, and gave thanks, and
brake it, and gave unto them, saying, This is
my body, which is given for you : this do in
remembrance of me. Likewise also the cup
after supper, saying, This cup is the new tes
tament in my blood, which is shed for you
But behold, the hand of him that betrayeth
me is with me on the table. And truly the Son
of Man goeth as it was determined ; but woe
unto that man by whom he is betrayed. And
they began to inquire among themselves,
which of them it was that should do this thing.
And there was also a strife among them, which
of them should be accounted the greatest.
And he said unto them, The kings of the Gen
tiles exercise lordship over them, and they that
exercise authority upon them are called bene
factors. But ye shall not be so r but he that is
greatest among you, let him be as the younger ;
and he that is chief, as he that doth serve.
For whether is greater, he that sitteth at meat,
or he that serveth ? is not he that sitteth at
meat ? but I am among you as he that serveth.
Ye are they which have continued with me in
my temptations. And I appoint unto you a
ungdom, as my Father hath appointed unto
me ; that ye may eat and drink at my table in
my kingdom, and sit on thrones, judging the
;welve tribes of Israel. And the Lord said,
Simon, Simon, behold, Satan hath desired to
lave you, that he may sift you as wheat : but
I have prayed for thee, that thy faith fail not ;
and when thou art converted, strengthen thy
brethren. And he said unto him, Lord, I am
readv to go with thee both into prison and to
death. And he said, I tell thee, Peter, the
cock shall not crow this day, before that thou
shalt thrice deny that thou knowest me. And
le said unto them, When I sent you without
purse, and scrip, and shoes, lacked ye any thing?
And they said, Nothing. Then said he unto
.hem, But now, he that hath a purse, let him
take it, and likewise his scrip : and he that
.ath no sword, let him sell his garment, and
uy one. For I say unto you, That this that is
written must yet be accomplished in me, And
IB was reckoned among the transgressors : for
he things concerning me have an end. And
they said, Lord, behold, here are two swords.
And he said unto them, It is enough. And he
came out, and went, as he was wont, to the
mount of Olives, and his disciples also followed
im. And when he was at the place, he said,
nto them, Pray, that ye enter not into temp- '
If The Thursday in Passion Week, or
the Great Week, was wont to be observed
with even greater solemnity than the
preceding days. In many cases the Holy
Communion was celebrated twice on this
day, once in the morning, once in the
evening. It was permitted to eat food
with less scruple than on other days of
the week. Catechumens who had been
preparing for baptism at Easter were
wont to bathe on this day, that they
might be clean in body at the time of
their baptism on Easter-eve, and, not
being able to bear both fasting and bath
ing, ate food. It was customary for them
also to recite the Creed publicly. Before
the time of Timotheus, Patriarch of Con
stantinople A. D. 511, this was the only
public recitation of the Creed in Divine
Service.
The ceremony of Washing of Feet, after
our Lord's example, is still obser'ved both
in the Greek and Latin Church.
The term Maundy Thursday is said
to be derived from Dies Mandati, either
because Jesus washed the Apostles' feet
and commanded them to do likewise, or
because he commanded his Apostles to
observe the institution of the Lord's Sup
per.
On this day the Queen's Maundy is
distributed in the Royal Chapel, White
hall. The Office for its distribution is
Exhortation, Confession, Absolution, &c.
Ps. xli. First Lesson: Matt. xxv. 14
30. First anthem, distribution of cloth
ing ; second anthem, distribution of wool
len and linen cloth ; third anthem, dis
tribution of money. Second Lesson :
Matt. xxv. 31, to the end. Fourth an
them ; two Prayers composed for the
occasion ; the Prayer for the Queen ; and
so on to the end.
On this day penitents we're' reconcile'^.
More novel practices of the R'>man
Church are: the consecration of the
Chrism for the following year ; the prae-
sanclificatio, or consecration, of the Host
for Good Friday; the extinction of all
the tapers and removal of the ornaments
from the altar; the communion of the
priests and the excommunication of all
heretics.
The Saruni Epistle, found also in the
MS. of Leofric and Com. Pam., is i Cor.
xi. 20 32. The Gospel, John xiii. i 15.
The special Collect in the Sarum Mis
sal is, ' Deus a quo et Judas reatus sui
poena.ni et confessioms suss latro prae-
mium sumpsit : concede nobis ture propi-
tiationis eifectum: ut, sicut in passions
sua Jesus Christus Dominus noster di-
yersa utrisque intulit stipendia meritorum,
ita nobis ablato vetustatis errore resur-
rectionis suse gratiam largiatur. Qui
tecimi vivit et regnat in uaitate spiritus
sancti Deus. Per omnia secula.'
The Collect at the Washing of Feet in
the Roman Church is, ' Adesto Domme
quaesumus officio servitutis nostrae : et
quia tu discipulis tuis pedes lavare dig-
natus es. ne despicias opera manuum
tuarum qua? nobis retinenda mandasti ut
sicut hie nobis et a nobis exteriora ablu-
untur inquinamenta : sic a te omnium
nostrum interiora laventur peccata. Quod
ipse prse.stare digneris qui vivis et regnas
Deus per omnia saecula saeculorum.'
The Epistle in the Greek Church is
i Cor. xi. 2332.
The Gospel for the morning is Luke
xxii. i 39 ; at the Liturgy, Matt, xxv .
2 xxvii. 2.
For the Washing of Feet two Gospels
are appointed : the first, John xiii. i
ii ; the second, John xiii. 12 17.
'106:
THURSDAY BEFORE EASTER.
tation. And he was withdrawn from them
about a stone's cast, and kneeled down and
prayed, saying, Father, if thou be willing,
remove this cup from me : nevertheless, not
my will, but thine be done. And there ap
peared an angel unto him from heaven,
strengthening him. And being in an agony,
he prayed more earnestly : and his sweat was
as it were great drops of blood falling down to
the ground. And wlien he rose up from prayer,
and was come to his disciples, he found them
sleeping for sorrow, and said unto them, Why
sleep ye ? rise and pray, lest ye enter into temp
tation. And while he yet spake, behold, a mul
titude, and he that was called Judas, one of the
twelve, went before them, and drew near unto
Jesus to kiss him. But Jesus said unto him,
Judas, betrayest thou the Son of Man with a
kiss ? When they who were about him saw
what would follow, they said unto him, Lord,
shall we smite with the sword ? And one of
them smote the servant of the high priest, and
cut off his right ear. And Jesus answered and
said, Suffer ye thus far. And he touched his
ear, and healed him. Then Jesus said unto the
chief priests, and captains of the temple, and
the elders who were come to him, Be ye come
out as against a thief, with swords and staves ?
When I was daily with you in the temple, ye
stretched forth no hands against me : but this
is your hour, and the power of darkness. Then
took they him, and led him, and brought him
into the high priest's house : and Peter followed
afar off. And when they had kindled a fire in
the midst of the hall, and were set down to
gether. Peter sat down among them. But a
certain maid beheld him, as he sat by the fire,
and earnestly looked upon him, and said, This
man was also with him. And he denied him,
saying, Woman, I know him not. And after a
little while another saw him, and said, Thou
art also of them. And Peter said, Man, I am
not. And about the space of one hour after,
another confidently affirmed, saying, Of atruth
this fellow also was with him ; for he is a
Galilaaan. And Peter said, Man I know not
what thou sayest. And immediately, while he
yet spake, the cock crew. And the Lord turned,
and looked upon Peter ; and Peter remem
bered the word of the Lord, how he had said
unto him, Before the cock crow, thou shalt
deny me thrice. And Peter went out, and
wept bitterly. And the men that held Jesus
mocked him, and smote him. And when they
had blindfolded him, they struck him on the
face, and asked him, saying, Prophesy, who is
it that smote thee? And many other things
blasphemously spake they against him. And
as soon as it was day, the elders of the people
and the chief priests, and the scribes, came
together, and led him into their council,
saying, Art thou the Christ ? tell us. And he
said unto them, If I tell you, ye will not
believe : and if I also ask you, ye will not
answer me, nor let me go. Hereafter shall the
Son of Man sit on the right hand of the power
of God. Then s:iid they all, Art thou then the
Son of God ? And he said unto them, Ye say
that I am. And they said, What need we any
further witness ? for we ourselves have heard
of his own mouth.
|rarsbag btfore dsaster.
The Epistle. 1 Cor. xi. 17.
TN this that I declare unto you, I praise you
1 not ; that ye come together not for the better,
but for the worse. For first of all, when ye
come together in the church, I hear that there
be divisions among you, and I partly believe
it. For there must be also heresies among
you, that they who are approved may he made
manifest among you. When ye come together
therefore into one place, this is not to eat the
Lord's supper : for in eating every one taketh
before other his own supper ; and one is hungry,
and another is drunken. What, have ye not
houses to eat and to drink in ? or despise ye
the church of God, and shame them that have
not ? What shall I say to you ? shall I praise
you in this ? I praise you not. For I have re
ceived of the Lord that which also I delivered
unto you, That the Lord Jesus, the same night
in which he was betrayed, took bread; and
when he had given thanks, he brake it, and
said, Take, eat ; this is my body.which is broken
for you : this do in remembrance of me. After
the same manner also he took the cup, when he
had supped, saying. This cup is the new testn-
ment in my blood : this do ye, as oftasyedrin'c
it, in remembrance of me. For as often as ye
eat this bread, and drink this cup, ye do she\v
the Lord's death till he come. Wherefore, who
soever shall eat this bread, and drink this cup
of the Lord, unworthily, shall be guilty of the
body and blood of the Lord. But let a man
examine himself, and so let him eat of that
bread, and drink of that cup. For he that
eateth and drinketh unworthily eateth and
drinketh damnation to himself, not discerning
the Lord's body. For this cause many are
weak and sickly among you, and many sleep.
For if we would judge ourselves, we should
not be judged. But when we are judged, we
are chastened of the Lord, that we should not
be condemned with the world. Wherefore, my
brethren, when ye come together to eat, tarry
one for another. And if any man hunger, let
him eat at home ; that ye come not together
unto condemnation. And the rest will I Bet
in order when I come.
TJte Gospel. St. Luke xxiii. i.
THE whole multitude of them arose, and led
him unto Pilate. And they began to accuse
him, saying, We found this fellow perverting
the nation, and forbidding to give tribute to
Ciesar, saying, That he himself is Christ a
King. And Pilate asked him, saying, Art thou
the King of the Jews ? And he answered him,
and said, Thou sayest it. Then said Pilate to
the chief priests, and to the people, 1 find no
fault in this man. And they were the more
fieroe, saying, He stirreth up the people, teach
ing throughout all Jewry, beginning from Gali
lee to this place. When Pilate heard of Galilee,
he asked whether the man were a Galilsean.
And as soon as he knew that he belonged unto
Herod's jurisdiction, he sent him to Herod,
who himself was also at Jerusalem at that time.
And when Herod saw Jesus he was exceeding
glad ; for he was desirous to see him of a long
season, because he had heard many things of
him ; and he hoped to have seen some miracle
done by him. Then he questioned with him in
many words ; but he answered him nothing.
And the chief priests and scribes stood and
vehemently accused him. And Herod with his
men of war set him at nought, and mocked
him, and arrayed him in a gorgeous robe, and
sent him again to Pilate. And the same day
Pilate and Herod were made friends together ;
for before they were at enmity between them
selves. And Pilate, when he had called together
the chief .priests, and the rulers, and the people,
said unto them, Ye have brought this man
unto me, as one that perverteth the people :
and behold, I, having examined him before you,
have found no fault in this man touching
those things whereof ye accuse him : No, nor
yet Herod : for I sent you to him ; and lo.
nothing worthy of death is done unto him. I
will therefore chastise him, and release him.
For of necessity he must release one unto them
at the feast. And they cried out all at once,
saying, Away with this man, and release unto
us Barabbas: (who for a certain sedition made
in the city, and for murder, was cast into pri
son.) Pilate therefore, willing to release Jesus,
If The term Good Friday is peculiar to
the English Church. The Great and
Holy Parasceve is the Greek name for
it. Long Friday it was called by the
Saxons; it is termed also the Pasch of
the Cross.
It has from the earliest ages been ob
served with the strictest abstinence and
humiliation. In memorial of the Atone
ment on the Cross a general absolution
was proclaimed to all who were truly
penitent. Friday and Saturday were re
ligiously observed, even by those who
kept no other Lent, as being the days on
which the Bridegroom was taken from
them. Eusebius states that the day had
been observed long before his time with
watching and fasting ; Constantine order
ed a general cessation of labour upon it.
In 1549 the ist Collecl was ordered at
Matins; the 2nd and 3rd were appointed
with the two Collects at the Commu
nion.
Introit in 1549, Ps. xxii.
' Respice Domine quaesumus super hanc
familiam tuam pro qua Dominus noster
Jesus Christus non dubitavit manibus tra-
di nocentium et crucis subire tormentum.
Qui tecum vivit.' Sar. Miss., Sacrament.
of Greg., MS. of Leofr., Goth. Miss.,
Gallican Missal.
' Omnipotens sempiterne Deus cujus
spiritu totum corpus ecclesise sanctifi-
catur et regitur ; exaudi nos pro universis
ordinibus supplicantes : ut gratise tuse
munere ab omnibus tibi gradibus fideliter
serviatur. Per.' Sar. Miss., Sacramen-
taries of Gelasius and Gregory, MS. of
Leofric, Gallican Missal.
' Omnipotens sempiterne Deus qui sal-
vas omnes homines et neminem vis perire :
respice ad animas diabolica fraude de-
ceptas ut omni hsretica pravitate depo-
;ita errantium corda resipiscant et ad
veritatis tuae redeant unitatem. Per.'
Sar. Miss., Sacrament, of Greg., MS. of
Leofric, Gallican Missal.
' Omnipotens sempiterne Deus qiii
etiam Judaicam perfidiam a tua miseri-
cordia non repellis ; exaudi preces nos-
tras quas pro illius populi obcaecatione
deferimus ut agnita veritatis tua:; luce,
quse Christus est, a suis tenebris eruatur.
Per eundem Dominum.' Sar. Miss., Sa-
cramentaries of Gelasius and Gregory,
Gallican Missal, MS. of Leofric.
' Omnipotens sempiterne Deus qui non
vis mortem peccatorum sed vitam semper
inquiris ; suscipe propitius orationem nos-
tram ; et libera eos (paganos) ab idolorum
cultura ; et aggrega ecclesiae tuse san<5la?
ad laudem et gloriam nominis tui. Per
Dominum.' Sar. Miss., Sacrament, of
Gelas. and Greg., MS. of Leofr., Gallicaa
Missal.
In the Sarum Missal Hosea vi. i 6
and Ex. xii. i n are appointed to be
read. The Gospel is John xviii. xix.
In the Roman Church there is a suc
cession of Collects for the Church and
the State and their respective rulers; for
those who are troubled and distressed ;
for heretics, schismatics, Jews and Infi
dels. A service is added for the Adoration
of the Cross in the Roman Church ; the
Priest first adores this himself on bended
knee, and then presents it for the adora
tion of the people, who likewise adore it.
The Priest receives the Host, which has
been consecrated on the preceding day.
In the Greek Church the following
Epistles are appointed :
For ist hour, Gal. vi. 14 18.
3rd hour, Rom. v. 6 10.
6th hour, Heb. ii. n 18.
oth hour, Heb. x. 19 31.
Vespers, i Cor. i. 18 ii. 2.
The Greek Gospels for Good Friday
are:
For ist hour, Matt, xxvii. i 56.
3rd hour, Mar. xv. 16 41.
6th hour, Luke xxiii. 32 49.
gth hour, John xix. 23 37.
Vespers, Matth. xxvii. i 56.
(ioS)
GOOD FKIDAY.
spake again to them. But they cried, saying,
Crucify him, crucify him. And he said unto
them the third time, Why, what evil hath he
done ? I have found no cause of death in him .
I will therefore chastise him, and let him go.
And they were instant with loud voices, re
quiring that he might be crucified : and thf
voices of them and of the chief priests prevailed
And Pilate gave sentence that it should be a:
they required. And he released unto them
him that for sedition and murder was cast into
prison, whom they had desired; but he de
livered Jesus to their will. And as they led
him away, they laid hold upon one Simon a
Cyrenian, coming out of the country, and on
him they laid the cross, that he might bear it
after Jesus. And there followed him a great
company of people, and of women, which also
bewailed and lamented him. But Jesus, turn
ing unto them, said, Daughters of Jerusalem,
weep not for me, but weep for yourselves, and
for your children. For behold, the days are
coming, in the which they shall say, Blessed
are the barren, and the wombs that never bare,
and the paps which never gave suck. Then
shall they begin to say to the mountains, Fall
on us ; and to the hills, Cover us. For if they
do these things in a green tree, what shall be
done in the dry ? And there were also two other,
malefactors, led with him to be put to death.
And when they were come to the place which
is called Calvary, there they crucified him;
and the malefactors, one on the right hand,
and the other on the left. Then said Jesus,
Father, forgive them, for they know not what
they do. And they parted his raiment, and
cast lots. And the people stood beholding;
and the rulers also with them derided him,
saying, He saved others ; let him save himself,
if he be Christ, the chosen of God. And the
soldiers also mocked him, coming to him, and
offering him vinegar, and saying, If thou be
the King of the Jews, save thyself. And a
superscription also was written over him in
letters ol Greek, and Latin, and Hebrew,
THIS IS THE KING OF THE JEWS. And
one of the malefactors, which were hanged,
railed on him, saying, If thou be Christ, save
thyself, and us. But the ther answering re
buked him, saying, Dost not thou fear God,
seeing thou art in the same condemnation ?
And we indeed justly ; for we receive the due
reward of our deeds, but this man hath done
nothing amiss. And he said unto Jesus, Lord,
remember me when thou comest into thy
kingdom. And Jesus said unto him, Verily I
Bay unto thee, To-day shalt thou be with me
in paradise. And it was about the sixth hour :
and there was a darkness over all the earth
until the ninth hour. And the sun was
darkened, and the vail of the temple was rent
in the midst. And when Jesus had cried with
a loud voice, he said, Father, into thy hands I
commend my spirit : and having said thus, he
gave up the ghost. Now when the centurion
saw what was done, he glorified God, saying
Certainly this was a righteous man. And all
the people that came together to that sight,
beholding the things that were done, smote
their breasts, and returned. And all his ac
quaintance, and the women that followed him
from Galilee, stood afar off, beholding these
things.
<&aat> Jttirag.
A ^MIGHTY GoTfwe beTe'e'ch thee graciously
\. to behold this thy family, for which our
Lord Jesus Christ was contented to be be
trayed, and given up into the hands of wicked
men, and to suffer death upon the cross, who
now liveth and reigneth with thee and the
Holy Ghost, ever one God, world without end.
ALMIGHTY and everlasting God, by whose
X\. Spirit the whole body of the Church is go
verned and sanctified ; Receive our supplica
tions and prayers, which we offer before thee
for all estates of men in thy holy Church, that
every member of the same, in his vocation and
ministry, may truly and godly serve thee;
through our Lord and Saviour Jesus Christ.
(\ MERCIFUL God, who hast made all men,
V_7 and hatest nothing that thou hast made
nor wouldest the death of a sinner, but rather
that he should be converted and live ; Have
mercy upon all Jews, Turks, Infidels, and
Hereticks, and take from them all ignorance,
hardness of heart, and contempt of thy Word ;
and so fetch them home, blessed Lord, to thy
flock, that they may be saved among the rem
nant of the true Israelites, and be made one
fold under one shepherd, Jesus Christ our
Lord, who liveth and reigneth with thee and
the Holy Spirit, one God, world without end.
Amen.
The Epistle. Hebr. i. 1.
rpHE law having a shadow of good things to
J_ come, and not the very image of the things,
hich they
_
can never with those sacrifices,
,
nto perfect : for then would they
not have ceased to be offered ? because that the
worshippers once purged should have had no
more conscience of sins. But in those sacrifices
there is a remembrance again made of sins
every year. For it is not possible that the
blood of bulls and of goats should take away
-ins. Wherefore, when he cometh into the
vorld, he saith, Sacrifice and offering thou
wouldest not, but a body hast thou prepared
me : In burnt-offerings and sacrifices for sin
thou hast had no pleasure : Then said I, Lo, I
come (in the volume of the book it is written
of me) to do thy will, O God. Above, when he
said, Sacrifice and offering, and burnt-offerings,
and offering for sin thou wouldest not, neither
hadst pleasure therein, which are offered by
the Law : then said 'he, Lo, I come to do thy
will, O God. He taketh away the first, that he
y establish the second. By the which will
are sanctified, through the offering of the
body of Jesus Christ once for all. And every
priest standeth daily ministering, and offering
oftentimes the same sacrifices, which can never
take away sins. But this man, after he had
ofaered one sacrifice for sins for ever, sat down
on the right hand of God ; from henceforth
xpecting till his enemies be made his footstool.
or by ape offering he hath perfected for ever
hem tHSt are sanctified : Whereof the Holy
Ghost also is a witness to us : for after that he
had said before, This is the covenant that I
will make with them after those days, saith
the Lord, I will put my laws into their.hearts.
and in their minds will I write then ; and
their sins and iniquities will I remember no
. Now where remission of these is, there
more offering for sin. Having therefore,
brethren, boldness to enter into the holiest,
by the blood of Jesus, by a new and living way,
which he hath consecrated for us, through the
vail, that is to say, his flesh ; and having an
High Priest over the house of God ; let us draw
th a true heart, in full assurance of
faith, having our hearts sprinkled from an
-vil conscience, and our bodies washed with
mre water. Let us hold fast the profession
f our faith without wavering; (for he is
faithful that promised ;) and Jet us consider
one another to provoke unto love, and to good
works; not forsaking the assembling of our
selves together, as the manner of some is ; but
exhorting one another : and so much the more,
as ye see the day approaching.
The Gospel. St. John xtr. 1.
"DILATE therefore took Jesus, and scourged
him. And the soldiers platted a crown of
j If The Saturday in this week was from Collect was appointed. In that Praycr-
c the earliest times a day of especial ob- book it ran as follows : ' O most gra-
* servation. Contrary to the practice of cious God, look upon us in mercy, and
; feasting on other Saturdays, this day grant that, as we arc baptized into the
; was appointed as a strict fast. In the death of thy Son our Saviour Jesus
r time of Constantine ' lofty pillars of wax Christ, so by our true and hearty repent-
: were set up to burn as torches all over ance all our sins may be buried with
the city, and lamps were lit in all places, him, and we not fear the grave ; that as
1 so that the night seemed to outshine the Christ was raised from the dead by the
i sun at noonday. Lamps and torches were glory of thee, O Father, so we also may
E laced both in churches and in private walk in newness of life, but our sins
ouses, which was done as a prodromns never be able to rise in judgment against
of that great Light, or Sun of Righteous- us ; and that for the merit of Jesus Christ
1 ness, arising upon the world on Easter that died, was buried, and rose again for
| Day.' It was, and is still, a noted day us. Amen.'
of baptism; on it, too, catechumens were In Sar. Miss, the Epistle is Col. iii.
first admitted to the Eucharist. i 4. The Gospel, which is also in MS.
Introit in 1549, Ps. Ixxxviii. Leofr. and Com. Pam., is Matt, xxviii.
' Christe fave desideriis et precibus nos- i 7. Augustine mentions this Gospel.
tris et praesta prosperam hanc superve- In the Greek Church the morning
nientem sanctse pasch?e noctem in qua Epistle is i Cor. v. 6, 7, 8: Gal. iii. 13,
tecum resurgentes de morte transire me- 14; at the Liturgy, Rom. vi. 3 n.
reamur ad vitam: Salvator mundi qui The morning Gospel is Matt, xxvii. 62
vivis,' &c. Gall. Miss. 66 ; at the Liturgy, Matt, xxviii.
Until the Scotch Liturgy no special
(no)
GOOD FRIDAY.
thorns, and put it ou his head, and they put
ou him a purple robe, and said, Hail, King of
the Jews: and they smote him with their
hands Pjlate therefore went forth again, and
saith unto them, Behold, I bring him forth to
you, that ye may know that I find no fault in
him. Then came Jesus forth, wearing the
crown of thorns, and the purple robe. And
Pilate saith unto them, Behold the man!
When the chief priests therefore and officers
saw him, they cried out, saying, Crucify him,
crucify him. Pilate saith unto them, Take ye
him and crucify him: for I find no fault in
him. The Jews answered him, We have a law,
and by our law he ought to die, because he
made himself the Son of God. When Pilate
therefore heard that saying, he was the more
afraid ; and went again into the judgement-
hall, and saith unto Jesus, Whence art thou ?
But Jesus gave him no answer. Then saith
Pilate unto him, Speakest thou not unto me?
kuowest thou not tnat I have power to crucify
thee, and have power to release thee ? Jesus
answered, Thou couldest have no power at ail
against me, except it were given thee from
above : therefore he that delivered me unto
thee hath the greater sin. And from thence
forth Pilate sought to release him : but the
Jews cried out, saying, If thou let this man go,
thou art not Caesar's friend : whosoever inaketh
himself a king speaketh against Csesar. When
Pilate therefore heard that saying, he brought
Jesus forth, and sat down in the judgement-
seat, iu a place that is called the Pavement,
but in the Hebrew, Gabbatha, And it was the
preparation of the passoyer, and about the
sixth hour: and he saith unto the Jews,
Behold your King ! But they cried out. Away
with him, away with him, crucify him. Pilate
saith unto them. Shall I crucify your King?
The chief priests answered, We have no king
but Ciesar. Then delivered he him therefore
niito them to be crucified : and they took Jesue,
and led him away. And he, bearing his cross,
went forth into a place called the place of a
skull, which is called in the Hebrew, Golgotha :
where they crucified him, and two other with
him, ou either side one, and Jesus in the midst.
And Pilate wrote a title, and put it on the
cross ; and the writing was, JESUS OF NAZA
RETH THE KING OF THE JEWS. This
title then read many of the Jews : for the place
where Jesus was crucified was nigh to the city :
and it was written in Hebrew, and Greek, and
Latin. Then said the chief priests of the Jews
to Pilate, Write not, The King of the Jews ;
but that he said, I am the King of the Jews.
Pilate answered, What I have written, I have
written. Then the soldiers, when they had
crucified Jesus, took his garments, and made
four parts, to every soldier a part; and also
his coat : now the coat waa without seam,
woven from the top throughout. They said
therefore among themselves. Let us not rend
it, but cast lots for it, whose it shall be : that
the Scripture might be fulfilled, which saith,
They parted my raiment among them, and for
my vesture they did cast lots. These things
therefore the soldiers did. Now there stood by
the cross of Jesus, his mother, and his mother's
sister, Mary the wife of Cleophas, and Mary
Magdalene. When Jesus therefore saw his
mother, and the disciple standing by, whom
he loved, he saith unto his mother, Woman,
behold thy son. Then saith he to the disciple,
Behold thy mother. And from that hour that
disciple took her unto his own home. After
this, Jesus, knowing that all things were now
accomplished, that the Scripture might be ful
filled, saith, I thirst. Now there was set a
vessel full of vinegar : and they filled a spunge
with Vinegar, and put it upon hyssop, and put
it to his mouth. When Jesus therefore had
received the vinegar, he said, It is finished :
and lie bowed his head, and gave up the ghost,
The Jews therefore, because it was the pre
paration. that the bodies should not remain
upon the cross on the sabbath-day, (for thai
sabbath-day was an high day,) besought Pilate
that their lees might be broken, and that they
might be taken away. Then came the soldiers,
and brake the legs of the first, and of the other
which was crucified with him. But when they
came to Jesus, and saw that he was dead already,
they brake not his legs. But one of the soldiers
with a spear pierced his side, and forthwith
came there out blood and water. And he that
saw it bare record, and his record is true : and
he knoweth that he^aith true, that ye might
believe. For these things were done that the
Scripture should be fulfilled, A bone of him
shall not be broken. And again, another Scrip
ture saith, They shall look on him whom they
pierced.
G :
The Collect.
RANT, Lord, that as we are baptized Into
_ the death of thy blessed Sou our Saviour
Jesus Christ, so by continual mortifying our
corrupt affections we may be buried with him ;
and that through the grave, and gate of death,
we may pass to our joyful resurrection ; for his
merits, who died, and was buried, and rose
again for us, thy Son Jesus Christ our Lord.
Amen.
The Epistle. \ St. Peter iii. 17.
IT is better, if the will of God be so, that ye
suffer for well-doing, than for evil-doing.
For Christ also hath once suffered for sins, the
just for the unjust, that he might bring us to
God, being put to death in the flesh, but
quickened by the Spirit. By which also he
went and preached unto the spirits in prison ;
which sometime were disobedient, when once
the long-suffering of God waited in the days of
Noah, while the ark was a preparing ; wherein
few, that is, eight souls, were saved by water.
The like figure whereuuto, even baptism, doth
also now save us, (not the putting away the
filth of the flesh, but the answer Of a good
conscience towards God,) by the resurrection of
Jesus Christ: who is gone into heaven, and ii
on the right hand of Cod, au-vls and authorities
and powers being made subject unto him.
The Gospel, St. Matth. xxvii. 57.
N the even was come, there came a
h man of Arimathaea, named Joseph,
who also himself was Jesus' disciple. He went
to Pilate, and begged the body of Jesus. Then
Pilate commanded the body to be delivered.
And when Joseph had taken the body, he
wrapped it in a clean linen cloth, and laid it in
his own new tomb, which he had hewn out in
the rock ; and he rolled a great stone to the
door of the sepulchre, and departed. And there
was Mary Magdalene, and the other Mary,
sitting over against the sepulchre. Now the
next day that followed the day of the prepara
tion, the chief priests and Pharisees came to
gether unto Pilate, saying, Sir, we remember
that that deceiver said, while he was yet alive,
After three days I will rise again. Command
therefore that the sepulchre be made sure until
the third day, lest his disciples come by night
and steal him away, and say unto the people,
He is risen from the dead : so the last error
shall be worse than the first. Pilate said unto
them, Ye have a watch ; go your way, make it
as sure as you can. So they went and made
the sepulchre sure, sealing the stone, and
setting a watch.
~\T7"HE
VV ric
T A festival in honour of our Lord's Our term Easter is probably derived
resurrection has been observed from the from a Saxon term, signifying rising;
very foundation of Christianity. A dif- in old writers the term Dominica Gaudii
ference, however, early arose as to the is applie'd to it. In the Greek Church
day on which the actual event of the it is common to use as a salutation on
resurrection should be commemorated. Easter Day the words, 'Jesus Christ is
It was the custom of the Asiatic Chris
tians to celebrate a Paschal Feast on the
day of the Jewish Passover, the i4th of ^f The first of these Anthems was
the ist month; the Festival of the Re- prefixed to the others in 1662. In 1549
surrection on the 3rd day afterwards, on Hallelujah was said at the end of them.
A Versicle by the Priest, ' Shew forth
to all nations the glory of God,' with
rsen from the dead.' The answer is,
He is risen indeed.'
whatever day of the week this fell. The
Western Christians, on the contrary, con
tended that the fast of the holy week a Response, ' And among all people his
ought not to be interrupted, and that the wonderful works,' took the place of
Feast of the Resurrection ought always 'Gloria Patri,' &c. The Anthems were
in 1549 directed to be sung afore Ma
tins, and were followed by a Collect:
' O God, who for our redemption didst
retained his opinion, but there was no give thine only begotten Son to the
breach of charity, and Polycarp conse- death of the Cross, and by his glori-
crated the Eucharist in Anicetus' church, ous resurrection hast delivered us from
In 196 Victor, Bishop of Rome, excom- the power of the enemy; grant us so to
municated those who would not conform die daily from sin that we may ever-
to the Roman usage, for which he was
to be observed on a Sunday.
In 158 Polycarp visited Rome toj;on-
fer with Anicetus on the question.
Each
live with him in the joy of his
:ction, thr
om grew in favour, but the Lord. Amen/
reproved by Irenseus and others. The resurrection, through the same
reprove y
Western cust
Eastern Churches continued their o
practice until the Council of Nice, 325,
which established the usage of keeping
the Feast of the Resurrection on the
|oy or
Christ .
In 1549 two Communions were ap
pointed ; at the first the Introit was Ps.
xvi. ; the Collect, Epistle, and Gospel
were the same as we now have. At the
Lord's Day alone. The duty of fixing second Communion the Introit was Ps.
the proper Sunday was committed to the iii. ; the Collect, that of the ist Sunday
care of the Alexandrian Bishops. From after Easter; the Epistle, i Cor. v. 6 8,
this time forward the dissentients were 'Know ye not ---- pureness and truth;'
treated as schismatics ; in 341 they were the Gospel, Mar. xvi. i 8.
excommunicated by the Council of An- The Anthems are taken from the Anti-
tioch. They were named Quartodeci- phonary of Gregory. The Collect, 'Deus
For nearly 200
years tne early
Christians depended on the Jewish cycle
of 84 years for the determination of
their own festival. Subsequently various
cycles were adopted, but there was much
uncertainty as to the day of observation
of the feast until Dionysius Exiguus,
Abbot of Rome, 525, introduced the Alex
andrian Canon complete into the Roman
the early qui hodierna die per unigenitum tuum
ternitatis nobis aditum devicta morte
reserasti ; vota nostra quas prseveniendo
aspiras, etiam adjuvando prosequere. Per
eundem Dominum nostrum,' is found in
Sar. Miss., in Gelas. and Greg. Sacra
ment., in old Gall. Miss., and in Sacra
ment. of Leofric.
In the Sarum Missal the Epistle is
Church. The Churches of Great Britain i Cor. v. 6, 7, 8; the Gospel is Mar. xvi.
and Ireland did not uniformly agree with 17.
the Roman Church in the actual Paschal Our Gospel is taken from that for the
Sunday until 800, when the Welsh, the Saturday in Easter week, which was
most persistent of the objectors, gave way. usually read in the time of Augustine on
The term Pascha was used to denote the the Thursday after Easter.
Paschal Feast, the Paschal Supper, the
whole Festival, or the Day of Resurrec-
In the Greek Church three Anthems,
taken from the 66th, 67th, and 68th
tion. The Festival lasted 15 days, during Psalms, are appointed in the Liturgy,
which law-suits were suspended, indul
gence was granted to criminals, and espe
cial liberality extended to the poor. It
was divided into the Pasch of the Cruci->
fixion and the Pasch of the Resurrection.,
The Epistle is Aas i. i 8.
The Gospel at the Liturgy is John i.
i 17.
The Gospel in the evening is John xx.
19 26.
In communicating the words, 'Par-
observed as one of religious solemnity, of take of the body of Christ, taste the
sermons, assemblies, communions. The undying fountain,' and the Anthems are
Sunday closed the solemnities of the appointed to be used through the
sacred season, week.
(112)
The week succeeding Eastef Day was
EASTER, PAY,
1 At Morning Prayer, instead of the Psalm, O
come, let us singj &c. these Anthems shall lie
tung or mid.
/CHRIST our passover is sacrificed for us :
\j therefore let us keep the feast ;
Not with the old leaven, nor with the leaven
of malice rtnd wickedness : but with the un
leavened bread of sincerity and truth. 1 Cor.
v. 7.
/CHRIST being raised from the dead dieth no
vy more : death hath no more dominion over
For in that he died, he died unto sin once :
but in that he livetb, he liveth unto God.
Likewise reckon ye also yourselves to be dead
Indeed unto sin : but alive unto God through
Jesus Christ our Lord. Rom. vi. 9.
CHRIST is risen from the dead : and become
\J the first-fruits of them that slept.
For since by man came death : by man came
also the resurrection of the dead.
For as in Adain all die : even so in Christ
shall all be made alive. 1 Cor. xv. 20.
Glory be to the Father, and to the Son : and
to the Holy Ghost :
As it was in the beginning, is now, and ever
shall be : world without end. Amen.
The Collect.
A LMIGHTY God, who through thine only-
Xi- begotten Son Jesus Christ hast overcome
death, and opened unto us the gate Of everlast
ing life ; We humbly beseech thee, that, as by
reveuting us thou dost put
J desires, so by thy continual
help we may bring the same to good effect ;
through Jesus Christ our Lord, who liveth and
reigneth with thee and the Holy Ghost, ever
one God, world without end. Amen.
The Epistle. Coloss. iii. 1.
IF ye then be risen with Christ, seek those
things which are above, where Christ sitteth
i the right hand of God. Set your affection
on things above, not on things on the earth :
For ye are dead, and your life is hid with
Christ in God. When Christ, who is our life,
shall appear, then shall ye also appear with
him in glory. Mortify therefore your members
which are upon the earth ; fornication, un-
cleanness, inordinate affection, evil concu
piscence, and covetousneas, which is idolatry:
For which things' sake the wrath of God cometh
p on the children of disobedience. In the which
< ye also walked some time, when ye lived
!i in them.
The Gospel. St. John xx. 1.
THE first day of the week cometh Mary
Magdalene early, when it was yet dark,
I: unto the sepulchre, and seeth the stone taken
! away from the sepulchre. Then she runneth
ii and cometh to Simon Peter, and to the other
!| disciple whom Jesus loved, and saitu unto
ii them, They have taken away the Lord out of
the sepulchre, and we know not where they
have laid him. Peter therefore went forth, and
that other disciple, and came to the sepulchre.
So they ran both together ; and the other disci
ple did outrun Peter, and came first to the
sepulchre ; and he, stooping down and looking
in, saw the linen clothes lying ; yet went he
not in. Then cometh Simon Peter following
him, and went into the sepulchre, and seeth
the linen clothes lie ; and the napkin that was
about his head, not lying with the linen clothes,
; but wrapped together in a place by itself.
J Then went in also that other disciple which
, came first to the sepulchre, and he saw, and
I believed. For as yet they knew not the Scrip-
| ture, that he must rise again from the dead.
Then the disciples went away again unto their
own home.
fgonbag in <f asta SSSwk.
The Collect.
A LMIGHTY God, who through thine only-
_rv begotten Son Jesus Christ hast overcome
death, and opened unto us he gate of everlast
ing life ; We humbly beseech thee, that, as by
thy special grace preventing us thou dost put
into our minds good desires, bo by thy con-
:al help we may bring the same to good
r Lord, who
eflect ; through Jesus Christ our
liveth and reigneth with thee and the Holy
Ghost, ever one God, world without end.
Amen.
For the Epistle. Acts x. 34.
T)ETER opened his mouth, and s
truth I perceive that God is no respecter of
. .
and said, Of a
persons ; but in every nation he that feareth
him, and worketh righteousness, is accepted
with him. The word which God sent unto the
children of Israel, preaching peace by Jesus
Christ ; (he is Lord of all ;) that word (1 say) ye
know, which was published throughout all
Judsea, and began from Galilee, after the bap
tism which John preached : how God anointed
Jesus of Nazareth with the Holy Ghost, and
with power ; who went about doing good, and
healing all that were oppressed of the devil :
for God was with him. And we are witnesses
of all things which he did, both in the land of
the Jews, and in Jerusalem ; whom they slew,
and hanged on a tree : Him God raised up the
third day, and shewed him openly ; not to all
the people, but unto witnesses chosen before of
even to us, who did eat and drink with
him after he rose from the dead. And he com-
. _ded us to preach unto the people, and to
testify that it is he who was ordained of God to
be the Judge of quick and dead. To him give
all the prophets witness, that through his
Name whosoever believeth in him shall receive
remission of sins.
The Gospel. St. Luke xxiv. 13.
BEHOLD, two of his disciples went that
same day to a village called Emmaus,
which was from Jerusalem about threescore
furlongs. And they talked together of all these
things which had happened. And it came to
pass, that while they communed together, and
reasoned, Jesus himself drew near, and went
with them. But their eyes were holden, that
they should not know him. And he said unto
them, What manner of communications are
these that ye have one to another, as ye walk,
and are sad ? And the one of them, whose
name was Cleopas, answering, said unto him,
Art thou only a stranger in Jerusalem, and
hast not known the things which are come to
pass there in these days t And he said unto
them, What things ? And they said unto him,
Concerning Jesus of Nazareth, who was a pro
phet mighty in deed and word, before God and
all the people : and how the chief priests and
our rulers delivered him to be condemned to
death, and have crucified him. But we trusted
that it had been he which should have redeemed
Israel : and beside all this, to-day is the third
day since these things were done. Yea, and
certain women also of our company made us
astonished, which were early at the sepulchre ;
and when they found not his body, they came,
saying, that they had also seen a vision of
angels, which said that he was alive. And cer
tain of them which were with us went to the
sepulchre, and found it even so as the women
had said; but him they saw not. Then he said
unto them, O fools, and slow of heart to believe
all that the prophets have spoken : ought not
Christ to have suffered these things, and to
enter into his glory ? And beginning at Moses,
and all the prophets, he expounded unto them
in all the Scriptures the things concerning
himself. And they drew nigh unto the village
In 1552 the two later Anthems were
appointed in place of the Venite ; the
Collect for the ist Communion was ap
pointed for Easter Day, Monday in Easter
week, and the Sunday after Easter; the
Collect for the 2nd Communion appointed
for the Tuesday in Easter week. At the
last revision the ist Anthem was pre
fixed, the Easter Day Collect appointed
to he used throughout the week, and the
Collect for the 2nd Communion appointed
for the Sunday after Easter.
The cominemora'-ion of Easter w?s at
first continued until the next Sunday ;
the practice subsisted in some dioceses at
least until the nth century, when the
celebration was reduced to three days.
Monday. Introit in 1549, Ps. Lxii.
The Epistle and Gospel are the same
as those appointed r\ the Sarurn Missal
for this Monday.
In the Greek Church the Epistle for
this day is Acts i. 12 17, 21 26.
The Gospel is John i. 1828.
Tuesday Introit in 1549, Ps. cxiii.
The Epistle in the Sar. Miss., in MS.
Leofr., and Com. Pam., for the Tuesday
after Easter is Acts xiii. 2633, ' Resus-
citans Jesum Christum Domimun nos
trum.'
The Gospel for the clay is Luke .\.\iv.
36 47-
In the Greek Church the Epistle is
Acts ii. 1421.
The Gospel is Luke xxiv. 12 75.
IT The ist Sunday after Easter was
regarded as the close of the Paschal so
lemnities. It was termed Dominica in
Alhis, being the day on which the newly-
baptized wore their white robes for the
last time. It was also called Dominica
in Octavis Paschae. Among ourselves it
has been known as Low Sunday, since,
though itself great, it is but a small fes
tival in comparison with Easter Day.
The Greeks term it New Sunday ^cui-i)
KvpieucTp. or Sunday of Renewal fitaKcu-
OTptttjULOf), in allusion to the renovation of
the newly-baptized. With the Greeks
also the Easter Festival terminated on
this day. The term Sunday of Anti-
Pasch (icvpiaKr) TOV 'AfrtVacr^a} is also
used.
ist Sunday. Introit in 1549, P S - cx "^-
The Collecl is the same as that pre
scribed for the 2nd Communion on Easter
Day in 1549. The Collect itself was
composed in 1549.
The Epistle in the Sar. Miss, and
Com. Pam. is ijohnv. 4 10, 'witness in
himself.'
The Gospel is John xx. 1931.
In the Greek Church the Epistle is
Acts V. 1220.
The morning Gospel is Matt, xxviii.
1 6 20.
The Gospel at the Liturgy is John xx.
I 9773 I -
The Greek Church also commemorate.;
St Thomas on this Sunday.
2nd Sunday. Introit in 1549, Ps. L\x.
The Collect for the and Sunday after
Easter was composed in 1549.
("4)
TUESDAY IN EASTER WEEK. FIRST SUNDAY AFTER EASTER.
same to good effect;
;ugh Jesus Christ our Lord who liveth ami
neth with thee and the Holy Ghost, evei
Thither they went ; and he made as though he
Id have gone further : but they constrained
saying, Abide with us, for it is towards
lint,'", aiid the day is far spent. And he
t in to tarry with them. And it came to
.oass as he sat at meat with them, he took
iread, and blessed it, and brake, and gave to
hem. And their eyes were opened, and they
;new him, and he vanished out of their sight.
told they said one to another, Did not our
ieart burn within us, while he talked with us
hy the way, and while he opened to us the
Scriptures ? And they rose up the same hour,
mid returned to Jerusalem, and found the
eleven gathered together, and them that were
with them, saying, The Lord is risen indeed,
md hath appeared to Simon. And they told
shut things were done in the way, and how he
i in breaking of bread,
in (Easter ISuk.
The Collect.
ALMIGHTY God, who through thy only-
J\_ begotten Son Jesus Christ hast overcome
death, and opened unto us the gate of everlast-
ng life ; We humbly beseech thee, that, as by
'iy special grace preventing us thou dost put
ito our minds good desires, so by thy continua'
elp we may bring th -
,hrou '
me God, world without end. A
For the Epistle. Acts xiii. 26.
MEN and brethren, children of the stock of
Abraham, and whosoever among you fear-
Bth God, to you is the word of this salvation
sent. For they that dwell at Jerusalem, and
;heir rulers, because they knew him not, nor
ret the voices of the prophets which are read
ery sabbath-day, they have fulfilled them in
idenming him. And though they found no
use of death in him, yet desired they Pilate
;hat he should be slain. And when they had
fulfilled all that was written of him, they took
him down from the tree, and laid him '
sepulchre. But God :
and he was s.eeii m .
aine up with him from G
,;ho are his witnesses unto the people. And
we declare unto you glad tidings, how that the
promise which was made unto the fathers, God
hath fulfilled the same unto us their children, in
that he hath raised up Jeans again ; as it is also
written in the second Psalm, Thou art uiySon,
this day have I begotten thee. And as concern
ing that he raised him up from the dead, now
no more to return to corruption, he said on this
wise I will give you the sure mercies of David.
Wherefore he saith also in another Psalm,
Thou shall not suffer thine Holy One to see
corruption. For David, after he had served
his own generation by the will of God, fell on
Sleep, and was laid unto his fathers, and saw
corruption: but hewh'.m <:<'<! raised again saw
no corruption. Be it known unto you there
fore, men and brethren, that through this man
is preached unto you the forgiveness of sins :
and by him all that believe are justified from
all things, from which ye could not be justified
by the law of Moses. Beware therefore, lest
that come upon you which is spoken of in the
prophets; Behold, ye despisers, and wonde
and perish : for I work a work in your days,
work which ye shall in no wise believe, though
a man declare it unto yon.
The Gospel. St. Luke xxiv. 36.
TESTJS himself stood in the midst of them,
tl and saith unto them, Peace be unto you.
But they were terrified and affrighted, and
supposed that they had seen a spirit. And he
said unto them, Why are ye troubled, and why
do thoughts arise in your hearts ? Behold my
hands and my feet, that it is I myself: handle
me, and see ; for a spirit hath not flesh and
,is,ec! him from the dead :
m a piece of
b. And he
bones, as ye see me have. And when he had
thus spoken, he shewed them his hands and
ds feet. And while they yet believed not for
ay, and wondered, he said unto them, Have ye
here any meat? And they gave him a
a broiled fish, and of an honey-comb.
took it, and did eat before them. And he said
unto them, These are the words which *
unto you, while I was yet with you,
things must be fulfilled which were written in
;he law of Moses, and in the Prophets, and in
;he Psalms conceniing me. Then opened he
their understanding, that they might under
stand the Scriptures, and said unto them, Thus
it is written, and thus it behoved Christ to
suffer and to rise from the dead the third day ;
and that repentance and remission of sins
should be preached in his Name among all na
tions, beginning at Jerusalem. And ye are
witnesses of these things.
!je Jtrst Smntratr after faster.
The Collect.
ILMIGHTY Father, who hast given thine
^V only Son to die for our sins, and to rise
again for our justification ; Grant us so to put
away the leaven of malice and wickedness, that
we may alway serve thee in pureness of living
and truth ; through the merits of the same thy
Son Jesus Chri st our Lord. A men.
The Epistle. 1 St. John v. 4.
WHATSOEVER is born of God overcometh
the world ; and this is the victory that
)vercometh the world, even our faith. Who is
.ie that overcometh the world, but he that
believeth that Jesus is the Son of God ? This
is he that came by water and blood, even Jesus
Christ; not by water only, but by water and
blood : and it is the Spirit that beareth witness,
because the Spirit is truth. For there are three
that bear record in heaven, the Father.theWord,
and the Holy Ghost : 'and these three are one.
And there are three that bear witness in earth,
r,andthebluod:ai " "
sspirit.andthewate
iid the
three agree in one. If we receive the witness of
men, the witness of God is greater : for this is
the witness of God, which he hath testified of
his Son He that believeth on the Son of God
hath the witness in himself: he that believeth
not God hath made him a liar, because he
believeth not the record that God gave of his
Son. And this is the record, that God hath
given to us eternal life ; and this life is in his
Son. He that hath the Son hath life ; and he
that hath not the Son hath not life.
The Gospel. St. John xx. 19.
rpHEs
J_ of the
the first day
doors were
shut,
sar of
where the disciples were assembled for fea:
the Jews, came Jesus and stood in the midst,
nnd saith unto them, Peace be unto you. And
when he had so said, he shewed unto them his
hands and his side. Then were the disciples,
glad when they saw the Lord. Then said J esus
to them again. Peace be unto you: As my
Father hath sent me, even so send I you.
And when he had said this, he breathed on
them, and saith unto them. Receive ye the
Holy Ghost. Whosesoever sins ye remit, they
are remitted unto them ; and whosesoever sins
ye retain, they are retained.
|je Sttonb jsmnbag after (faster.
The Collect.
A LMIGHTY God, who hast given thine only
J\. Son to be unto us both a sacrifice for sin,
and also an eiisample of godly life ; Give us
grace that we may always most thankfully
receive that his inestimable benefit, and also
daily endeavour ourselves to follow the blessed
steps of his most holy life ; through the same
Jesus Christ our Lord. Amen.
The Epistle in the Sar. Miss, and
Com. Pam. is i Pet. ii. 2125.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Acts vi. i 7.
The morning Gospel is Luke xxiv. i
12.
The Gospel at the Liturgy is Mar. xv.
43 -xvi. 8; hence the Sunday is named
the Sunday of the Ointment Bearers (Kvp.
The Greeks number their Sundays
from Easter Day inclusively, thus this
bunday is the 3rd Sunday.
3rd Sunday. Introit in 1549, Ps. Ixxv.
_ Deus qm errantibus ut in viam pos-
smt redire justitiae veritatis tuje lumen
ostendis; da cunclis qui Christiana pro-
fessione censentur et ilia respuere quse
huic inimica sunt nomini et ea quas sunt
apta sectari. Per Dominum.' Ambros.
Miss., Sacrament, of Leo, of Gelas and
Greg., MS. of Leofr., Sar. Miss.
The Epistle in Sar. Miss., at
also in MS. of Leofr. and Com. :
i Pet. ii. ii 18.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Acts ix. 32 42.
^JThe morning Gospel is Luke xxiv. 12
The Gospel at the Liturgy is John v.
1 I S- Hence the name, Sunday of the
r.'.ralytic (Kup. rov Uapa\vTov) .
f :h Sunday. Introit in 1549, Ps. Ixxxii.
Deus qui fidelium mentes unius efficis
minted
m., is
vohmtatis da pppulis tuis id amare qu
pra;cipis, id desiderare quod promittis
inter mundanas varietates ibi nostra fi
suit corda ubi vera sunt gaudia. Pe
Ambros. Miss., Sacrament Gelas a
Greg., MS. of Leofr., Sar. Miss.
The Epistle in Sar. Miss. , in MS. Leof <
and Com. Pam. is the same as ours.
The Gospel in Sar. Miss, is the sar
as ours.
In the Greek Church the Epistle
Acls xi. 19 30.
The morning Gospel is John xx. i i
The Gospel at the Liturgy is John i
542- Hence the name, Sunday oft
Samaritan Woman (Kvp. i-ik 2auoo..
Tifios).
Sth Sunday. Introit in 1549, Ps. Ixxxi
Deus a quo bona cuncta procedun
largire supplicibus tuis ut cogitemus
inspirante qux redta sunt et te gub<<
naiite eadem faciamus. Per.' Sacramer
of Gelas. and Greg., MS. of Leofr., Sa i
Miss.
The Epistle in the Sar. Miss., in M
Leofr., and Com. Pam. is the same as
ours.
The Gospel is John xvi. 23 30
In the Greek Church the Epistle
Acls xvi. 1634.
The morning Gospel is John xx. 3
-7-18.
The Gospel at the Liturgy is John i:
*7l 8 ' T>?!T?? the Sunday is called th:
of the Blind Man (Kvp. TOV Tv<j>\ov).
(i 16)
THE THIRD, FOURTH AND FIFTH SUNDAYS AFTER EASTER.
The Kpixtle. 1 St. Peter ii. 19.
is thank-worthy, if a man for conscience
toward God endure grief, suffering wrong-
lly. For what glory is it, if, when ye be
iffeted for your faults, ye shall take it pa-
ently ? but if, when ye do well, and suffer
r it, ye take it patiently ; this is acceptable
1th God. For even hereunto were ye called :
seause Christ also suffered for us, leaving us
example, that ye should follow his steps:
10 did no sin, neither was guile found in his
outh : who, when lie was reviled, reviled not
ain ; when he suffered, he threatened not ;
it committed himself to him that judgeth
jhteously : who his own self bare our sins in
9 own body on the tree, that we. being dead
sins, should live unto righteousness : by
lose stripes ye were healed. For ye were as
eep going astray^ but are now returned unto
.
ESTJS said, I am the good shepherd : the good
shepherd giveth his life for the sheep. But
that is an hireling, and not the shepherd,
lose own the sheep are not, seeth the wolf
iiiig, and leaveth the sheep, and fleeth ;
d the wolf catcheth them, and seattereth
9 sheep. The hireling fleeth, because he is
hireling, and careth not for the sheep. I
i the good shepherd, and know my sheep,
d am known of mine. As the Father know-
ic, even so know I the Father : and I lay
my life for the sheep. And other sheep
e, which are not of this fold ; them also I
ust bring, and they shall hear my voice ; and
: shall be one fold, and one shepherd. ,
IK Kbirfr Swnbag after Caster.
The Collect.
LMIGHTY God, who shewest to them that
f thy truth, to the
nt that they may return into t
^hteousness ; Grant unto all thei
vay of
at are
mitted into the fellowship of Christ's Reli-
on, that they may eschew those things that
Jtrary to their profession, and follow all
ich things as are agreeable to the same ;
arough our Lord Jesus Christ. Amen.
The Epistle, l St. Peter ii 11.
1LY beloved, I beseech you as strangers
1 pilgrims, abstain from fleshly lusts,
iich war against the soul ; having vour con-
srsation honest among the Gentil
they speak against you as evildoers,
, by your good works which they shall
glorify God in the day of visitation.
nit yourselves to every ordinance of man
the Lord's sake ; whether it be to the King,
"ii to governors, as unto them
sent by him, for th
ildoers, and for the
"
3 puui
of the
shment of
BU. For so is the will of God, that with well
ing ye may put to silence the ignorance of
)lish men : as free, and not using your
i>erty for a cloke of maliciousness ; but as the
rvants of God. Honour all men. Love the
otherhood. Fear God. Honour the King.
The Gospel. St. John xvi. 16.
EStJS said to his disciples, A little while
and ye shall not see me ; and again, a little
I go to the
.pies among
emselves, What is this that he saith unto us.
little while and ye shall not see me ; and
in, a little while and ye shall see me ; and,
cause I po to the Father ? They said there-
re. What is this that he saith, A little while?
e cannot tell what he saith. Now Jesus knew
at they were desirous to ask him, and said
[juire among yourselves of
rhile and ye shall not see
little while and ye shall see
:rily I say unto you, That ye
lile and ye shall see me ; because I go
ther. Then said some of his disciples
an
) T V
,
d again, a
erily, ver
shall weep and lament, but the world shall
rejoice : and ye shall be sorrowful, but your
sorrow shall be turned into joy. A woman,
when she is in travail, hath sorrow, because
her hour is come : but as soon as she is delivered
of the child, she remembereth no more the
anguish, for joy that a man is born into the
world. And ye now therefore have sorrow ;
but I will see you again, and your heart shall
rejoice, and your joy no man taketh from you.
Stttttrag after Caster.
The Collect.
(\ ALMIGHTY God, who alone canst order
\J the unruly wills and affections of sinful
desire that which thou dost promise ;
among the sundry and manifold changes of the
world, our hearts may surely there be fixed,
where true joys are to be found ; through Jesus
Christ our Lord. Amen.
The Epistle. St. James i. 17.
T?VERY good gift, and every perfect gift is
JLU from above, and coineth down from the
Father of lights, with whom is no variableness,
neither shadow of turning. Of his own will
begat he us with the Word of truth, that we
should be a kind of first-fruits of his creatures.
Wherefore, my beloved brethren, let every
man be swift to hear, slow to speak, slow to
wrath ; for the wrath of man worketh not the
righteousness of God. Wherefore lay apart all
filthiness and superfluity of naugh'tiness. and
receive with meekness the engrafted Word,
which is able to save your souls.
The Gospel. St. John xvi. 5.
TESUS said unto his disciples, Now I go my
W way to him that sent me, and none of you
asketh me, Whither goest thou ? But, because
I have said these things unto you, sorrow hath
filled your heart. Nevertheless I tell you the
truth ; it is expedient for you that I go away :
for if I go not away, the Comforter will not
come unto you ; but if I depart, I will send
him unto you. And when he is come, he will
reprove the world of sin, and of righteousness,
and of judgement : of sin, because they believe
not on me ; of righteousness, because I go to
my Father, and ye see me no more; of judge
ment, because the prince of this world is judged.
del
ntoTliVroThVfoVne'sl^lTnbtTpeTk'ofWmsel'f;
out whatsoever he shall hear, that shall he
speak : and he will shew you things to come.
He shall glorify me : for he shall receive of
mine, and shall shew it unto you. All things
that the Father hath are mine : therefore said
I, that he shall take of mine, and shall shew it
unto you.
JjTIje (Jfiftjr jSrmbajr after Caster.
The Collect.
OLORD, from whom all good things do come ;
Grant to us thy humble servants, that by
thy holy inspiration we may think those things
that be good, and by thy merciful guiding may
perform the same; through our Lord Jesus
ave yet many tilings to say unto you, but ye
cannot bear them now. Howbeit, when he,
the Spirit of truth, is come, he will guide you
Christ. Amen.
St. James i. 22.
. . .
T)E ye doers of the Word, and not hearers
JL> only, deceiving your own s
be a hearer of the Word, and
, ,
a man beholding his natural face in
For he beholdeth himself, and goeth
his way, and straightway forgetteth what
manner of man he was. But whoso looketh
into the perfect law of liberty, and continueth
therein, he being not a forgetful hearer, but a
doer of the work, this
man shall be blessed in
<[ About 460, Mamercus, Bishop of
Vienne, appointed special Litanies (see
notes on Litany) on the three days pre
ceding Ascension Day. It was a novelty
to interpolate a fast in the festive season
from Easter to Whitsunday. The cus
tom, however, was adopted by many
Churches in the West. In the Spanish
Church it was at first resisted, but gra
dually prevailed, as appears in the decree
of the i7th Council of Toledo, 694; which
orders that such Litanies or Rogations
should be observed in every month
throughout the year. The Greek Church
has no Rogation days. For our own
perambulation of parishes on Rogation
days, see remarks at the commencement
of the Litany.
^[ The observation of Ascension Day was
so ancient that St Austin could derive its
original from no other fountain but either
apostolical institution or the general
agreement of the Church in some ple
nary council. ' For those things,' saith
he, 'which are received and observed over
all the world, not as written in Scripture,
but as handed down to us by tradition,
we conceive to be either instituted by
the Apostles themselves or some nume
rous councils whose authority is of very
great use in the Church. Such are the
anniversary solemnities of our Saviour's
passion and resurrection and ascension
into heaven, and the coming of the Holy
Ghost from heaven.'
Chrysostom terms the Ascension the
Receiving Up (avaAjji/u?).
Introit in 1549, Ps. Ixvii.
' Concede qusesumus omnipotens Deus,
ut qui hodierna die unigenitum tuum Re-
demptorem nostrum ad coelos ascendisse
credimus, ipsi quoque mente in ccelesti-
bus habitemus. Per eundem.'
Gelas. Sacram., Greg. Sacram., Sar.
Miss, for Ascension Day.
The Sar. Epistle is the same as ours.
This is also found in a Gallican Lection-
ary given by Mabillon and in Com. Pam.
The Gospel is the same as that of the
S.irum Missal.
The Greek Church appoints three spe
cial Anthems for Ascension Day, por
tions of Pss. xlvii., xlviii., xlix.
The Epistle is Acts i. i 12.
The morning Gospel is Mark xvi. 9 20.
The Gospel at the Liturgy is Luke
xxiv. 3653.
Sunday after Ascension Day. Introit
in 1549, Ps. xciii.
' O rex gloria; Domine virtutum qui
triumphator hodie super omnes coelos
ascendisti ne derelinquas nos orphanos
sed mitte promissum Patris in nos Spiri-
tum veritatis.' Antiphon for Vespers on
Ascension Diy in Sar. Breviary.
The Epistle is the same as in the Sar.
Miss. ; appointed also in MS. of Leofri
and Com. Pam.
The Gospel also is the same.
In the Greek Church the Epistle!
Adls xx. 16 36.
The Gospel in the morning is Jol
xxi. i 14.
The Gospel at the Liturgy is Jol
xvii. i 13.
The phrase Holy Father {rrarep Sym
twice occurs, hence the name Sunday I
the Holy Fathers (K-vp. riav '\yiiav Had
pcuj>''.
*IT The period between Easter and Whl
Sunday was deemed one of special, yt
holy rejoicing. Public games and stal
plays were forbidden during the whole!
it, but the cessation from pleadings wl
not continued beyond Loxv Sunday, i
question arose in early times whetJ
fasting and kneeling were allowable dm
ing this season. The more general on
nion was, that it was not expedient tol
cither in a time of so great gladneJ
The term Pentecost was applied eithl
to the space of 50 days, or to the sina
Sunday at the conclusion of these. T
tullian uses it in both senses. Betwef
Easter and Whitsunday it was customal
to read the Acts of the Apostles as sn
cially illustrative of the effect of od
Lord's Resurrection; this is still th
Greek usage.
^f The observation of Whitsunday is
some referred to the apostolic times. I
Paul's saying, ' He hastened to be in Jen
salem on the day of Pentecost,' is quote}
by Epiphanius in support of this asserti<>
The feast is mentioned by TertullJ
Origen, Irenasus. Of the name Cal
writes, 'This feast is by us styled WM
Sunday partly because of those vast dil
fusions of light and knowledge whil
upon this day were shed upon the Apj
sties, in order to the enlightening of tto
world; but principally because this, ~fl
also Easter, being the stated time
baptism in the ancient Church, those MB
were baptized put on white garments!
token of that pure and innocent course*
life they had now engaged in : this whl
garment they won; till the Sunday ;:fter
and then laid it aside.'
Variations of the name are Wit-Sol
day, Wickliffe ; Wite Sonday, Robert!
Gloucester, 1570; Weid Sunday, i. e
Sacred Sunday, Verstigan ; Witten-tidB
when the wise men of the Wittenagem ol
were chosen, Brady, Clavis Calendar!
Vol. vn. p. 378; Wittan Sunday, who
the Apostles were endued with \visdoa
from on high, i Cor. ii. 7, Acts vi 3
i Cor. xii. 8, Eph. i. 8, 9, Col. i. 9, Jo
xiv. 13, 26, i John ii. 20, 27.
Introit in 1549, Ps. xxxiii.
' Deus qui hodierna die corda fideliul
ASCENSION DAY, SUNDAY AFTEK ASCENSION DAY, WHIT SUNDAY.
his deed. If any man among you seem to be
religious, and bridleth not his tongue, but
deceiveth his own heart, this man's religion is
vain. Pure religion, and undented before God
tmd the Father, is this, To visit the fatherless
and widows in their affliction, and to keep
himself unspotted from the world.
The Goapel. St. John xvi. 23.
\rEHILY, verily I say unto you, Whatsoever
' ye shall ask the Father in my Name, he will
give it you. Hitherto have ye asked nothing
ui my Name : ask, and ye shall receive, that
ur joy may be full. These things have I
spoken unto you in proverbs : the time cometh
when I shall no more speak unto you in pro-
bs, but I shall shew you plainly of the
Father. At that day ye shall ask in my Name :
and I say not unto you, that I will pray the
Father for you ; lor the Father himself loveth
you, because ye have loved me, and have be-
:ved that 1 came out from God. I came forth
from the Father, and am come into the world :
again, I leave tiie world, and go to the Father.
His disciples said unto him, Lo, now speakest
thou plainly, and speakest no proverb. Now
Euro we sure that thou kuowest all things, and
needest not that any man should ask thee : by
this we believe that thou earnest forth from
Hod; Jesus answered them, Do ye now believe ?
Behold, the hour cometh, yea, is now come,
that ye shall be scattered every man to his own,
and shall leave me alone : and yet I am not
alone, because the Father is with me. These
things I have spoken unto you, that in me ye
might have peace. In the world ye shall have
tribulation ; but be of good cheer, I have over
come the world.
l)E Sfisrtitsicitt pan.
The Collect.
GRANT, we beseech thee, Almighty God,
that like as we do believe thy only-begotten
8011 our Lord Jesus Christ to have ascended
into the heavens ; so we may also in heart and
mind thither ascend, and witli him continually
dwell, who liveth and reigneth with thee and
the Holy Ghost, one God, world without end.
For the Epistle. Acts i. I.
rpHE former treatise have I made, Theo-
_L philus, of all that Jesus began both to do
and teach, until the day in which he was taken
ip, after that he through the Holy Ghost had
iven commandments unto the Apostles whom
_ie had chosen : to whom also he shewed him
self alive after his passion, by many infallible
proofs ; being seen of them forty days, and
speaking of the things pertaining to the King
dom of God : and, being assembled together
with them, commanded them that they should
Hot depart from Jerusalem, but wait for the
promise of the Father, which, saith he, vehave
heard of me. For John truly baptized with
water, but ye shall be baptized with the Holy
Ghost not many days hence. When they there
fore were come together; they asked of him,
saying, Lord, wilt thou at this time restore
again the kingdom to Israel ? And he said unto
them, It is not tor you to know the times or
the seasons, which the Father hath put in his
own power But ye shall receive power after that
the Holy Ghost is come upon you : and ye shall
be witn esses unto me, both in Jerusalem, and in
all Judaea, and in Samaria, and unto the utter
most part of the earth. And when he had
spoken these things, while they beheld, he was
taken up, and a cloud received him out of their
Bight. And while they looked stedfastly toward
heaven, as he went up, behold, two men stood
by them in white appare! ; which also said, Ye
men of Galilee, why stand ye gazing up into
heaven ? This same Jesus, which is taken up
from you into heaven, shall so come, in like
luaiuxer as ye have seeu him go into heaven.
The Gospel. St. Mark xvi. 14.
JESUS appeared unto the e.even as they sat
at meat, and upbraided them with their un
belief and hardness of heart, because they
believed not them which had seen him after he
was risen. And he said unto them, Go ye into
all the world, and preach the Gospel to every
creature. He that believeth and is baptized
shall be saved ; but he that believeth not shall
be damned. And these signs shall follow them
that believe : In my Name shall they cast out
devils; they shall speak with new tongues;
they shall take ;ii> Mrp uts; and if they drink
any deadly tiling, it shall not hurt them ; they
shall lay hands dii the sick, and they shall
recover. So then after the Lord had spoken
unto them, he was received up into heaven,
and sat on the riht hand of God. And they
went forth and preached every where, the
Lord working with them, and confirming the
AV'ord with sigua following.
oSunbaj) aftar Ascension pan.
The Collect.
OGOD the King of glory, who hast exalted
thine only Son Jesus Christ with great
triumph unto thy kingdom in heaven ; We
beseech thee, leave us not comfortless ; but
send to us thine Holy Ghost to comfort us, and
exalt us unto the same place whither our
Saviour Christ is gone before, who liveth and
reigneth with thee and the Holy Ghost, one
God, world without end. Amen.
The Epistle. 1 St. Peter iv. i.
rpHE end of all things is at hand ; be ye
-L therefore sober, and watch unto prayer.
Arid above all things have fervent charity
among yourselves : for charity shall cover the
multitude of sins. Use hospitality one to an
other without grudging. As every man hath
received the gift, even so minister the same
one to another; as good stewards of the mani
fold grace of God. If any man speak, let him
speak as the oracles of God : if any man minister,
let him do it as of the ability which God giveth;
that God in all things may be glorified through
Jesus Christ, to whom be praise and dominion
for ever and ever; Amen.
The Gospel. St, John xv. 26, and part of
Chapter xvi.
WHEN the Comforter is come, whom I will
send unto you from the Father, even the
Spirit of truth, which proceedeth from the
Father; he shall testify of me. And ye also
shall bear witness, because ye have been with
me from the beginning. These things have I
spoken unto you, that ye should not be offend
ed. They shall put you out of the synagogues :
yea, the time cometh, that whosoever ktfleth
you will think that he doeth God service.
And these things will they do unto you,
because they have not known the Father, nor
me. But these things have I told you, that,
when the time shall come, ye may remember
that I told you of them.
The Collect.
C\ OD, who as at this time didst teach the
VJT hearts of thy faithful people, by the send
ing to them the light of thy Holy Spirit ;
Grant us by the same Spirit to have a right
judgement in all things, and evermore to re
joice in his holy comfort; through the merits
of Christ Jesus our Saviour, who liveth and
reigneth with thee, in the unity of the same
Spirit, one God, world without end. Amen.
for the Epistle. Acts ii. 1.
"\X7HEN the day of Pentecost was fully come,
V V they were all with one accord in one place.
An 1 suddenly there came a sound fromheaven.
as of a rushing mighty wind, and it filled all
Sancti Spiritus illustratione docuisti ; da
nobis in eodem Spiritu recta sapere et
de ejus semper consolatione gaudere.
Per Dominum in unitate ejusdem.' Greg.
Sacrament., Sar. Miss, for the day of
Pentecost; also in MS. of Leofric.
The Epistle and Gospel are the same
as those appointed in the Sar. Miss., also
in MS. of Leofric and Com. Pam.
The words 'as at this time' were sub
stituted for 'as on this day' in 1662, after
the example of the Scotch Prayer-book,
in the Colle<5t for the Monday and Tues
day in the week. An objection had been
made to the use of the words on this day
by the Puritans in the Savoy Confer
ence.
In the Greek Church special Anthems
from the igth, 2oth, and 2ist Psalms are
appointed.
The Epistle is Acts ii. T n.
The morning Gospel is John xx. 19 23.
The Gospel at the Liturgy is John vii.
3753, viii. 12.
The Sunday is called the Sunday of
the Holy Pentecost (KvpiaxTj 117? 'A
Originally the whole week, including
the octave, was kept as a festival, but
subsequently, as at Easter, the observ
ance was restricted to three days. This
was the more needful in the case of
Whitsuntide, when Trinity Sunday was
appointed as one of the solemn seasons
of ordination for which preparation was
to be made by fasting and prayer.
Monday. Introit in 1549, Ps. c.
The Epistle and Gospel are those in the
Salisbury Missal and in MS. of Leofric
and Com. Pam.
The Epistle in the Greek Church is
Eph. v. 8-19.
The Gospel is Matt, xviii. 10 20.
The reading of portions of the Acts as
Epistles is discontinued at Whitsuntide ;
a selection from the Epistles of St Paul
tnen commences.
The week is called the ist week after
Pentecost, or the week of the Holy
Ghost ('EjSSojaas TOV 'Ayi'ou Ilceujuaros).
Tuesday. Introit in 1549, Ps. ci.
The Epistle and Gospel are those for
the Tuesday after Pentecost in the Sar.
Miss., MS. of Leofric, and Com. Pain.
In the Greek Church the Epistle is
Rom. i. i 7, 13 17.
The Gospel is Matt. iv. 23 v. 13.
MONDAY AND TUESDAY IN WHITSUN WEEK.
the house where they were sitting. And there
appeared unto them cloven tongues, like as of
fire, and it sat upon each of them : and they
were all filled with the Holy Ghost, and began
to speak with other tongues, as the Spirit gave
them utterance. And there were dwelling at
Jerusalem Jews, devout men, out of every
nation under heaven. Now when this was
noised abroad, the multitude came together,
and were confounded, because that every man
heard them speak in his own language. And
they were all amazed, and marvelled, saying
one to another, Behold, are not all these which
speak Galilseans? And how hear we every
man in our own tongue wherein we were born *
Parthians, and Medes, and Elamites, and the
dwellers in Mesopotamia, and in Judzea, and
Cappadocia, in Pontus, and Asia, Phrygia, and
Pamphylia, in Egypt, and in the parts of
Libya about Gyrene, and strangers of Koine,
Jews, and Proselytes, Cretes, and Arabians, we
do hear them speak in our tongues the won
derful works of God.
The Gospel. St. John xiv. 15.
TESUS said unto his disciples. If ye love me,
tl keep my commandments. And I will pray
the Father, and he shall give you another
Comforter, that he may abide with you for
ever ; even the Spirit of truth, whom the world
cannot receive, because it seeth him not,
neither knoweth him : but ye know him ; for
he dwelleth with you, and shall be in you. I
will not leave you comfortless : I will come to
you. Yet a little while, and the world seeth
me no more ; but ye see me : because I live, ye
shall live also. At that day ye shall know,
that I am in my Father, and ye in me, and I
in you. He that hath my commandments,
and keepeth them, he it is that loveth me ;
and he that loveth me shall be loved of my
Father, and I will love him, and will manifest
myself to him. Judas saith unto him, (not
Iscariot,) Lord, how is it that thou wilt mani
fest thyself unto us, and not unto the world ?
Jesus answered and said unto him, If a man
love me, he will keep my words, and my Father
will love him, and we will come unto him,
and make our abode with him. He that loveth
me not keepeth not my sayings : and the word
which ye hear is not mine, but the Father's
which sent me. These things have I spoken
unto you, being yet present with you. But
the Comforter, which is the Holy Ghost, whom
the Father will send in my Name, he shall
teach you all things, and brine all things
to your remembrance, whatsoever I have said
unto you. Peace I leave with you, my peace I
give unto you : not as the world giveth, give I
unto you. Let not your heart be troubled,
neither let it be afraid. Ye have heard how I
said unto you, I go away, and come again unto
you. If ye loved me, ye would rejoice, because
I said, I go unto the Father : for my Father is
greater than I. And now I have told you
before it come to pass, that, when it is come to
pass, ye might believe. Hereafter I will not
talk much with you : for the prince of this
world cometh, and hath nothing in me. But
that the world may know that I love the
Father ; and as the Father gave me command
ment, 'even so I do.
in
The Collect.
GOD, who as at this time didst teach the
hearts of thy faithful people, by the send
ing to them the light of thy Holy Spirit ; Grant
us by the same Spirit to have a right judge
ment In all things, and evermore to rejoice in
his holy comfort ; through the merits of Christ
Jesus our Saviour, who liveth and reigneth
with thee, in the unity of the same Spirit, one
God, world without end. Amen.
for the Epiitle. Acts x. 34.
rpHEN Peter opened his mouth, and said. Of
_L a truth I perceive that God is no respecter
of persons ; but in every nation he thatfeareth
him, and worketh righteousness, is accepted
with him. The Word which God sent unto
the children of Israel, preaching peace by-
Jesus Christ ; (he is Lord of all ;) that Word, I
say, ye know, which was published throughout
all Judaea, and began from Galilee, after the
baptism which John preached : how God an
ointed Jesus of Nazareth with the Holy Ghost,
and with power ; who went about doing good,
and healing all that were oppressed of the
devil ; for God was with him. And we are
witnesses of all things which he did, both in
the land of the Jews, and in Jerusalem ; whom
they slew, and hanged on a tree : Him God
raised up the third day, and shewed him
openly ; not to all the people, but unto wit
nesses chosen before of God ; even to us who
did eat and drink with him after he rose from
the dead. And he commanded us to preach
unto the people, and to testify that it is he
which was ordained of God to be the Judge of
quick and dead. To him give all the prophets
witness, that through his Name whosoever
believeth in him shall receive remission of
sins. While Peter yet spake these words, the
Holy Ghost fell on all them which heard the
word. And they of the circumcision, which
believed, were astonished, as many as came
with Peter, because that on the Gentiles also
was poured out the gift of the Holy Ghost.
For they heard them speak with tongues, and
magnify God. Then answered Peter, Can any
man forbid water, that these should not be
baptized, which have received the Holy Ghost
as well as we ? And he commanded them to
be baptized in the Name of the Lord. Then
prayed they him to tarry certain days.
The Gospel. St. John iii. 16.
GOD so loved the world, that he gave his
only-begotten Son, that whosoever be- !
lieveth in him should not perish, but have 1
everlasting life. For God sent not his Son into
the world to condemn the world, but that the
world through him might be saved. He that
believeth on him is not condemned : but he
that believeth not is condemned already;
because he hath not believed in the Name of
the only-begotten Son of God. And this is the
condemnation, that light is come into the
world, and men loved darkness rather than
light, because their deeds were evil. For every
one that doeth evil hateth the light, neither
cometh to the light, lest his deeds should be
reproved. But he that doeth truth cometh to
the light, that his deeds may be made manifest,
that they are wrought in God.
GOD, who as at this time didst teach the
hearts of thy faithful people, by the send-
' to them the light of thy Holy Spirit ; Grant
us by the same Spirit to have a right judgement
in all things, and evermore to rejoice in his
holy comfort; through the merits of Christ
Jesus our Saviour, who liveth and reigneth
with thee, in the unity of the same Spirit, one
God, world without end. Amen.
For the Spittle. Acts viii. 14.
HEN the Apostles, which were at Jerusa
lem, heard that Samaria had received
the word of God, they sent unto them Peter
and John; who, when they were come down,
- - - - it the
yet :
Name of the Lord Jesus.^ ^Then laid they their
hands on them, and they received the Holy
Ghost.
W 1
*[[ Trinity Sunday is a festival of late
institution. All Sundays were anciently
held to commemorate this mystery. Chry-
sostom speaks of a festival of holy mar
tyrs not seven days after Whitsunday,
which seems to correspond to the Sunday
of the Octave ; this is still called by the
Greeks, the Sunday of all the Saints who
were Martyrs (Kvpta/cjj TuJj/Ayuov TrdvTwv
jj-apTvprjcravT^v). Durandus refers the
institution of the festival to Gregory the
Fourth, A.D. 834; but, if so, it had ere
long fallen into desuetude, for Alexan
der the Third, in A.D. 1179, states that
there is no particular day in the Roman
Church set apart for this commemora
tion. In the 1 2th century the Feast of the
Trinity was kept by some Churches on
the octave of Whitsunday, by others on
the Sunday next before Advent. Pope
John xxii., in the beginning of the i4th
century, fixed the celebration to this
Sunday.
The term Trinity (rpias) is first used
to express this mystery in the writings of
Theophilus of Antioch, A.D. 180. The pro
priety of instituting such a festival at the
close of the great commemorations of the
Christian year can scarcely be ques
tioned.
Introit in 1549, Ps. Ixvii.
' Omnipotens sempiterne Dens qui de-
disti famulis tuis in confessione verae fidei
aeternae Trinitatis gloriam agnoscere et
in potentia majestatis adorare Unitatem ;
qusesumus ut ejusdem fidei firmitate ab
omnibus semper muniamur adversis. Per
Dominum nostrum.'
Miss. Sar. on Trinity Sunday, Sacra
ment. Gceg., MS. of Leofric, Mass of the
Holy Trinity.
The Epistle in Sar. Miss., MS. Leofr.,
and Com. Pam. is Rev. iv. i 9.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Heb. xi. 33 xii. i.
The Gospel is Matt. x. 32, 33, 37, 38,
xix. 27 30.
The Greeks reckon Trinity Sunday as
the ist Sunday after Whitsunday, from
which day they begin to number their
weeks.
In the Roman calendar the same rule
is observed. In the old Sar. Miss, the
Sundays are numbered as in our own
Prayer-book, from Trinity Sunday.
If The Greek Church has 1 i selections,
called Gospels of the Resurrection (Eu-
ayye'Aia 'Ai'acrTacrt/ixa), appointed to be
read at Morning Service on every Sun
day throughout the year. Where one of
these is not especially selected, as is the
case between Easter and Whitsuntide,
the course commences with i and is con
tinued to ii. No. i is read on Trinity
Sunday, No. 2 on the ist Sunday after
Trinity, and so on to 11. As there is no
special adaptation of these Gospels to the
Sundays, they are here exhibited in one
single table :
1. Matt, xxviii. 16 20.
2. Mar. xvi. i 8.
3. Mar. xvi. 920.
4. Luke xxiv. 112.
5. Luke xxiv. 12 35.
6. Luke xxiv. 36 53.
7. John xx. i 10.
8. John xx. ii 18.
9. John xx. 19 31.
10. John xxi. i 14.
11. John xxi. 14 25.
ist Sunday. Introit in 1549, P S - cxix.,
ist portion.
' Deus in te sperantium fortitude adesto
propitius invocationibus nostris ; et quia
sine te nihil potest mortalis iniirmitas ;
prassta auxilium gratiae tuse ut in exe-
quendis mandatis tuis et voluntate tibi et
aclione placeamus. Per Dominum.' Sar.
Miss., MS. Leofr., Sacrament, of Gelas.
and Greg., Ambrosian Miss.
The Epistle in Sar. Miss., in MS. of
Leofric, and in Com. Pam. began at v. 9.
The Gospel was the same as ours.
In the Greek Church the Epistle is
Rom. ii. 10 16.
The Gospel is Matt. iv. 1823.
TRINITY SUNDAY, THE FIRST SUNDAY AFTER TRINITY.
The Gospel. St. John x. 1.
"TTERILY, verily I say unto you, He that en-
V tereth not by the door into the sheep-fold,
but climbeth up some other way, the same is a
thief and a robber. But he thatentereth in by
the door is the shepherd of the sheep : to him
the porter openeth ; and the sheep hear his
voice, and he calleth his own sheep by name,
and leadeth them out. And, when he putteth
forth his own sheep, be goeth before them, and
the sheep follow him ; for they know his voice.
And a stranger will they not follow ; but will
flee from him ; for they know not the voice of
strangers. Th is parable spake Jesus unto them :
but they understood not what things they were
which he spake unto them. Then said Jesus
unto them again ; Verily, verily I say unto you,
I am the door of the sheep. All that ever came
before me are thieves and robbers; but the
sheep did not hear them. I am the door ; by
me it any man enter in, he shall be saved, and
shall go in and out, and find pasture. The
thief cometh not but for to steal, and to kill,
and to destroy : I am come that they might
have life, and that they might have it more
The Collect.
ALMIGHTY and everlasting God, who hast
JTX given unto us thy servants grace by the
confession of a true faith to acknowledge the
glory of the eternal Trinity, and in the power
of the Divine Majesty to worship the Unity ;
We beseech thee, that thou wouldest keep us
stedfast in this faith, and evermore defend us
from all adversities, who livest and reignest,
one God, world without end. Amen.
For the Epistle. Rev. iv. 1.
AFTER this I looked, and behold, a door was
XX opened in heaven : and the first voice
which I heard was as it were of a trumpet
talking with me ; which said, Come up hither,
and I wiU shew thee things which must be
hereafter. And immediately I was in the
throne.in sight like unto an emerald. And round
about the throne were four and twenty seats ;
and upon the seats I saw four and twenty
elders sitting, clothed in white raiment ; and
they had on their heads crowns of gold : and
out of the throne proceeded lightnings, and
thunderings, and voices. And there were seven
lamps of fire burning before the throne, which
are the seven spirits of God. And before the
throne there was a sea of glass like unto crystal :
and in the midst of the throne, and round
about the throne, were four beasts full of eyes
before and behind. And the first beast was
like a lion, and the second beast like a calf.
nd the third beast had a face as a man, and
the fourth beast was like a flying eagle. And
the four beasts had each of them six wings
about him ; and they were full of eyes within :
and they rest not day and night, saying, Holy,
holy, holy, Lord God Almighty, which was,
', is, and is to come. And when those beasts
3 glory, and honour, and thanks, to him
t sat on the throne, who liveth for ever and
ever, the four and twenty elders fall down
before him that sat on the throne, and worship
him that liveth for ever and ever, and cast
their crowns before the throne, saying, Thou
art worthy, O Lord, to receive glory, and
honour, and power; for thou hast created all
things, and for thy pleasure they are and were
The Gospel. St. John iii. 1.
rpHERE was a man of the Pharisees, named
JL Nicodemus, a ruler of the Jews : the same
that!
came to Jesus by night, and said unto him,
Rabbi, we know that thou art a teacher come
from God : for no man Can do these miracles
that thou doest, except God be with him.
Jesus answered and said unto him, Verily,
verily I say unto thee, Except a man be born
;ain, he cannot see the Kingdom of God.
time into his mother's womb, and be born t
Jesus answered, Verily, verily I say unto thee,
Except a man be born of water, and Of the
Spirit, he cannot enter into the Kingdom of
God. That which is born of the flesh is flesh ;
and that which is born of the Spirit is spirit.
Marvel not that I said unto thee, Ye must be
born again. The wind bloweth where it listeth,
and thou hearest the sound thereof, but canst
not tell whence it cometh, and whither it goeth ;
so is every one that is born of the Spirit.
Nicodemus answered and said unto him, How
can these things be ? Jesus answered and said
unto him, Art thou a master of Israel, and
knowest not these things ? Verily, verily I say
unto thee,, We speak that we do know, and
testify that we have seen ; and ye receive not
our witness. If I have told you earthly things,
and ye believe not ; how shall ye believe, if I
tell you of heavenly things 1 And no man
hath ascended up to heaven, but he that came
down from heaven, even the Son of man, who
is in heaven. And as Moses- lifted up the
serpent in the wilderness, even so must the Son
of man be lifted up : that whosoever believeth
'n him should not perish, but have eternal life.
&{je Jirst JSwnirag after rin:tg.
The Collect.
GOD, the strength of all them that put
their trust in thee, mercifully accept our
prayers ; and because through the weakness of
our mortal nature we can do no good thing
without thee, grant us the help of thy grace,
ihat in keeping of thy commandments we may
please thee, both in will and deed; through
Jesus Christ our Lord. Amen.
The Epistle. 1 St. John iv. 1.
BELOVED, let us love one another : for love
is of God, and every oue that loveth is born
of God, and knoweth God. He that loveth not
knoweth not God; for God is love. In this
was manifested the love of God towards us,
because that God sent his only-begotten Son
into the world, that we might live through
lim. Herein is love, not that we loved God,
but that he loved us, and sent his Son to be the
propitiation for our sins. Beloved, if God so
oved us, we ought also to love one another. No
man hath seen God at any time. If we love one
another, God dwelleth in us, and his love is
perfected in us. Hereby know we that we
dwell in him, and he in us ; because he hath
given us of his Spirit. And we have seen, and
da testify, that the -Father sent the Son to be
the Saviour of the world. Whosoever shall
confess that Jesus is the Son of God, God
Iweileth in him, and he in God. And we
lave known and believed the love that God
lath to us. God is love ; and he that dwelleth
n love dwelleth in God, and God in him.
Herein is our love made perfect, that we may
,ave boldness in the day of judgement ; because
is he is, so are we in this world. There is no
'ear in love ; but perfect love casteth out fear ;
Because fear hath torment. He that feareth is
lot made perfect in love. We love him, because
IB first loved us. If a man say, I love God,
and hateth his brother, he is a liar : for he
hat loveth not his brother, whom he hath
een, how can he love God, whom he hath not
een? And this commandment have we from
im, That he who loveth God love his brother
9T-2
and Sunday. Introit in 1549, Ps. cxix.,
2nd portion.
' Sancli nominis tui Domine timorem
pariter et amorem fac nos habere per-
petuum quia nunquam tua gubernatione
destituis quos in soliditate tuse dileclionis
institnis. Per Dominum.' Sar. Miss.,
MS. Leofric.
Our Collect was altered from a trans
lation of this to its present form in 1662.
The Epistle in Sar. Miss., in MS.
Leofric, and Com. Pam. ends with v. 18.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Rom. v. i 10.
The Gospel is Matt. vi. 22 33.
3rd Sunday. Introit in 1549, Ps. cxix.,
3rd portion.
' Deprecationem nostram quassumus
Domine benignus exaudi et quibus sup-
plicandi prsestas affeclum tribue defen-
sionis auxilitim. Per Dominum.' Sar.
Miss., MS. of Leofr., Sacram. of Greg.
The Epistle in Sar. Miss., in MS. of
Leofric, and Com. Pain, began with v. 6.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Rom. vi. 18 23.
The Gospel is Matt. viii. 513.
4th Sunday. Introit in 1549, Ps. cxix.,
4th portion.
' Protestor in te sperantium Deus sine
quo nihil est validum nihil sanctum ;
multiplica super nos misericordiam tuam
ut te reclore te duce sic transeamus per
bona temporalia ut non amittamus aster-
na. Per Dominum nostrum.' Sarum
Miss., MS. of Leofric, Sacrament, of
Greg.
The Epistle is the same in Sar. Miss.,
in MS. of Leofric, and Com. Pain:
The Gospel is also the same.
In the Greek Church the Epistle is
Rom. x. i 10.
The Gospel is Matt. viii. 28 ix. i.
(124)
THE SECOND, THIRD, AND FOURTH SUNDAYS AFTER TRINITY.
The Gospel. St. Luke xvi. 19.
rpHERE was a certain rich man, which wi_
_L clothed in purple, and fine linen, and fared
sumptuously every day. And there was a
certain beggar named Lazarus, which was laid
at hia gate full of sores, and desiring to be fed
with the crumbs, which fell from the rich
man s table : moreover, the dogs came and
licked his sores. And it came pass, that the
beggar died, and was carried by the angels into
Abraham's bosom. The rich man also died,
and was buried : and in hell he lift up his eyes
"- - ", Abraham afaroff,
And he cried and
said. Father Abraham, have mercy on ine, and
send Lazarus, that he may dip the tip of his
finger in water, and cool my tongue ; for I am
tormented in this flame. But Abraham said,
Son, remember that thou in thy life-time
receivedst thy good things, and likewise Laza
rus evil things ; but now he is comforted, and
thou art tormented. And besides all this, be
tween Us and you there is a great gulf fixed :
ay who would pass from hence to you
cannot ; neither can they pass to us, that would
'A, I pray thee
that they wh
either can they pass
come from thence. Then he s
therefore, father, that th
to my father' '
,
ldest send him
for I have five brethren ;
that he may testify unto them, lest they also
come into this place of torment. Abraham
saith unto him, They have Moses and the pro
phets ; let them hear them. And he said, Nay,
father Abraham ; but if one went unto them
from the dead, they will repent. And he said
unto him, If they hear not Moses and the pro
phets, neither will they be persuaded, though
rose from the dead.
mttrag after &rmitg.
The Collect.
r\ LORD, who never failest to help and go-
^-s vern them whom thou dost bring up in th v
stedfast fear and love; Keep us, we beseech
thee, under the protection of thy good provi
dence, and make us to have a perpetual fear
and love of thy holy Name ; through Jesus
Christ our Lord. Amen.
The Epistle. 1 St John iii. 13.
ARVEL no^my brethren, if the world
Tl/T
1V1
ate you. We know that we have passed
death unto life, because we love the
,
brethren. He that loveth not his brother a
bideth in death. Whosoever hateth his brother
is a murderer : and ye know that no murderer
hath eternal life abiding in him. Hereby
perceive we the love of God, because he laid
down his life for us : and we ought to lay down
our lives for the brethren. But whoso hath
this world's good, and seeth his brother have
need, and shutteth up his bowels of compassion
from him; how dwelleth the love of God in
him I My little children, let us not love in
word, neither in tongue ; but in deed, and in
truth. And hereby we know that we are of
the truth, and shall assure our hearts before
him. For if our heart condemn us, God is
greater than our heart, and knoweth all things.
Beloved, if our heart condemn us not, then
have we confidence towards God. And what
soever we ask, we receive of him, because we
keep his commandments, and do those things
that are pleasing in his sight. And this is his
lommandinent, That we should believe on the
S T ame of his Son Jesus Christ, and love one
another, as he gave us commandment. And
he that keepeth his commandments dwelleth
in him, and he in him : and hereby we know
that he abideth in us, by the spirit which he
The Gospel. St. Luke xiv. 16.
A CERTAIN man made a great supper, and
bade many ; and sent his servant at supper-
time to say to them that were bidden, Come,
for all things are now ready. And they all
with one consent began to make excuse. The
first said unto him, I have bought a piece of
pound, and I must needs go and see it ; I pray
thee have me excused. And another said, I
have bought five yoke of oxen, and I go to
prove them ; I pray thee have me excused.
And another said, I have married a wife, and
therefore I cannot come. So that servant came,
and shewed his lord these things. Then the
master of the house being angry said to his
servant, Go out quickly into the streets and
lanes of the city, and bring in hither the poor,
and the maimed, and the halt, and the blind.
And the servant said, Lord, it is done as thou
hast commanded, and yet there is room. And
the lord said unto the servant, Go out .into the
high-ways and hedges, and compel them to
come in, that my house may be filled. For I
say unto you, That none of those men which
were bidden shall taste of my supper.
Suittbag after &rmxfg.
The Collect.
r\ LORD, we beseech thee mercifully to hear
\J us ; and grant that we, to whom thou hast
given an hearty desire to pray, may by thy
mighty aid be defended and comforted in all
ingers and adversities ; through Jesus Christ
ir Lord. A men.
The Epistle. 1 St. Peter v. 5.
ILL of you be subject one to another, and be
X clothed with humility : for God resisteth
the proud, and giveth grace to the humble
Humble yourselves therefore under the mighty
hand of God, that he may exalt you in due
time ; casting all your care upon him, for he
careth for you. Be sober, be vigilant ; because
your adversary the devil, as a roaring lion,
walketh about seeking whom he may devour
whom resist stedfast in the faith, knowing
that the same afflictions are accomplished in
your brethren that are in the world. But the
God of all grace, who hath called us into his
eternal glory by Christ Jesus, i
while, make you
lish; strengthen, settle you T
for ever and ever.
uugii. streut
and dominie
by Christ Jesus, after that ye
ou perfect, Eta-
To him be glory
Ameu.
.
The Goipel. St. Luke xv. 1.
drew near unto him all the Publicans
JL and sinners for to hear him. And the
Pharisees and Scribes murmured, saying, This
man receiveth sinners, and eateth with them.
And he spake this parable unto them, saying,
What man of you having an hundred sheep,
if he lose one of them, doth not leave theninety
and nine in the wilderness, and go after that
which is lost, until he find it ? And when he
hath found it, he layeth it on his shoulders,
rejoicing. And when he cometh home, he
calleth together his friends and neighbours,
saying unto them, Rejoice with me, for I have
found my sheep which was lost. I say unto
, That likewise joy shall be in heaven over
sinner that repenteth, more than over
ninety and nine just persons, which need no
repentance. Either what woman having ten
pieces of silver, if she lose one piece, doth not
iurht a candle, and sweep the house, and seek
diligently till she find it T And when she hath
found it, she caileth her friends and her
neighbours together, saying, Rejoice with me,
for I have found the piece which I had lost.
Likewise, I say unto you. There is joy in the
presence of the angels of God over one sinner
,hat repenteth.
jSunbag after STrinhg.
The Collect.
OGOD, the protector of all that trust in
thee, without whom nothing is strong.
thee, without w
nothing is holy ; Incr
ncrease and m
ng is s
ultiply
5th Sunday. Introit in 1549, Ps. cxix.,
5th portion.
' Da nobis quaesumus Domine ut et
mundi cursus pacifice nobis tuo ordine
dirigatur et Ecclesia tua tranquilla de-
votione lastetur. Per Dominum nostrum.'
Miss. Sar., MS. of Leofric, Sacrament,
of Greg.
The Epistle and Gospel are the same
in Sar. Miss., in MS. of Leofric, and
Com. Pam.
In the Greek Church the Epistle is
Rom. xii. 6 14.
The Gospel is Matt. ix. i 8.
6th Sunday. Introit in 1549, Ps. cxix.,
6th portion.
' Deus qui diligentibus te bona invisi-
bilia prseparasti infunde cordibus nostris
tui amoris affechim ut te in omnibus et
super omnia diligentes promissiones tuas
qua? omne desiderium superant conse-
quamur. Per Dominum nostrum.' Sar.
Miss., Ambrosian Miss., Sacrament, of
Gelas. and Greg., MS. of Leofric.
In Sar. Miss., in MS. of Leofric, and
in Com. Pam. the Epistle is the same;
the Gospel ends with v. 24.
In the Greek Church the Epistle is
Rom. xv. i 7.
The Gospel is Matt. ix. 27 35.
(126)
THE FIFTH AND SIXTH SUNDAYS AFTER TllINITY.
ua thy mercy ; that, thou being our ruler and
guide, we may so pass through things temporal,
that we finally lose not tlie things eternal :
Grant this, O heavenly Father, for Jesus
Christ's sake our Lord. Amen.
The Epistle. Rom. viii. 18.
I RECKON that the sufferings of this present
time are not worthy to be compared with
the glory which shall be revealed in us. For
the earnest expectation of the creature waiteth
for the manifestation of the sons of God. For
the creature was made subject to vanity, not
willingly, but by reason of him who hath sub
jected the same in hope : because the creature
itself also shall be delivered from the bondage
of corruption, into the glorious liberty of the
children of God. For we know that the whole
creation groaneth, and travaileth in pain to
gether until now. And not only they, but our
selves also, which have the first-fruits of the
Spirit, even we ourselves groan within our
selves, waiting for the adoption, to wit, the
redemption of our body.
The Gospel. St. Luke vi. 36.
BE ye therefore merciful, as your Father also
is merciful. Judge not, and ye shall not
be judged : condemn not, and ye shall not be
condemned : forgive, and ye shall be forgiven :
give, and it shall be given unto you ; good
measure, pressed down, and shaken together,
and running over, shall men give into your
bosom. For with the same measure that ye
mete withal, it shall be measured to you again.
'And he spake a parable unto them, Can the
blind lead the blind ? shall they not both fall
into the ditch ? The disciple is not above his
master ; but every one that is perfect shall be
as his master. And why beholdest thou the
mote that is in thy brother's eye, but per-
ceivest not the beam that is in thine own eye ?
Either how canst thou say to thy brother,
Brother, let me pull out the mote that is in
thine eye, when thou thyself beholdest not the
beam that is in thine own eye ? Thou hypocrite,
cast out first the beam out of thine own eye,
and then shalt thou see clearly to pull out the
mote that is in thy brother's eye.
<Jfift!)
Crinitg.
The Collect.
r\ RANT, Lord, we beseech thee, that the
\JT course of this world may be so peaceably
ordered by thy governance, that thy Church
may joyfully serve thee in all godly quietness;
through Jesus Christ our Lord. Amen,
The Epistle. 1 St. Peter iii. 8.
BE ye all of one mind, having compassion
one of another, love as brethren, be pitiful,
be courteous ; not rendering evil for evil, or
railing for railing ; but contrariwise blessing ;
knowing that ye are thereunto called, that ye
should inherit a blessing. For he that will love
life, and see good days, let him refrain his
tongue from evil, and his lips that they speak
no guile : let him eschew evil, and do good ; let
him seek peace, and ensue it. For the eyes of
the Lord are over the righteous, and his ears
are open unto their prayers : but the face of
the Lord is against them that do evil. And
who is he that will harm you, if ye be followers
of that which is good ? But and if ye suffer for
righteousness' sake, happy are ye : and be not
afraid of their terror, neither be troubled ; but
sanctify the Lord God in your hearts.
The Gospel. St. Luke v. 1.
"T came to pass, that as the people pressed
upon him to hear the Word of God, he stood
the lake of Gennesaret, and saw two ships
iding by the lake ; but the fishermen were
gone out of them, and were washing their nets.
And he entered into one of the ships, which
was Simon's, and prayed him that he would
thrust out a little from the land : and he sat
down, and taught the people out of the ship.
Now when he had left speaking, he said unto
Simon, Launch out into the deep, and let down
your nets for a draught. And Simon answer
ing said unto him, Master, we have toiled all
the night, and have taken nothing ; neverthe
less, at thy word I will let down the net. And
when they had this done, they inclosed a great
multitude of fishes, and their net brake. And
they beckoned unto their partners which were
in the other ship, that they should come and
help them. And they came, and filled both
the ships, so that they began to sink. When
Simon Peter saw it, he fell down at Jesus'
,
knees, saying, Depart from me, for I am a
, O Lord. For he was astonished,
and all that were with him, at the draught of
the fishes which they had taken ; and so was
also James, and John, the sons of Zebedee,
which were partners with Simon. And Jesus
said unto Simon, Fear not, from henceforth
thou shalt catch men. And when they had
brought their
and followed
STrinifg.
The Collect.
GOD, who hast prepared for them that
_ love thee such good things as pass man's
understanding ; Pour into our hearts such love
toward thee, that we, loving thee above all
things, may obtain thy promises, which exceed
all that we can desire ; through Jesus Christ
our Lord. Amen.
The Epistle. Rom. vi. 3.
KNOW ye not, that so many of us as were
baptized into Jesus Christ were baptized
into his death ? Therefore we are buried with
him by baptism into death ; that like as Christ
was raised up from the dead by the glory of the
Father, even so we also should walk in newness
of life. For if we have been planted together
in the likeness of his death, we shall be also in
the likeness of his resurrection : knowing this,
that our old man is crucified with him, that
the body of sin might be destroyed, that hence
forth we should not serve sin. For he that is
dead is freed from sin. Now if we be dead with
Christ, we believe that we shall also live with
him ; knowing that Christ being raised from
the dead dieth no more ; death hath no more
dominion over him. For in that he died, he
died unto sin once ; but in that he liveth, he
liveth unto God. Likewise reckon ye also
yourselves to be dead indeed unto sin, but
alive unto God through Jesus Christ our Lord.
The Gospel. St. Matth. v. 20.
JESUS said unto his disciples, Except your
righteousness shall exceed the righteousness
of the Scribes and Pharisees, ye shall in no
case enter into the Kingdom of heaven. Y<
,
kill, shall be in danger of the judgement. But
I say unto you, that whosoever is angry with
his brother without a cause shall be in danger
of the judgement ; and whosoever shall say to
his brother, Raca, shall be in danger of the
council: but whosoever shall say, Thou fool,
shall be in danger of hell-fire. Therefore if
thou bring thy gift to the altar, and there re-
memberest that thy brother hath ought against
thee ; leave there thy gift before the altar, and
go thy way, first be reconciled to thy brother,
and then come and offer thy gift. Agree with
thine adversary quickly, whiles thou art in
the way with him ; lest at any time the adver
sary deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast into
prison. Verily I say unto thee, Thou shalt by
no means come out thence, till thou hast paid
the uttermost farthing.
7th Sunday. Introit in 1549, ^ s - cxix.
7th portion.
' Deus virtutum cujus est totum quod
est optimum insere pectoribus nostris
amorem tui nominis et praesta in nobis
religionis augmentum ut quae sunt bona
nutrias ac pietatis studio quse sunt nutrita
custodias. Per.' Sar. Miss., MS. of
Leofric, Com. Pam.
The Epistle and Gospel are the same
in Sar. Miss., MS. of Leofric, and Com.
Pam.
In the Greek Church the Epistle is
i Cor. i. 10 17.
The Gospel is Matt. xiv. 14 22.
8th Sunday. Introit in 1549, Ps. cxix.,
8th portion.
' Deus cujus providentia in sui disposi-
tione nonfallitur; te supplices exoramus
ut noxia cuncla submoveas et omnia nobis
profutura concedas. Per.' Sar. Miss.,
MS. of Leofric, Sacrament, of Gelas. and
Greg.
Until 1662 the first clause ran, ' God,
whose providence is never deceived.'
The Epistle in Sar. Miss., in MS. of
Leofr., in Com. Pam. ends at 'joint heirs
with Christ.'
The Gospel is the same as ours.
In the Greek Church the Epistle is
i Cor. iii. 9 17.
The Gospel is Matt. xiv. 22 34.
gth Sunday. Introit in 1549, Ps. cxix.,
gth portion.
' Largire nobis Domine quaesumus sem
per spiritum cogitandi quse recta sunt
propitius et agendi ut qui sine te esse
non possumus secundum te vivere valea-
mus. Per.' Sar. Miss., MS. of Leofric,
Sacrament, of Leo, Gelas. and Greg.
In 1662 the translation of 'sine te esse'
(cannot be without thee) was altered to
our present form.
The Epistle in Sar. Miss., in MS. of
Leofric, and Com. Pam. began at v. n,
' Non simus concupiscentes,' &c.
The Gospel is the same as ours.
In the Greek Church the Epistle is
i Cor. iv. 9 16.
The Gospel is Matt. xvii. 14 23.
On the Sunday next succeeding the
1 3th of July, or on this day itself, if a
Sunday, the Greek Church commemo
rates the 2nd Council of Nice, 787, which
condemned the Iconoclasts. This Coun
cil is treated by the Greeks with great
respect, and is regarded as oecumenical.
A special Epistle and Gospel are added
to those proper for this Sunday, which,
on the supposition that Easter falls on
the 22nd of March, will be the loth
Sunday after Whitsunday. The special
Epistle is Tit. iii. 8 15. The Gospel,
Matt. v. 14 19.
loth Sunday. Introit in 1549, Ps. cxix.'
loth portion.
' Pateant aures misericordiae tuas Do-
mine precibus supplicantium et ut peten-
tibus desiderata concedas fac eos qua?
tibi placita sunt postulare. Per Domi-
num.' Sar. Miss., MS. of Leofr., Am-
brosian, Leonian, Gelasian Sacramen-
taries.
The Epistle in Sar. Miss., in MS. of
Leofric, and in Com. Pam. begins, 'Ye
know that ye were Gentiles.'"
The Gospel is the same as ours.
In the Greek Church the Epistle isj
i Cor. ix. 2 12.
The Gospel is Matt, xviii. 23 35.
(128
SEVENTH, EIGHTH, NINTH, AND TENTH SUNDAYS AFTER TRINITY.
bringeth not forth good fruit is hewn down,
and cast into the tire. Wherefore by their
fruits ye shall know them. Not every one that
ftfyt jwixenilj jSunbag after &rittitg.
The Collect.
TORD of all power and might, who art the
I i author and giver of all good things ; Graft
in our hearts the love of thy Name, increase in
us true religion, nourish us with all goodness,
and of thy great mercy keep us in the same ;
through Jesus Christ our Lord. Amen.
The Epistle. Rom. vi. 19.
I SPEAK after the manner of men, because
of the infirmity of your flesh : for as ye have
yielded your members servants to uncleanness,
and to iniquity, unto iniquity ; even so now
yield your members servants to righteousness,
unto holiness. For when ye were the servants
of sin, ye were free from righteousness. What
fruit had ye then in those things whereof ye
ye the;
shamed
I ? for the end of those things
But now being made free from sin
tod, ye have your frui
unto holiness, and the end everlasting life.
are no
is death.
and become servants to God, 3
For the wages of sin is death : but the gift of
God is eternal life, through Jesus Christ our
Lord.
The Gospel. St. Mark viii. 1.
TN those days the
disciple
ring nothing
Q to him, and e
! being very great,
,t, Jesus called his
_ aith unto them, I have
compassion on the multitude, because they have
now been with me three days, and have no
thing to eat : and if I send them away fasting
to their own houses, they will faint by the way ;
for divers of them came from far. And his
disciples answered him, From whence can a
man satisfy thse men with bread here in the
wilderness ? And he asked them, How many
loaves have ye ? And they said, Seven. And
he commanded the people to sit down on the
ground. And he took the seven loaves, and
gave thanks, and brake, and gave to his disci
ples to set before them; and they did set
them before the people. And they had a few
small fishes; and he blessed, and commanded
to set them also before them. So they did eat,
and were filled : and they took up of the bro
ken meat that was left seven baskets. And
he sent them away.
f\ GOD, whose never-failii
VJ eth all things both in
after STriniig.
ing providence order-
n heaven and earth
We humbly beseech thee to put away from us
all hurtful things, and to give us those things
which be profitable for us; through Jesus
Christ our Lord. Amen.
The Epistle. Rom. viii. 12.
BRETHREN, we are debtors, not to the flesh,
to live after the flesh. For if ye live after
the flesh, ye shall die ; but if ye through the
Spirit do mortify the deeds of the body, ye
snail live. For as many as are led by the Spi
rit of God, they are the sons of God. For ye
have not received the spirit of bondage again
to fear ; but ye have received the spirit of adop
tion, whereby we cry, Abba, Father. The Spi
rit itself beareth witness with our spirit, that
we are the children of God : and if children,
then heirs ; heirs of God, and joint-heirs with
Christ : if so be that we suffer with him, that
we may be also glorified together.
The Gospel. St. Matth. vii. 15.'
BEWARE of false prophets, which come to
you in sheep's clothing, but inwardly they
are ravening wolves. . Ye shall know them by
their fruits : do men gather grapes of thorns,
or figs of thistles ? Even so every good tree
bringeth forth good fruit ; but a corrupt tree
bringeth forth evil fruit. A good tree cannot
bring forth evil fruit; neither can a corrupt
tree bring forth good fruit. Every tree that
saith unto me, Lord, Lord, shall ente'r into t
Kingdom of heaven ; but he that doeth the
will of my Father which is in heaven.
itttfr J?unbag after eTrinrtg.
The Collect.
f~^ RANT to us, Lord, we beseech thee, the
VT spirit to think and do always such things
as be rightful ; that we, who cannot do any
thing that is good without thee, may by thee
be enabled to live according to thy will;
through Jesus Christ our Lord. Amen.
The Epistle. 1 Cor. x. 1.
T)RETHREN, I would not that ye should be
JD ignorant, how that all our fathers were
under the cloud, and all passed through the
sea ; and were all baptized unto Moses in the
cloud, and in the sea ; and did all eat the same
spiritual meat, and did all drink the same
spiritual drink : (for' they drank of that spiri
tual Rock that followed them ; and that Rock
was Christ.) But with many of them God was
not well pleased ; for they were overthrown in
the wilderness. Now these things were our
examples, to the intent we should not lust
after evil things, as they also lusted. Neither
be ye idolaters, as were some of them ; as it is
written, The people sat down to eat and drink,
and rose up to play. Neither let us commit
fornication, as some of them committed, and
fell in one day three and twenty thousand.
Neither let us tempt Christ, as some of them
also tempted, and were destroyed of serpents.
Neither murmur ye. as some of them also
murmured, and were destroyed of the destroyer.
Now all these things happened unto them for
nsamples: and they are
he standeth take heed lest he fall. There hath
no temptation taken you. but such as is com
mon to man : but God is faithful, who will not
suffer you to be tempted above that ye are able ;
but will with the temptation also make a way
to escape, that ye may be able to bear it.
The Gospel. St. Luke xvi. 1.
TESTJS said unto his disciples, There was a
tj certain rich man which had a steward ; and
the same was accused unto him that he had
wasted his goods. And he called him. and
said unto him, How is it that I he
thee ? Give an account of t
.
this of
hy stewardship ; for
steward. Then the
thou mayest be no longer
steward said within himself, What shall I do T
for my lord taketh away from me the steward
ship : I cannot dig, to beg I am ashamed. I
am resolved what to do, that, when I am put
out of the stewardship, they may receive me
into their houses. So he called every one of
his lord's debtors unto him, and said unto
the first, How much owest thou unto my
lord ? And he said, An hundred measures of
oil. And he said unto him, Take thy bill, and
sit down quickly, and write fifty. Then said
he to another, And how much owest thout
And he said, An hundred measures of -wheat.
And he said unto him, Take thy bill , and write
fourscore. And the lord commended the un
just steward, because he had done wisely : for
the children of this world are in their generation
wiser than the children of light. "And I say
unto you, Make to yourselves friends of the
mammon of unrighteousness ; that when ye
you into everlasting
ftfyt (fontfr Sfottimg after STrinifg.
The Collect.
i:T thy merciful ears, O Lord, be open to
the prayers of thy humble servants ; and
nth Sunday. Introit in 1549, Ps. cxix.,
nth portion.
' Deus qui omnipotentiam tuam par-
cendo maxima et rniserando manifestas;
multiplica super nos gratiam tuam ut ad
tua promissa currentes ccelestium bono-
rum facias esse consortes. Per.' Sar.
Miss., MS. of Leofric, Sacrament, of
Gelas. and Greg.
The Epistle in Sar. Miss., in MS. of
Leofr., and Com. Pam. ends in v. 10,
' His grace which was bestowed upon me
was not in vain.'
The Gospel is the same as ours.
In the Greek Church the Epistle is
i Cor. xv. i n.
The Gospel is Matt. xix. 16 26.
isth Sunday. Introit in 1549, P S - cxix.,
I2th portion.
'Omnipotenssempiterne Deus qui abun-
dantia pietatis tux et merita supplicum
excedis et vota ; effunde super nos mise-
ricordiam tuam ut dimittas quse con-
scientia metuit et adjicias quae oratio non
prjesumit. Per.' Scir. Miss., MS. of
Leofric, Sacrament, of Gelas. and Greg.
The Epistle and Gospel in the Sar.
Miss., in MS. of Leofr., and Com. Pam.
are the same as ours.
In the Greek Church the Epistle is
1 Cor. xvi. 13 24.
The Gospel is Matt. xxi. 33 42.
1 3th Sunday. Introit in 1549, Ps. cxix.,
I3th portion.
' Omnipotens et misericors Deus de
cujus munere venit ut tibi a lidelibus tuis
digne et laudabiliter serviatur, tribue no-
bis qusesumus ut ad promissiones tuas
sine offensione curramus. Per.' Sar.
Miss., MS. of Leofric, Sacrament, of
Leo., Gelas. and Greg.
The Epistle and Gospel in Sar. Miss.,
MS. of Leofric, and Com. Pam. are the
same as ours.
In the 'Greek Church the Epistle is
2 Cor. i. 21 ii. 4.
The Gospel is Matt. xxii. 2 14.
ELEVENTH, TWELFTH, AND THIRTEENTH SUNDAYS AFTER TRINITY.
that they may obtain their petitions mak
them to ask such things as shall please thee
through Jesus Christ our Lord. Amen.
The Epistle. 1 Cor. xii. 1.
/CONCERNING spiritual gifts, brethren, I
\J would not have
ignorant. Ye k
that ye were Gentiles, carried away unto these
dumb idols, even as ye were led. Wherefore I
give you to understand, that no man speaking
by the Spirit of God calleth Jesus accursed ;
and that no man can say that Jesus is the
Lord, but by the Holy Ghost. Now there i
diversities of gifts, but the same Spirit. A
there are differences of administrations, but
the same Lord. And there are diversities of
operations, but it isthe same God, who worketh
all in all. But the manifestation of the Spirit
is given to every man to profit withal. For to
one is given by the Spirit the word of wisdom ;
to another the word of knowledge by the same
Spirit ; to another faith by the same Spirit ; to
another the gifts of healing by the same Spirit ;
to another the working of miracles : to another
prophecy : to another discerning of spirits ; to
another divers kinds of tongues ; to another
the interpretation of tongues. But all these
worketh that one and the self-same Spirit,
dividing to every man severally as he will.
The Gospel. St. Luke xix. 41.
ND when he was come near, he beheld the
. city, and wept over it, saying, /fthouhadst
known, even thou, at least in this thy day, the
things which belong unto thy peace ! but now
they are hid from thine eyes. For the days
shall come upon thee, that thine enemies shall
A
cast a trench about the
pass thee
round, and keep thee in on every side, and
shall lay thee even with the ground, and thy
children within thee ; and they shall not leave
in thee one stone upon another ; because thou
knewest not the time of thy visitation. And
he went into the temple, and began to cast out
them that sold therein, and them that bought,
Baying unto them, It is written, My house is
the house of prayer : but ye have made it a
den of thieves. And he taught daily ill the
temple.
STbe (Slefjetttb Swnimtr after S/rirtiig.
The Collect.
2 GOD, who declarest thy almighty power
most chiefly in shewing mercy and pity ;
rcifully grant unto us such a measure of thy
grace, that we, running the way of thy com
mandments, may obtain thy gracious promises,
and be made partakers of thy heavenly treasure;
through Jesus Christ our Lord. Amen.
The Epistle.. 1 Cor. xv. 1.
"DRETHREN, i declare unto you the Gospel
_D which I preached unto you, which also ye
have received, and wherein ye stand : by which
also ye are saved, if ye keep in memory what I
preached unto you, unless ye have believed in
vain. For I delivered unto you first of all,
that which I also received, how that Christ
died for our sins, according to the Scriptures ;
and that he was buried ; and that he ross
again thethird day, according to theScriptures ;
and that he was seen of Cephas, then of the
twelve: after that, he was seen of above five
hundred brethren at once ; of whom the greater
part remain unto this present ; but some are
fallen asleep : after that, he was seen of James ;
then of all the Apostles : and last of all, he was
seen of me also, as of one born out of due time.
For I am the least of the Apostles, that am not
meet to be called an Apostle, because I perse
cuted the Church of God. ~ ' ' "
God. But by the grace of
: and his grace which was
God I am what I am : and his grace
bestowed upon me was not in vain ; but I
laboured more abundantly than they all ; yet
not I, but the grace of God which was with me.
Therefore whether it were I or they, so we
preach, and so ye believed.
TESU8 spak
J trusted in
The Gospel. St. Luke xviii. 9.
ce this parable unto certain which
eous, and despised others : Two men went up
into the temple to pray ; the one a Pharisee,
and the other a Publican. The Pharisee stood
and prayed thus with himself, God, I thank
thee, that I am not as other men are, extor
tioners, unjust, adulterers or even as this
Publican : I fast twice in the week, I give tithes
of all that I possess. And the Publican, stand
ing afar off, would not lift up so much as his
eyes unto heaven, but smote upon his breast,
saying, God be merciful to me a sinner. I tell
you, this man went down to his house justified
rather than the other : for every one that ex-
alteth himself shall be abased ; and ho that
humbleth himself shall be exalted.
^Ije &foelf% Simbag after ifrrmitg.
The Collect.
ALMIGHTY and everlasting God, who art
always more ready to hear than we to pray,
and art wont to gi ve more than either we desire,
or deserve ; Pour down upon us the abundance
of thy mercy ; forgiving us those things where
of our conscience is afraid, and gi '
good things which we are not
ig us those
rthy to ask,
but through the merits and mediation of Jesus
Christ, thy Son, our Lord. Amen.
The Epistle. 2 Cor. iii. 4.
O TJCH trust have we through Christ to God-
IO ward : not that we are sufficient of ourselves
to think any thing as of ourselves ; but our
sufficiency is of God. Who also hath made us
able ministers of the New Testament ; not of
the letter, but of the Spirit: for the letter
killeth, but the Spirit giveth life. But if the
ministration of death written and engraven in
stones was glorious, so that the children of
Israel could not stedfastly behold the face of
Moses for the glory of his countenance, which
glory was to be done away ; how shall not the
ministration of the Spirit be rather glorious ?
For if the ministration of condemnation be
glory, much more doth the ministration of
righteousness exceed in glory.
The Gospel. St. Mark vii. 31.
JESUS, departing from the coasts of Tyre and
U Sidon, came unto the sea of Galilee, through
the midst of the coasts of Decapolis. And they
bring unto him one that was deaf, and had an
impediment in his speech ; and they beseech
him to put his hand upon him. And he took
him aside from the multitude, and put his
fingers into his ears, and he spit, and touched
his tongue; and looking up to heaven, he
sighed, and saith unto him, Bphphatha, that is,
Be opened. And straightway his ears were
opened, and the string of his tongue was loosed,
and he spake plain. And he charged them
that they should tell no man : but the more he
charged them, so much the more a great deal
they published it ; and were beyond measure
astonished, saying, He hath done all things
well ; he maketh both the deaf to hear, and
the dumb to speak.
Ije SHjirteetttb jSunbag after Skrimtg.
The Collect.
LMIGHTY and merciful God, of whose only
__L gift it cometh that thy faithful people do
unto thee true and laudable service ; Grant,
we beseech thee, that we may so faithfully
serve thee in this life, that we fail not finally
to attain thy heavenly promises ; through the
merits of Jesus Christ our Lord. A men.
The Epistle. Gal. iii. 16.
rpo Abraham and his seed were the promises
JL made. He saith not, And to seeds, as of
many ; but as of one ; And to thy seed, which
i4th Sunday. Introit in 1549, Ps. cxix.,
1 4th portion.
' Omnipotens sempiterne Deus da nobis
fidei spei et caritatis augmentum, et ut
mereamur adsequi qux promittis fac nos
amare quod praecipis. Per.' Sar. Miss.,
MS. of Leofr. , Ambrosian Miss., Sacra
ment, of Leo., Gelas., and Greg.
The Epistle and Gospel are the same
as ours in the Sar. Miss., the MS. of
Leofric, and the Com. Pam.
In the Greek Church the Epistle is
2 Cor. iv. 6 15.
The Gospel is Matt. xxii. 3546.
i5th Sunday. Introit in 1549, Ps. cxix.,
i5th portion.
' Custodi Domine qusesumus ecclesiam
tuam propitiatione perpetua et quia sine
te labitur humana mortalitas tuis semper
auxiliis et abstrahatur a noxiis et ad salu-
taria dirigatur. Per.' Sar. Miss., MS. of
Leofric, Sacrament, of Gelas. and Greg.
In Sar. Miss, the Epistle is Gal. v. 25
vi. 10.
The Gospel in Sar. Miss., in MS. of
Leofric, and Com. Pam. end with v. 33,
not as ours, with v. 34.
In the Greek Church the Epistle is
2 Cor. vi. i 10.
The Gospel is Matt. xxv. 14 30.
THE FOURTEENTH AND FIFTEENTH SUNDAYS AFTER TRINITY.
Is Christ. And this I say, That the covenant
that was confirmed before of God in Christ, the
Law, which was four hundred and thirty years
after, cannot disannul, that it should make
the promise of none effect. For if the inherit
ance be of the Law, it is no more of promise ;
but God gave it to Abraham by promise.
Wherefore then serveth the Law? It was
added because of transgressions, till the seed
should come, to whom the promiS'
i made;
and it was ordained by angels in the hand of
mediator. Now a mediator is not a mediator
of one; but God is one. Is the Law then
riven life, verily righteousness should have
been by the Law. But the Scripture hath con
cluded all under sin, that the promise by faith
of Jesus Christ might be given to them that
believe.
The Gospel. St. Luke x. 23.
BLESSED are the eyes which see the things
that ye see. For I tell you, That many
prophets and kings have desired to see those
things which ye see, and have not seen them ;
and to hear those things which ye hear, and
have not heard them. And behold, a certain
jer sto
[aster, wh
He said unto him, What is written in the
Law ? how readest thou ? And he answering
said, Thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with
all thy strength, and with all thy mind ; and
thy neighbour as thyself. And he said unto
him, Thou hast answered right ; this do, and
thou shalt live. But he. willing to justify
himself, said unto Jesus, And who is my neigh
bour ? And Jesus answering said, A certain
man went down from Jerusalem to Jericho,
and fell among thieves, which stripped him of
his raiment, and wounded him, and departed,
leaving him half dead. And by chance there
came down a certain Priest that way, and,
when he saw him, he passed by on the other
side. And likewise a Levite, when he was at
the place, came and looked on him, and passed
by on the other side. But a certain Samaritan,
as he journeyed, came where he was ; and,
when he saw him, he had compassion on him,
and went to him, and bound up his wounds,
pouring in oil and wine, and set him on his
own beast, and brought him to an inn, and
took care of him. And on the morrow, when
he departed, he took out two pence, and gave
them to the host, and said unto him, Take
care of him ; and whatsoever thou spendest
more, when I come again, I will repay thee.
Which now of these three, thinkest thou, was
neighlxrar unto him that fell among the thieves?
And he said, He that shewed mercy on him.
Then said Jesus unto him, Go, and do thou
likewise.
&e ^xmrttetrffj Swnbag after STrinhg.
The Collect.
ALMIGHTY and everlasting God, give unto
\. us the increase of faith, hope, and charity :
and, that we may obtain that which thou dost
promise, make us to love that which thou dost
command ; through Jesus Christ our .Lord.
The Epistle. Gal. v. 16.
T SAY then, Walk in the Spirit, and ye shall
1 not fulfil the lust of the flesh. For the flesh
lusteth against the Spirit, and the Spirit
against the flesh ; and these are contrary the
one to the other; so that ye cannot do the
things that ye would. But if ye be led by the
Spirit, ye are not under the law. No
works of the flesh are manifest, which are
these, adultery, fornication, uncleanness, las
civiousness, idolatry, witchcraft, hatred, vari
ance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, re-
vellings, and such like : of the which I tell you
before, as I have also told you in time past,
That they who do such things shall not inherit
the kingdom of God. But the fruit of the
Spirit is love, joy, peace, long-suffering, gentle
ness, goodness, faith, meekness, temperance:
against such there is no law. And they that
are Christ's have crucified the flesh, with the
affections and lusts.
The Gospel. St. Luke xvii. 11.
AND it came to pass, as Jesus went to Jem-
aria, ai
a certain village, there met him ten men that
vere lepers, which stood afar off. And they
ifted up their voices, and said, Jesus, Master,
have mercy on us. And when he saw them,
he said unto them, Go, shew yourselves unto
the priests. And it came to pass, that, as they
'ere cleansed. And one of them,
~ ^ = that he was healed, turned back,
and with a loud voice glorified God, and fell
down on his face at his feet, giving him thanks ;
and he was a Samaritan. And Jesusanswering
said, Were there not ten cleansed ? but where
are the nine ? There are not found that re
turned to give glory to God, save this stranger.
- -" -"' *- ' ' " way, thy
after 8*initg.
T7"EEP, we beseech thee, Lord, thy Church
_LV with thy perpetual mercy : and, because
the frailty of man without thee cannot but fall,
keep us ever by thy help from all things hurt
ful, and lead us to all things profitable to our
salvation; through Jesus Christ our Lord.
Amen.
The Epistle. Gal. vi. 11.
VTE see how large a letter I have written unto
JL you with mine own hand. As many as
desire to make a fair shew in the flesh, they
constrain you to be circumcised ; only lest they
should suffer persecution for the cross of Christ.
For neither they themselves who are circum
cised keep the law ; but desire to have you
circumcised, that they may glory in your flesh.
But God forbid that I should glory, save in
cross of our Lord Jesus Christ, by whom
Id is crucified unto me, and I unto the
ML
th w
world. For in Christ Jesus neither circumci
sion availeth any thing, nor uncircumcision,
but a new creature. And as many as walk
according to this rule, peace be on them, and
mercy, and upon the Israel of God. From
mercy, iiu upuu me .Israel ui uruu.
henceforth let no man trouble me ; for
in my body the marks of the Lord Jesus.
Brethren, the grace of our Lord Jesus Christ be
with your spirit. Amen.
The Gospel. St. Matth. vi 24
"VTO man can serve two masters : for either he
LN will hate the one, and love the other ; or
Ise he will hold to the one, and despise the
. ,
other. Ye cannot serve God and Mammon.
Therefore I say unto you, Take no thought for
your life, what ye shall eat, or what ye shall
drink ; nor yet for your body, what ye shall
put on : Is not the life more than meat, and
the body than raiment ? Behold the fowls of
the air ; for they sow not, neither do they reap,
nor gather into barns; yet your heavenly
Father feedeth them. Are ye not much better
than they ? Which of you by taking t
can add one cubit unto his stature ? Ai
take ye thought for raiment ? Consider the
lilies of the field how they grow : they toil not,
neither do they spin : and yet I say unto you.
That even Solomon in all his glory was not
arrayed like one of these. Wherefore, if God
so clothe the grass of the field, which to-day is,
i6th Sunday. Introit in 1549, Ps. cxix.,
1 6th portion.
'Ecclesiam tuam Domine quassumus
miseratio continuata mundet et muniat
et quia sine te non potest salva consistere
tuo semper munere gubernetur. Per.'
Miss. Sar., MS. of Leofr., Sacrament, of
Gelas. and Greg.
The Epistle in Sar. Miss., in MS. of
Leofric, and Com. Pam. is the same as
ours ; the Gospel ends with v. 16 instead
of 17.
In the Greek Church the Epistle is
2 Cor. vi. 16 vii. i.
The Gospel is Matt. xv. 2128.
The Sunday is called the Sunday of
the Canaanitish Woman (Kvp. Trjs Xai'a-
paias), from the subject of the Gospel.
To this Gospel a note is appended that
it is only read in the Sunday series of
St Matthew when Easter Day falls on
the 22nd of March. It is, however, fre
quently read on the Sunday precedii g
that of the Publican and the Pharisee,
when, owing to the lateness of Easter,
the lesson course from St Luke is insuf
ficient.
1 7th Sunday. Introit in 1549, Ps. cxix.,
1 7th portion.
' Tua nos Domine quaesumus gratia
semper et praeveniat et sequatur ac bonis
operibus jugiter prsestet intentos. Per
Dominum.' Sar. Miss., Sacrament, of
Greg.
The Epistle and Gospel are the same
as ours in Sar. Miss., in MS. of Leofric,
and Com. Pam.
In the Greek Church the Epistle is
2 Cor. ix. 6 n.
If Easter Day fall on the 22nd of
March, as it does when there are 17
Sundays devoted to the reading of St
Matthew, our i7th Sunday after Trinity
will be the Sunday before the i4th of
September, the Day of the Exaltation of
the Cross. For this a special Epistle,
Gal. vi. ii 18, and Gospel, John iii. 13
17, are appointed.
i8th Sunday. Introit in 1549, Ps. cxix.,
i8th portion.
' Da quaesumus Domine populo tuo
diabolica vitare contagia et te solum
Deum puro corde sectari. Per.' Sar.
Miss., MS. of Leofric, Sacrament, of
Gelas. and Greg.
In 1549 the phrase, 'withstand the
temptations of the world, the flesh, and
the devil,' ran ' to avoid the infections
of the devil.' Our present phrase was
adopted in 1662.
The Epistle and Gospel are the same
in the Sar. Miss., in MS. of Leofric, and
in Com. Pam.
In the Greek Church the Epistle is
2 Cor. xi. 31 xii. 9.
On the supposition that Easter is on
the 22nd of March, this Sunday is the
one succeeding the Exaltation of the
Cross. For this a special Epistle and
Gospel are appointed : the Epistle, Gal.
ii. 1620; the Gospel, Mar. viii. 34
ix. i.
The festival commemorates the reco
very of the wood of the cross by Hera-
clius from Chosroesll., and its restitu
tion to Jerusalem by the emperor, who
bore it on his own shoulders to the top
of Calvary. It was taken away A.D. 614,
restored A.D. 629.
The interruption of the selections from
the Epistle to the Ephesians on this iSth
Sunday is said to be owing to the fact
that the services for Ordination were at
one time continued until late on Satur
day night, and that consequently the
succeeding Sundays were left without
any public services, being called Domi
nica; Vacantes. Subsequently the Satur
day service was brought to a close at an
earlier hour, and special portions were
appointed for these no less than for other
Sundays.
igth Sunday. Introit in 1549, P S - cxix.,
igth portion.
'Dirigat corda nostra quassumus Do
mine tuas miserationis operatio quia tibi
sine te placere non possumus. Per Do
minum.' Sar. Miss., MS. of Leofric,
Sacrament, of Gelas. and Greg.
In 1662 'thy Holy Spirit' was sub
stituted for ' the working of thy
mercy."
The Epistle in the Sar. Miss., in MS.
of Leofric, in Com. Pam, ends at v. 29,
instead of 32.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Gal. i. ii 19.
According to the supposition that Eas
ter Day falls on the 22nd of March, on
which we have given the full course of
lessons from St Matthew, the igth Sun
day after Trinity will be the ist Sunday
following the Sunday after the Exalta
tion of the Cross, for which a special
Gospel is appointed. It will thus be the
ist on which the reading of St Luke
begins.
The Gospel is Luke v. i n.
134)
THE SIXTEENTH TO THE NINETEENTH SUNDAY AFTER, TRINITY.
and to-morrow is cast into the oven ; shall he
not much more clothe you, ye of little faith ?
Therefore take no thought, saying, What shall
we eat ? or what shall we drink ? or where
withal shall we be clothed ? (for after all these
things do the Gentiles seek :) for your heavenly
Father knoweth that ye have need of all these
things. But seek ye first the kingdom of God,
and his righteousness, and all these things
hall be added unto you. Take therefore no
thought for the morrow ; for the morrow shall
take thought for the things of itself: sufficient
unto the day is the evil thereot
The Cottect.
OLORD, we beseech thee, let thy continual
pity cleanse and defend thy Church ; and,
because it cannot continue in safety without
thy succour, preserve it evermore by thy help
and goodness ; through Jesus Christ our Lord.
The Spittle. Ephes. iii. 13.
DESIRE that ye faint not at my tribulations
for you, Which is your glory. For this cause
I bow my knees unto the Father of our Lord
Jesus Christ, of whom the whole family in
heaven and earth is named, that he Would
grant you, according to the riches of his glory,
to be strengthened with might by his Spirit
in the inner man ; that Christ may dwell in your
hearts by faith; that ye, being rooted and
grounded in love, may be able to comprehend
with all saints, what is the breadth, and length,
and depth, and height ; and to know the love 01
Christ, which passeth knowledge, that ye might
be filled with all the fulness of God. Now unto
him that is able to do exceeding abundantly
sk or think, according to
I ages, world without end. Amen.
The Gospel. St. Luke vii. 11.
came to pass the day after, that Jesus
jCX went into a city called Nain ; and many of
his disciples went with him, and much people.
Now when he came nigh to the gate of the city,
behold, there was a dead man carried out, the
only son of his mother, and she was a widow ;
and much people of the city was with her.
And when the Lord saw her, he had compassion
ler, and said unto her, Weep not. And he
came and touched the bier, (and they that bare
him stood still.) and he said, Young man, I say
unto thee. Arise. And he that was dead sat
up, and began to speak : and he delivered him
to his mother. And there came a fear on all,
and they glorified God, saying, That a great
Prophet is risen up among us, and that God
hath visited his people. And this rumour of
him went forth throughout all Judaea, and
throughout all the region round about.
tetttjj JSunbag after
ilrinitg.
The Collect.
L 3RD, we pray thee that thy grace may
always prevent and follow us, and make
Us continually to be given to all good works;
through Jesus Christ our Lord. Amen.
The Epistle. Ephes. iv. 1.
T THEREFORE the prisoner of the Lord be-
JL seech you, that ye walk worthy of the voca
tion wherewith ye are called, with all lowliness
,
and meekness, with long-suffering, forbearing
one another in love ; endeavouring to keep the
Unity of the spirit in the bond of peace. There
.
is one body, and one Spirit, even as ye ar
called in one hope of your calling ; one Lord,
one faith, one baptism, one God and Father of
all, who is above all, and through all, and in
you all.
The Gospel. St. Luke xiv. 1.
> to pass, as Jesua went into t
_____ j of the chief Pharisees to eat _______
the sabbath-day, that they watched him. And
behold, there was a certain man before him
which had the dropsy. And Jesus answering
spake unto the Lawyers and Pharisees, saying,
Is it lawful to heal on the sabbath-day ? And
they held their peace. And he took him, and
healed him, and let him go ; and answered
them, saying, Which of you shall have an ass,
or an ox, fallen into a pit, and will not straight
way pull him out on the sabbath-day ? And
they could not answer him again to these
things. And he put forth a parable to those
which were bidden, when he marked how they
chose out the chief rooms, saying unto them,
When thou art bidden of any man to a wedding,
sit not down in the highest room ; lest a more
honourable man than thou be bidden of him ;
and he that bade thee and him come an
.
when thou art bidden, go and sit down in th
lowest room ; that, when he that bade thee
cometh, he may say unto thee, Friend, go up
higher : then shalt thou have worship in the
presence of them that sit at meat with thee.
For whosoever exalteth himself shall be abased;
and he that humbleth himself shall be exalted.
<&ig|jteettt|T
after
.
E)RD, we beseech thee, grant thy people
grace to withstand the temptations of the
world, the flesh, and the devil, and with pure
hearts and minds to follow thee the only God ;
through Jesus Christ our Lord. A men.
The Epistle. 1 Cor. i. 4.
I THANK my God always on your behalf, for
the grace of God which is given you by Jesus
Christ ; that in every thing ye are enriched by
him, in all utterance, and in all knowledge ;
even as the testimony of Christ was confirmed
in you ; so that ye come behind in no gift ;
waiting for the coming of our Lord Jesus Christ,
who shall also confirm you unto the end, that
ye may be blameless in the day of our Lord
The Gospel. St. Matth. xxii. 34.
WHEN the Pharisees had. heard that Jesus
had put the Sadducees to silence, they were
gathered together. Then one of them, who was
a Lawyer, asked him a question, tempting him,
and saying, Master, which is the great com
mandment in the Law ? Jesus said unto him,
Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy
mind. This is the first and great command
ment. And the second is like unto it, Thou
shalt love thy neighbour as thyself. On these
two commandments hang all the Law and the
Prophets. While the Pharisees were gathered
together, Jesus asked them, saying, What
think ye of Christ? whose son is he? They
say unto him, The son of David. He saith unto
them, How then doth David in spirit call him
Lord, saying, The LORD said unto my Lord, Sit
thou on my right hand, till I make thine
enemies thy foot-stool? If David then call
him Lord, how is he his- Son ? And no man
was able to answer him a word ; neither durst
any man from that day forth ask him any
more questions.
<>
t Ifiiuteenilj Smnbag after Cruutg.
The Collect.
GOD, forasmuch as without thee we are
not able to please thee ; Mercifully grant,
t thy Holy Spirit may in all things direct
zoth Sunday. Introit in 1549, Ps. cxix.,
2oth portion.
' Omnipotens et misericors Deus uni-
versa nobis adversantia propitiatus ex
clude ut mente et corpore pariter expediti
quas tua sunt liberis mentions exequa-
mur. Per Doniinum.' Sar. Miss., MS.
of Leofric, Sacrament, of Gelas. and
Greg.
In 1662 the word 'cheerfully' was sub
stituted for the previous phrase ' with
free hearts.'
The Epistle and Gospel in the Sar.
Miss, and in Com. Pam. are the same
as ours.
In the Greek Church the Epistle is
Gal. ii. 1620.
The Gospel is that for the 2nd Sunday
of St Luke, viz. Luke vi. 31 36.
2ist Sunday. Introit in 1549, Ps. cxix.,
2ist portion.
' Largire quaesumus Domine fidelibus
tuis indulgentiam placatus et pacem ut
pariter ab omnibus mundentur offensis et
secura tibi mente deserviant. Per.' Sar.
Miss., MS. of Leofric, Sacram. of Gelas.
and Greg.
In Sar. Miss, and in Com. Pam. the
Epistle ended with v. 17, not with v. 20,
as ours.
The Gospel ended with v. 53, not 54.
In the Greek Church the Epistle is
Gal. vi.-u 18.
The Gospel, that for the 4th Sunday
of St Luke, i "
s Luke viii. 5 8 ('EK
TaTrAaa-tova), 9 16, 2nd half of v. 8.
On the nth of October, if a Sunday,
or on the Sunday next succeeding it, the
same commemoration is made of the 2nd
Council of Nice as on the i3th of July.
The special Epistle, Tit. iii. 8 15, and
Gospel, Matt. v. 14 19, are added to
the Epistle and Gospel of the day.
(136)
THE TWENTIETH AND TWENTY-FIRST SUNDAYS AFTER TRINITY.
The Gospel. St. Matth. xxii. 1.
TESUS said, The Kingdom of heaven is like
U unto a certain king, who made a marriage
for his son ; and sent forth his servants to call
them that were bidden to the wedding ; and
they would not come. Again, he sent forth
other servants, saying, Tell them which are
bidden, Behold, I have prepared my dinner;
my oxen and my fatlings are killed, and all
things are ready ; come unto the marriage.
Butthey made light of it, and went their ways,
one to his farm, another to his merchandise :
and the remnant took his servants, and en
treated them spitefully, and slew them. But
when the king heard thereof, he was wroth;
and he sent forth his armies, and destroyed
those murderers, and burnt up their city.
Then saith he to his servants, The wedding is
ready, hut they who were bidden were not
worthy. Go ye therefore into the high-ways,
and as many as ye shall find bid to the mar
riage. So those servants went out into the
high-ways, and gathered together all, as many
as they found, both bad and good; and the
wedding was furnished with guests. And when
the king came in to see the guests, he saw there
a man which had not on a wedding-garment.
And he saith unto him, Friend, how earnest
thou in hither, not having a we " "
And he was speechless. Then
the servants, Bind him hand and foot, and
take him away, and cast him into outer dark
ness : there shall be weeping and gnashing of
teeth. For many are called, but few are chosen.
and rule our hearts ; through Jesus Christ our
Lord. Amen.
The Epistle. Ephes. iv. 17.
rpHIS I say therefore, and testify in the Lord,
_L that ye henceforth walk not as other Gen
tiles walk, in the vanity of their mind ; having
the understanding darkened, being alienated
from the life of God through the ignorance
that is in them, because of the blindness of
their heart : who, being past feeling, have
given themselves over unto lasciviousness, to
work all uncleanness with greediness. But ye
have not so learned Christ ; if so be that ye
have heard him, and have been taught by him,
as the truth is in Jesus : that ye put off, con
cerning the former conversation, the old man,
which is corrupt according to the deceitful
lusts; and be renewed in the spirit of your
mind : and that ye put on the new man, which
after God is created in righteousness and true
holiness. Wherefore, putting away lying,
h with his neighbour
one of another. Be y
angry and sin not : let not the sun go down
upon your wrath : neither give place to the
devil. Let him that stole steal no more ; but
rather let him labour, working with his hands
the thing which is good, that he may have to
at needeth. Let no corrupt
the thing
give to h
im that
communication proceed out of your mouth,
but that which is good to the use of edifying,
that it may minister grace unto the hearers.
And grieve not the Holy Spirit of God. whereby
ye are sealed unto the day of redemption. Let
all bitterness, and wrath, and anger, and
clamour, and evil-speaking, be put away from
you, with all malice. And be ye kind one to
another, tender-hearted, forgiving one another,
even as God forChrist'ssakehathforgivenyou.
The Gospel. St. Matth. ix. 1.
TESUS entered into a ship, and passed
J and came into his own city. And bi
they brought to him a man sick of the palsy,
lying on a bed. And Jesus, seeing their faith,
said unto the sick of the palsy, Son, be of good
cheer, thy sins be forgiven thee. And behold,
certain of the Scribes said within themselves,
This man blasphemeth. And Jesus, knowing
their thoughts, said, Wherefore think ye evfl
in your hearts ? For whether is easier to say,
Thy sins be forgiven th
or to say, Arise,
and walk ? But that ye may know that the
Son of man hath power on earth to forgive
sins, (then saith he to the sick of the palsy,)
jo unto thine nouse.
to his house. But
_t, they marvelled,
and glorified God, who had given such power
Arise, take up thy bed, and go
And he arose, and departed t
when the multitude saw it,
&\t Cfrrmiieilj Swttirag after
P.,
ALMIGHTY and most merciful God, of
thy bountiful goodness keep us, we beseech
s, from all things that may hurt us ; that
we, being ready both in body and soul, may
cheerfully accomplish those things that thou
wouldest have done ; through Jesus Christ our
Lord. Amen.
The Epistle. Ephes. v. 15.
CJEE then that ye walk circumspectly, not as
D fools, but as wise, redeeming the time, be
cause the days are evil. Wherefore be ye not
unwise, but understanding what the will of
the Lord is. And be not drunk with wine,
wherein is excess ; but be fil led with the Spirit ;
speaking to yourselves in psalms, and hymns,
and spiritual songs; singing and making
melody in your heart to the Lord; giving
thanks always for all things unto God and the
Father, in the Name of our Lord Jesus Christ ;
submitting yourselves one to another in the
fear of God.
Srhtiig.
The Collect.
(~^ KANT, we beseech thee, merciful Lord, to
\JT thy faithful people pardon and peace, that
they may be cleansed from all their sins, and
serve thee with a quiet mind ; through Jesus
Christ our Lord. Amen.
The Epistle. Ephes. vi. 10.
MY brethren, be strong in the Lord, and in
the power of his might. Put on the whole
armour of God, that ye may be able to stand
against the wiles of the devil. For we wrestle
not against flesh and blood, but against princi
ess o
wickedness
to you th
f this world, against spiritual
high places. Wherefore take
rtiole armour of God, that ye
may be able to withstand in the evil day, and,
having done all, to stand. Stand therefore,
having your loins girt about with truth ; and
having on the breast-plate of righteousness ;
d your feet shod with the preparation of the
Gospel of peace ; above all, taking the shield of
faith, wherewith ye shall be able to quench all
the fiery darts of the wicked ; and take the
helmet of salvation, and the sword of the
Spirit, which is the Word of God : praying
always with all prayer and supplication in the
Spirit, and watching thereunto with all per
severance, and supplication for all saints ; and
for me, that utterance may be given unto me,
that 1 may open my mouth boldly, to make
known the mystery of the Gospel, for which
I am an ambassador in bonds ; that therein.
I may speak boldly, as I ought to speak. ,
The Gospel. St John iv. 46.
rpHERE was a certain nobleman, whose son
rent unto him, and besought him that he
would come down and heal his son ; for he was
it the point of death. Then said Jesus unto
iim. Except ye see signs and wonders, ye will
not believe. The nobleman saith unto him,
Sir, come down ere my child die. Jesus saith
unto him, Go thy way, thy son liveth. And
22nd Sunday. Introit in 1549, -f* 3 - cxix.,
22nd portion.
' Familiam tuam quaesumus Domine
continua pietate custodi ut a cunctis ad-
versitatibus te protegente sit libera et in
bonis acftibus tuo nomini sit devota. Per
Dominum.' Sar. Miss., MS. of Leofric.
The Epistle in Sar. Miss, and in Com.
Pam. is the same as ours.
The Gospel began with the parable
itself.
In the Greek Church the Epistle is
Eph. ii. 4 10.
The Gospel, that for the srd Sunday
of St Luke, is Luke vii. n 16.
23rd Sunday. Introit in 1549, Ps. cxxiv.
' Deus refugium nostrum et virtus
adesto piis Ecclesiae tuae precibus aucflor
ipse pietatis, et praesta ut quod fideliter
petimus efficaciter consequamur. Per.'
Sar. Miss., MS. of Leofric, Sacrament,
of Greg.
The Epistle in the Sar. Miss., in MS.
of Leofric, and in Com. Pam. is the same
as ours.
The Gospel ends with v. 21, not 22.
In the Greek Church the Epistle is
Eph. ii. 14 22.
The Gospel, that for the 6th Sunday of
St Luke, is Luke viii. 27 39.
24th Sunday. Introit in 1549, Ps.
cxxv.
' Absolvere quaesumus Domine tuorum
delicta populorum ut a peccatorum nos-
trorum nexibus quae pro nostra fragilitate
contraximus tua benignitate liberemur.
Per Dominum.' Sar. Miss., MS. of
Leofric, Sacrament, of Greg.
Until 1662 the word 'assoil' was used,
not ' absolve.'
In Sar. Miss, and Com. Pam. the
Epistle began with v. 9 and ended with
v. n.
The Gospel ended with v. 22, not with
v. 26, as in our Order.
In the Greek Church the Epistle is
Eph. iv. 17.
The Gospel, that for the sth Sunday of
St Luke, is Luke xvi. 19 31.
TWENTY-SECOND TO THE TWENTY-FOURTH SUNDAY AFTER, TRINITY.
the man believed the word that Jesus h
as he wit
beli
to h
going down, his servants inel
him, and told him, saying, Thy sou liveth
Then inquired he of them the hour when he
began to amend : and they said unto him,
Yesterday at the seventh hour the fever left
him. So the father knew that it was at the
Eame hour, in the which Jesus said unto him,
Thy son liveth ; and himself believed, and IT
whole house. This is again the second miracl .
that Jesus did, when he was come out of Judaea
into Galilee.
Stenig-sramb
Srinftg.
after
The Collect.
LORD, we beseech thee to keep thy house
hold the Church in continual godliness ;
that through thy protection it may be free
from all adversities, and devoutly given to
serve thee in good works, to the glory of thy
Name ; through Jesus Christ our Lord. Amen.
The Epistle. Philip, i. 3.
I THANK my God upon every remembrance
of you, (always in every prayer of mine for
you all making request with joy,)
~ "
joy,) for your
wship in the Gospel from the first day
until now ; being confident of this very thing,
that he who hath begun a good work in you
will perform it until the day of Jesus Christ;
even as it is meet for me to think this of you
all, because I have you in my heart, inasmuch
as both in my bonds, and in the defence and
confirmation of the Gospel, ye all are partakers
of my grace. For God is my record, how greatly
I long after you all in the bowels or Jesus
Christ. And this I pray, that your love may
abound yet more tiiid more in knowledge, and
judgement: tha'
in all j
,
t ye may approve things
pay
his
that are excellent, that ye may be sincere, and
without offence, till the day of Christ : being
filled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise
' The Gospel. St. Matth. xviii. 21.
T)ETER said unto Jesus, Lord, how oft shall
JL my brother sin against me, and I forgive
him ? till seven times ? Jesus saith unto him.
I say not unto thee, until seven times ; but
until seventy tunes seven. Therefore is the
Kingdom of heaven likened unto a certain
king, which would take account of his servants.
And when he had begun to reckon, one was
brought unto him, which owed him ten thou
sand talents. But forasmuch as he had not to
; his lord commanded him to be sold, and
wife and children, and all that he had, and
payment to be made. The servant therefore
fell down and worshipped him, saying, Lord,
have patience with me, and I will pay thee all.
Then the lord of that servant was moved with
compassion, and loosed him, and forgave him
the debt. But the same servant went out, and
found one of his fellow-servants, which owed
him an hundred pence ; and he laid hands on
fell down at his feet, and besought him, saying,
Have patience with me, and I will pay thee all.
And he would not ; but went and cast him into
prison, till he should pay the debt. So when
his fellow-servants saw what was done, they
were very sorry, and came and told unto their
lord all that was done. Then his lord, after
that he had called him, said unto him, O thou
wicked servant, I forgave thee all that debt,
because thou desiredst me : shouldest not thou
also have had compassion on thy fellow-servant,
even as I had pity on thee ? And his lord was
wroth, and delivered him to the tormentors,
till he should pay all that was due unto him.
So likewise shall my heavenly Father do also
unto you, if ye from your
every one his brother their
rts forgive not
tetrig-i|jirb Sunfcag after
The Collect.
OGOD, our refuge and strength, who art
the author of all godliness; Be ready, we
beseech thee, to hear the devout prayers of thy
Church ; and grant that those things which we
ask faithfully we may obtain effectually;
through Jesus Christ our Lord. Amen.
The Epistle. Philip, iii. 17.
BRETHREN, be followers together of me,
and mark them which walk so as ye have
us for an ensample. (For many walk, of whom
I have told you often, and now tell you even
weeping, that they are the enemies of the cross
of Christ ; whose end is destruction, whose god
is their belly, and whoseglory is in their shame,
who mind earthly things.) For our conversa
tion is in heaven ; from whence also we look
for the Saviour, the Lord Jesus Christ; who
shall change our vile body, that it may be
fashioned, like unto his glorious body, accord
ing to the working whereby he is able even to
subdue all things unto himself.
The Gospel. St. Matth. xxii. 15.
nflHEN went the Pharisees and took counsel
JL how they might entangle him in his talk.
And they sent out unto him their disciples,
with the Herodians, saying, Master, we know
that thou art true, and teachest the way of God
in truth, neither carest thou for any man : for
thou regardest not the person of men. Tell us
therefore, what thinkest thou ? Is it lawful to
give tribute unto Caesar, or not? But Jesus
perceived their wickedness, and said, Why
tempt ye me, ye h
tribute-money. And
a penny. And he saith unto them, Whose is
this image and superscription ? They say unto
him, Caesar's. Then saith he unto them,
Render therefore unto Caesar the things which
are Ciesar's ; and unto God the things that are
God's. When they had heard these words,
they marvelled, and left him, and went their
ay.
STtentg-fourtlj
v pie from their offences ; that through 1
bountiful goodness we 7nay all be delivi
from the band
frailty we h
, which by our
Grant this, O
'
,
neavenly Father, for Jesus Christ's sake, our
blessed Lord and Saviour. A men.
The Epistle. Coloss. i. 3.
ks to God and the Father of
TVTE give thank
VV our Lord Je
Christ, praying always
for you, since we heard of your faith in Christ
T jsus, and of the love which ye have to all the
jnts ; for the hope which is laid up for yon in
heaven, whereof ye heard before in the word
of the truth of the Gospel ; which is come unto
you, as it is in all the world, and bringeth
forth fruit, as it doth also in you, since the day
re heard of it, and knew the grace of God in
ruth. As ye also learned of Epaphras, our
dear fellow-servant, who is for you a faithful
minister of Christ ; who also declared unto us
love in the Spirit. For this cause we also,
the day we heard it, do not cease to pray
for you, and to desire that ye mitrht be filled
with the knowledge of his will in all wisdom
and spiritual understanding: that ye might
walk worthy of the Lord unto all pleasing,
being fruitful in every good work, aaa increas-
25th Sunday. Introit in 1549, Ps.
cxxvii.
' Excita quaesumus Domine tuorum fi-
delium voluntates ut divini operis fruc-
tum propensius exequentes pietatis tuse
remedia majora percipiant. Per Domi-
num.' Miss. Sar., MS. of Leofric, Sa
crament, of Greg.
.The portion for the Epistle and the
Gospel in Sar. Miss, and in Com. Pain,
are the same as ours.
It may be noticed that the same Gospel
is read on the 4th Sunday in Lent, but
that on that Sunday the extract begins
with v. i.
In the Greek Church the Epistle is
Eph. v. 819.
The Gospel, that for the 7th Sunday of
St Luke, is Luke viii. 41 56.
In the case which we have supposed,
that Easter Day falls on March 22nd,
there will be 27 Sundays after Trinity.
The Epistle in the Greek Church for
the 26th will be Eph. vi. 10 17.
The Gospel, that for the 8th Sunday of
St Luke, is Luke x. 25 37.
For the 27th the Epistle will be Col. i.
12 18.
The Gospel, that for the gth Sunday
of St Luke, is Luke xii. 16 21.
A rubric in the Sar. Miss, provided
that this Collect, Epistle, and Gospel
should always be used on the Sunday
next before Advent. No directions were
appended in 1549, but a f ter tnat t' me a
rubric to the same purport as our present
one has been inserted.
IT The observance of Saints' Days seems
to have arisen from the custom of meet
ing annually at the graves of the martyrs
to hold religious services, in thankful
remembrance of the grace given to those
who had resisted unto blood. The acts
of the martyrs were read on these occa
sions, and an exhortation to practise the
same virtues was addressed to the living.
The Church of Smyrna states its inten
tion of holding such an annual comme
moration at the grave of Polycarp, mar
tyred 167 ; in the A6ts of Ignatius, mar
tyred 107, a similar intention is ex
pressed on the part of the Church of
Antioch. The Church of Smyrna strongly
disclaims any intention of paying worship
to the martyred bishop; their assembly
was a token of affedtion for him whom
they had lost, and a mode of stimulating
similar zeal. These annual commemora
tions were originally confined to the
Churches with which the martyrs had
been connected. In process of time a
disposition arose to exaggerate the merits
of the martyrs and to praise them in
language well nigh, if not quite, blas
phemous. From the continuance of such a
habit appears to have arisen the excessive
adoration of saints in the Romish Church.
These commemorative festivals were at
first restricted to the case of martyrs.
Similar celebrations were subsequently
instituted in memory of confessors and
of other eminently pious persons.
If Origen states that St Andrew travelled
into Scythia ; on other authority we are
told that he preached in Epirus and
Achaia. He is said to have been cruci
fied at Patra; by order of the Proconsul.
His bones were removed from that city
to Rome 359, from which time we may
perhaps date his festival.
Tntroit in 1549,%^. cxxix.
In 1549 the Collect was, 'Almighty
God, which hast given such grace to thy
Apostle Saint Andrew, that he counted
the sharp and painful death of the cross
to be a high honour and a great glory :
Grant us to take and esteem all troubles
and adversities which shall come unto us
for thy sake as things profitable for us
toward the obtaining of everlasting life,
through Jesus Christ our Lord.' The
present Collect was composed in 1552.
In the Sar. Miss., the MS. of Leofric,
and Com. Pam. the Epistle is Rom. x.
The Gospel is the same as ours.
It is appropriate that the Festival of
St Andrew, the first called among the
Apostles, should be first in the ecclesias
tical year : there appears a question
whether this is accidental or not. Hos-
pinian states that Gregory the Great had
so great a regard for this Apostle as to
make his office the first.
In the Greek Church the Epistle is
i Cor. iv. 9 16.
The morning Gospel is Matt. iv. 18
2 3-
The Gospel at the Liturgy is John i.
35 5 1 -
St Andrew is usually represented hold
ing in his hand a cross saltire, or leaning
upon it.
1] St Thomas is stated, by Origen and
other writers, to have preached in Par-
thia. The connection of the Christians
of India and of Malabar with Thomas the
Apostle is very doubtful. His body is
said by Ruffinus, in the 4th century, to
have been at Edessa. There is no good
authority for his martyrdom. The fes
tival is mentioned by Theodoret in the
5th century. A commemoration of St
Thomas is appointed for the 2ist of
December in Athelstan's Psalter, 703.
St Thomas is represented as handling
our Lord's wounds ; or, in reference to a
late tradition of his martyrdom, with a
lance or spear ; also holding a carpenter's
square.
Introit in 1549, P S - cxxviii.
The Collect was composed in 1549.
TWENTY-FIFTH SUNDAY AFTER TRINITY. SAINT ANDREW'S DAY.
ing in the knowledge of God ; strengthened
with all might, according to his glorious power,
unto all patience and long-suffering with joy-
fulness ; giving thanks unto the Father, which
hath made us meet to be partakers of the in
heritance of the saints in light.
The Gospel. St. Matth. ix. 18.
WHILE Jesus spake these things unto John's
disciples, behold, there came a certain
ruler,and worshipped him, saying, My daughter
is even now dead ; but come and lay thy hand
upon her, and she shall live. And Jesus arose,
and followed him, and so did his disciples.
(And behold, a woman, which was diseased
with an issue of blood twelve years, came be
hind him, and touched the hem of his garment ;
for she said within herself, If I may but touch
his garment, I shall be whole. But Jesus
turned him about, and, when he saw her, he
said, Daughter, be of good comfort, thy faith
hath made thee whole. And the woman was
made whole from that hour.) And when Jesus
came into the ruler's house, and saw the min
strels and the people making a noise, he said
uuto them, Give place ; for the maid is not
dead, but sleepeth. And they laughed him to
scorn. But when the people were put forth,
he went in, and took her by the hand, and the
maid arose. And the fame hereof went abroad
into all that land.
TD
_D
Crimtg.
The Collect.
QTIR up, we beseech thee, Lord, the wills
kj of thy faithful people ; that they, plenteous
ly bringing forth he fruit of good works, may
of thee be plenteously rewarded ; through Jesus
Christ our Lord. Amen.
For the Epistle. Jer. xxiii. 5.
EHOLD, the days come, saith the Lord,
1 that I will raise unto David a righteous
Branch, and a King shall reign, and prosper,
and shall execute judgement and justice in the
earth. In his days Judah shall be saved, and
Israel shall dwell safely : and this is his Name
whereby he shall be called, THE LORD OUR
RIGHTEOUSNESS. Therefore behold, the
days come, saith the Lord, that they shall no
more say. The Lord liveth, which brought up
the children of Israel out of the landof Egypt ;
but, The Lord liveth, which brought up, and
which led the seed of the house of Israel out of
the north-country, and from all countries
whither I had driven them; and they shall
dwell in their own land.
The Gospel. St. John vi. 5.
N Jesus then lift up his eyes, and saw
. . a great company come unto him, he saith
unto Philip, Whence shall we buy bread that
these may eat ? (And this he said to prove
him ; for he himself knew what he would do.)
Philip answered him, Two hundred penny
worth of bread is not sufficient for them, that
every one of them may take a little. One of
his disciples, Andrew, Simon Peter's brother,
eaith unto him.There is a lad here, which hath
five barley-loaves, and two small fishes ; but
what are they among so many ? And Jesus
said, Make the men sit down. 'Now there was
much grass in the place. So the men satdown,
in number about five thousand. And Jesus
took the loaves, and, when he had given thanks,
he distributed to thedisciples, and the disciples
to them that were set down, and likewise of
the fishes, as much as they would. When they
were filled, he said unto his disciples, Gather
up the fragments that remain, that nothing be
lost. Therefore they gathered them together,
and filled twelve baskets with the fragments of
the five barley-loaves, which remained over
and above unto them that had eaten. Then
"\TTHE
V V a gr
those men, when they had seen the miracle
that Jesus did, said, This is of a truth that
Prophet that should come into the world.
f If there be any more Sundays before Advent-
Sunday, the Service of some of those Sundays
that were omitted after the Kpiphany shall be
taken in to supply so mtniy as are here want
ing. A nd if there be fewer, the overplus may
be omitted: Provided that this last Collect,
Epistle, and Gospel shall always be used upon
the Sunday next before Advent.
The Collect.
ALMIGHTY God, who didst give such grace
\_ unto thy holy Apostle Saint Andrew, that
he readily obeyed the calling of thy Son Jesus
Christ, and folio wed him without delay ; Grant
unto us all, that we, being called by thy holy
Word, may forthwith give up ourselves obe"-
. to fulfil thy holy commandments;
through the same Jesus Christ our Lord. Amen-
diently
The Epistle. Rom. x. 9.
IF thou Shalt confess with thy mouth the
Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead thou
shalt be saved. For with the heart man be-
lieveth unto righteousness, and with the
mouth confession iamade unto salvation. For
the Scripture saith, Whosoever believeth on
him shall not be ashamed. For there is no
difference between the Jew and the Greek : for
the same Lord over all is rich unto all that call
upon him. For whosoever shall call upon the
Name of the Lord shall be saved. How then
shall they call on him, ill whom they have not
believed ? And how shall they believe in him,
of whom they have not heard 1 And how shall
they hear without a preacher ? And how shall
they preach, except they be sent ? As it is
written, How beautiful are the feet of them
that preach the Gospel ofpeace, and bring glad
tidings of good things ! But they have not all
obeyed the Gospel. For Esaiaa saith, Lord,
who hath believed our report? So then faith
cometh by hearing, and hearing by the Word of
God. But I say, Have they not heard 1 Yes
verily, their sound went into all the earth,
and their words unto the ends of the world.
But I say, Did not Israel know ? First Moses
saith, I will provoke you to jealousy by them
that are no people, and by a foolish nation I
will anger you. But Esaias is very bold, and
saith, I was found of them that sought me not ;
I was made manifest unto them that asked not
after me. But to Israel he saith, All day long
I have stretched forth my hands unto a dis
obedient and gainsaying people.
The Gospel. St. Matth. iv. 18.
TESUS, walking by the sea of Galilee, saw
tl two brethren, Simon called Peter, and An
drew his brother, casting a net into the sea,
(for they were fishers ;) and he saith unto them,
Follow me ; and I will make you fishers of men.
And they straightway left their nets, anJ fol
lowed him. And going on from thence he saw
other two brethren, James the son of Zebedee,
and John his brother, in a ship with Zebedee
their father, mending their nets ; and he called
them. And they immediately left the ship
and their father, and followed him.
Saint f)0mas %
The Collect.
A LMIGHTY and everliving God, who for the
\_ more confirmation of the faith didst suffer
thy holy Apostle Thomas to be doubtful in thy
Son's resurrection ; Grant us so perfectly, and.
without all doubt, to believe in thy Son Jesus
Christ, that our faith in thy sight may never
The Epistle is taken from the Sar. day. The Epistle has no reference to
Miss. St Thomas.
The Gospel in the Miss, ends at v. 29, The Gospel at the Liturgy is John xx.
19 31.
He is also commemorated on the 6th
of October. The Epistle is i Cor. iv. 9
not 31.
The Greek Church calls the ist Sun
day after Easter the Sunday of St Tho
mas, and commemorates him on that
16; Gospel, John xx. 19 31.
^f The commemoration of the Conver
sion of St Paul appears to have arisen from
a sense of the importance of that event
to the Christian Church at large, and from
the desire to assign a separate festival to
St Paul, whose martyrdom was celebrat
ed in conjunction with that of St Peter.
According to Eusebius, who quotes Caius
Romanus, Tertullian, Origen, and Dio-
nysius of Corinth, the Apostles were mar
tyred, St Peter crucified, St Paul behead
ed, by order of Nero, on the same day,
June sgth, 67, or Feb. 2and, 68, for the
actual day is disputed; and their bodies
were buried, one on the Ostian way, the
other in the Vatican, until removed by
Xystus, 119128, to the catacombs for
greater security in time of persecution.
St Jerome tells us that he frequently
went to see their sepulchres in the cata
combs among the rest of the martyrs.
The festival of the martyrdom of St Peter
and St Paul is one of the most ancient
Apostolic festivals, and is as old as the
end of the 4th century. Of a special
celebration of the Conversion of St Paul
Guericke states that no trace is to be
found before the isth century. We have,
however, a special Epistle and Gospel
for the festival in the MS. of Leofr. and
in the Com. Pam., which are evidence
against this assertion.
Introit in 1549, Ps. cxxxviii.
The Collect in the Sar. Miss, for this
day is, ' Deiis qui universum mundum
beati Pauli Apostoli tui prjedicatione do-
cuisti, da nobis qusesumus ut qui ejus
hodie conversionem colimus per ejus ad
te exempla gradiamur. Per.'
The Collect is found in the Ambrosian
Miss, and in the MS. of Leofric.
The Epistle in the Sar. Miss, is the
same as ours, MS. Leofr., Com. Pam.
The Gospel ends with the words ' ever
lasting life.' MS. Leofr., Com. Pam.
The Greek Church has no festival of
the Conversion of St Paul.
St Paul is represented as resting upon
i sword ; as holding one or two swords ;
as holding a sword and a book ; or with
three springs, supposed to have risen from
the three spots where his head bounded
after his decapitation.
If The Festival of Hypapante, Symeon's
meeting of Christ in the temple, dates
from the reign of Justinian, 542. The
emperor is said to have instituted it on
occasion of an earthquake which destroy
ed half the city of Pompeiopolis, and of
other calamities. It was considered in
the Greek Church as one of the feasts
belonging to our Lord (AecnroTiKai eop-
rat). The second name was given in the
gth century by the Roman pontiffs. The
custom of carrying candles in the Roman
Church on this festival seems derivable
from the heathen feast in honour of Pro
serpine, for whom Ceres searched with
lighted torches. In memory thereof the
heathens kept a feast of lights. To this
the Roman Church gave a different turn,
and applied the honour to the Virgin as
mother of the true light.
Introit in 1549, Ps. cxxxiv.
' Omnipotens sempiterne Deus majes-
tatem tuam supplices exoramus ut sicut
unigenitus Filius tuns hodierna die cum
nostrse carnis substantia in templo est
praesentatus ita nos facias purificatis tibi
mentibus pra;sentari. Per eundem Do-
minum.' Miss. Sar., MS. of Leofr.,
Sacrament, of Greg.
The Epistle in the Sar. Miss., the MS.
of Leofric, and the Com. Pam. ended
with v. 4.
The Gospel ended with v. 32, not v. 40.
In the Greek Church the prelude (rrpo-
Keifxeyoj') of this festival, which retains
its first name, Hypapante, is, ' My soul
doth magnify the Lord, for he hath re
garded the lowliness of his handmaiden.'
The Epistle is Heb. vii. 717.
The morning Gospel is Luke ii. 25
The Gospel at the Liturgy is Luke ii.
22 40.
A Festival of Symeon and Anna is
kept on the following day.
THE CONVERSION OP ST. PAUL. THE PURIFICATION OP ST. MARY.
be reproved. Hear us, O Lord, through the
same Jesus Christ, to whom, with thee and the
Holy Ghost, be all honour and glory, now ani
for evermore. Amen.
The Spittle. Ephes. ii. 19.
NOW therefore ye are no more strangers an<
foreigners, but fellow-citizens with th
saints, and of the household of God ; and ar
built upon the foundation of the Apostles am
Prophets, Jesus Christ himself being the chief
corner-stone; in whom all the building, fitly
framed together, groweth unto an holy temple
in the Lord; in whom ye also are builded
together for an habitation of God, through the
Spirit.
The Gospel. St. John xx. 24.
CT1HOMAS, one of the twelve, called Didymus,
JL was not with them when Jesus came. The
other disciples therefore said unto him. We
have seen the Lord. But he said unto them,
Except I shall see in his hands the print of the
nails, and put my finger into the print of the
nails, and thrust my hand into his side, I will
not believe. And after eight days again his
disciples were within, and Thomas with them :
then came Jesus, the doors being shut, and
stood in the midst, and said, Peace be unto you.
Then saith he to Thomas, Reach hither thy
finger, and behold my hands ; and reach hither
thy hand, and thrust it into my side ; and be
not faithless, but believing. And Thomas an
swered and said unto him, My Lord, and my
God. Jesus saith unto him, Thomas, because
thou hast seen me, thou hast believed ; blessed
are they that have not seen, and yet have be
lieved. And many other signs truly did Jesus
in the presence of his disciples, which are not
written in this book. But these are written,
that ye might believe that Jesus is the Christ,
the Son of God ; and that believing ye might
have life through his Name.
Cfye Conors ion
The Collect.
(~\ GOD, who, through the preaching of the
\J blessed Apostle Saint Paul, hast caused the
light of the Gospel to shine throughout the
world ; Grant, we beseech thee, that we, having
his wonderful conversion in remembrance,
may shew forth our thankfulness unto thee for
the same, by following the holy doctrine which
he taught ; through Jesus Christ our Lord.
Amen.
For the Epistle. Acts ix. 1.
AND Saul, yet breathing out threatenings
_l_ and slaughter against the disciples of the
Lord, went unto the high priest, and desired
of him letters to Damascus to the synagogues,
that, if he found any of this way, whether they
were men or women, he might bring them
bound unto Jerusalem. And, as he journeyed,
he came near Damascus, and suddenly there
shined round about him a light from heaven.
And he fell to the earth, and heard a voice
saying unto him, Saul, Saul, why persecutest
thou me ? And he said, Who art thou, Lord ?
And the Lord said, I am Jesus whom thou
persecutest : it is hard for thee to kick against
the pricks. And he, trembling and astonished,
said, Lord, what wilt thou have me to do ?
And the Lord said unto him. Arise, and go
into the city, and it shall be told thee what
thou must do. And the men which journey
ed with him stood speechless, hearing a voice,
but seeing no man. And Saul arose from the
earth, and when his eyes were opened he saw
no man ; but they led him by the hand, and
brought him into Damascus. And he was
three days without sight, and neither did eat
nor drink. And there was a certain disciple at
Damascus, named Ananias, and to him said
the Lord in a vision. Ananias. And he said,
Behold, I am here, Lord. And the Lord said
unto him, Arise, and go into the street which
is called Straight, and inquire in the house of
Judas for one Called Saul, of Tarsus : for behold,
he prayeth, and hath seen in a vision a man
named Ananias, coming in, and putting his
hand on him, that he might receive his sight.
Then Ananias answered, Lord, I have heard
by many of this man, how much evil he hath
done to thy saints at Jerusalem ; and here he
hath authority Irom the chief priests to bind
all that call on thy Name. But the Lord said
unto him, Go thy way ; for he is a chosen vessel
unto me, to bear my Name before the Gentiles,
and kings, and the children of Israel : for I will
shew him how great things he must suffer for
my Name s sake. And Ananias went his way,
and entered into the house ; and, putting his
hands on him, said, Brother Saul, the Lord,
(even Jesus that appeared unto thee in the way
as thou earnest,) hath sent me, that thou
mightest receive thy sight, and be filled with
the Holy Ghost. And immediately there fell
from his eyes as it had been scales ; and he
received sight forthwith, and arose, and was
baptized. And when he had received meat,
he was strengthened. Then was Saul certain
days with the disciples which were at Damascus.
And straightway he preached Christ in the
synagogues, that he is the Son of God. But all
that heard him were amazed, and said, Is not
this he that destroyed them which called on
this Name in Jerusalem, and came hither for
that intent, that he might bring them bound
unto the chief priests ? But Saul increased the
more in strength, and confounded the Jews
which dwelt at Damascus, proving that this i
very Christ.
The Gospel. St. Matth. xix. 27.
T)ETER answered and said unto Jesus, Behold,
L we have forsaken all, and followed thee;
what shall we have therefore? And Jesus
said unto them, Verily I say unto you, That
ye which have followed me, in the regeneration
when the Son of man shall sit in the throne of
his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel. And every
one that hath forsaken houses, or brethren, or
sisters, or father, or mother, or wife, or children,
or lands, for my Name's sake, shall receive an
hundred-fold, and shall inherit everlasting
life. But many that are first shall be last,
nd the last shall be first.
THE PRESENTATION OP CHRIST IN THE
TEMPLE,
COMMONLY CALLED,
/IjE ^purification of Saint
A LMIGHTY and everliving God, we humbly
\. beseech thy Majesty, that, as thy only-
begotten Son was this day presented in the
temple in substance of our flesh, so we may be
resented unto thee with pure and clean hearts,
y the same thy Son Jesus Christ our Lord.
men.
For the Epistle. Mai. iii. 1.
T)EHOLD, I will send my messenger, and he
JL> shall prepare the way before me : and the
Lord, whom ye seek, shall suddenly come to
his temple ; even the messenger of the covenant,
whom ye delight in ; behold, he shall
coming ? and who shall stand
ith the Lord of
le day of his coi
when he appeareth ? for he is like a refiner's
fire, and like fullers' sc
a refiner and purifier ._
purify the sons of Levi, and purge them as gold
,y offer unto the Lord
and silver, that they ma
n or
Ota)
offering in righteousness. Then shall the
ngs of Judah
nto the Lord, as in the days of old, and as in
and Jerusalem be pleasant
T The history of Matthias is unknown.
Sophronius, c. 380, relates that he preach
ed in ./Ethiopia. Whether he died a
natural death, or was martyred, is un
certain. In the old mode of reckoning
there was some doubt as to the day on
which he should be commemorated in
Leap-year. The festival is mentioned in
Athelstan's Psalter, 703, and occurs also
in a German Martyrology, supposed to
be nearly co-eval with Gregory the Great.
Introit in 1549, Ps. cxl.
The Collect was composed in 1549.
The Epistle and Gospel are the same
as in Sar. Miss.
The Greek Church keeps a Festival of
St Matthias on the gth of August.
The Epistle is Acts i. 12 17, 21 26.
The Gospel is Luke x. 16 21.
St Matthias is represented as bearing
a halbert ; leaning upon a sword ; hold
ing a sword by the point ; a lance,
hatchet or axe ; with a stone in his hand ;
with a carpenter's square ; with a book
and scymitar.
If Of the Festival of the Annunciation
Bingham writes, that it was come into
use before the Council of Trullo, 692;
for that Council, renewing a prohibition
of the Council of Laodicea, makes a fur
ther exception in behalf of the Annun
ciation, forbidding all festivals to be kept
in Lent except the Sabbath and the
Lord's-day and the Holy Annunciation;
which shews that by this time it was
become a noted festival, and therefore
we may date its original at least as far
back as the 7th century, when we find
that sermons began to be made upon it.
Introit in 1549, P S - cxxxi.
' Gratiam tuam quasumus Domine
mentibus nostris infunde ut qui angelo
nuntiante Christi filii tui incarnationem
cognovimus per passionem ejus et crucem
ad resurrectionis gloriam perducamur.
Qui tecum vivit et regnat Deus.' Sar.
Miss., MS. of Leofric, Sacrament, of
Greg.
The Epistle and Gospel are the same
in Sar. Miss.
In the Greek Church the Epistle is
Heb. ii. n 18.
The morning Gospel is Luke i. 39
49> 56-
The Gospel at the Liturgy is Luke i.
(H4)
ST. MATTHIAS'S DAY. THE ANNUNCIATION OF THE VIRGIN MARY.
dwellers at Jerusalem, insomuch as that field
former years. And I will come near to you
to judgement, and I will be a swift witness
against the sorcerers, and against the adulter
ers, and against false-swearers, and against
those that oppress the hireling in his wages,
the widow, and the fatherless, and that turn
aside the stranger from his right, and fear not
me, saith the Lord of hosts.
The Gospel. St. Luke ii. 22.
,ND when the days of her purification, ac-
V cording to the Law of Moses, were accom
plished, they brought him to Jerusalem, to
present him to the Lord ; (as it is written in
the Law of the Lord, Every male that openeth
the womb shall be called holy to the Lord ;)
and to offer a sacrifice, according to that which
is said in the Law of the Lord, A pair of turtle-
ves, or t
young pigeons. And behold,
peace,
have s
,
ng to thy word : for mine eyes have seen
alvation, which thou hast prepared before
ace of all people ; a light to lighten the
there was a man in "Jerusalem, whose nam
was Simeon; and the same man was just and
devout, waiting for the consolation of Israel :
and the Holy Ghost was upon him. And it
was revealed unto him by the Holy Ghost,
that he should not see death, before he had seen
the Lord's Christ. And he came by the Spirit
Into the temple ; and when the parents brought
in the child Jesus, to do for him after the
custom of the Law, then took he him up in his
arms, and blessed God, and said, Lord now
lettest thou thy servant depart '
cordin ' "
thy
the face of all people; a light"
Gentiles, and the glory of thy people Israel
And Joseph and his mother marvelled at those
things which were spoken of him. And Simeon
blessed them, and said unto Mary his mother,
Behold, this child is set for the fall and rising
again of many in Israel ; and for a sign which
snail be spoken against ; (yea, a sword shall
pierce through thy own soul also ;) that the
thoughts of many hearts may be revealed. And
there was one Anna a prophetess, the daughter
of Phanuel, of the tribe of Aser ; she was of a
great age, and had lived with an husband seven
years from her virginity : and she was a widow
of about fourscore and four years ; which de
parted not from the temple, but served God
with fastings and prayers night and day And
she coming in that instant gave thanks likewise
unto the Lord, and spake of him to all them
that looked for redemption in Jerusalem. And
when they had performed all things according
to the Law of the Lord, they returned into
Galilee to their own city Nazareth. And the
child grew, and waxed strong in spirit, filled
with wisdom ; and the grace of God wag upon
him.
The Collect.
ALMIGHTY God. who into the place of
_ the traitor Judas didst choose thy faithful
servant Matthias to be of the number of the
twelve Apostles ; Grant that thy Church, being
alway preserved from false Apostles, may be
ordered and guided by faithful and true pastors ;
through Jesus Christ our Lord. Amen.
For the Epistle. Acts i. 15.
' i in the midst of
, . e number of the
about an hundred and
1 the disciples, and said, (
names together
twenty,) Men and brethren, this Scripture
must needs have been fulfilled, which the
Holy Ghost by the mouth of David spake
before concerning Judas, which was guide to
them that took Jesus : for he was numbered
with us, and had obtained part of this ministry.
Now this man purchased a field with the re
ward of iniquity; and falling headlong he
burst asunder in the midst, and all his bowels
gushed out. And it was known unto all the
is called in their
tongue, Acelds
that is to say, The field of blood. For it is
written in the book of Psalms.Let his habitation
be desolate, and let no man dwell therein
and, His bishoprick let another take. Where-'
fore, of these men which have companied with
us all the time that the Lord Jesus went In
and out among us, beginning from the baptism
of John, unto that same day that he was taken
up from us, must one be ordained to be a wit
ness with us of his resurrection. And they
appointed two, Joseph called Barsabas, who
was suruamed Justus, and Matthias. And
they prayed, and said, Thou, Lord, which
knowest the hearts of all men, shew whether
of these two thou hast chosen ; that he may
take part of this ministry and apostleship,
from which Judas by transgression fell, that he
might go to his own place. And they gave
forth their lots ; and the lot fell upon Matthias,
and he was numbered with the el even Apostles.
The Gospel. St. Matth. xi. 25.
A T that time Jesus answered and said, I
J\. thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things from
the wise and prudent, and hast revealed them
unto babes. Even so, Father, for so it seemed
good in thy sight. All things are delivered unto
me of my Father : and no man knoweth the
Son, but the Father ; neither knoweth any man
the Father, save the Son, and he to whomsoever
the Son will reveal him. Come unto me, all ye
that labour and are heavy laden, and I will
give you rest. Take my yoke upon you, and
learn of me ; for I am meek and lowly in heart :
and ye shall find rest unto your souls. For my
yoke is easy, and iny burden is light.
eJittttttttriaiicm of llje
Virgin |$arg.
thy God ; ask it e
height above. Bu
WE beseech thee, O Lord, pour thy grace
into our hearts ; that, as we have known
the incarnation of thy Son Jesus Christ by the
message of an angel, so by his cross and passion
we may be brought unto the glory of his resur
rection; through the same Jesus Christ our
Lord. Amen.
For the Epistle. Tsai. vii. 10.
~]\/rOREOVER, the Lord spake again ' unto-
1V1 Ahaz, saying, Ask thee a sign of the Lord
" ither in the depth, or in the
-. . w. ~t Ahaz said, I will not ask,
neither will I tempt the Lord. And he said,
Hear ye now, house of David ; Is it a small
thing for you to weary men, but will ye weary
my God also ? Therefore the Lord himself
ihall give you a sign ; Behold, a Virgin shall
xmceive, and bear a son, and shall call his
name Immanuel. Butter and honey shall he
eat, that he may know to refuse the evil, and
choose the good.
The Gospel. St. Luke i. 26.
AND in the sixth month the angel Gabriel
\_ was sent from God unto a city of Galilee
named Nazareth, to a Virgin espoused to a man
whose name was Joseph, of the house of David
and the Virgin's name was Mary. And the
angel
to her, and said, Hall, thou
that art highly favoured, the Lord is with thee ;
blessed art thou among women. And when she
saw him she was troubled at his saying, and
cast in her mind what manner of salutation
this should be. And the angel said unto her,
Fear not, Mary ; for thou hast found favour
with God. And behold, thou shalt conceive in
thy womb, and bring forth a Son, and shalt
call his name JESUS. He shall be great, and
shall be called the Son of the Highest ; and the
Lord God shall give unto him the throne .of his
father David. And he shall reign over the
T St Mark, the companion of St Peter, grant us perfectly to know thy Son Jesus
is related to have written his Gospel Christ to be the way, the truth, and the
under the direction of that Apostle. He life, as thou hast taught St Philip and
other the Apostles ; through Jesus Christ
our Lord.'
This was altered to its present form in
founded, or rather superintended, the
Church of Alexandria, where he is said
to have been martyred in attempting to
stop the worship of Serapis, c. 64. His
body was carried to Venice, 465. The
festival is as old as 730.
Introit in 1549, Ps. cxli.
The Collect was composed in 1549.
The Epistle in Sar. Miss, ends with
v. 13, not 16, as in our Order.
The Gospel ended with v. 7, not with
v, n, as ours.
In the Greek Church the Epistle is
i Pet. v. 614.
The Gospel is Luke x. 16 21.
The Great Litany of St Mark's Day
was instituted by Gregory the Great,
590, on occasion of a pestilence in Rome.
It was received in England by the Coun
cil of Cloveshoo, 747.
1662.
The Epistle in Sar. Miss, is Wisdom
v. i6.
The Gospel in Sar. Miss, and in MS.
of Leofric is the same as ours.
In the Greek Church the Festival of St
Philip is kept on the i4th of November.
The Epistle is Acts viii. 26 39.
This selection has reference to Philip
the Deacon.
The Gospel, John i. 44 51, to Philip
the Apostle.
James, the son of Alphseus, is com
memorated on the gth of October.
The Epistle is i Cor. iv. 9 16.
The Gospel is Matt. ix. 36 x. 8.
James, the Lord's brother, the first
Seven processions set out from differ- Bishop of Jerusalem, is commemorated
ent Churches, and met in one principal on the 23rd of October.
Church for a solemn service. Thus com- The Epistle is Gal. i. n 19.
menced the Litania Septena; and from
the circumstances of its origin the Litany
on St Mark's Day is called the Litania
Major, although the service used does
not differ from that of the rogations.
St Mark is represented with a lion by
his side ; seated, a fig-tree behind him ;
strangled ; dragged by the neck.
Tf Of the Evangelistic symbols the fol
lowing interpretation may be given :
The angel with human face, assigned
to St Matthew, alludes to the humanity
of our Lord, on which he especially
dwells.
The Gospel is Matt. xiii. 54 58.
St James is represented with a fuller's
club in his hand ; as a child with a toy-
mill in his hand ; as a child with a palm-
branch; his brains beaten out with a
fuller's club ; a saw in his hand.
St Philip is represented with a basket
in his hand; a basket held up; a basket
with bread ; two loaves and a cross ;
three loaves in his hand ; cross in his left,
money in right hand ; bearing a knotted
cross ; crucified with his head down
wards ; with a tall cross and book ; devils
and idols driven away and overthrown
The lion of St Mark represents the by the cross from an altar ; serpent drawn
royal character of the Son of David. from beneath an altar of Mars ; a spear
The ox, or calf, of St Luke sets forth and double cross.
the sacrificial nature of the Redeemer. ^f The history of Barnabas, apart from
The soaring sublimity of St John is the facts recorded in Scripture, is very
expressed by the eagle
ff Philip the Apostle lived for some time,
and died at Hierapolis in Phrygia. He
obscure. A late and suspicious tradition
connects him with the foundation of the
Church in Milan ; the evidence for his
had two unmarried daughters, who at- having been stoned to death at Salamis
tained a great age and were buried at
Hierapolis.
If James, the son of Alphseus, were
s unworthy of
by the unbelieving Jews
credit.
The Epistle bearing his name, if genu-
not the same person as James the Bishop ine, proves him to have survived the de-
of Jerusalem, we know nothing of his struction of Jerusalem. Its authenticity
history. If he were, then he presided is however very doubtful ; Burton con-
for 30 years over the Church there, and siders it a document of the early part of
was martyred, 62 ; he received his death
blow from a fuller's club.
We find the Festival of St Philip and
St James in Bede, 730. In other calen
dars a separate day is assigned to St
James, June 22nd.
Introit in 1549, Ps. cxxxiii.
The Collect was composed in 1549,
and ran as follows: 'Almighty God,
whom truly to know is everlasting life : as ours.
(146)
the 2nd century.
Introit in 1549, Ps. cxlii.
The Collect was composed in 1549.
In the Sar. Miss, the Epistle is merely
the Epistle in ' Vigilia unius Apostoli,'
viz. Eph. ii. 1922; but in the Roman
Miss. vers. i 3 of Acts xiii. are added
to our Epistle.
The Gospel in Sar. Miss, is the same
ST. MARK'S DAY.-ST. PHILIP AND ST. JAMES'S DAY.-ST. BARNABAS.
Saint Ijljilip anb Saint "
icuse of Jacob for ever ; and of his kingdom
here shall be no end. Then said Mary unto
he angel, How shall this be, seeing I know not
i man? And the angel answered and said
into her, The Holy Ghost shall come upon thee,
md the power of the Highest shall overshadow
,hee: therefore also that holy thing which
ihall be born of thee shall be called the Son of
Jod. And behold, thy cousin Elisabeth, she
lath also conceived a son in her old age ; and
,his is the sixth month with her who was called
: for with God nothing shall be impos-
lible. And Mary said, Behold the handmaid of
;he Lord ; be it unto me according to thy word.
And the angel departed from her.
Saint park's gag.
The Collect.
ALMIGHTY God, who hast instructed thy
holy Church with the heavenly doctrine of
thy Evangelist Saint Mark; Give us grace,
that, being not like children carried away with
every blast of vain doctrine, we may be estab-
ished in the truth of thy holy Gospel ; through
Christ our Lord. Amen.
The Epistle. Ephes. iv. T.
fTNTO every one of us is given grace, accord -
U ing to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on
ligh, he led captivity captive, and gave gifts
into men (Now that he ascended, what is it
rat that he also descended first into the lower
>arts of the earth 1 He that descended is the
same also that ascended up far above all hea
vens, that he might fill all things.) And he
gave some Apostles, and some Prophets, and
gome Evangelists, and some Pastors and Teach
ers for the perfecting of the saints, for the
work of the ministry, for the edifying of the
body of Christ ; till we all come in the unity of
toe faith, and of the knowledge of the Son of
, unto a perfect
:ito the measure of
the stature of the fulness of Christ ; that we
henceforth be no more children, tossed to and
ro, and carried about with every wind of doc-
rine, by the sieight of men, and cunning craft-
ness, whereby they lie in wait to deceive ; but
speaking the truth in love, may grow up into
him in all things, which is the head, even
Christ : from whom the whole body fitly joined
wgether, and compacted by that which eve,ry
oint supplieth, according to the effectual work-
ng
measure of'
part, ma
frying of i
ncrease of the body, unto the edifying of itself
The Gospel. St. John xv. 1.
AM the true vine, and my Father is the
husbandman. Every branch in me that
jareth not fruit he taketh away ; and every
Branch that beareth fruit, lie purgeth it, that
ly brine forth more fruit. Now ye
through the
unto you. Abide in me, and I in you. As the
.
word which I have spoken
nc'li cannot bear fruit of itself, except it
abide in the vine : no more can ye, except ye
abide in me. I am the vine, ye are the branches.
le that abideth in me, and I in him, the same
jrifigeth forth much fruit ; for without me ye
can do nothing. If a man abide not in me, he
_ If ye abide in me, and
my words abide in you, ye shall ask what ye
will, and it shall be done unto you. Herein is
Father glorified, that ye bear much fruit ;
_. mall ye be my disciples. As the Father
hath loved me, so have I loved you : continue
ye in my love. If ye keep my commandments,
re shall abide in my love ; even as I have kept
ny Father's commandments, and abide in his
,ove. These things have I spoken unto you.
;hat my joy might remain in you, and that
pour joy might be full.
The Collect.
S ALMIGHTY God, whom truly to know is
everlastiuglife ; Grant us perfectly to know
Son Jesus Christ to be the way, the truth,
and the life ; that, following the steps of thy
holy Apostles, Saint Philip and Saint James,
we may stedfastly walk in the way that leadeth
to eternal life ; throuzh the same thy Son Jesus
Christ our Lord. Amen.
The Epistle. St. James L 1.
JAMES, a servant of God and of the Lord
Jesus Christ, to the twelve tribes which are
scattered abroad, greeting. My brethren, count
,
it all joy when ye fall into divers temptations ;
ing this, that the trying of your faith
worketh patience. But let patience have her
knowing this, that the trying of y
worketh patience. But let patience
perfect work, that ye may be perfect and entire,
wanting nothing. If any of you lack wisdom,
let him ask of God, that giveth to all men
liberally, and upbraideth not, and it shall be
given him. But let him ask in faith, nothinsr
wavering; for he that wavereth is like a wave
of the sea, driven with the wind, and tossed.
For let not that man think that he shall
receive any thing of the Lord. A double-minded
man is unstable in all hisways. Let the brother
of low degree rejoice in that he is exalted ; but
the rich in that he is made low ; because as the
flower of the grass he shall pass away. For the
sun is no sooner risen with a burning heat, but
it withereth the grass, and the flower thereof
falleth, and the grace of the fashion of it
perisheth : so also shall the rich man fade away
in his ways. Blessed is the man that eiidureth
temptation ; for when he is tried, he shall re
ceive the crown of life, which the Lord hath
promisee! to them that love him.
TJie Gospel. St. John xiv. 1.
4 ND Jesus said unto his disciples, Let not
your heart be troubled ; ye believe in God,
ieve also in me. In my Father's house are
many mansions ; if it were not so, I would
have told you. I go to prepare a place for you :
and if I go and prepare a place for you, I will
come again, and receive you unto myself, that
where I am, there ye may be also. And whither
I go ye know, and the way ye know. Thomas
saith unto him, Lord, we know not whither
thou goest, and how can we know the way ?
Jesus saith unto him, I am the way, the truth,
and the life : no man cometh unto the Father
but by me. If ye had known me, ye should
have known my Father also : and from hence
forth ye know him, and have seen him. Philip
saith unto him, Lord, shew us the Father, and
it sufficeth us. Jesus saith unto him, Have I
been so long time with you, and yet hast thou
not known me, Philip ? He that hath seen me
hath seen the Father ; and how sayest thou
then, Shew us the Father ? Believest thou not
that I am in the Father, and the Father in me ?
The words that I speak unto you I speak not of
myself; but the Father that dwelleth in me,
he doeth the works. Believe me, that I am in
the Father, and the Father in me ; or else be
lieve me for the very works' sake. Verily,
verily I say unto you, He that believeth on me,
the works that I do shall he doalso ; and greater
works than these shall he do ; because I go unto
my Father. And whatsoever ye shall ask in
my Name, that will I do, that the Father may
be glorified in the Son. If ye shall ask any
thing in my Name, I will do it
Saint Barnabas %
The Collect.
LORD God Almighty, who didst endue thy
ostle Barnabas with singular gifts
Ghost ; Leave us not, we beseech
thee, destitute of thy manifold gifts, nor yet of
f\ LORD God
\J holy Apostle
of the Holy Gho
In the Greek Church Barnabas and
Bartholomew are commemorated toge
ther on the nth of June.
The Epistle is A(5ts xi. 19 30.
The Gospel is Luke x. 16 21.
The Festival of St Barnabas is noted
in Bede and in calendars of the 8th cen
tury.
Barnabas is represented as holding St
Matthew's Gospel; .is stoned; as press
ing a stone to his breast ; as burnt to
death ; with an open book and staff;
with three stones; with a fire near him.
T[ If our Lord's birth be celebrated on
the 25th of December, the birth of John
the Baptist would naturally precede this
date by six months. In the increment
and decrement of days from these pe
riods respectively, allusion is found by
Augustine and Caesarius of Aries to the
passage, ' He must increase, but I must
decrease.'
There is a manifest reason for com
memorating the birth of John the Bap
tist; the natalitia of other holy men are
the days of their death, their heavenly,
not their earthly birth.
The institution of the festival is as old
as the 4th or 5th century.
The Decollation of St John, Aug. 2gth,
is of a later date, and was of far more
restricted acceptance.
Introit in 1549, P S ' cxliii.
The Collect was composed in 1549, but
the word penance was used instead of
repentance ; this was altered in 1604,
The portion for the Epistle is found in
a Gallican Leclionary ; it ends there with
the words ' work before him.'
In the Sar. Miss, the portion is Is.
xlix. i 7.
In the Sar. Miss., the MS. of Leofric,
and Com. Pam. the Gospel ends with
v. 68.
In the Greek Church the Epistle is
Rom. xiii. n xiv. i 4.
The morning Gospel is Luke i. 24, 25,
5768, 76, 80.
The Gospel at the Liturgy is Luke i.
i 25, 57 68, 76, 80.
St John is represented with a lamb on
a book, small cross, close crown or cap a
tunic of camel's hair; cope fastened with
two leather thongs crossed ; with a Iambi
on a book; with lamb and cross on a]
book ; lamb and cross ; lamb ; lamb's
trotter; lamb and locust; his head on a
dish.
11 See notes on Conversion of StPaul.\
The Apostles Peter and Paul are saidi
to have suffered martyrdom at Rome onj
the same day, 2gth of June, A. D. 67, by
order of Nero. The day is, however,
disputed, some placing the martyrdom
on the 22nd of February, 68. In the ;
Sar. Miss, the day still bears the names
of both Apostles. Of all the festivals on
the Apostles this claims to be the most)
ancient; it dates from the 4th cen
tury.
Introit in 1549, P S - cxliv.
The Collect was composed in 1549.
The Epistle and Gospel are the samej
as in the Sar. Miss., in MS. of Leofric,!
and Com. Pam.
In the Greek Church the Epistle is!
2 Cor. xi. 21 xii. 9.
The morning Gospel is John xxi. 14!
ospel at the Liturgy is Matt.j
The G
xv.i. 13 19.
St Peter is represented with a key in
his hand ; with a key and church ; key!
and double-barred cross ; with two golden
keys; with one gold and one silver key;]
with two keys, open book, with the words]
'Credo in Deum Patrem omnipotentem;'!
with keys and closed book ; keys and]
cross; keys held back to back so as toj
give the appearance of a cross held down-)
wards; in chains in prison; weeping,)
cock crowing near him ; meeting our Sa-j
viour on the Appian way ; crucified with!
his head downwards ; banner with six!
roses.
.
SAINT JOHN BAPTIST'S DAY. SAINT PETER'S DAY.
trace to use them alway to thy honour and
[lory ; through Jesus Christ our Lord. Amen.
For the Epistle. Acts xi. 22.
pIDINGS of these things came unto the ears
JL of the Church which was in Jerusalem ; and
;hey sent forth Barnabas, that he should go as
ar as Antioch. Who, when he came, and had
L the grace of God, was glad ; and
nd full of the Holy Ghost, and of faith : and
much people was added unto the Lord. Then
eparted Barnabas to Tarsus, for to seek Saul.
And when he had found him, he brought him
into Antioch. And it came to pass, that a
whole year they assembled themselves with the
Jhurch, and taught much people : and the
isciples were called Christians first in Antioch.
And in these days came prophets from Jeru
nto Antioch. And there stood up one
Agabus, and signified by the
salem
of them named
rpirit, that there should be great dearth
throughout all the world; which came to pass
In the days of Claudius Caesar. Then the disci
ples, every man according to his ability, deter
mined to send relief unto the brethren which
welt in Judzea. Which also they did, and sent
t to the elders by the hands of Barnabas and
Saul.
The Gospel. St. John xv. 12.
HIS is my commandment, That ye love one
_ another, as I hare loved you. Greater love
lath no man than this, that a man lay down
lis life for his friends. Ye are my friends, if ye
o whatsoever I command you. Henceforth I
call you not servants ; for the servant knoweth
not what his lord doeth : but I have called you
rlends ; for all things that I have heard of my
Father I have made known unto you. Ye have
not chosen me, but I have chosen you, and
rdained you, that ye should go and bring forth
Bruit, and that your fruit should remain : that
whatsoever ye shall ask of the Father in my
Name, he may give it you.
&aittt |obn ^Baptist's g)ag.
The Collect.
A LMIGHTY God, by whose providence thy
TX servant John Baptist was wonderfully
born, and sent to prepare tht way of thy Son
ur Saviour, by preaching of repentance ; Make
us so to follow his doctrine and holy life, that
truth, boldly rebuke vice, and patiently suffer
or the truth's sake ; through Jesus Christ our
Lord. Amen.
For the Epistle. Isai. xl. 1.
COMFORT ye, comfort ye my people, saith
j your God. Speak ye comfortably to Jeru
salem, and cry unto her. That her warfare is
)mplished ; that her iniquity is pardoned :
she hath received of the Lord's hand double
or all her sins. The voice of him that crieth in
he wilderness, Prepare ye the way of the Lord,
lake straight in the desert a high-way for our
God. Every valley shall be exalted, and every
mountain and hill shall be made low, and the
crooked shall be made straight, and the rough
>laces plain. And the glory of the Lord shall
>e revealed, and all flesh shall see it together:
or the mouth of the Lord hath spoken it. The
voice said, Cry. And he said. What shall I cry ?
All flesh is grass, and all the goodliness thereof
as the flower of the field. The grass wither-
th, the flower fadeth, because the Spirit of the
Lord bloweth upon it: surely the people is
rass. The grass withereth, the flower fadeth ;
>ut the word of our God shal 1 stand for ever. O
Zioii, that bringest eood tidings, get thee up
nto the high mountain : Jerusalem, that
bringest good tidings, lift up thy voice with
trength ; lift it up, be not afraid : say unto the
cities of Judah, Behold your God. Behold, the
Lord God will come with strong hand, and his
arm shall rule for him : behold, his reward is
with him, and his work before him. He shall
feed his flock like a shepherd ; he shall gather
the lambs with his arm, and carry them in his
bosom, and shall gently lead those that are
with young.
The Gospel. St. Luke i. 57.
ELISABETH'S full time came that she should
be delivered ; and she brought forth a sou.
And her neighbours and her cousins heard how
the Lord had shewed great mercy upon her ;
and they rejoiced with her. And it came to
pass, that on the eighth day they came to cir
cumcise the child ; and they called him Zacha-
rias, after the name of his father. And his
mother answered and said, Not so ; but he shall
be called John. And they said unto her, There
is none of thy kindred that is called by this
name. And they made signs to his father, how
he would have him called. And he asked for
a writing-table, and wrote, saying, His name is
John. And they marvelled all. And his month
was opened immediately, and his tongue loosed,
and he spake, and praised God. Andfear came
on all that dwelt round about them ; and all
these sayings were noised abroad throughout
all the hill-country of Judaea. And all they
that had heard them laid them up in their
hearts, saying, What manner of child shall
this be ? And the baud of the Lord was with
him. And his father Zacharias was filled with
the Holy Ghost, and prophesied, saying, Blessed
be the Lord God of Israel : for he hath visited
and redeemed his people, and hath raised up
an horn of salvation for us in the house of his
servant David ; as he spake by the mouth of
his holy prophets, which have been since the
world began ; that we should be saved from our
enemies, and from the hand of all that hate
us; to perform the mercy promised to our
fathers, and to remember his holy covenant ;
the oath which he sware to our father Abraham,
that he would grant unto us, that we, being
delivered out of the hands of our enemies,
might serve him without fear, in holiness and
righteousness before him all the days of our life.
Andthou, Child, shalt be called the Prophet of
the Highest : for thou shalt go before the face of
the Lord to prepare his ways ; to give know
ledge of salvation unto his people, by the
remission of their sins, through the tender
mercy of our God, whereby the day-spring from
on high hath visited us ; to give light to them
that sit in darkness and in the shadow of death,
to guide our feet into the way of peace. And
the child grew, and waxed strong in spirit;
and was in the deserts till the day of his shew
ing unto Israel.
ettr's gag.
The Collect.
'ALMIGHTY God, who by thy Son Jesus
Christ didst give to thy Apostle Saint Peter
many excellent gifts, and commandedst him
earnestly to feed thy flock ; Make, we beseech
thee, all Bishops and Pastors diligently to
preach thy holy Word, and the people obe
diently to follow the same, that they may-
receive the crown of everlasting glory ; through
Jesus Christ our Lord. Amen.
For the Epistle. Acts xii. 1.
A BOUT that time Herod the king stretched
J\. forth his hands to vex certain of the Church.
And he killed James the brother of John with
the sword. And, because he saw it pleased the
Jews, he proceeded further to take Peter also.
(Then were the daysof unleavened bread.) And
when he had apprehended him, he put him in
prison, and delivered him to four quaternions
of soldiers to keep him, intending after Easter
to bring him forth to the people. Peter therefore
The Collect, composed in 1549, was
' Merciful Father, give us grace that we
may never presume to sin , through th
IF In 1549 a Collect, Epistle, and Gospel 4th century, was celebrated with grea
were appointed for the 22nd of July, in solemnity on the ist of August. Chryso
remembrance of Mary Magdalene. stom, Gregory Nazianzen, and Augus
The Introit was Ps. cxlvi. tin have homilies upon it.
^f From a comparison of the Gospe
narratives it is commonly inferred thai
Bartholomew is the same person as Na
example of any creature ; but if it shall thaniel. He is said to have preached ir
chance us at any time to offend thy India, and to have left a copy of St Mat
divine majesty, that then we may truly thew's Gospel in Hebrew there. Th<
repent and lament the same
example of Mary Magdalene
lively faith obtain remission c
sins, through the only merits of thy Son
our Saviour Christ.'
The portion for the Epistle was Prov.
xxxi. 10 31, as in Sar. Miss.
The Gospel, Luke vii. 36 50, as in
Sar. Miss.
The earliest mention of the festival is
in the Council of Toulouse, A.D. 1229.
The Greek Church keeps a festival on
this day.
The Epistle is i Cor. ix. 2 12.
The Gospel is Luke viii. i 3.
It is very doubtful whether this pas-
divine majesty, tnat tnen we may truly
repent and lament the same after the authority for this is Pantsenus, A.D. c. 185,
example of Mary Magdalene, and by It is probable that by the term India th<
lively faith obtain remission of all our country south of Persia, perhaps Arabia
sage in St Luke refers to Mary Magda- of Greg.
Felix, is intended. The manner of Bar
tholomew's death, though variously giver
in martyro'.ogies, is wholly uncertain.
His festival is mentioned in Calendars o!
the 8th century.
Introit in 1549, Ps. cxv.
' Omnipotens sempiterne Deus qui hu-
jus dici venerandam sandtamque la;titiani
in beati Bartholomsei Apostoli tui festi-
vitati tribuisti, da Ecclesise tuas quae<
sumus et amare quod credidit et prsedi-
care quod docuit. PerDominum nostrum.'
Sar. Miss., MS. of Leofric, Sacrament.
lene.
Mary Magdalene is represented with
a box of ointment in her hand; holding
a vase ; holding a boat and an open
book ; preaching to King Rene at Mar
seilles ; holding a crucifix, open book be
fore her with a skull upon it; skull in
her hand or at her feet; angels taking
her up to heaven ; standing covered with
her flowing hair ; standing at the entrance
of a cave, ointment-box on a book at h
feet ; receiving the
from St Maximin.
The portion for the Epistle and Gospel
are the same in Sar. Miss.
In the Greek Church Bartholomew is
commemorated with Barnabas on the
nth of June.
St Bartholomew is represented with a
knife and book; with a knife in his
hand, the devil under his feet ; healing a
Princess of Armenia.
^F St Matthew is said, by writers of the
4th and 5th centuries, to have preached
Holy Communion in Ethiopia; whether African or Asiatic
Ethiopia is not stated. His history, ex-
TF The Festival of St James is noted in cept what we find in Scripture, is very
a Martyrology of the loth century, and in .uncertain. The festival of St Matthew
the Calendar of Athelstan's Psalter, A.D.
703. The translation of his body to Com-
postella is mythical.
Introit in 1549, ^ s - cxlviii.
The Collect was composed in 1549.
In the Sar. Miss, the Epistle is Eph.
. 1922.
In the Rom. Miss, the Epistle is i Cor.
iv. 9 15.
The Gospel in Sar. Miss, ends with
v. 23, not 28, as in our order.
In the Greek Church the festival of
St James is April 3oth.
The Epistle is A<5ls xii. i n.
The Gospel is Luke ix. i 6.
St James is represented as a pilgrim
with staff; with staff and shells; with
is mentioned in a martyrology of the
loth century and in the Calendar of
Athelstan's Psalter, A.D. 703.
Introit in 1549, Ps. cxvii.
The Collect was composed in 1549.
The portion for the Epistle in the Sar.
Miss, is Ezek. f. 10 13.
The Gospel in Sar. Miss, and in Com.
Pam. is the same as ours.
In the Greek Church St Matthew is
commemorated on the i6th of Novem
ber.
The Epistle is i Cor. iv. 9 16.
The Gospel in the Greek Church is
the same as ours.
St Matthew is represented as leaning
on a short sword ; ditto, with a dolphin
staff, shell, hat and wallet ; with staff at his feet ; holding a money-bag ; or
and wallet with shell upon it : as a child three money-bags ; holding a money-
with staff and wallet; with staff and book ; box; with an -angel near him, crowned;
holding a shell ; on a white charger, con
quering the Saracens; with a sword.
angel holding inkstand for him; with
halbert, book, and inkhorn ; with axe
A festival in honour of the seven and book ; with battle-axe ; with square ;
martyred Maccabees, instituted in the with tall cross of wood.
SAINT JAMES. SAINT BARTHOLOMEW. SAINT MATTHEW.
was kept in prison; but prayer was made
without ceasing of the Church unto God for
him. And when Herod would have b
him forth, the same night Peter was a
between two soldiers, bound with two <
M the keepers before the door kept the prison.
And behold, the augel of the Lord came upon
him, and a light shiiied in the prison ; and he
smote Peter on the side, and raised him up,
And his chains fell
i angel said unto
him, Gird thyself, and bind on thy sandals :
and so he did. And he saith unto him, Cast
thy garment about thee, and follow me. And
he went out and followed him ; and wist not
that it was true which was done by the angel ;
but thought he saw a vision. When they were
past the first and the second ward, they cam
into the iro! --'-" -
which opene
they went out, and passed on through
street, and forthwith the angel departed from
Him. And when Peter was come to himself,
he said, Now I know of a surety, that the Lord
hath sent his angel, and hath delivered me out
of the hand of Herod, and from all the expec
tation of the people of the Jews.
The Gospel. St. Matth. xvi. 13.
HEN Jesus came into the coasts of Caesarea
? T Philippi, he asked his disciples, saying,
Whom do men say that I, the Son of man, am ?
And they said, Some say that thou art John
;he Baptist, some Elias, and others Jeremias,
or one of the prophets. He saith unto them,
But whom say ye that I
Peter answered an "
Son of the living
and said unto him, Blessed art thou, Simon
Bar-joua: for flesh and blood hath not revealed
it unto thee, but my Father which is in heaven.
e secon war, ey came
e that leadeth unto the city,
them of his own accord; and
WHE
Phi
And I say also unto thee
id upon this rock I wil
That thou art Peter,
l build my Church ;
and the gates of hell shall not prevail against
i I will give unto thee the keys of the
kingdom of heaven : and whatsoever thou shalt
bind on earth shall be bound in heaven : and
whatsoever thou shalt loose on earth shall be
oosed in heaven.
%
The Collect.
/~1 RANT, O merciful God, that as thine holy
UT Apostle Saint James, leaving his father
and all that he had, without delay was obedient
unto the calling of thy Sou Jesus Christ, and
followed him; so we, forsaking all worldly
aud carnal aS'ections, may be evermore ready-
to follow thy holy commandments ; through
Jesus Christ our Lord. Amen.
For the Epistle. Acts xi. 27, and part of
Chapter xii.
fN those days came prophets from Jerusalem
L unto Antioch. And there stood up one of
.hem named Agabus, and signified by the
Spirit, that there should be great dearth
hrou?hout all the world ; which came to pass
the days of Claudius Caisar. Then the dis-
iples, every man according to his ability,
determined to send relief unto the brethren
hich dwelt in Judaea. Which also they did,
id sent it to the elders by the hands of Bar-
_a,bas and Saul. Now about that time Herod
he king stretched forth his hands to vex
ertain of the Church. And he killed James
,he brother of John with the sword. And,
because he saw it pleased the Jews, he pro-
eeded further to take Peter also.
The Gospel. St. Matth. xx. 20.
rpHEN came to him the mother of Zebedee's
_L children with her sons, worshipping him,
and desiring a certain thing of him. And he
aid unto her, What wilt thou? She saith
unto him. Grant that these my two sons may
sit, the one on thy right hand, and the other
on the left, in thy kingdom. But Jesus an
swered and said, Ye know not what ye ask.
Are ye able to drink of the cup that I shall
drink of, and to be baptized with the baptism
that I am baptized with ? They say unto him,
We are able. And he saith unto them, Ye
shall drink indeed of my cup, and be baptized
with the baptism that I am baptized with:
but to sit on my right hand, and on my left, is
not mine to give ; but it shall be given to them
for whom it is prepared of my Father. And
when the ten heard it, they were moved with
indignation against the two brethren. But
Jesus called them unto him, and said, Ye know
that the princes of the Gentiles exercise do
minion over them, and they that are great
exercise authority upon them. But it shall
not be so among you; but whosoever will be
great among you, let him be your minister ;
and whosoever will be chief among you, let
him be your servant : even as the Son of man
came not to be ministered unto, but to minister.
and to give his life
for many.
l^ariljolanufccr tlxe
ALMIGHTY and everlasting God, who
didst give to thine Apostle Bartholomew
grace truly to believe and to preach thy Word ;
Grant, we beseech thee, unto thy Church, to
love that Word which he believed, and both to
preach and receive the same; through Jesus
Christ our Lord. Amen.
FortheEpiitle. Acts v. 12.
T) Y the hands of the Apostles were many
JD signs and wonders wrought among the peo
ple: (and they were all with one accord in
Solomon's porch : and of the rest durst no
man join himself to them : but the people
magnified them : and believers were the more
added to the Lord, multitudes both of men
and women :) insomuch that they brought
forth the sick into the streets, and laid them
on beds and couches, that at the least the sha
dow of Peter passing by might overshadow
some of them. There came also a multitude
out of the cities round about unto Jerusalem,
bringing sick folks, and them which were
vexed with unclean spirits ; and they were
healed every one.
The Gospel. St. Luke xxii. 24.
AND there was also a strife among them,
1\. which of them should be accounted the
tfreatest. And he said unto them, The kings
of the Gentiles exercise lordship over them ;
aud they that exercise authority upon them
are called benefactors. But ye shall not be so :
but he that is greatest among you, let him be
as the younger ; and he that is chief, as he that
doth serve. For whether Is greater, he that
sitteth at meat, or he that serveth ? is not he
that sitteth at meat ? but I am among you as
he that serveth. Ye are they which have con
tinued with me in my temptations. And I
appoint unto you a kingdom, as my Father
hath appointed unto me ; that ye may eat and
drink at my table in my kingdom, and sit on
thrones judging the twelve tribes of Israel.
Saint Utati^cfo % Apostle.
The Collect.
ALMIGHTY God, who by thy blessed Son
didst call Matthew from the receipt of
custom to be an Apostle and Evangelist ; Grant
us grace to forsake all covetous desires, and in
ordinate love of riches, and to follow the same
thy Son Jesus Christ, who liveth and reiameth
with thee and the Holy Ghost, one God, world
without end. Amen.
The Epistle. 2 Cor. iv. 1.
rpHEREFORE seeing we have this ministry,
JL as we have received mercy, we faint not; but
A festival of St Michael and All
Angels, to commemorate the community
of service between angels and men, has
been observed since the 5th century.
Introit in 1549, Ps. cxiii.
' Deus qui miro ordine angelorum mi-
nisteria hominumque dispensas concede
propitius ut quibus tibi ministrantibus in
ccelo semper assistitur ab his in terra
vita nostra muniatur.' Miss. Sar., MS.
of Leofric, Sacrament, of Greg.
In Sar. Miss, the portion for the
Epistle is Rev. i. i 6.
The Gospel in Sar. Miss, and in Com.
Pam. is the same as ours.
In the Greek Church the festival of
St Michael and the Bodiless Powers is
on the 8th of November.
The Epistle is Heb. ii. 210.
The morning Gospel is Matt, xviii. 10
20.
The Gospel at the Liturgy is Luke x.
16 21.
St Michael is represented in armour,
striking a dragon with a sword ; with a
pair of scales, a black devil in one, a
white figure in the other; with a pair of
scales, devils in one, souls in the other,
one devil fallen out and scale rising ;
weighing souls, devil depressing one
scale ; with sword and scales, two men
in one, millstone in the other, which a
dragon is pulling down ; holding scales,
devil pulling down one scale, soul in
the other, the Virgin Mary throwing
in a rosary, which weighs it down ;
holding scales, Satan pulling down one
scale, St Michael piercing him with a
cross-staff; with a lance and shield;
piercing Satan with a long cross; ditto,
and a short cross in his hand.
T The history of St Luke is to be ga
thered from the A6ls and the Epistles of
St Paul. Burton supposes him to have
been a proselyte of Antioch, to have
been left in charge of the Church at
Philippi between the ist and 2nd visit of
the Apostle Paul, to have attended the
Apostle in his two imprisonments at CES-
sarea and at Rome, during which periods
he may have been engaged on his Gospel
and on the Adls respectively. He was
believed to have been of the 70 disciples,
but the preface to his Gospel rather mili
tates rgainst this supposition.
That he was a physician we know from
Scripture ; that he was a painter is a tra
dition of a later age, and seems to have
arisen from the existence of a Byzantine
hermit in the loth century, who painted
pictures of the Virgin. Jerome records
that St Luke lived to be 84. He is said
to have preached in Bithynia. His fes
tival is mentioned in the Carthage Calen
dar, A.D. 484.
Introit in 1549, Ps. cxxxvii.
The Colledl was composed in 1549.
In Sar. Miss, the portion for the
Epistle was Ezek. i. 10 13.
The Gospel is the same as ours.
In the Greek Church the Epistle is
Col. iv. 5 18.
The Gospel is Luke x. 16 21.
St Luke is represented with an ox
lying near him ; painting a portrait of
the Virgin : holding a piclure of the Vir
gin ; with painting materials about him ;
as a physician.
IF St Simon is said to have preached
in Egypt, Cyrene, and Mauritania.
St Jude is stated by Hegesippus to have
married and left descendants, who were
summoned before Domitian as possible
aspirants to the kingdom of Judea. They
shewed their horny hands, and convinced
the e:/?eror that the kingdom which they
sought was not of this world.
According to Eusebius, who quotes
Hegesippus, Symon, the Bishop of Jeru
salem, who was martyred in the reign of
Trajan, at the age of 120, was the son of
Cleophas and brother of our Lord. By
some he is identified with Simon the
Canaanite. Simon and Jude are said by
some to have preached the Gospel toge
ther, and Jude, as well as Simon, to
have been crucified in the reign of Tra
jan. This last is very improbable.
The festival dates from the nth cen
tury.
Introit in 1549, Ps. cl.
The Colledl was composed in 1549.
In Sar. Miss, the Epistle is Rom. viii.
2839.
The Gospel in Sar. Miss, and in Com.
Pam. ends with v. 25, not, as ours, v. 27.!
In the Greek Church St Simon Zelotes
is commemorated on the loth of May.
The Epistle is i Cor. iv. 9 16. There
is no special Gospel.
St Jude is commemorated on June igth.
The Epistle of Jude is read.
The Gospel is John xiv. 21 24.
The Apostle Thaddeus* is commemo
rated on the 2ist of August. No special
Epistle is appointed. The Gospel is
Mar. iii. 13 21.
St Simon is represented with a fish in
his hand ; a fish on the leaves of a closed
book held with the leaves upwards ; two;
fishes in his hand; an oar in his hand;
a fuller's bat; a saw in his hand; sawn
through longitudinally.
St Jude is represented with a boat in
his hand ; a child with a boat in his
hand ; with a boat-hook ; a carpenter's
square ; a fuller's bat in his hand ; a ship
with sails in his hand; carrying loaves
or fish; with a club; an inverted cross;
with a medallion of our Saviour on his
breast or in his hand ; with a halbert.
ST. MICHAEL AND ALL ANGELS.-ST LUKE.-ST. SIMON AND ST. JUDE.
have renounced thehidden things of dishonesty
of the sea. Woe unto the world because of
not walking in craftiness, nor handling the
offences: for it must needs be that offences
Word of God deceitfully, but by manifestation
of the truth commending ourselves to every
man's conscience in the sight of God. But if
our Gospel be hid, it is hid to them that are
come : but woe to that man by whom the
offence cometh. Wherefore if thy hand or thy
foot offend thee, cut them off, and cast them
from thee : it is better for thee to enter into
lost: in whom the God of this world hath
life halt or maimed, rather than having two
blinded the minds of them which believe not,
hands or two feet to be cast into everlasting
lest the light of the glorious Gospel of Christ,
fire. And if thine eye offend thee pluck it out
who is the image of God, should shine unto
and cast it from thee : it is better for thee to
them. For we preach not ourselves, but Christ
enter into life with one eye, rather than having
Jesus the Lord; and ourselves your servants
two eyes to be cast into hell-fire. Take heed
for Jesus' sake. For God, who commanded
the light to shine out of darkness, hath shined
In our hearts, to give the light of the know
ledge of the glory of God, in the face of Jesus
that ye despise not one of these little ones; for
I say unto you, That in heaven their angels do
always behold the face of my Father which is
in heaven.
The Gospel. St. Matth. ix. 9.
Saint ^nhc the drfoannelisf
AND as Jesus passed forth from thence, he
JTX saw a man named Matthew, sitting at
the receipt of custom : and he saith unto him,
The Collect.
ALMIGHTY God, who calledst Luke the
Follow me. And he arose, and followed him.
And it came to pass, as Jesus sat at meat in the
house, behold, many Publicans and sinners
\_ Physician, whose praise is ill the Gospel, to
be an Evangelist, and Physician of the soul
May it please thee, that, by the wholesome
came, and sat down with him and his disciples.
And when the Pharisees saw it, they said unto
his disciples, Why eateth your Master with
Publicans and sinners ? But when Jesus
medicines of the doctrine delivered by him, all
thediseases of our soulsmaybe healed ; through
the merits of thy Son Jesus Christ our Lord.
Amen.
heard that, he said unto them, They that be
whole need not a physician, but they that are
sick. But go ye and learn what that meaneth,
The Epistle. 2 Tim. iv. 5.
T\TATCH thou in all things, endure afflic-
V V tions, do the work of an Evangelist, make
I will have mercy, and not sacrifice ; for I am
not come to call the righteous, but sinners to
full proof of thy ministry. For 1 am now ready
to be offered, and the time of my departure is
repentance.
at hand. I have fought a good fight, I have
finished my course, I have kept the faith.
Saint Utit^atl anb all <|ngelfl.
Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous
'Judge, shall give me at that day: and not to
The Collect.
EVERLASTING God, who hast ordained
and constituted the services of Angels and
me only, but unto all them also that love his
appearing. Do thy diligence to come shortly
unto me : for Demas hath forsaken me, having
men in a wonderful order ; Mercifully grant,
that as thy holy Angels alway do thee service
in heaven, so by thy appointment they may
loved this present world, and is departed unto
Thessalonica; Cresceus to Galatia, Titus unto
Dalmatia. Only Luke is with me. Take Mark
succour and defend us on earth ; through Jesus
Christ our Lord. Amen.
For the Epistle. Rev. xli. t.
rpHERE was war in heaven : Michael and his
JL angels fought against the dragon, and the
dragon fought and his angels; and prevailed
not, neither was their place found any more in
and bring him with thee : for he ia profitable
to me for the ministry. And Tychicus have I
sent to Ephesus. The cloke that I left at Troas
with Carpus, when thou coniest, bring with
thee ; and the books, but especially the parch
ments. Alexander the copper-smith did nife
much evil: the Lord reward him according to
heaven. And the great dragon wag cast out,
his works. Of whom be thou ware also, for he
that old serpent, called the devil and Satan
which deceiveth the whole world ; he was cast
tiath greatly withstood our words.
The Gospel. St. Luke x. I.
out into the earth, and his angels were cast out
with him. And I heard a loud voice saying in
THE Lord appointed other seventy also, and
sent them two and two before his face into
heaven, Now is come salvation, and strength,
and the kingdom of our God, and the power of
Ills Christ : for the accuser of our brethren is
cast down, which accused them before our God
every city and place whither he himself would
come. Therefore said he unto them, The har
vest truly is great, but the labourers are few:
pray ye therefore the Lord of the harvest, that
day and night. And they overcame him by the
Jlood of the Lamb, and by the word of their
;estimony ; and they loved not their lives unto
tie would send forth labourers into his harvest.
3o your ways ; behold, I send you forth as
lambs among wo] ves. Carry neither purse, nor
the death. Therefore rejoice, ye heavens, and
ye that dwell in them. Woe to the inhabiters
sn ip, nor shoes, and salute no man by the way.
And into whatsoever house ye enter, first say,
of the earth, and of the sea : for the devil is
Peace be to this house. And if the son of peace
come down unto you, having great wrath, be
cause he knoweth that he hath but a short
3e there, your peace shall rest upon it : if not,
it shall turn to you again. And in the same
time.
house remain, eating and drinking such things
The Gospel. St. Matth. xviii. I.
as they give : for the labourer is worthy of his
\ T the same time came the disciples unto
hire.
JA. Jesus, saying, Who is the greatest in the
Kingdom of heaven ? And J esus called a little
child unto him, and set him in the midst of
Saint S intern anb Saint |fube,
;hein, and said, Verily I say unto you, Except ye
be converted, .-UP! l.wome'as little children, ye
gi pestles.
shall not enter into the Kingdom of heaven.
The Collect.
Whosoever therefore shall humble himself as
C\ ALMIGHTY God, who hast built thy
ihis little child, the same is greatest in the
Kingdom of heaven. And whoso shall receive
one such little child in my Name, receiveth
me. But whoso shall offend one of these little
\J Church upon the foundation of the Apo-
t.li^and 1'rnj.liets, Jesus Christ himself being
the head corner-stone ; Grant us so to be joined
together in unity of spirit by their doctrine,
ones which believe in me, it were better for
.hat we may be made an holy temple accepta
lim that a millstone were hanged about his
ble unto thee ; through Jesus Christ our Lord.
neck, and that he were drowned in the depth
Amen.
[ The commemoration of special saints
and martyrs was observed by the
Churches with which they were con-
necled from a very early period. In
addition to this the Church observed a
day, probably Trinity Sunday, in memory
of all saints. So Chrysostom tells us.
In A.D. 610 Pope Boniface the 4th dedi
cated the Pantheon, of which he had
obtained possession, to the Virgin and
all saints. From this ultimately arose
the festival of All Saints, which was ob
served in the 8th century, and became
THE HOLY COMMUNION.
*[f The earliest description of Christian of penitents who were allowed to remai
worship, including Holy Communion, is and hear the prayers, but not to oflfe
given by Justin Martyr, A.D. 148, in their gifts or to communicate. Thos
these words : who did not remain for the administra
' On the day called Sunday all the tion were subject to ecclesiastical cen
members of our body either in town or sure. The Apostolical Canons of th
country meet together ; the memorials of Council of Antioch, 341, require thz
the Apostles, or the writings of the Pro- disorderly persons should be excommuni
phets, are read for a certain space; at cated. In Chrysostom's time laxity in coin
the end of these selections the president municating had commenced ; he reprove
addresses the hearers, urging and encou- it. In the Council of Agde, 506, th
raging them to rule their lives according withdrawal of persons unwilling to com
to the excellent lessons that they have municate is recognised, and in the Coun
heard; then we all rise together and cil of Orleans, 511, not disapproved,
offer prayers ; when these are ended, as In early ages the bishop was directee
we said before, bread, wine, and water to refuse, preliminary to communion, th
are brought forth ; the president utters gifts of men at envy and variance wit
both supplications and thanksgivings, as their brethren ; of noted and known op
the occasion serves, to which the people pressors of the poor ; of thieves and har
respond with their Amen. From the lots; of fraudulent hucksters ; of covetou
offerings thus blessed one portion is dis- and adulterers ; of fornicators ; of thos
tributed to those who are present, all of that oppressed the widow and fatherless
whom partake of the feast ; another is of those who filled the prisons with inno
conveyed by the deacons to those who cent persons, or evil-entreated their sei
are absent. The rich and liberal make vants with stripes, famine, and hard bone
contributions as their good-will prompts age, and laid waste whole cities ;corrupter
them ; the whole contribution is entrusted and dishonest lawyers, idol-makers, ex
to the care of the president, who is thus tortionate publicans and fraudulent dea
able to relieve orphans 1 ,' &c. ers; soldiers that accuse falsely, and ar
*U In 1549 the first rubric required that not content with their wages, but oppres
the names should be given over night, or the poor ; murderers, hangmen, and un
in the morning before matins, or else righteous judges ; drunkards, blasphem
immediately after. When the habit of ers, and effeminate ; all usurers, an<
uniting the morning services had become generally very wicked men that lived :
general, the rubric assumed its present rebellion against the will of God.
form in 1662. ^f Bingham takes the Liturgy in the
TI In primitive times the custom was Apostolical Constitutions as an examph
that all the baptized worshippers should of the early mode of celebrating th
receive the Lord's Supper, except one class Lord's Supper.
1 Tfj TOU r)Aiou AeyojueVrj yuepq ndvriav apros Trpocr^e'perat
Kara TroAei? 17 dypoix; pevovTiav errl TO b 7rpoeoTu>s evicts c
avrb (TiWAevcri? yiveTai, Kai rd dirofivr)- OOTJ fivi/a/ai? avTw
povevfiaTa TiZv aVocrToAujj/ >* ra crvyypdfji- eTreu^rj/uei Aeycoi/ TO "AjarjV. Kai >j
jmara T<2>v Trpc^-raJi/ ai/ayiwocncerat /ote^pts Kal rj juera'Arji/us oVb riav eu^apicr? .
eVYtopei* etxa Travcra/xei/ou TOV dvayivw- eKacTTw "yiVerai, Kal rot? Oi) irapovcri 6t<
(r/co^TO? 6 jrpoecrTa)? did Aoyou T/jf vovOe- T<av oiaKoviav Tre/JLireTai.. oi euTropovi'Tes 5
criai/ Kal TrpoKArjati/ TJ;S Ttoi/ KaAiGi/ TOVTtav Kal /SovAd/aevot (card Trpocu'peen
utpujcrews Troieirai* eVeira dvio-TafjifOa rrjv cavTOV, o /SovAerai Siotocri.' Kal TO <n>A
a oro? Ka
6 Aab
Trai/re? Ka eu^as
Aeyo^xefov Trapa TOJ npoe&TOJTi. aVem
Kal CUITOS siriKOVpel opi^aVoij, K.T.A.
ALL SAIJS'TS' DAY.
The Epistle. St. Jude 1.
TtJDE, the servant of Jesua Christ, and bro-
d ther of James, to them that are sanctified
by God the Father, and preserved in Jesus
Christ, and called : Mercy unto you, and peace,
and love be multiplied. Beloved, when I gave
ftll diligence to write unto you or the common
salvation, it was needful for me to write unto
you, and exhort you, that ye should earnestly
contend for the faith which was once delivered
unto the saints. For there are certain men
crept in unawares, who were before of old
ordained to this condemnation ; ungodly men,
turning the grace of our God into lasciviousness,
and denying the only Lord God, and our Lord
Jesus Christ. I will therefore put you in re
membrance, though ye once knew this, how
that the Lord, having saved the people out of
the laud of Egypt, afterward destroyed them
that believed not. And the angels which kept
not their first estate, but left their own habi
tation, he hath reserved in everlasting chains
under darkness unto the judgement of the
great day. Even as Sodom and Gomorrha,
and the cities about them in like manner giving
themselves over to fornication, and going after
strange flesh, are set forth for an example,
suffering the vengeance of eternal fire. Like
wise also these filthy dreamers defile the flesh,
despise dominion, and speak evil of dignities.
The Gospel. St. John xv. 17.
rpHESE things I command you, that ye 1
_L one another. If the world hate you, ye
know that it hated me before it hated you. If
ye were of the world, the world would love his
own : but because ye are not of the world, but
I have chosen you out of the world, therefore
the world hateth you. Remember the word
that I said unto you, The servant is not greater
than the lord : if they have persecuted me, they
will also persecute you ; if they have kept my
saying, they will keep yours also. But all
these things will they do unto you for my
Name's sake, because they know not him that
sent me. If I had not come and spoken unto
them, they had not had sin : but now they
have no cloke for their sin. He that hateth
me hateth my Father also. If I had not done
among them the works which none other man
did, they had not had sin ; but now have they
both seen, and hated both me and my Father.
Hut this cometh to pass, that the word might
be fulfilled that is written in their law, They
liated me without a cause. But when the
Comforter is come, whom I will send unto you
from the Father, even the Spirit of truth,
which proceedeth from the Father, he shall
testify of me. And ye also shall bear witness,
because ye have been with me from the begin
ning.
' gag.
r\ ALMIGHTY God, who hast knit together
\J thine elect in one communion and fellow
ship, in the mystical body of thy Son Christ
our Lord ; Grant us grace so to follow thy
blessed Saints in all virtuous and godly living,
that we may come to those unspeakable joys,
which thou hast prepared for them that un-
feignedly love thee ; through Jeaus Christ our
Lord. Amen.
for the Spittle. Eev. vii. 2.
AND I saw another angel ascending from the
gels, to whom it was given to hurt the earth,
and the sea, saying, Hurt not the earth, neither
the sea, nor the trees, till we have sealed the
servants of our God in their foreheads. And I
heard the number of them which were sealed ;
and there were sealed an hundred and forty and
four thousand, of all the tribes of the children
of Israel.
Of the tribe of Juda were sealed twelve
thousand.
Of the tribe of Reuben were sealed twelve
thousand.
Of the tribe of Gad were sealed twelve thou-
Of'the tribe of Aser were sealed twelve
thousand.
Of the tribe of Nepthalim were sealed twelve
thousand.
Of the tribe of Manasses were sealed twelve
thousand.
Of the tribe of Simeon were sealed twelve
thousand.
Of the tribe of Levi were sealed twelve thou
sand.
Of the tribe of Issachar were sealed twelve
thousand.
Of the tribe of Zabulon were sealed twelve
thousand.
Of the tribe of Benjamin were sealed twelve
thousand.
After this I beheld, and lo, a great multi
tude, which no man could number, of all na
tions, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb,
clothed with white robes, and palms in their
hands ; and cried with a loud voice, saying,
Salvation to our God which sitteth upon the
throne, and unto the Lamb. And all the an
gels stood round about the throne, and about
the elders, and the four beasts, and fell before
the throne on their faces, and worshipped God,
saying, Amen ; Blessing, and glory, and wis
dom , and thanksgiving, and honour, and power,
and might, be unto our God for ever and ever.
Amen.
The Gospel. St. Matth. v. 1.
TESUS, seeing the multitudes, went up into
V a mountain ; and when he was set, his dis
ciples came unto him. And he opened his
mouth, and taught them, saying, Blessed are
the poor in spirit : for theirs is the kingdom of
heaven. Blessed are they that mourn : for they
shall be comforted. Blessed are the meek : for
they shall inherit the earth. Blessed are they
which do hunger and thirst after righteousness:
for they shall be filled. Blessed are the mer
ciful : for they shall obtain mercy. Blessed
are the pure in heart : for they shall see God.
Blessed are the peace-makers : for they shall be
called the children of God. Blessed are they
which are persecuted for righteousness' sake :
for theirs is the kingdom of heaven. Blessed
are ye, when men shall revileyou, and persecute
you, and shall say all manner of evfl against
you falsely for my sake. Rejoice, and be ex
ceeding glad ; for great is your reward in
heaven : for so persecuted they the prophets
which were before you.
The service commenced with silent
prayer on the part of the worshippers.
This was followed by a bidding prayer
proclaimed by the deacon. The peti
tions offered in this prayer assume the
form of a litany for the Church of Christ
and for those as yet not brought within
the fold. The form given in the Aposto
lical Constitutions may well have served
as the prototype of our own Litany. The
people respond, at the close of each peti
tion, ' Kyrie eleeson ' (Kvpie eAerjcroi').
These prayers were said by the deacon
and people, kneeling ; at their close the
deacon bade the people rise.
The bishop, -or chief minister present,
then collected the petitions in an invoca
tion to God that the prayers made might
be heard and answered. The people
answered, Amen.
Next to the prayer of invocation came
the offertory. The offerings consisted of
money and gifts of various kinds, includ
ing bread and wine. None but actual
communicants were permitted to offer.
Cyprian informs us that the collection
from the people was made by the deacon,
who presented it, with the names of
those who offered, to the priest. From
the gifts a portion of bread and wine was
set apart to be consecrated. Wafers
were first introduced in the nth or I2th
centuries, and their introduction was then
condemned. The wine for the consecra
tion was usually mixed with water.
The deacon exclaims, ' Let us pay
attention.'
The bishop says, ' The peace of God
be with you all.' The people answer,
'And with thy spirit.'
The deacon, ' Salute ye one another
with a holy kiss. Clerics salute clerics;
men, men ; women, women.'
The priests wash their hands.
Non-communicants, catechumens, pe
nitents, unbelievers and heretics are dis
missed. Communicants are encouraged
to draw near.
The deacons bring the elements. The
bishop makes a silent prayer, then, sign
ing the cross on his forehead, says, 'The
grace of Almighty God, and the love of
our Lord Jesus Christ, and the fellow
ship of the Holy Ghost, be with you all.
The people, And with thy spirit. The
bishop, Lift up your hearts. People,
We lift them up unto the Lord. Bishop,
Let us give thanks unto the Lord.
People, It is meet and right so to do.
The bishop, It is very meet and right
above all things to praise thee, the true
God, who art before all creatures,' &c.
The prayer rehearses the wonderful
works of God the Creator, and concludes
with a seraphic hymn, in which the
people join, saying, ' Holy, holy, holy,
Lord of hosts, heaven and earth are full
of thy glory: blessed art thou for ever.
Amen.'
The bishop then recites the wonders
of redemption, concluding this narrative
with an account of the consecration of
the elements by our Lord, an offering of
the gifts unto God, and a prayer that he
will send the Holy Spirit upon the sacri
fice which is a witness of the suffering of
the Lord Jesus, that he may make the
bread the body of Christ and the cup
the blood of Christ, that they who par
take of it may be confirmed in godliness
and obtain remission of sins ; may be de
livered from the devil and his impostures ;
may be filled with the Holy Ghost, and
be made worthy of Christ and obtain
eternal life.
Then the various members of the
Christian Church living and dead, the
latter as still belonging to the Church,
not as sinners in purgatory, are remem
bered in prayer. Blessings are invoked
on these in their various offices and needs.
Help and forgiveness are asked for the
catechumens, the penitent, the lapsed,
and the absent. (The terms, offer, irpoa-
^e'pojaei', and pray, TrapaKaAou/uef, are
used indiscriminately.) This portion con
cludes with an aspiration that all crea
tion may be united in glorifying the
blessed Trinity. The people answer,
Amen. The bishop again says, ' The
peace of God be with you all.' People,
'And with thy spirit.' The deacon re
cites another litany for the faithful, the
people answer, Amen. The deacon ex- j
claims, 'Let us pay attention.' The
bishop, 'Holy things to the holy' (TCI
ayia rots dytois). The people, ' There is
one Holy, one Lord, one Jesus Christ,
to the glory of God the Father, blessed j
for ever, Amen. Glory be to God on
high, and in earth peace, good will to- I
wards men. Hosanna to the Son of
David: blessed be the Lord God, that
came in the name of the Lord and mani
fested himself unto us: Hosanna in the
highest.' Then followed the act of com
municating.
The author of the Constitutions speaks
of the form of communicating in this
manner : ' Let the bishop give the obla
tion, saying, "The body of Christ;" and
let the receiver answer, Amen. Let the
deacon hold the cup, and when he gi\
it say, "The blood of Christ, the cup of
life ;" and let him that drinks it say,
Amen.' The 34th Psalm was sung whilst
the people were communicating.
After reception of the elements and
removal of the remainder of them into
the pastophoria (vestry), the deacon ad
monishes the people to return thanks.
Then they are bidden to rise and com-
ADMINISTRATION OP THE LOED'S SUPPEB,
OR
HOLY COMMUNION.
T So many as intend to be partakers of the holy Communion shall signify their names to the
Curate, at least some time the day before.
f And if any of those be an open and notorious evil liver, or have done any wrong to hit
neighbours by word or deed, so that the Congregation be thereby offended; the Curate, having
knowledge thereof, shall call him and advertise him, that in any wise he presume not to come
to the Lord's Table, until he hath openly declared himself to have truly repented and amended
his former naughty life, that the Congregation may thereby be satisfied, which before were
offended: and that he hath recompensed the parties, to whom he hath <t>.m- u-ru/nj or at least
declare himself to be in full purpose so to do, as soon as he conveniently may.
T The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred
to reign; not suffering them to be partakers of the Lord's Table, until he know them to be
reconciled. And if one of the parties so at variance be content to forgive from the bottom of his
heart all that the other hath trespassed against him, and to make amends for that he himself
hathoffended; and the other party will not be persuaded to a godly unih/ 'tint remain still in
his frowardness and malice: the Minister in that case ought to admit the penitent person to the
holy Communion, and not him that is obstinate. Provided that every Minister so repelling
any,
oblig
, . y nser so repeng
is specified in this, or the next precedent Paragraph of this Kubrick, shall be
,
obliged to give an an;, nut "f the same to the Ordinary -trif/.-in fmirtivn days after at the
farthest. And the Ordinary shall proceed against the offending person according to the Canon.
T The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the
Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to
be said. And the Priest standing at the North-side of the Table shall say the Lords Prayer
with the Collect following, the people kneeling.
OTTR 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 tres
pass against us. And lead us not into tempta
tion ; But deliver us from evil. Amen.
The Collect.
ALMIGHTY God, unto whom all hearts be
J\. open, all desires known, and from whom
no secrets are hid ; Cleanse the thoughts of our
hearts by the inspiration of thy Holy Spirit,
that we may perfectly love thee, and worthily
magnify thy holy Name ; through Christ our
Lord. Amen.
1 Then shall the Priest, turning to the people,
rehearse distinctly all the TEN COMMA ND-
MEJfTS; and the people still kneeling shall,
after every Commandment, ask God mercy for
their transgression thereof for the time past,
and grace to keep the same for the time to
come, as followeth.
Minister.
GOD spake these words, and said ; I am the
Lord thy God : Thou shalt have none other
gods but me.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. 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, or in the water under the earth.
Thou shalt not bow down to them, nor worship
them: for I the Lord thy God am a jealous
God, and visit the sins of the fathers upon the
children, unto the third and fourth generation
of them that hate me, and shew mercy unto
thousands in them that love me, and keep my
commandments.
say the Lords Prayer,
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
'Minister. Thou shalt not take the Name of
the Lord thy God in vain : for the Lord will
in vain 4 Mm guiltless ' thafc taketh his Name
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Utniiter. Remember that thou keep holy
the Sabbath-day. Six days shalt thou labour,
and do all that thou hast to do ; but the seventh
day is the Sabbath of the Lord thy God. In it
thou shalt do no manner of work, thou and
thy son, and thy daughter, thy man-servant,
and thy maid-servant, thy cattle, and the
stranger 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.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Honour thy father and thy mother ;
that thy days may be long in the land, which
the Lord thy God giveth thee.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Min ister. Thou shalt do no murder.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou shalt not commit adultery.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou shalt not steal.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou ehalt not bear false witness
against thy neighbour.
Pe'jpte. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou ah-ilt not covet thy neigh-
mend themselves to God in Christ. Upon People, And with thy spirit.
this the bishop commends them to God Priest, Let us pray.'
in a general thanksgiving and concise In 1552 the Decalogue was introduced
prayer, that the former petitions may be to follow the Collect for Purity. Pol-
granted, lanus and Alasco had set the example of
The people are bidden to bow their reading the Ten Commandments at the
heads, the bishop pronounces a benedic- commencement of the Communion Ser-
tion, ascribing glory to God, praying vice. In our Prayer-book this lesson
him for his great name's sake to bless from Scripture took the place of the
and sanctify his people, and concluding additional introduction, which was then
with a doxology. The deacon dismissed omitted. The insertion of the response
the congregation with the words 'Go in
peace.'
at the end of each commandment is pecu
liar to our service. A similar prayer is
^f See rubric on vestments before tJie found at the end of the second table in
Order for Morning Prayer. the Sar. Miss, as recited in Lent : ' Mise-
jf In 1549 the last rubric was, 'The rere mei Domine quoniam infirmus sum,
priest standing humbly afore the midst sana me Domine.'
of the altar,' &c. The Greek Liturgies uniformly com-
The word 'altar' was changed on the mence with a Litany. This is followed
remonstrance of Bishop Hooper. The by anthems and collects, by the Prayer
question was not however set at rest, for of Entrance into the Sanctuary, by the
the position of the tables appointed to Trisagion and the hymn of the Trisa-
take the place of altars excited contro- gion, in the Liturgies of Basil and Chry-
versy. Should they be placed altar-wise, sostom. The Epistle and Gospel are then
and where? Queen Elizabeth tried to read.
moderate the fury of the opposing par- The Prayer of the Trisagion runs thus:
ties, but the dispute raged through the 'O holy God, who dwellest among the
period of the Commonwealth, and the saints ; thou whom the seraphim in triple
opinions held on it became a badge of voice of praise glorify, the cherubim
party. After the Restoration attention adore, and all the heavenly hosts wor-
was paid more to the convenience of ship: thou who hast called into being all
administration than to the position of the things out of nothing ; who hast created
table. man in thy image and likeness, and hast
If Ccelestine, Bishop of Rome, 423 431, enriched him with all thy good gifts:
appointed an introduction of psalmody, thou who givest wisdom and understand-
Introits owe their origin to Gregory the ing to him that asketh thee, that dost
Great. The Lord's Prayer is thought to not overlook the sinner, but grantest re-
have been concealed from catechumens pentance unto salvation : thou who hast
in the earliest ages, but subsequently it permitted us, thy humble and unworthy
became the custom for the priest to com- servants, as at this time, to stand before
mence almost, if not quite, every service the glory of thy holy mercy-seat, and to
with it. Its use at this place was en- offer to thee our bounden tribute of wor-
joined in the Sar. Miss. In the Reformed ship and adoration: receive, O Lord, at
Office of 1549 it was appointed to be said the mouth even of us sinners, this thrice
in this place, but it was not actually holy hymn (rptcra-ytoi'), and look upon
printed here until 1662.
us in thy goodness. Forgive us every
The Collect for Purity, which occurs sin, either of wilfulness or ignorance.
in MS. of Leofr., may be found also in Sanctify our souls and bodies, and grant
the Sacramentary of Alcuin : ' Detis cui that we may serve thee in righteousness
omne cor patet et omnis voluntas loqui- all the days of our life ..... For thou our
tur et quern nullum latet secretum, puri- God art holy: to thee we ascribe glory,
nca per infusionem Sancti Spiritus cogi- Father, Son, and Holy Spirit, now,
tationes cordis nostri ut te perfecte dili- always, and to all eternity.'
gere et digne laudare mereamur. Per
Christum Dominum nostrum. Amen.
In the Liturgy of the orthodox
Church of Alexandria, to which Palmer
If In 1549 the I ntroit followed the Col- refers first the origin of collects, the
lect for Purity. Then the priest was to were petitions for the king and Church
say, or the clerks were to sing, before the reading of the lessons.
' Lord, have mercy upon us. At the collect for the emperor in the
' Christ, have mercy upon us. Alexandrian Church the deacon pro-
'Lord, have mercy upon us.' claimed, 'Pray ye for the emperor.' The
' Glory be to God on high,' and the people thrice responded, ' Lord, have
hymn, 'We bless thee, we praise thee,' mercy upon him.' Then the priest or
&c., succeeded. The priest, at the close bishop offered the prayer, which ran as
follows :
of these, turned to the people and said,
' The Lord be with you.
(158)
' O Lord God, our Governor, Fathe
THE COMMUNION.
hour's house, thou shalt not covet thy neigh
bour's wife, nor his servant, nor his maid, nor
his ox, nor his ass, nor any thing that is his.
People. Lord, have mercy upon us, and write
all these thy laws in our hearts, we beseech
thee.
! Then shall follow one ofthf.se twa Collects for
the Queen, the Priest standing as before, and
saying.
Let us pray.
ALMIGHTY God, whose kingdom is everlast-
A. ing, and power infinite ; Have mercy upon
the whole Church ; and so rule the heartof Jthy
chosen Servant VICTORIA, our Queen and
Governor, that she (knowing whose minister
she is) may above all things seek thy honour
and glory : and that we, and all her subjects
(duly considering whose authority she hath)
ay faithfully serve, honour, and humbly
obey her,
for thee, according to
, peace, and
er, for
Lord.
thy blessed Word and ordinance; through
Jesus Christ our Lord, who with thee and the
Holy Ghost liveth and reigueth, ever one God,
world without end. A men.
Or,
ALMIGHTY and everlasting God, we are
taught by thy holy Word, that the hearts
of Kings are in thy rule and governance, and
that thou dost dispose and turn them as it
Beemeth best to thy godly wisdom : We humbly
beseech thee so to dispose and govern the heart
of VICTORIA thy Servant, our Queen and
Governor, that, in all her thoughts, words, and
works, she may ever seek thy honour and
glory, and study to preserve thy people com
mitted to her charge, in wealth, peace
godliness : Grant this, merciful T '
thy dear Son's sake, Jesus Christ
Amen.
IT Then shall be said the Collect of the Day.
And immediately after the Collect the Priest
shall read the Epistle, saying, The Epistle
for, The portion of Scripture appointed for
the Epistle] is written in the Chapter of
beginning at the Verse. And the Epistle
ended, he shall say, Here endeth the Epistle.
Then shall he read the Gospel (the people all
standing up) saying, The holy Gospel is
written in the - Chapter of beginning at
the Verse. And the Gospel ended, shall be
sung or said the Creed following, the people
ttill standing, as before.
I BELIEVE in one God the Father Al
mighty, Maker of heaven and earth, And
of all things visible and invisible :
And in one Lord Jesus Christ, the only-be
gotten Son of God, Begotten of his Father be
fore all worlds, God of Ood, Light of Light,
Very God of very God, Begotten, not made,
Being of one substance with the Father, By
whom all things were made : Who for ug men,
and for our salvation came down from heaven,
And was incarnate by the Holy Ghost of the
Virgin Mary, And wa* made man. And wa.
crucified
under Pontius Pilate. He
suffered and was buried. And the third day he
rose again according to the Scriptures, And as
cended into heaven, And sitteth on the right
hand of the Father. And he shall come again
with glory to judse both the quick and the
dead : Whose kingdom shall have no end.
And I believe in the Holy Ghost, The Lord
together is
ake by the
shipped and glorified,
Who spake by the Prophets. And I believe
one Catholick and Apostolick Church. I ac
knowledge one Baptism for the remission of
sins, And I look for the Resurrection of the
dead, And the life of the world to come. Amen.
f Then the Curate shall declare unto the people
what Holy-day}, or Fasting-days, are in the
Week following to be observed. And then also
(if occasion te) shall notice be given of the
Communion; and Briefs, Citations, and
Excommunications read. And nothing shall
be proclaimed or published in the Church,
during the time of li-vin.- N-IVKV, but by the
Minister: nor b<i him (int/ thing, but what is
prescribed in the Rules of thin Book, or en
joined by the Queen, or by the Ordinary of the
[Then' shall follow the Sermon, or one of iht>
Homilies already set forth, or hereafter to be
Table, and begin the Offertory, saying one or
more of these Sentences following, as he think-
eth most convenient in his discretion.
E!T your light so shine before men, that they
may see your good works, and glorify your
Father which is in heaven. St. Matth. v.
Lay not up for your
i treasure upon the
Lay not
earth ; where the rust and moth doth corrupt,
and where thieves break through and steal :
but lay up for yourselves treasures in heaven ;
where neither rust nor moth doth corrupt, and
here thieves do not break through and steal.
Whatsoever ye would that men should do
unto you, even so do unto them ; for this is the
Law and the Prophets. St. Matth. vii.
Nat every one that saith unto me, Lord,
Lord, shall enter into the Kingdom of heaven ;
but he that doeth the will of my Father which
is in heaven. St. Matth. vii.
Zacchaeus stood forth, and said unto the Lord,
Behold, Lord, the half of my goods I give to
the poor ; and if I have done any wrong to any
man, I restore four-fold. St. Luke xix.
Who goeth a warfare at any time of his own
cost ? Who planteth a vineyard, and eateth
not of the fruit thereof? Or who feedeth a
flock, and eateth not of the milk of the flock
1 Cor. ix.
If we have sown unto you spiritual things, is
it a great matter if we shall reap your worldly
things ? 1 Cor. ix.
Do ye not know, that they who minister
about holy things live of the sacrifice ; and they
who wait at the altar are partakers with the
altar ? Even so hath the Lord also ordained,
that they who preach the Gospel should live of
the Gospel. 1 Cor. ix.
He that soweth little shall reap little ; and
he that soweth plenteously shall reap plente-
ously. Let every man do according as he is
disposed in his heart, not gru' "
necessity; for God loveth
2 Cor. ix.
Let him that is taught in the Word minister
unto him that teacheth, in all good things.
Be not deceived, God is not mocked : for what
soever a man soweth that shall he reap. Gal. vi.
While we have time, let us do good unto all
men ; and specially unto them that are of the
household of faith. Gal. yi.
Godliness is great riches, if a man be content
with that he hath : for we brought nothing
into the world, neither may we carry any thing
out. 1 Tim. TI.
Charge them who are rich in this world, that
they be ready to give, and glad to distribute ;
laying up in store for themselves a good foun
dation against the time to come, that they may
attain t-trr.i.-il life. 1 Tim.vi.
God is not unrighteous, that he will forget
your works, and labour that proccedeth of love ;
which love ye have shewed for his Name's sake,
who have ministered unto the saints, and yet
do minister. Hebr. vi.
To do good, and to distribute, forget not : for
with such sacrifices God is well pleased. Hebr.
xiii
Whoso hath this world's good, and seeth his
brother have need, and shutteth up his com-
jrudgingly, o:
a cheerful gi
\ we,
of our Lord God and Saviour Jesus ^f The Creed framed at the General
Christ, we pray and beseech thee to pre- Council of Nice, A.D. 325, ended with
serve our emperor in peace, strength, the words, 'I believe in the Holy Ghost.'
and righteousness. O Lord, subdue be- The later clauses were added at the
fore him every enemy and foe ; take Council of Constantinople, A. D. 381,
thine arms and shield and arise to help though they seem to have been in use
him. O Lord, grant him victory, that before that time.
he may have a peaceful mind towards us The repetition of the Creed at the
and thy holy name ; that so in the trail- Liturgy was first introduced by Peter
quillity of his days we may have a calm Fullo, Patriarch of Antioch, A.D. 471,
and quiet life in all piety and godliness, into his own Church. Timotheus of Con-
through the grace and mercy and love of stantinople introduced it into that Liturgy
thy only-begotten Son. Through whom A.D. 511. Thence it found its way into
and with whom, to thee and the most the West. It was originally repeated,
holy, good, and life-giving Spirit, be and in the East is still repeated, after the
glory and dominion now and ever and dismissal of the catechumens. In the
world without end.' The people an- Uses of Sartim, York, and Hereford,
swered, Amen. however, it occupies the same position as
Our collects for the king were com- in our Liturgy.
posed and introduced at this part of the To the clause, ' Proceedeth from the
service in 1549. The original of the Father,' the Western Church added l and
second is to be found in a Scottish prayer from the Son' (Filioque), in the 5th
composed in accordance with the decree century. Though intended as a protest
of a Synod of the Scottish Church in against Arianism, the alteration by one
1225, that five prayers, the first of them portion of the Church of a Creed com-
for the king, the second for the Church, posed at an oecumenical council is much
should be used here. The colled for to be regretted. Any addition or revi-
the day originally preceded that for the sion of a Creed of the Catholic Church
king. The order was changed in 1662, ought to have received the assent of
after the example of the Scottish Li- Eastern as well as of Western Christen-
turgy. dom.
In' Lyons, Vienne, Tours, Rouen, and If The declaration of holy days and
other French Churches, petitions for the fasting days at this place was ordered
king, queen, bishops, judges, army, &c. in 1552.
followed the collect for the day, as in The direction to publish briefs, cita-
our Prayer-book. tions, excommunications, banns of matri-
Tf The Injunctions of Elizabeth ap- mony, and notice of communion, was
pointed an Epistlerand Gospeller in copes; added in 1662. The word 'brief is ex-
these officers are still recognized at Dur
ham and in some other places. If the
priest were alone, he read the Epistle a charitable purpose,
from the south side, the Gospel from the styled Queen's Letters.'
north side of the altar, which were called 'Citation' by the same author is dc-
Cornu Epistolse and Cornu Evangelii fined as ' a precept under the seal of the
respectively. ecclesiastical judge, commanding the per-
In primitive times the Epistle, more son against whom the complaint is made
anciently called the Apostle, and the to appear before him, on a certain day
Gospel were read from the ambon, or and" at a certain place therein mentioned,
pulpit. The Injunctions of Elizabeth to answer the complaint in such a cause,
give the alternative of another convenient &c.'
place. The custom of making public announce-
For remarks on the mode of reading ments in this place may be traced in our
it least as far back as the i4th
plained by Dr Hook as ' the sovereign
letters patent, authorizing a collection for
they
the Epistle and Gospel, see p. 62.
The Gradual following the Epistle and
the Sequences of Notker, introduced in
Church
century.
Hincmar, in the gth century, directs
the 8th century, were discontinued at the that excommunications should be read
Reformation. In Spain and Gaul ' Alle- before the Gospel, not after it, as was
luia' was said at the end of the Gospel, then customary, lest the offenders should
In many English Churches the people leave the Church and escape them,
acclaim, 'Thanks be to thee, O Lord, By 26 George II. c. 33, s. i, the first
for thy holy Gospel.' Marriage Act, the publication of banns is
In the Liturgies of Chrysostom, Basil, prescribed after the 2nd lesson.
:ind the Presanctified, a prayer for bless- In addition to these announcements a
ing on the Gospel follows it. To this form of bidding prayer is appointed by
succeeds a litany, a prayer for the cate- the Canons of A.D. 1603 to be used here,
chumens, and their dismissal. If In early times preaching was not
(160)
THE COMMUNION.
L in him ? 1 St. John Hi.
Give alms of thy goods, and never turn thy
face from any poor man ; and then the face of
the Lord shall not be turned away from thee.
Tobit iv.
Be merciful after thy power. If thou hast
much, give pleutcously : if thou hast little, do
thy diligence gladly to give of that little: for so
gatherest thou thyself a good reward in the day
of necessity. Tobit iv.
He that hath pity upon the poor lendeth
unto the Lord : and look, what he layeth out, it
shall be paid him again. Prov. xix.
Blessed be the man that provideth for the
sick and needy : the Lord shall deliver him in
the time of trouble. Psalm xli.
T Whilst these Sentence* are in reading, the Dea
cons, Church-wardens, or other fit person
appointed for that purpose, shall receive the
Alms for the Poor, and other devotions of the
people, in a decent bason to be provided by the
Parish for that purpose; and reverently bring
it to the Priest, who shall humbly present and
place it upon the holy Table.
1[ And when there is a Communion, the Priest
shall then place upon the Table so much Bread
and Wine, as he shall think sufficient. After
which done, the Priest shall say,
Let us pray for the whole state of Christ's
Church militant here in earth.
A LMIGHT Y and overliving God, who by thy
holy Apostle hast taught us to make pray-
and suppl ieations.aud to give thanks, tor all
i; We humbly beseech thee most mercifully
['to accept our alms and obla- // there be noaltnt
tions, and\ to receive these our or oblations, then
prayers, which we offer unto shall the words (of
thy Divine Majestv; beseech- accept! ngouralms
Ing thee to inspire continually "d oblations] be
the universal Church with the W <"" ""<"'<*
spiritof truth unity, and concord: And grant,
that all they that do confess thy holy Name may
agree in the truth of thy holy Word, and li ve in
unity, and godly love. We beseech thee also to
save and defend all Christian Kings, Princes,
and Governors ; and specially thy Servant VIC
TORIA our Queen ; that under her we may be
godly and quietly governed : And grant unto
her whole Council, and to all that are put in
! put in
authority under her, that they may truly and
Indifferently minister justice, to the pun
ment of wickedness and vice, and to the main-
punish-
enance of thy true religion, and virtue. Give
grace, O heavenly Father, to all Bishops and
Curates, that they may both by their life and
doctrine set forth thy true and lively Word, and
thy true;
rightly and duly administer thy holy Sacra-
' "vethyheav -
present ; that", with meek heart and due r<
ly adm
s: Andtoallthypeoplegivethyheavenly
grace ; and especially to this con
ay hear,and receive thy holy Word;
thee in holiness and righteousn
e,they
truly serving
all the days of their life. And we most humbly
beseech thee of thy goodness, O Lord, to comfort
ur all them, who in this transitory
life are in trouble, sorrow, need, sickness, or any
other adversity. And we also bless thy holy
nine for all thy servants departed this life in
thy faith and fear ; beseeching thee to give us
grace so to follow their good examples, that with
them we may be partakers of thy heavenly king
dom: Grant this, O Father, for Jesus Christ s
ake, our only Mediator and Advocate. A men.
f When the Minister giveth warning for the
celebration of the holy Communion, (which he
shall always do upon the Sunday, or smne
Holy-day, inni,i-ili,it,'hi preceding,) after the
Sermon or Homily ended, he shall read this
Exhortation following.
DEARLY beloved, on day next I purpose,
through God's assistance, to administer to
all such as shall be religiously and devoutly
disposed the most comfortable Sacrament of
the Body and Blood of Christ ; to be by them
received in remembrance of his meritorious
Cross and Passion ; whereby alone we obtain
remission of our sins, and are made partakeis
of the Kingdom of heaven. Wherefore it is our
duty to render most humble and hearty thanks
to Almighty God our heavenly Father, for that
he hath given higSon our Saviour Jesus Christ,
not only to die for us, but also to be our spiritual
food and sustenance in that holy Sacrament.
Which being so divine and comfortable a thing
to them who receive it worthily, and so danger
ous to thm that will presume to receive it
unworthily; my duty is to exhort you in the
mean season to consider the dignity of that holy
mystery, and the great peril of the unworthy
receiving thereof ; and so to search and examine
your own consciences, (and that not lightly,
and after the manner of dissemblers with God;
but so) that ye may come holy and clean to such
a heavenly Feast, in the marriage-garment re
quired by God in holy Scripture, and be received
as worthy partakers of that holy Table.
The way and means thereto is ; First, to ex
amine your lives and conversations by the rule
of God s commandments; and whereinsoever
ye shall perceive yourselves to have offended,
either by will, word, or deed, there to bewail
your own sinfulness, and to confess yourselves
to Almighty God, with full purpose of amend
ment of life. And if ye shall perceive your
offences to be such as are not only against God,
but also against your neighbours; then ye shall
reconcile yourselves unto them ; being ready to
make restitution and satisfaction, according to
the uttermost of your powers, for all injuries
and wrongs done by you to any other ; and being
likewise ready to forgive others that have of
fended you, as ye would have forgiveness of
your offences at God's hand : for otherwise the
receiving of the holy Communion doth nothing
else but increase your damnation. Therefore if
any of you be a blasphemer of God.anhinderer
or slanderer of his Word, an adulterer, or be in
malice, or envy, or in any other grievous crime,
repent you of your sins, or el se come not to that
holy Table ; lest, after the taking of that holy
Sacrament, the devil enter into you, as he enter
ed into Judas, and fill you full of all iniquities,
and bring you to destruction both of body and
And because it is requisite, that no m an should
come to the holy Communion, but with a full
trust in God's mercy, and with a quiet con
science ; therefore if there be any ot you, who
by this means cannot quiet his own conscience
herein, but requireth further comfort or coun
sel, let himcometome, orto some other discreet
and learned Minister of God's Word, and open
his grief; that by the ministry of God's holy
Word he may receive the benefit of absolution,
together with ghostly counsel and advice, to the
quieting of his conscience, and avoiding of all
scruple and doubtfulness.
f Or, in case he shall see the people negligent to
come to the holy l'<mnnni<i>t, instead of the
former, he shall use this Exhortation.
DEARLY beloved brethren, on 1 intend,
by God's grace, to celebrate the Lord's Sup
per : unto which, in God's behalf, I bid you all
that are here present ; and beseech you, for the
fx>rd Jesus Christ's sake, that ye will not refuse
to come thereto, being so lovingly called and
bidden by God himself. Ye know how grievous
and unkind a thing it is, when a man hath
prepared a rich feast, decked his table with all
kind of provision, so that there lacketh nothing
but the guests to sit down ; and yet they who
are called (without any cause) most unthank-
fully refuse to come. Which of you in such a
case would not be moved ? Who would not
think a great inj ury and w rong done unto him ?
universal. The first great preacher of the missal of the catechumens, the priest
Roman Church was Leo I., A.D. 441 unfolds and spreads the linen cloth.
461. In the middle ages great ignorance ^[ A prayer for the whole Church of
prevailed, and preaching was disused. Christ was universal in primitive Litur-
The Constitutions of Archbp Peckham, gies. In 1549 our present prayer for the
A.D. 1281, require the priest to explain Church mifitant formed the first part of
the Creed, the commandments of the the prayer of consecration. The words,
lilitant here on earth,' were added at
Law, and the Gospel, the good works to
be done, the sins to be avoided, the prin
cipal Christian virtues, and the doctrine
the instance of Bucer in 1552.
In 1662 the phrase, accept our alms,
of the sacraments. This was to be done was amplified into 'accept our alms and
quarterly. Archbp Arundel renewed this oblations.'
Constitution in A.D. 1408, and required The word 'oblations 'has been by many
that the customary, i.e. bidding prayers, referred to the other devotions of the
should be said at the same time. people, i. e. the offerings for the curate,
Alfric, Bishop of Wilton, in 990 and &c. formerly prescribed. Alms and ob-
991 collected two books of homilies which lations are coupled together s> closely,
he had composed, and dedicated them to and with so little apparent distinction,
Archbishop Sigeric, who ordered them that it is natural to ascribe to them a
to be read in Church. The same Alfric similar character rather than to under-
enjoined an explanation of the Gospel, stand one as eleemosynary and the other
the Creed, and the Lord's Prayer on votive. Moreover, the votive offering-of
the elements, though common, was not
universal in primitive Liturgies. If, how
ever, we refer to the Scottish Liturgy,
require that, when there is no sermon, which furnished many hints to our re-
the priest should recite the Lord's Prayer, visers in 1662, we there find a direction
the Ten Commandments, and the Apo- introduced into the rubric, that the pres-
stles' Creed from the pulpit. In a Liber byter shall offer up the bread and wine.
Festivalis of Henry VIII. is found a The concurrent introdu"''
collection of homilies for all the holy days ' oblations' affords a ver
of the year. tion that our Reforme
The first book of Homilies was printed
in 1547. Its authorship
to Cranmer, Ridley, and Latimer. It butions of the people
was reprinted in A.D. 1560. ^f From very early times the prayer for
The second book of Homilies appeared the Church of Christ was made to include
in A.D. 1563; Bp Jewel is believed to commemoration of the dead. They are
have had a great share in its composi- mentioned in the Liturgy of the Aposto-
tion. See more on the Homilies in note lical Constitutions.
Sundays and holy days. He was made
Archbishop of Canterbury in 994.
The Injunctions of Edw. VI., i
1547,
The concurrent introduction of the word
strong presump-
in 1662 intended
a reference to the elements of bread and
ascribed mainly wine, as well as to the pecuniary contri-
See
to Art. xxxv.
IT An interesting account of the various
The idea was to
preserve unbroken the communion of j
saints. It was, however, for the dead
modes of presenting offerings is given by who had departed this life in the faith
Palmer, Orig. Lit. 4th ed., Vol. n. p. 67. and fear of Christ, for the Virgin, the'
In the East the contributions are made saints and holy men, that prayer was'
before the commencement of the Liturgy; offered, not with any idea of benefiting
they seem to have been so made from souls in Purgatory, which was an inven-
the earliest times. In the West it has tion of later ages. In the sense of main-
been the practice to offer during the taining the brotherhood in Christ of all
service. Christians, whether on earth or in the;
An anthem, termed Offertory, was sung unseen world, a prayer for the consum-
during the collection of the offerings; to mation of bliss to them was retained in
1549, in 1552 it was omitted lest coun-j
tenance should seem to be given to the]
this our Sentences correspond. In A.D.
1549 tne option of singing them was
given.
In A.D. 1549 the people were directed
doctrine of Purgatory. The simple corn-
added in
melioration was added in 1662 after the
to come themselves" and offer unto the Scotch Liturgy,
poor men's box: the accustomed offer- The prayer for the Catholic Church in
ings were also to be made to the curate, the Liturgy of the Apostolical Constitu-
Non-communicants then left the "quire." tions, the main features of which survive
In A.D. 1552 the churchwardens, or in Greek Liturgies of the present day,
others appointed by them, gathered the comprises petitions for the bishops and
devotion of the people and put it into clergy; fur kings and magistrates; for|
the poor men's box, and the accustomed the dead in general and for persons'-
offerings were paid to the curate. specially mentioned ; for the living mem-<
In the Greek Church, after the dis- bers of each particular Church and every''
(162)
THE COMMUNION.
Wherefore, most dearly beloved in Christ, take
re good heed, lest ye, withdrawing yourselves
torn this holy Supper, provoke God s indigna-
;ion against you. It is an easy matter for a man
to say, I will not communicate, because I am
otherwise hindered with worldly business. But
such excuses are not so easily accepted and al-
owed before God. If any man say, I am a
pcievous sinner, and therefore am afraid to
come: wherefore then do ye not repent and
amend? When God calleth you, are ye not
ishamed to say ye will not come ? When ye
should return to God, will ye excuse yourselves,
and say ye are not ready ? Consider earnestly
with yourselves how little such feigned excuses
will avail before God. They that refused the
Teast in the Gospel, because they had bought
i farm, or would try their yokes of oxen, or
jecause they were married, were not so excused,
rat counted unworthy of the heavenly feast. I,
tor my part, shall be ready ; and, according to
mine Office, I bid you in the Name of God, I
sail you in Christ's behalf, I exhort you, as ye
ove your own salvation, that ye will be par-
akers of this holy Communion. And as the
3on of God did vouchsafe to yield up his soul
>y death upon the Cross for your salvation ; so
t is your duty to receive the Communion in
remembrance of the sacrifice of his death, as he
himself hath commanded : which if ye shall
neglect to do, consider with yourselves how
rreat injury ye do unto God, and how sore
mnishment hangeth over your heads for the
ame; when ye wilfully abstain from the Lord's
Fable, and separate from your brethren, who
me to feed on the banquet of that most heaven-
y food. These things if ye earnestly consider,
re will by God's grace return to a better mind:
br the obtaining whereof we shall not cease to
make our humble petitions unto Almighty God
>UT heavenly Father.
[ At the time of the celebration of the Commu
nion, the Communicants Ir'niu conveniently
placed furt! i,' receivingof the holy Saorament,
the Priest shall say this Exhortation.
DEARLY beloved in the Lord, ye that mind
tocome to the holy Communion of the Body
jmd Blood of our Saviour Christ, must consider
low Saint Paul exhorteth all persons diligently
o try and examine themselves, before they
presume to eat of that Bread, and drink of that
Cup. For as the benefit is great, if with a true
>enitent heart and lively faith we receive that
loly Sacrament ; (for then we spiritually eat
he flesh of Christ, and drink his blood ; then
we dwell in Christ, and Christ in us ; we are
one with Christ, and Christ with us ;) so is the
[anger great, if we receive the same unworthily,
tor then we are guilty of the Body and Blood
of Christ our Saviour; weeat and drink our own
damnation, not considering the Lord's Body ;
we kindle God's wrath against us ; we provoke
lim to plague us with divers diseases, and
dry kinds of death. Judge therefore yourselves,
>rethren, that ye be not judged of the Lord ;
epent you truly for your sins past ; have a
lively and stedfast faith in Christ our Saviour;
amend your lives, and be in perfect charity with
all men ; so shall ye be meet partakers of those
holy mysteries. And above all things ye must
give most humble and hearty thanks to God,
;he Father, the Son, and the Holy Ghost, for
he redemption of the world by the death and
, of our Saviour Christ, both God and
man; who did humble himself, even to the
death upon the Cross, for us, miserable sinners,
rho lay in darkness and the shadow of death ;
hat he might make us the children of God, and
salt us to everlasting life. And to the end that
we should al way remember the exceeding great
ove of our Master, and only Saviour, Jesus
/hrist, thus dying for us, and the innumerable
wnefits which by his precious blood-shedding
ie hath obtained to us ; he hath instituted and
ordained holy mysteries, as pledges of his love,
and for a continual remembrance of his death,
to our great and endless comfort. To him there
fore, with the Father and the Holy Ghost, let
us give (as we are most bounden) continual
thanks ; submitting ourselves wholly to his
holy will and pleasure, and studying to serve
him in true holiness and righteousness all the
days of our life. Amen.
IT Then shall the Priest say to them that come to
receive the holy Communion,
~V7"E that do truly and earnestly repent you of
_L yoursins, and are in love and charity with
your neighbours, and intend to lead a new life,
following the commandments of God, and walk
ing from henceforth in his holy ways; Draw
near with faith, and take this holy Sacrament
to your comfort ; and make your humble con
fession to Almighty God, meekly kneeling upon
your knees.
Ministers ; both he and all the people kneeling
humbly upon their knees, and saying,
ALMIGHTY God, Father of our Lord Jesus
\_ Christ, Maker of all things, Judge of all
men ; We acknowledge and bewail our manifold
sins and wickedness, Which we, from time to
time, most grievously have committed, By
thought, word, and deed, Against thy Divine
Majesty, Provoking most justly thy wrath and
indignation against us. We do earnestly repent,
And are heartily sorry for these our misdoings;
The remembrance of them is grievou
The burden of them is intolerable. Hf
upon us, Have mercy upon us, most merciful
Father ; For thy Son our Lord Jesus Christ's
sake, Forgive us all that is past ; And grant
that we may ever hereafter serve and please
thee In newness of life, To the honour auofglory
of thy Name ; Through Jesus Christ our Lord.
Amen.
f Then shall the Priest (or the Bishop, being
present,) stand up, and turning himself to the
people, pronounce this A bsolution.
ALMIGHTY God, our heavenly Father, who
\_ of his great mercy hath promised forgive
ness of sins to all them that with hearty repent
ance and true faith turn untohiin; Have mercy
uponyou ; pardon and deliver you from all your
sins ; confirm and strengthen you in all good
ness ; .and bring you to everlasting life ; through
Jesus Christ our Lord. Amen.
H Then shall the Priest lay,
Hear what comfortable words our Saviour
Christ saith unto all that truly turn to him.
COME unto me all that travail and are heavy
laden, and I will refresh you. St. Matth.
xi. 23.
So God loved the world, that he gave his only-
begotten Son, to the end that all that believe
in him should not perish, but have everlasting
life. St. John Hi. 16.
Hear also what Saint Paul saith.
i into the
world to save sinners. 1 Tim. i. 15.
Hear also what Saint John saith.
If any man sin, we have an Advocate with
the Father, Jesus Christ the righteous ; and he
is the propitiation for our sins. 1 St. John U. 1.
1T After which the Priest shall proceed, saying,
Lift up your hearts.
Answer. We lift them up unto the Lord.
Priest. Let us give thanks unto our Lord
God.
Answer. It is meet and right so to do.
order in it ; for those in sickness, slavery,
banishment, proscription ; for those who
travel by sea or by land ; for enemies and
persecutors, heretics, and unbelievers;
for catechumens, energumens, and peni
tents ; for healthful and fruitful seasons,
and for absent brethren. It concludes
with a doxology to the Trinity.
In the Liturgy of Chrysostom the
prayer at the placing of the elements on
the holy table is as follows :
' O Lord God Almighty, the only holy
one who receivest the sacrifice of praise
from those who call upon thee with all
their heart, accept the prayer of us sin
ners, and bring it before thy holy altar ;
strengthen us to offer unto thee both
gifts and spiritual sacrifices for our sins
and the ignorances of the people. Grant
that we may find grace in thy sight,
that our sacrifice may be acceptable unto
thee, and that the good spirit of thy
grace may rest upon us and upon these
gifts which we lay before thee, and upon
ail thy people.'
If The Exhortations are an introduction,
of the Reformation period. The sub-~
stance of the first is to be found in Her
mann's Consultation ; it appeared in the
Supplementary Service for the People's
Communion in 1548 ; in 1549 lt was placed
before the Offertory Sentences. As it
then stood it gave toleration to auricular
confession.
Until 1662 these exhortations were
used at the time of aclual celebration of
the Lord's Supper.
The phrase, ' Therefore, if any of you
be a blasphemer,' &c., was introduced
into the first exhortation when this be
came a preliminary notice of communion
in 1662. It formerly occurred in the
address to communicants.
The second exhortation, with a differ
ent commencement, is said to have been
the work of Peter Martyr. Until 1662
the order of the exhortations was dif
ferent. Palmer draws a parallel between
these exhortations, containing as they do
admonitions to brotherly kindness and
the Apostolic kiss of peace. This was
wisely discontinued, to avoid scandal.
From 1552 to 1662 non-communicants
were here warned to withdraw.
In the Liturgies of Chrysostom, Basil,
and the Presanctified, the priest pro
nounces at this part, ' Peace be to all.'
In the two former the deacon exhorts to
mutual love, that the people may in unity
of spirit confess Father, Son, and Holy
Ghost. The Creed is recited, the priest
and deacon kiss the elements lying under
the cloth.
The third exhortation, as well as the
two preceding, is peculiar to the Reformed
Offices. It was probably deemed desir
able to give the people instruction in the,
meaning of the Holy Communion, andj
caution against former errors. In the!
Liturgies of Chrysostom and Basil wel
have a short exhortation from the deacon!
at this point, 'Stand we with reverence,]
stand we with devotion ; let us take heedj
to offer the holy offering in peace.' The
people subjoin, ' The oblation of peace ;
the sacrifice of praise.'
In the Liturgy of the Church of Jeru
salem the deacon bade the people draw-
near with the fear of God, with faith and.
charity.
In the Liturgy of Basil the deacon
proclaimed, ' Incline your heads to the
Lord.' And then the bishop blessed
them, saying, ' O Lord, our Ruler, Fa
ther of mercies, and God of all comfort ;
bless, sanctify, keep, strengthen, and de
fend those who have bowed down their
heads unto thee ; remove them from every
evil work, fit them for every good work,
and grant that they may, without con
demnation, be partakers of these pure
and life-giving sacraments for the remisJ
sion of their sins and the communion ofl
the Holy Ghost.'
^f In primitive times the priest appears
to have made a long confession of his sins
in silence, and the people did the same.
Confessions were afterwards introducec
at the beginning of Liturgies. Our pre
sent position is more like that of primitive
times. Before the Reformation the priest
and people confessed separately, and the
priest then invoked a blessing upon the
people. We have united the confessions.
If The absolution in Salisbury Missal
is, ' Misereatur vestri omnipotens Deus, et
dimittat vobis omnia peccata vestra, libe-!
ret vos ab omni malo, conserve! et con-,
firmet in bono, et ad vitani perducat
aiternam.'
Our form resembles that in Hermann's
Consultation.
If The extracts from Scripture, except]
the first, were interwoven in a long form of
Confession and Absolution found in HerJ
mann's Consultation. Two passages,)
John iii. 35 and part of 36, Acts x. 43,1
which occur in his form were omitted.
The object of interweaving these quota-i
tions manifestly was to confirm the vie\vl
of absolution there enunciated by thefi
words of Scripture.
Our Reformers separated the extracts
from the Absolution, introduced the verse-:
from St Matthew, and called attentionji
to the comfortable words of the GospeJ.'
The injunction to listen is not unlike the
proclamation made when Scripture is read I
in the Greek Church.
^f The Versicles have been used as ; i
introductory to the Prayer of ConsecraJ
tion from the earliest times.
THE COMMUNION.
TT is very meet, right, and our bounden duty,
JL that we should at all times, andinall places,
give thanks unto thee, O Theseum-ds [Holy Fa-
Lord, "Holy Father, Al- ther j must be omitted on
mighty, Everlasting God. Trinity Sunday.
f ffere shall follow the Proper Preface, accord
ing to the time, if there be any specially
appointed: or else immediately shall follow,
fTIHEREFORE with Angels and Archangels,
_L and with all the company of heaven, we
laud and magnify thy glorious Name ; evermore
praising thee, and saying, Holy, holy, holy,
Lord God of hosts, heaven and earth are full
of thy glory : Glory be to thee, Lord most
High. Amen.
PROPER PREFACES.
Upon Christmas Day, and seven days after.
BECAUSE thou didst give Jesus Christ thine
only Son to be born as at this time for us ;
who, by the operation of the Holy Ghost, was
made very man of the substance of the Virgin
Mary his mother ; and that without spot of sin,
to make us clean from all sin. Therefore with
Angels, &c.
Upon Easter Day, and seven days after.
BUT chiefly are we bound to praise thee for
the glorious Resurrection of thy Son Jesus
Christ our Lord : for he is the very Paschal
Lamb, which was offered for us, and hath taken
away the sin of the world ; who by his death
hath destroyed death, and by his rising to life
again hath restored to us everlasting life.
Therefore with Angels, &c.
Upon Ascension Day, and seven days after.
mHROUGH thy most dearly beloved Son
_L Jesus Christ our Lord ; who after his most
glorious Resurrection manifestly appeared to
all his Apostles, and in their sight ascended up
into heaven to prepare a place for us ; that
where he is, thither we might also ascend, and
reign with him in glory. Therefore with An
gels, &c.
Upon Whit Sunday, and six days after.
mHROUGII Jesus Christ our Lord ; according
JL to whose most true promise, the Holy Ghost
came down as at this time from heaven with
a sudden great sound, as it had been a mighty
wind, in the likeness of fiery tongues, lighting
upon the Apostles, to teach them, and to lead
them to all truth ; giving them both the gift
of divers languages, and also boldness with
fervent zeal constantly to preach the Gospel
unto all nations ; whereby we have been brought
out of darkness and error into the clear light
and true knowledge of thee, and of thy Son
Jesus Christ. Therefore with Angels, &c.
Upon the Feast of Trinity only.
WHO art one God, one Lord ; not one only
Person, but three Persons in one Sub
stance. For that which we bel ieve of the glory
of the Father, the same we believe of the Son,
and of the Holy Ghost, without any difference
or inequality. Therefore with Angels, &c.
H After each of which Prefaces shall imme
diately be sung or said,
THEREFORE with Angels and Archangels,
and with all the company of heaven, we
laud and magnify thy glorious Name ; ever-
ising thee, and saying, Holy, holy,
oly, Lo
"
of thy
, High.
rd God of hosts, heave
and earth
full of thy glory: Glory be to thee, O
"
are
Lord
t Then shall the Priest, kneeling down at the
Lord's Table, say in the name of all them that
shall receive the Communion this Prayer
following.
WE do not presume to come to this thy
Table, O merciful Lord, trusting in our
own righteousness, but in thy manifold and
great mercies. We are not worthy so much as
to gather up the crumbs under thy Table. But
thou art the same Lord, whose property is al
ways to have mercy : Grant us therefore, gra
cious Lord, so to eat the flesh of thy dear Son
Jesus Christ, and to drink his blood, that our
sinful bodies may be made clean by his body,
and bur souls washed through his most precious
blood, and that we may evermore dwell in him,
and he in us. Amen.
f When the Priest, standing before the Table,
hath so ordered the Bread and Wine, that he
may with the more readiness and decency
break the Bread before the people, and take
the Cup into his hands, he shall say the Prayer
of Consecration, as followeth.
A LMIGHTY God, our heavenly Father, who
_Cx of thy tender mercy didst give thine only
Son Jesus Christ to suffer death upon the cross
for our redemption ; who made there (by his
one oblation of himself once offered) a full,
perfect, and sufficient sacrifice, oblation, and
satisfaction, for the sins of the whole world ;
and did institute, and in his holy Gospel com
mand us to continue, a perpetual memory of
that his precious death , until his coming again ;
Hear us, O merciful Father, we most humbly
beseech thee ; and grant that we receiving these
thy creatures of bread and wine, according to
thy Son our Saviour Jesus Christ's holy insti
tution, in remembrance of his death and pas
sion, may be partakers of his most blessed
Body and Blood : who, in the same night that
he was betrayed, (a) took
Bread ; and, when he had
given thanks, (6) he brake it,
and gave it to his disciples,
saying, Take, eat, (c) this is l>f", r ^ *
my Body which is given for
you : Do this in remembrance (<0 -An,d here to lay
of me. Likewise after supper his hand upon all
he (d) took the Cup; and, *he Bread.
when he had given thanks, he (d) Here he is to
gave it to them, saying, Drink take the Cup into
ye all oflthis; for this (e) is his hand:
my Blood of the New Testa- frt ^ nrf *.,,;
ment, which is shed for you his hand umnrmru
ami . formany forthe remission CMS( ,/ ^ e \ t chalice
of sins: Do this, as oft as ye or Flaem)inu'hich
shall drink it.in remembrance there is any Wint
Of me. Amen, to be consecrated.
t Then shall the Minister first receive the Com
munion in both kinds himself, and then
proceed to deliver the same to the Bishops,
Priests, and Deacon*, in lik<; manner, (if any
be present,) and after that to the people also
in order, into their hands, all meekly kneel
ing. And, when he delivereth the Bread to
any one, he shall say,
THE Body of our Lord Jesus Christ, which
was given for thee, preserve thy body and
soul unto everlasting life. Take and eat this in
remembrance that Christ died for thee,. and
feed on him in thy heart by faith with thanks
giving.
f And the Minister that delivereth the Cup to
any one shall say,
rpHE Blood of our Lord Jesus Christ, which-
.L was shed for thee, preserve thy body and
soul unto everlasting life. Drink this in re
membrance that Christ's Blood was shed for
thee, and be thankful.
In the Liturgies ot tfasu ana ^nry-
sostom, the priest says,
' The grace of our Lord Jesus Christ,
rmd the love of God the Father, and the teneri : Pra;sta, qua;sumus, ut hujus cres
communion of the Holy Ghost, be with tura? novitate suscepta vetustatis antiq
you all.
Choir, And with thy spirit.
Priest, Let us lift up our hearts.
Choir, We lift them up unto the Lord.
Priest, Let us give thanks to the Lord.
Choir, It is right and just to worship
Father, Son, and Holy Ghost, a consub-
stantial, indivisible Trinity.
piscentia procreatum, in Filii tui membra
venientes paternis fecisti prsejudiciis noJ
contagiis exuamur. Per eundem Dorr
num.' CollecT: for Christmas-eve in Sa
cram, of Gelasius, Sacram. of Leofric.
2nd Pref. Sacram. of Gelasius, Leofric
Salisb., York, and Hereford Missals.
3rd Pref. Sacram. of Gregory the Great
Leofr., Salisb., York, and Hereford.
4th Pref. ' In hoc prascipue die, in qu<
Priest, It is right and just to hymn sacratissimum Pascha quinquaginta di
thee, to bless thee, to praise thee, to rum mysteriis tegitur ; et per suavestigij
give thanks unto thee in every place of recursantibus dierum spatiis, colleguntur
thy dominion. For thou art God inef- et dispersio linguarum qua; in confusion!
fable, inconceivable, invisible, incompre- facia fuerat, per Spiritum Sandtum
hensible, immortal, unchangeable, thou natur. Hodie enim de _coelis repent<
and thine only-begotten Son and thy sonum audientes Apostoli, unius Fide
Holy Spirit. Thou didst call us into symbolum exceperunt: et linguis variis
being out of nothing, and when we Evangelii tui gloriam gentibus tradide
fell didst raise us again and ceasedst not runt per Christum Dominum nostrum,
adting in our behalf until thou broughtest Gallican Liturgy.
us to heaven and gavest us thy kingdom sth Pref. Sacram. of Gelasius, Leofr.
in the life to come. For all these things Miss, of Salisb., York, and Hereford,
we render thanks to thee and to thy If The use of the Tersancftus before tfu
only-begotten Son and thy Holy Spirit, Prayer of Consecration has been custom
for all thy bounties, known or unknown, ary from Apostolic times. In 1549 th<
manifest or hidden. We give thanks to paragraph containing the Tersandtus was
thee also for this holy service which thou divided into two portions, the prelimi
hast deigned to receive at our hands ; nary part and the Tersandlus itself. The
thou before whom stand thousands of rubric preceding was, ' After which pre
archangels, ten thousands of angels, che- face shall follow immediately.' The ru
rubim and seraphim of six wings, full of brie succeeding was, ' This the clerks
eyes, dwelling on high, swift of flight, shall also sing.' The succeeding rubric
who loudly raise in jubilant song their was omitted in 1552 ; in 1604 the divisioi
triumphant hymn. of the paragraph was also omitted.
Choir, Holy, holy, holy, Lord of hosts, If The term ' Lord's Table ' was substi
heaven and earth are full of thy glory, tuted in 1662 for ' God's Board,' which
Hosanna in the highest: blessed is he had been used from 1549 to _i6c>4. 'Holy
that cometh in the name of the Lord; Table' was the expression in the Scotch
Hosanna in the highest.' Liturgy before the Prayer of Consecration.
The prayer in Basil's Liturgy is longer, The part intervening between the Ter-
but it begins with a similar introduction sandtus and the prayer of consecratior
and ends with the seraphic hymn. varied in early times. In the Liturgy of
if In 1549 these Prefaces were to be Basil we have a prayer similar to our own
used only on the day itself; this arrange- ' Therefore, O all-holy Lord, do we
ment was altered in 1552. thy sinful and unworthy servants, who
The Greeks produce variety by using have been permitted to minister at thy
different Liturgies. The Liturgy of Hasil holy altar, not for our righteousnesses,
is appointed for Sundays in Lent, except for we have done no good thing upon
Palm Sunday; for Maundy Thursday earth, but for thy mercies and compas-
and Easter-eve, on which two days there sions which thou hast shed on us abund
are special Prefaces ; for Christmas-eve, antly, approach thy holy altar. Do thou,
the eve of the Epiphany, and St Basil's our God, who hast received these gifts,
Day, Jan. ist. At other times of con
secration the Liturgy of Chrysostom is
read. The Liturgy of the Presanctified
is used in Lent, during which season
e gifts,
cleanse us from all pollution of the flesh
and spirit, and teach us to perfect holi
ness in thy fear, in order that, receiving
in a pure testimony of our conscience our
consecration isforbidden, except on Satur- portion in these hallowed gifts, we mayj
days, Sundays, Holy Thursday, Easter- be united to the holy body and blood of?
and the" Festival of the Annuncia- thy Christ ; and that, having worthily!
n; and the communicants receive of received them, we may obtain the in-I
:ments previously consecrated. dwelling of Christ in our hearts, and]
ist Pref. ' Deus, qui per beatse Maria; become temples of the Holy Ghost.'
(166)
or Rome.
Kvpi'ou /cat eov /cat Swrijpos
In the Prayer of Consecration it was XpicrroG els d^eo-t /u.ou /aapTnov /cat eij
isual to invoke the Holy Ghost upon <ai}v atcoviov). Similarly to the deacon.
he elements. In the Liturgy of Chry- As the priest distributes the mysteries
to each of the people, he says, './V. the
servant of God, is a partaker of the un-
>ostom we have, ' We offer to thee these
hy gifts from thine own, who art in all
hings and through all things. Morer
defiled holy body and blood, &c.' The
yver, we offer unto thee this reasonable people approach with arms crossed on
inbloody service, and entreat, pray, and their breasts. In the administration to
>eseech thee, send down thy Holy Spirit the people the bread is dipped into the
upon us and on these gifts which we pre- wine and given from a spoon,
sent before thee.' Similarly in Scotch A doxology was usually introduced be-
This invocation was, however, not fore communion, to which the people
answered, Amen. The Lord's Prayer
iniversal. In 1549 the elements are
ailed holy gifts, the memorial com
manded by Christ.
In all Liturgies the words of institu-
ion, more or less full, have been used.
the consecration of the bread our
turgy is nearest to the Spanish and
also was commonly said before commu
nion from the 5th century downwards.
It was appointed in 1549 immediately
after the Prayer of Consecration. In
primitive times an anthem (KOLVOJVIKOV,
communio) was sung whilst the people
jallican in that of the wine to the Con- communicated. The 34th, the 45th, the
itantinopolitan. The bread was usually i33rd, the i3gth, and the i45th Psalms
aroken after the Prayer of Consecration, are mentioned as having been used for
fhe direction to break it during the this purpose in early times. The custom
ayer appears peculiar to our Liturgy.
In the Greek Church the priest fur-
her prays, ' Make this bread the pre
cious body of thy Christ ; the contents of
his cup the precious blood of thy Christ ; upon us.' Twice, ' O Lamb, &c. grant
laving changed them by thy Holy Spirit.'
After making mention of the dead and
continues in other Churches than our
own, and in 1549 the clerks were directed
to sing, 'O Lamb of God, that takest
.way the sins of the world ; have mercy
us thy peace.'
In the and and 3rd centuries the mi-
prayer, the priest elevates nister presenting the bread said, ' The
, exclaiming, ' Holy portions to body of Christ.' Ans. 'Amen.' In the
. ' /Ti ,? ?_ JL.7 * TJT~ *.: _r r* *.u_ r* . *u~ c u~j
the li
the br
iply men' (Ta ayta Tots ayt'ois). He time of Gregory the Great the form had
livides it into four parts, saying, ' Be- been changed into a prayer : ' The body
lold divided and subdivided the Lamb of our Lord Jesus Christ preserve thy
of God, who is divided and not sundered, soul. Amen.'
who supplies continual food and is never The first of our two clauses of delivery
sxhausted, but consecrates the partakers.' of the elements was used in 1549, accord-
tie takes a portion of the bread, makes jng to ancient usage ; it is so still in
;up,
the
with it the sign of the cross on the c
saying, ' Let the cup be filled with
gift f of faith and of the Holy Ghost'
7rAr'p<ojU.a Tronjptou Trtorews Trvev/xaros
Ayiow). He blesses warm water, saying,
' Blessed* be the fervour of th
Scotch Lit. ; the second was substituted
in 1552 ; the^ two were combined in 1559.
Bingham writes, quoting from Cardinal
Bona, ' That the faithful always and in
all places, from the very first foundation
of the Church to the i2th century, were
.blessed be the iervour of thy saints, of the Church to the I2th century, were
always, now, and for evermore' (r} e'tns used to communicate under the species
r<av Ayt'coi/ crov) ; and pours it into the of bread and wine ; and in the beginning
cup with the words, ' The fervour of of that age the use of the cup began by
faith, full of the Holy Ghost.' He ad- little and little to be laid aside, whilst
ministers to himself the bread with these many bishops interdicted the wine to the
words, ' The precious, all-holy Body of people, for fear of irreverence and effu-
pur Lord God and Saviour Jesus Christ sion. And what they did first for their
is given to me, ^V. a priest, for remission own Churches was afterward confirmed
(167)
by a canonical sanction in the Council of
Constance, A.D. 1416.
In 1549 the priest was directed to put
into the chalice a little pure and clean
water. The mixture of water was in ac
cordance with primitive usage, as is seen
in Justin Martyr's account. It was the
ordinary practice in the English Church
until the Reformation. The mixture is
not essential to the validity of the sacra
ment, and was omitted in 1552 for the
sake of simplicity. Bishops Andrewes
and Laud, however, practised it.
^T In primitive times all who were admis
sible to holy communion communicated.
When the attempts to check by reproof
and censure the withdrawal of the negli
gent had failed, excuse for the practice
began to be made under the plea of
reverence for so holy an ordinance. The
custom of distributing bread blessed, but
not consecrated (euAoyi'ai), to non-com
municants was then introduced. The
first distinct notice of this custom is found
in the Council of Nantes, c. A.D. 890.
*T[ The rubric for a second consecration
was added in 1662.
T In 1549 a considerable number of
passages from Scripture were appointed to
be said or sung as Post Communion An
thems. In 1552 these were omitted. The
Lord's Prayer was transposed so as to
follow, not precede, the act of commu
nion. The earlier position is more in
accordance with primitive usage.
Tf In 1549 the first form of thanksgiving
was the conclusion of the Prayer of Con
secration. It was called in the Scotch
Liturgy, 1637, the Prayer of Oblation.
No ancient form exactly corresponds to
it ; one expression, however, appears to
be derived from the corresponding part
of the Canon of the Sarum Use : ' Ut
quotquot ex hac altaris participatione
sacrosanctum Filii tui corpus et sangui-
nem sumpserimus omni benedictione cce-
esti et gratia repleamur.'
T In Basil's Liturgy we have the follow-
ng prayer, corresponding in great mea
sure to our second form of thanksgiving:
'We thank thee, O Lord our God, for
the reception of these holy, pure, im
mortal, heavenly mysteries which thou
hast given for the blessing,'the sanctifi
cation, the healing of our souls and
bodies. Do thou, Lord of all, grant that
the communion of the holy body and
blood of thy Christ may conduce in us
to unswerving faith, to love unfeigned,
to increase of wisdom, to healing of our
souls and bodies, to deliverance from all
evil, to observance of thy commandments,
and to a favourable acceptance at the
dreadful judgement-seat of thy Christ.'
After this or a similar thanksgiving
the deacon addresses the people in the
Liturgies of Basil, Chrysostom, and the
Presanctified : ' Stand upright : Having
received these divine, holy, undefiled,
immortal, life-giving, awful mysteries of
Christ, let us, as is meet, give thanks
unto the Lord. Help, save, pity, and
preserve us during this whole day, that
it may be perfect in thy fear, holy and
peaceful, for thou art our sanctification ;
to thee we ascribe glory, to the Father,
the Son, and the Holy Spirit, now, always,
and for ever and ever.
'Choir, Amen.
' The priest, Let us go forth in peace.
'The deacon, Let us beseech the Lord.'
The priest says a dismissal prayer,
commending the Church collectively and
individually to the holy Trinity.
H A dismissal Hymn was early intro
duced. It may be compared with the
hymn sung after supper by our Lord and
his disciples. The origin of the 'Gloria in
Excelsis' is lost in remote antiquity. We
find it in the Eastern Church as early as
the time of Athanasius. It appears in
the Late Evening Service, but is not found
in Liturgies. Its authorship has been
ascribed, but without sufficient grounds,
to Telesphorus, bishop of Rome, A.D. 150.
It is certainly earlier than Hilary, 4th
century. Symmachus, bishop of Rome,
A.D. 500, is thought to have appointed
its use on Sundays and holy-days at the
beginning of the Office.
*jf The first clause of the benediction,
taken from Phil. iv. 7, was appointed in
1548; the second was added in 1549; it
resembles blessings given in Hermann's
Consultation and in Anglo-Saxon Offices.
Our form is longer than the usual
benediction of dismissal, which with the
Greeks was, 'Go in peace,' or the like
words. With the Roman Church the
conclusion is, ' In nomine Patris,' &c.
Long benedictory prayers among the
Greeks are not uncommon.
1J The addition of the final six collects
is in accordance with the usage of old
Sacramentaries.
'Adesto Domine supplicationibus nos-
tris ; et viam famulorum tuorum in salu-
tis tuae prosperitate dispone ; ut inter
omnes viae et vitae hujus varietates tuo
semper protegantur auxilio per Domi-
num." Sacram. Gelas., MS. Leofr., Miss.
Sar.
' Dirigere et sanctificare et regere dig-
nare Domine Deus qusssumus corda et
corpora nostra in lege tua et in operibus
mandatorum tuorum : ut hie et in aeter-
num te auxiliante sani et salvi esse mere-
amur per Dominum nostrum Jesum, qui
tecum vivit,' &c. Sacram. Gregor., Brev.
Sar.
The 3rd collect was C3mposcd in 1549,
so also the 5th and 6th.
THE COMMUNION.
1 1f the consecrated Bread or Wine be all spent
before all have communicated, the Priest is to
Lord, the only begotten Son Jesu Christ ;
O Lord God, Lamb of God, Sou of the Father
consecrate more according to the form before
prescribed; tie'iinnim/ nt [Our Saviour Christ
that takest away the sins of the world, have
mercy upon us. Thou that takest away the sins
In the same night, <frc.] for the blessing of the
Bread; and at [Likewise after Supper, <fcc.]
of the world, have mercy upon us. Thou that
takest away the sins of the world, receive our
for the blessing of the Cup.
prayer. Thou that sittest at the right hand of
V When all have communicated, the Minister
God the Father, have mercy upon us.
For thou only art holy ; thou only art the
shall return to the Lord's Table, and rever
ently place upon it what remaineth of the
consecrated Elements, covering the same with
Lord ; thou only, Christ, with the Holy Ghost,
art most high in the glory of God the Father.
a fair linen cloth.
If Then shall the Priest say the Lord's Prayer,
the people repeating after him every Petition.
r\UR Father, which art in heaven, Hallowed
\J be thy Name. Thy kingdom come. Thy
will be done in earth, As it is in heaven. Give
us this day our daily bread. And forgive us our
trespasses, As we forgive them that trespass
against us. And lead us not into temptation ;
But deliver us from evil: For thine is the king
1 Then the Priest (or Bishop if he be present)
shall let them depart with this Blessing.
THE peace of God, which passeth all under
standing, keep your hearts and minds in
the knowledge and love of God, and of his Sou
Jesus Christ our Lord : and the blessing of God
Almighty, the Father, the Son, and the Holy
Ghost, be amongst you and remain with you
always. Amen.
dom, The power, and the glory, For ever and
1 Collects to be said after the Offertory, when
6ver. Amen.
there is no Communion, every such day one or
f After shall be said asfolloweth.
more; and the same may be said also, as often
as occasion shall serve, after the Collects either
OLORD and heavenly Father, we thy hum
ble servants entirely desire thy fatherly
of Morning or Euenlnq Prayer, Communion,
or Litany, by the discretion of the Minister.
goodness mercifully to accept this our sacrifice
of praise and thanksgiving ; most humbly be
seeching thee to grant, that by the merits and
death of thy Son Jesus Christ, and through faith
in his blood, we and all thy whole Church may
ASSIST us mercifully, O Lord, in these our
J\. supplications and prayers, and dispose the
way of thy servants towards the attainment of
everlasting salvation; that, among all the
changes and chances of this mortal life, they
fits of his passion. And here we offer and pre
sent unto thee, Lord, ourselves, our souls and
may ever be defended by thy most gracious and
ready help; through Jesus Christ our Lord.
bodies, to be a reasonable, holy, and lively sacri
Amen.
fice unto thee ; humbly beseeching thee, that all
we, who are partakers of this holy Communion,
S ALMIGHTY Lord, and everlasting God,
vouchsafe, we beseech thee, to direct, sanc-
may be fulfilled with thy grace and heavenly
benediction. And although we be unworthy,
through our manifold sins, to offer unto thee
any sacrifice, yet we beseech thee to accept this
our bounden duty and service ; not weighing
our merits, but pardoning our offences, through
Jesus Christ our Lord ; by whom, and with
whom, in the unity of the Holy Ghost, all
honour and glory be unto thee, O Father Al
mighty, world without end. Amen.
', and govern, both our hearts and bodies, in
the ways of thy laws, and in the works of thy
commandments; that through thy most mighty
protection, both here and ever, we may be pre
served in body and soul; through our Lord and
Saviour Jesus Christ. Amen.
GRANT, we beseech thee, Almighty God,
that the words, which we have heard this
day with our outward ears, may through thy
grace be so grafted inwardly in our hearts, that
Or this.
they may bring forth in us the fruit of good
ALMIGHTY and everliving God, we most
\. heartily thank thee, for that thou dost
living, to the honour and praise of thy Name ;
through Jesus Christ our Lord. Amen.
vouchsafe to feed us, who have duly received
these holy mysteries, with the spiritual food of
the most precious Body and Blood of thy Son
our Saviour Jesus Christ ; and dost assure us
PREVENT us, O Lord, in all our doings with
thy most gracious favour, and further us
with thy continual help ; that in all our works
begun, continued, and ended in thee, we may
thereby of thy favour and goodness towards us ;
and that we are very members incorporate in
the mystical body of thy Son, which is the bless
glorify thy holy Name, and finally by thy mercy
obtain everlasting life ; through Jesus Christ
our Lord. Amen.
ed company of all faithful people; and are also
heirs through hope of thy everlasting kingdom,
by the merits of the most precious death and
passion of thy dear Son. And we most humbly
beseech thee, heavenly Father, so to assist us
With thy grace, that we may continue in that
holy fellowship, and do all such good works as
thou hast prepared for us to walk in ; through
Jesus Christ our Lord, to whom, with thee and
ALMIGHTY God, the fountain of all wisdom,
A. who knowest our neoessities before we ask,
and our ignorance in asking ; We beseech thee
to have compassion upon our infirmities ; and
those things, which for our unworthiness we
dare not, and for our blindness we cannot ask,
vouchsafe to give us, for the worthiness of thy
Son Jesus Christ our Lord. Amen.
the Holy Ghost, be all^onour and glory, world
without end. Amen.
H Then shall be said or sung,
ALMIGHTY God, who hast promised to hear
J\. the petitions of them that ask in thy Son's
Name ; We beseech thee mercifully to incline
f^ LORY be to God on high, and in earth peace,
VJT good will towards men. We praise thee,
and supplications unto thee ; and grant, that
those things, which we have faithfully asked
we bless thee, we worship thee, we glorify thee,
we give thanks to thee for thy great glory, O
lx>rd God, heavenly King, God the Father Al
according to thy will, may effectually be ob
tained, to the relief of our necessity, and to the
setting forth of thy glory ; through Jesus Christ
mighty.
our Lord. Amen.
f Upon the Sundays and other Holy-days (if there be no Communion) shall be said all that i
appointed nt tin- I'umniuni'.n, until tin- i-ini <.f the i/i-m'ral i'rnaur [For the whole state of
Christ's Church militant here in earth] together with one or mofe of these Collects last before
rehearsed, concluding with the Blessing.
'Acliones nostras quaesumus Domine therly love. The Council of Laodicea,
et aspirando prseveni et adjuvando pro- c. A.D. 360, absolutely forbade the prac-
sequere ut cunda nostra operatio et a te tice of sending the sacraments from one
semper incipiat et per te coepta finiatur. diocese to another under the notion of
Per,' &c. Sacram. Gregor. eulogiae. As a substitute for these con-
Tf In the rubrics of 1549 it was directed secrated elements other eulogiae, ' panis
that on Wednesdays and Fridays after benedidlus,' not ' consecratus,' were in-
the Litany the priest should put on a
plain albe, or surplice, with a cope, and
troduced. These are the present avri-
Siopa of the Greeks.
say all things appointed to be said at the The persons to whom the Eucharist
altar, until after the Offertory. He was was especially sent were the sick, the
prisoners, the penitents, at the point of
death.
It is probably to this use that the
to conclude with collects and a benedic
tion. Similarly on other week days,
when there were no communicants.
The permission to the priest, given in author of the Apostolical Constitutions
one of the rubrics at the commencement refers when he orders the deacon to carry
of the Communion office of 1549, to use a into the vestry the remains of the con-
vestment or cope at the ministration of secrated elements. The rest was to be
the holy communion, has occasioned some consumed by the clergy and the faithful ;
cavil; the cope not being an eucharistic no catechumen was to eat or drink of them,
robe. Since, however, it is here pro- This direction is given in the canons of
vided, that on Wednesdays and Fridays, Theophilus, bishop of Alexandria, A.D.
when there is not any celebration, the 385 41
priest shall say what is to be said of the
ap-
is 412.
The Council of Macon, A.D.
Communion Office in a cope, it may points that the remains of the consecrated
reasonably be conjectured that the vest- elements should be preserved in the ves-
nient or chasuble was to be used on try, and on Wednesdays and Fridays
Sundays when there was a celebration of given to children brought to church in
the holy communion, the cope when the order to receive them. The same custom
service stopped short of such celebration, prevailed up to the i4th century at Con
stantinople. Cyprian, Augustine, and
Pope Innocent, his contemporary, speak
of infants as receiving the Eucharist, a
custom which continued for eleven cen
turies in the Gallican Church, in others
with the view of securing communicants even longer.
every Sunday. The parishioners were According to the practice of the Church
to provide the elements in turn ; those to of Jerusalem in the 5th century, the
whose turn it fell were to form the remainder of the consecrated elements
was burned the same day. It was cus- '
ternary on some occasions to reserve a
portion for future communion, as is the
case still when the Liturgy of the Pre-
It was contemplated by our Reform
ers, that on Sunday there always would be
holy communion. In cathedral and col
legiate churches it is prescribed by the
rubric. In 1549 a rubric was framed
nucleus of the communicants. The defi
nite number, four, or three at the least,
was inserted in 1552.
The provision of the bread and wine
by the curate and churchwardens at the sanctified is used among the Greeks, or
in
ch;
1552, and the parish was discharged of
such sums of money or other duties as without consecration, is first mentioned by
arges of the parish was ordered in on Good Friday in the Latin Church.
~~ Missa sicca, a service of the Liturgy
hitherto they had paid for the same, by
order of their houses every Sunday.
In 1549 unleavened bread, round as it
Peter Cantor c. A.D. 1200. It appears tc
have been encouraged in order that priests J
who were forbidden to consecrate more ,
was afore, but without any manner of than once a day might receive fees for
print and something more larger and
thicker than it was, so that it may be
aptly divided in divers pieces, and the
division of each into not less than two
saying mass more than once. It long
prevailed despite opposition.
U Of the oblations in primitive times a
portion was appropriated to the mainte~!
pieces is prescribed. For this wheaten nance of the clergy ; of the rest, excepting;
bread was substituted in 1552. what was required for consecration, a feast
Justin Martyr, in his account of Chris- was made. These feasts gave occasion;
tian worship, A.D. 148, mentions that the to scandal as being accompanied with ex-i
Eucharist was sent to absent members of cess. All feasting in church was pro-!
the Church. Irenaeus, c. A.D. 200, in hibited by Ambrose, discouraged by Au-
reproving Victor for excommunicating the gustine, prohibited by the Council of
Asiatic Churches, mentions that the pre- Laodicea, c. A.D. 360, 2nd Council of
decessors of Victor, though differing in Orleans, A.D. 541, and the Council of.
opinion from the Asiatics, yet sent these Trullo, A.D. 691.
Churches the Eucharist in token of bro- IF In the declension of primitive fervour!
(170)
Introit.
Priest's Confession, Prayer for Pardon
and and Absolution, Gloria in Excelsis.
Colledl, Epistle, Gradual, Sequences,
Gospel, Creed, Offertory.
Presentation of elements with prayer.
Prayer of priest and people that the priest
If In 1549 a rubric enjoined that for the
Prayer that the gifts, the bread and
wine, may be blessed.
avoidance of abuse, the people should Oblation of them as a sacrifice in
commonly receive the Sacrament at the behalf of the Church, mention of departed
Priest's hands in their mouths. It was saints, and request for their prayers,
admitted that the primitive custom was Prayer that the service may be ac-
to receive it in their hands, but the super- cepted and the elements become the
stitious use of the bread carried away by body and blood of Christ,
communicants was alleged in support^ of Words of institution, Hoc est corpus
:he injunction. The rubric was omitted meum. Consecration of cup.
n 1552. Second dedication of elements which
If It has been held that Easter offerings are called the bread and the cup.
Prayer that the reception of elements
are due of common right and not by
custom only. They were regarded by may be blessed.
EBaron Gilbert as a compensation for per
sonal tithes. They are due at the rate
if twopence a head. But by custom the
amount may be larger. If the custom be
disputed the case must be decided in com
mon law courts. If the custom be not
lisputed, the Ecclesiastical courts have
urisdidlion.
By stat. 2 & 3 Edw. VI. c. 13, all per- be kissed.
Prayer for the dead.
Pater noster.
Wafer broken into three parts with
words expressive of the Trinity.
Agnus Dei, &c. (twice) miserere nobis,
Agnus Dei, &c. da nobis pacem.
Mixture of bread and wine.
The Pax, a piclure, handed round to
ons who by the laws or customs of this
The Priest salutes the elements as the
body of Christ and the blood of Christ.
ealm ought to make or pay their offerings,
re to pay the same yearly to the parson, Prays that they may cleanse him from
sin and keep him near to God. Receives
the wafer with expressions of its blessed
ness and the cup with similar expressions.
Expresses his thankfulness. Ite, Missa
near, proprietor, or their deputies or
armers, of the parishes where they dwell
lays and in default thereof to ^
fferings at Easter then next following. est. The Anthem, Communion, Post
Communion, Prayers.
If The following brief summary of the
kC AA ~r _- ...u:~i. j:r_ -- t_ ?
ibide at the four customary offering
pay such
_ llowing.
The four customary offering days were Communion, Prayers.
Christmas, Easter, Whitsuntide and the If The following br
east of the dedication of the parish Office of 1549, which differs much in
hurch. For the two last, by an Adi of arrangement from our present Office, may
lenry VIII. 1536, Midsummer and be useful :
Michaelmas were substituted. The Supper of the Lord, or the Holy
By the rubric customary payments Communion, commonly called the Mass,
irere confirmed, voluntary ones were left
ptional.
Easter offerings, mortuaries, and sur-
lice fees may now be commuted as
thes are commuted.
^f The rubric for the distribution of the
The rubrics concerning ministration
and exclusion of unworthy" persons.
Lord's Prayer and CollecT: for Purity.
Introit.
' Lord, have mercy upon us,' &c.
Gloria in Excelsis.
' The Lord be with you.' And answer.
The Collects for the Day and for the
ffertory was added in 1662. In primitive
mes it was usual to divide the offerings
ito four portions, i. For the poor, 2. For Kin_
le bishop, 3. For the Church, and its The Epistle and Gospel
rnaments, 4. For the clergy.
Tf The following is a brief outline of the
The Nicene Creed.
The Exhortation, our Exhortation at
arum Mass which our Holy Communion the time of Communion, with the clause
ervice superseded. warning profligate sinners not to draw
Hymn, Veni creator, nigh, inserted after sundry kinds of death,
for purity. Our first Exhortation.
(171)
The Offertory Sentences, to be sung
during, or else one to be said by the
minister before the collection.
Preparation of the elements, and mix
ture of water with wine.
' The Lord be with you,' and answer.
' Lift up your hearts,' &c.
The Preface. ' Therefore with angels,'
&c.
The Prayer of Consecration, commenc
ing with a prayer for Christ's Church,
which included the living and the dead ;
and containing an invocation of the Holy
Ghost on the elements, the prayer of
oblation of the elements as a memorial,
and of ourselves as a living sacrifice.
The Lord's Prayer.
' The peace of the Lord be alway with
you, and with thy spirit.'
A commemoration of the sacrifice of
Christ as the Paschal Lamb.
' Ye that do truly and earnestly repent
you,' &c.
The General Confession.
The Absolution.
The comfortable words.
' We do not presume,' &c.
The administration, the first clauses of
our present order being used.
Communion anthems, *O Lamb of
God, that takest away, &c. have mercy
upon us. Grant us thy peace.'
A selection of 22 sentences from the
New Testament, to be sung. These sen
tences have no special bearing on the
Holy Communion.
' The Lord be with you,' and answer.
' Let us pray. Almighty and ever-
living God, we heartily thank thee,'
&c.
The Benediaion.
When the Holy Communion is cele
brated on the week-day or in private
houses, then may be omitted the ' Gloria
in Excelsis,' the Creed, the Homily, and
the exhortation beginning ' Dearly be
loved,' &c.
Collects. In 1549 the Collects for
Rain and for Fair Weather were also
prjnted here.
If The declaration concerning kneel
ing was added as a rubric by order of
Council in 1552, was omitted in 1559,
restored in 1662, when the words "cor
poral presence of Christ's natural flesh
and blood" were substituted for " real
and essential presence there being of
Christ's natural flesh and blood."
OF PUBLIC BAPTISM OF INFANTS.
TT The words "of infants" were added in 1662.
The rubric of 1549 commenced thus: " It appeareth by ancient writers, that the
Sacrament of Baptism in the old time was not commonly ministered but at two
times in the year, at Easter and Whitsuntide ; at which time it was openly minis
tered in the presence of all the congregation : which custom (now being grown out
of use), although it cannot for many considerations be well restored again, yet it is
thought good to follow the same as near as conveniently may be. Wherefore the
people," &c. This preface was omitted in 1662, the rubric commencing at once with
that the words
the direction, "The people are to be admonished," and going on as in 1549, except
nglish tongue" were replaced by "vulgar tongue," and that the
concluding clause of 1549 "children ought at all times to be baptized, either at the
Church or else at home," which was altered in 1552 to "children may at all times be
baptized at home," was restricted to the time of baptism. Hermann's Consultation
bore the same witness concerning the early practice, and imposed a like restriction.
The second paragraph was inserted in 1662. The Sarum Manual enjoined that
one man and one woman should be sponsors, except an approved custom permitted
more, but under no circumstances allowed more than three. The Synod of Wor
cester (A. D. 1240) enjoined that each male should have two male sponsors at least
and one female, and each female two female sponsors and one male. Tertullian
(A.D. 192) speaks of the promises made by the sponsors in baptism. "Anciently no
more than one sponsor was required, and that was a man for a man and a woman
for a woman." BINGHAM.
The third paragraph substantially as in 1549, except that the people were to
assemble at the church-door. The change of place of assembly from the church-
door to the font was made in 1552. The last sentence, containing the direction that
the font should be filled with pure water at each time of baptism, was added in
1662.
PUBLICK BAPTISM OP INFANTS.
5 And there shall be no celebration of the Lord's Supper, except there be a convenient number to
communicate with the Priest, according to hit discretion.
1 A nd if there be not above twenty persons in the Parish of discretion to receive the Communion ;
yet there shall be no Communion, except four (or three at the least) communicate with the
Priest.
H And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and
Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except
they have a reasonable cause to the contrary.
f And to take away all occasion of dissension , and superstition, which any person hath or might
Jiave concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be
eaten; but the best and purest Wheat Bread that conveniently may be gotten.
f And if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own
use : but if any remain of that which was consecrated, it shall not be carried out of the Church,
but the Priest and such other of the Communicants as he shall then call unto him, shall,
immediately after the Blessing, reverently eat and drink the same.
^ The Bread and Wine for the Communion shall be provided by the Curate and the Church
wardens at the charges of the Parish.
H And note, that every Parishioner shall communicate at the least three times in the year, of
which Easter to be one. And yearly at faster every Parishioner shall reckon with the Parson,
Vicar, or Curate, or his or their Deputy or Deputies ; and pay to them or him all Ecclesiastical
Ihtfies, accustomably due, then and at that time to be paid.
H After the Divine Service ended, the money given at the Offertory shall be disposed of to such
pious and charitable uses, as the Minister and Church-wardens shall think fit. Wherein if
they disagree, it shall be disposed of as the Ordinary shall appoint.
" -ITTHEREAS it is ordained in this Office for the Administration of the Lord's Supper, that
" V V the Communicants should receive the same kneeling ; (which order is well meant, for a
" signification of our humble and grateful acknowledgement of the benefits of Christ therein
" given to all worthy Receivers, and for the avoiding of such profanation and disorder in the
"holy Communion, as might otherwise ensue ;) yet, lest the same kneeling should by any per-
"soiis, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued
"and depraved ; It is hereby declared , That thereby no Adoration is intended, or ought to be done,
"either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal
" presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain
" still in their very natural substances, and therefore may not be adored ; (for that were
" Idolatry, to be abhorred of all faithful Christians ;) and the natural Body and Blood of our
" Baviour Christ are in Heaven, and not here; it being against the truth of Christ's natural
" Body to be at one time in more places than one."
THE MINISTRATION OF
PUBLICK BAPTISM OF INFANTS,
TO BE USED IN THE CHURCH.
me Congregation mere present may testify the receiving of them that
be newly baptized into the number of Christ? s Church ; as also because in the Baptism of Infants
every Man present may be put in remembrance of his own profession made to God in hit
Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue
Nevertheless, (if necessity so require,) Children may be baptized upon any other day.
1 And note, that there shall be for every Male-child to be baptized two Godfathers and one
Godmother; and for every Female, one Godfather and two Godmothers.
1 When there are Children to be baptized, the Parents shall give knowledge thereof over night,
or in the morning before tiir teg-timing ttf l/orntng Prayer, to the Curate. And then the God
fathers and Godmothers, and the people with the Children, must be ready at the Font, either
immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson
at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the
Font, (which it then to be filled with pure Water,) and standing there, shall say,
H
AT H this Child been already baptized,
or no?
H// they answer. No: Then than the Priest
proceed at followeth.
T^vEARLY beloved, forasmuch as all men are
_L/ conceived and born in sin; and that our
Saviour Christ saitb, None can enter into the
f God, except he be regenerate and
of Water and of the Holy Ghost ; I
kingdom of God, except h
born anew of Water and ol ... , _
beseech you to call upon God the Father.through
our Lord Jesus Christ, that of his bounteous
he will grant to this Child that thing
by nature he cannot have ; that he may
be baptized with Water and the Holy Ghost,
and received into Christ's holy Church, and be
made lively member of the same.
mercy
which
H The question, "Hath this child been
already baptized or no?" was part of the
rubric till 1662. A like question was en
joined in the Sarum Manual.
T) This first exhortation as in 1549. It is
similar to the earlier part of the exhorta
tion in Hermann's Consult. " The office
of holy baptism, according to the English
ritual, may be divided into three parts :
first, the introduction, . . . extending from
the beginning to the prayer which follows
the exhortation after the Gospel ; secondly,
the preparatory office, including the re
nunciations and professions ; and, thirdly,
the action of the holy sacrament, and the
conclusion. " PALM ER.
In ancient times candidates for baptism
were received into the class of catechu
mens some time before they were actu
ally baptized. This reception was accom
panied by various rites, such as signing
with the cross, the imposition of hands,
exorcisms, and the giving of salt. At
the time when our offices were reformed
this making the infant a catechumen was
immediately followed by its baptism. This
is the modern custom of the Roman and
Greek Churches. The introduction cor
responds to the " Ordo ad calechumenum
faciendum" of the Sarum Manual.
If This prayer is substantially as in 1552,
which differed from the prayer of 1549
in the following particulars. The prayer
of 1 549 asserted the destruction "by floods
of water (of) the whole world for sin,
it persons," and the drowning
led Sea (of) wicked King Pha
raoh, with all his army ;" and prayed " that
by this wholesome laver of regeneration
whatsoever sin is in them may be washed
clean away; that they, being delivered
from thy wrath, may be received into the
ark of Christ's Church, and so saved
from perishing." The form of 1549 was
almost identical with that in Hermann's
Consult., which derived it from Luther's
form. The office of 1549 thus continues :
" Here shall the priest ask what shall
be the name of the child; and when the
godfathers and godmothers have told the
name, then shall he make a cross upon
the child's forehead and breast, saying,
" N. Receive the sign of the holy
cross, both in thy forehead, and in thy
breast, in token that thou shall not be
ashamed to confess thy faith in Christ
crucified, and manfully to fight under his
banner against sin, the world, and the
devil, and to continue his faithful soldier
and servant unto thy life's end. Amen."
This givin
the old Offic
Tf The prayer "Almighty and immortal
God" as in 1549. It is a faithful transla
tion from a prayer in the Sarum Office
for making a catechumen, where it fol
of water (of
except eight
" in the Re
lowed the first and preceded the second
"Adjuration." An "adjuration or exor
cism" followed it in the office of 1549,
made up of the various adjurations in the
Sarum Office for making a catechumen.
The Greek Church still preserves the
exorcism. The prayer in the Sarum Of
fice is ordered to be said for a male child
only. It is found in manuscripts older
than A.D. 900. There is a very similar
prayer in Hermann's Consult.
If The direction to the people to stand
up at the reading of the Gospel was in
serted in 1662. The Gospel as in 1549.
The same Gospel was appointed in Her
mann's Consult. The Sarum office for
making a catechumen had for Gospel St
Matthew's record of the same incident.
The custom of reading this portion of St
Matthew's Gospel dates from A.D. noo
at least.
If Asin 1552. This "brief exhortation"
was in part taken from Hermann's Con
sult. The form of 1549 differed from that
of 1552 only in the conclusion, which was,
" Let us faithfully and devoutly give
thanks unto him, and say the prayer
which the Lord himself hath taught us.
And in declaration of our faith, let us
also recite the articles contained in our
Creed." The saying of the Lord's Prayer
and the reciftd of the Creed after the
Gospel were enjoined in the Sarum Office.
Tf The prayer following the "brief ex
hortation" is as in 1549. It was taken
from Hermann's Consult. Here in 1549
was concluded the "introductory office,
which was gone through at the church-
door. Then followed the ceremony of
introducing the children into the church,
with the words, "The Lord vouchsafe
to receive you into his holy household,
and to keep and govern you always in
the same, that you may have everlasting
life. Amen." The formula of introduc
tion, which concluded the Sarum Office
for making a catechumen, was: "Enter
into the temple of God ; that thou mayest
have eternal life, and mayest live for
ever."
If This address as in 1549, except that in
1662 the words "to lay his hands upon
them, to bless them" were omitted, the
word "forsake" was changed to "re
nounce," and the clause " until he come
of age to take it upon himself" inserted.
The address of 1549 seems to have been
adapted from Hermann's Consult.
^f In the rubric of 1549 th
nand of
[lowing :
and saying, N. dost thou". . . The de-
549 the priest was
to "demand of the child. .. these ques
tions following : first naming the child,
mands were put separately, the renun
ciations being three and the professions
three. They were taken from the Sarum
Office. In 1552 the priest was to "de~
PUBLICK BAPTISM OP INFANTS.
H Then shall the Priest say,
Let us pray.
ALMIGHTY and everlasting God, who of thy
J\. great mercy didst save Noah and his family
in the ark from perishing by water ; and also
didst safely lead the children of Israel thy peo-
S through the Red Sea, figuring thereby thy
y Baptism ; aud by the Baptism of thy well-
oved Son Jesus Christ, in the river Jordan,
didst sanctify Water to the mystical washing
away of sin ; We beseech thee, for thine infinite
mercies, that thou wilt mercifully look upon
this Child; wash 7ii?)iand sanctify Aim with the
Holy Ghost; that he, being delivered from thy
wrath, may be received into the ark of Christ's
Church; and being stedfast in faith, joyful
through hope, and rooted in charity, may so
pass the waves of this troublesome world, that
finally he may come to the land of everlasting
life, there to reign with thee world without end;
through Jesus Christ our Lord. Amen.
ALMIGHTY and immortal God, the aid of all
J\. that need, the helper of all that flee to thee
for succour, the life of them that believe, and
the resurrection of the dead ; We call upon thee
for this Infant, that he, coming to thy holy
Baptism, may receive remission of his sins by
spiritual regeneration. Receive him, O Lord,
as thou hast promised by thy well-beloved Son,
saying, Ask, aud ye shall have ; seek, and ye
shall find ; knock, and it shall be opened unto
you : So give now unto us that ask ; let us that
seek find ; open the gate unto us that knock ;
that this Infant may enjoy the everlasting
benediction of thy heavenly washing, and may
come to the eternal kingdom which thou hast
promised by Christ our Lord. Amen.
H Then shall the people stand up, and the Priest
U say,
Hear the words of the Gospel, written by Saint
Mark, in the tenth Chapter, at the thirteenth
Verse.
THEY brought young children to Christ, that
he should touch them ; and his disciples
rebuked those that brought them. But when
Jesus saw it, he was much displeased, and said
unto them, Suffer the little children to come
unto me, and forbid them not ; for of such is
the kingdom of God. Verily I say unto you,
Whosoever shall not receive the kingdom of
God as a little child, he shall not enter therein.
And he took them up in his arms, put his hands
upon them, and blessed them.
1 After the Gospel is read, the Minister shall
make this brief Exhortation upon the words of
the Gospel.
TJELOVED, ye hear in this Gospel the words
JD of our Saviour Christ, that he commanded
the children to be brought unto him ; how he
blamed those that would have kept them from
him ; how he exhorteth all men to follow their
innocency. Ye perceive how by his outward
gesture and deed he declared his good will to
ward them ; for he embraced them in his arms,
he laid his hands upon them, and blessed them.
Doubt ye not therefore, but earnestly believe,
that he will likewise favourably receive this
present Infant; that he will embrace him with
the arms of his mercy ; that he will give unto
him the blessing of eternal life, and make hi
partaker of his everlasting kingdom. Wher
fore we being thus persuaded of the good will
our heavenly Father towards this Infant, d
clared by his Son Jesus Christ; and nothing
doubting but that he favourably alloweth this
charitable work of ours in bringing this Infai
to his holy Baptism ; let us faithfully and d
voutly give thanks unto him, and say,
ALMIGHTY and everlasting God, heavenly
J\. Father, we give thee humble thanks, for
that thou hast vouchsafed to call us to the
knowledge of thy grace, and faith in thee : In
crease this knowledge, and confirm this faith
.n us evermore. Give thy Holy Spirit to this
'11 f ant, that he may be born again, and be made
'vation; thi
heir of everlasting salv
ough c
Lord Jesus Christ, who liveth aud reigneth
with thee and the Holy Spirit, iiow and for
ever. Amen.
*i Then shall thePriest speak unto the Godfathers
and Godmothers on this wise.
pvEARLY beloved, ye have brought this Child
\ J here to be baptized, ye have prayed that
our Lord Jesus Christ would vouchsafe to receive
him, to release him of his sins, to sanctify him
with the Holy Ghost, to give him the kingdom
of heaven, and everlasting life. Ye have heard
also that our Lord Jesus Christ hath promised
in his Gospel to grant all these things that ye
have prayed for: which promise he, for his
part, wifl most surely keep and perform.
Wherefore, after this promise made by Christ,
this Infant must also faithfully, for his part,
promise by you that are his sureties, (until <><
come of age to take it upon himself,) that he will
renounce the devil and all his works, and con
stantly believe God's holy Word, and obediently
keep his commandments.
I demand therefore,
DOST thou, in the name of this Child, re
nounce the devil and all his works, the
in pomp and glory of the world, with all
covetous
p
des
ires
same, and the carnal
desires of the flesh, so that thou wilt not follov
D
,OST thou believe in God the Father Al-
ighty,
And in Jesus Christ his only-begotten Son
f, Maker of heaven and earth
conceived by the
in Mary ; that he
our Lord 1 And that he
Holy Ghost; born of the Virgin j>uuj , *!...., no
suffered -under Pontius Pilate, was crucified,
dead, and buried ; that he went down into hell,
and also did rise again the third day: that he
ascended into heaven, and sitteth at the right
hand of God the Father Almighty ; and from
thence shall come again at the end of the world,
to judge the quick and the dead ?
And dost thou believe in the Holy Ghost ; the
holy Catholick Church ; the Communion of
Saints ; the Remission of sins ; the Resurrection
of the flesh ; aud everlasting life after death ?
Answer. All this I stedfastly believe.
Minister.
WILT thou be baptized in this faith T
Answer. That is my desire.
Minister.
"VATILT thou then obediently keep God's holy
VV will and ruMimnixliuents, and walk in the
same all the days of thy life ?
Answer. I will.
1 Then shall the Priest say,
MERCIFUL God, grant that the old Adam
in this Child may be so buried, that the new
man may be raised up in him. Amen.
Grant that all carnal affections may die in
him, and that all things belonging to the Spirit
may live and grow in him. Amen.
Grant that he may have power and strength
to have victory, and to triumph, against the
devil, the world, and the flesh. Amen.
Grant that whosoever is here dedicated to
. ministry may also be en-
rirtues, and everlastinglj
thee by our office aud ministry may also be en
dued with heavenly virtues, and everlastingly
rewarded, through thy mercy, O blessed Lord
ALMIGHTY, everliving God, whose most
J\. dearly beloved Son Jesus Christ, for the
forgiveness of our sins, did shed out of his most
mand of the godfathers and godmothers
these questions: Dost thou forsake the
devil," &c. as at present. In 1662 the
rubric was omitted, the words " I de
mand therefore" were placed at the head
of the demands, and the words "in the
name of this child" were inserted. The
word "forsake" was then replaced by
" renounce." In Hermann's Consult.
the demands were addressed to the god
fathers and parents. The renunciations
here called for were required by the
Church from candidates for baptism from
the earliest ages. They are mentioned
by Tertullian. In their position in the
service, preceding the benedidlion of the
water, our ritual agrees with that of Con
stantinople and Antioch. In the Sarum
and other Western rituals they followed
the " Benedidtio Fontis."
The profession in 1549, as in the Sarum
Office, was simply " I believe." When
in 1552 the three professions were pro
posed together, the answer was changed
to the present form. In the Eastern
Church the professions follow immedi
ately after the renunciations, the Nicene
(Constantinopolitan) Creed being the one
recited.
The question : "Wilt thou be baptized
in this faith?" and the answer as in 1552.
The Office of 1549 had, following the
Sarum Office : " M. What dost thou de
sire? A. Baptism. M. Wilt thou be
baptized? A. I will."
The question and promise of obedience
were added in 1662. This promise is of
great antiquity. It is mentioned by Jus
tin Martyr (A.D. 140). The Greek Church
has: "Dost thou accord with Christ?
A. I do accord."
TT The petitions, following the profes
sions, were placed in their present position
in 1552. They were taken from the form
of consecration of the Font of 1549. They
seem to have been derived from the
" Contestatio Fontis" of the old Gallican
Office.
jf The prayer "Almighty, everliving
God" is as in 1552, with the exception
of the clause " Sanctify this water to the
mystical washing away of sin," which
was inserted in 1662 ; and as a conse
quence the word "therein," after "to be
baptized," was substituted for "in this
water." The consecration of the water,
which was omitted in 1552, was thus re
stored. The prayer of 1552 was the con
cluding prayer in the form of consecration
of the Font of 1549, omitting the words
"prepared for the ministration of thy
holy sacrament." This form of conse
cration of 1549 was to be used whenever
the water in the Font was changed, which
was to be once a month at the least.
The not changing of the water at each
(176)
baptism was in accordance with the West
ern pradtice. Our present pradtice ac
cords with the Eastern.
If Trine immersion was ordered in the
rubric of 1549, following the Sarum Office.
In 1552 single immersion only was en
joined. The indulgence of affusion for
weak children was granted in 1549 and
continued in 1552. In 1662 dipping re
mained the rule, but the proviso was
then added, " if they shall certify that
the child may well endure it." Trine
immersion or affusion was the ancient
rule. Tertullian witnesses to it. Single
immersion was first introduced in the
Spanish Church in the 7th century, in
opposition to the Arians, who contended
that the three immersions supported their
dodtrine of a difference in essence of the
Three Divine Persons. Trine immersion
or affusion is the universal pradtice of
the Eastern and Roman Churches at the
present day. See Bingham, B. xi. c. xi.
ss. 6-8.
If This formula of baptism has always
been used throughout the Western
Church. In the Eastern the formula now
used is, " N. , the servant of God, is bap
tized in the name of the Father, and of
the Son, and of the Holy Ghost. Amen."
Tf Immediately after the actual baptism
the Office of 1549 continued :
"Then the godfathers and godmothers
shall take and lay their hands upon the
child; and the Minister shall put upon
him his white vesture, commonly called
the chrism ; and say,
"Take this white vesture for a token
of the innocency which, by God's grace,
in this holy sacrament of baptism, is
given unto thee ; and for a sign whereby
thou art admonished, so long as thou
livest, to give thyself to innocency of liv
ing, that, after this transitory life, thou
mayst be partaker of the life everlasting.
Amen.
"Then the Priest shall anoint the in
fant upon the head, saying,
"Almighty God, the Father of our
Lord Jesus Christ, who hath regenerate
thee by water and the Holy Ghost, and
hath given unto thee remission of all thy
sins; he vouchsafe to anoint thee with
the undtion of his holy Spirit, and bring
thee to the inheritance of everlasting
life."
The form used in anointing was taken
from the Sarum Manual. The form used
in giving the chrism was expanded from
the same source.
TI The reception as in 1552, when it was
first inserted, except that the direction to
make the "cross upon the child's fore
head" was prefixed as a rubric. The
address, " Seeing now," &c. with the
Lord's Prayer and the thanksgiving fol-
PUBLICK BAPTISM OP INFANTS.
precious side both water and blood ; and gave
winmaudinent to his disciples, that they should
jo teach all nations, and baptize them In the
tfaine of the Father, and of the Son, and of the
Holy Ghost ; Regard, we beseech thee, the sup
plications of thy congregation ; Sanctify this
Water to the mystical washingaway of sin; and
grant that this Child, now to be baptized there-
i, may receive the fulness of thy grace, and
ver remain in the number of thy faithful and
elect children ; through Jesus Christ our Lord.
Amen.
1 Then, the Priest shall take the Child into his
hands, and shall say to the Godfathers and
Godmothers,
Name this Child.
T And then naming it after them (if they shall
certify him that the Child may well endure
it) he shall dip it in the Water discreetly and
warily, saying,
AT I baptize thee In the Name of the Father,
1> . and of the Son, and of the Holy Ghost.
Amen.
IT But if they certify that the Child is weak, it
shall suffice to pour Water upon it, saying
theforesaid wordi,
NI baptize thee In the Name of the Father,
. and of the Son, and of the Holy Ghost.
1 Then the Priest shall lay,
TTTE receive this Child into the congregation
VV of Christ's flock, "and do Here the Print
gign him with the sign of the shallmakca Crust
Cross, in token that hereafter upon the Child" t
he shall not be ashamed to con- forehead.
fess the faith of Christ crucified, and manfully
to fight under his banner, against sin, the world.
f Then thall the Priest say,
SEEING now, dearly beloved brethren, that
. J this Child is regenerate, and grafted into
the body of Christ's Church, let us give thanks
unto Almighty God for these benefits ; and with
one accord make our prayers unto him, that
this Child may lead the rest of hit life according
to this beginning.
H Then shall be laid, all kneeling;
OTJR Father, which art in heaven, Hallowed
be thy Name. Thy kingdom come. Thy
will be done in earth, As it is in heaven. Give
T
our trespasses, As we forgive them that trespass
against us. And lead us not into temptation ;
But deliver us from evil. Amen.
T Then thall the Priest say,
\\TE yield thee hearty thanks, most merciful
VV Father, that it hath pleased thee to re
generate this Infant with thy Holy Spirit, to
receive Mm for thine own Child by adoption,
and to incorporate him into thy holy Church.
And humbly we beseech thee to grant, that he,
being dead unto sin, and living unto righteous
ness, and being buried with Christ in his death,
may crucify the old man, and utterly abolish
!the whole body of sin ; and that, as he is made
partaker of the death of thy Son, he may also
be partaker of his resurrection ; so that finally,
i with the residue of thy holy Church, he may
i be an inheritor of thine everlasting kingdom ;
' through Christ our Lord. Amen.
f Then, all standing up, the Priest shall say to
the Godfathers and Godmothers this Exhorta
tion following.
T70RASMUCH us this Child hath promised by
_T you his sureties to renounce the devil and
all his works, to believe in God, and to serve
him ; ye must remember, that it is your parts
and duties to see that this Infant be taught, so
soon as ho shall be able to learn, what a solemn
vow, promise, and profession, he hath here
made by you. And that he may know these
things the better, ye shall call upon himto hear
Sermons ; and chiefly ye shall provide, that he
may learn the Creed, the Lord's Prayer, and
the Ten Commandments, in the vulgar tongue,
and all other things which a Christian ought to
know and believe to his soul's health ; and that
this Child may be virtuously brought up to lead
a godly and a Christian life; remembering
always, that Baptism doth represent unto us
our profession ; which is, to follow the example
of our Saviour Christ, and to be made like unto
him ; thut, as he died, and rose again for us,
so should we, who are baptized, die from sin,
and rise again unto righteousness ; continually
mortifying all our evil and corrupt affections,
and daily proceeding in all virtue and godliness
of living.
f Then shall he add and lay,
~\TE are to take care that this Child be brought
JL to the Bishop to be confirmed by him, so
soon as he can say the Creed, the Lord's Prayer,
and the Ten Commandments, in the vulgar
tongue, and be further instructed in the
Church-Catechism set forth for that purpose.
IT is certain by God's Word, that Children which are baptized, dying before they commit
actual sin, are undoubtedly saved.
To take away all scruple concerning the use of the sign of the Cross in Baptism : the true
explication thereof, and the just reasons for the retaining of it, may be seen in the xxxth
Canon, first published in the Year MDCIV.
lowing it, was also added in 1552. In
1662 the words "thy holy congregation"
in the thanksgiving were replaced by
" thy holy Church." The form of recep
tion was evidently derived from the form
used at the giving of the cross in 1549,
quoted above. "The conclusion of the
Office of Baptism resembles that de
scribed in the Apostolical Constitutions,
where the newly baptized are directed to
repeat the Lord's prayer and another
concluding prayer. An order also, some
what similar to ours, is observable in the
monuments of the ancient Gallican
Church." PALMER.
IT The exhortation, "Forasmuch as,"
comes down from 1549 with a very few
verbal alterations. In the Sarum Office
the godfathers and godmothers \\ere
charged to have the child taught the
Paternoster, Ave Maria, and Credo.
The concluding address, " Ye are to t; ke
care," was inserted in its present form in
1662. The substance of it was previously
given in a rubric, appended to the ex
hortation.
OF PRIVATE BAPTISM.
5[ The title of this Office in 1549 was "of them that be baptized in private houses
in time of necessity." In 1604 the words "that be" were replaced by that "are to
be," and the clause, "by the minister of the parish or any other lawful minister that
can be procured," was added. The present title was prefixed in 1662.
The first rubric of 1549, which remained unaltered till 1662, was "The pastors'
and curates shall oft admonish the people, that they defer not the baptism of infants
any longer than the Sunday, or other holy-day next after the child be born, unless
upon a great and reasonable cause declared to the curate, and by him approved."
The second rubric as in 1604, except that the words, "And when great need," of
that rubric were replaced by the words, "But when need," in 1662. The rubric of
1549, "And also they shall warn them, that without great cause and necessity, they
baptize not children at home in their houses ; and when great need shall compel
them so to do, that then they minister on this fashion," remained unchanged till
1604.
The third rubric dates from 1662. The rubric of 1604, which it displaced, was
" First, let the lawful Minister, and them that be present, call upon God for his
grace, and say the Lord's Prayer, if time will suffer. And then the child being
named by some one that is present, the said lawful Minister shall dip it in water, or
pour water upon it, saying these words." The rubric of 1549, which remained
unaltered till 1604, was, " First let them that be present call upon God for his grace,
and say the Lord's Prayer, if the time will suffer. And then one of them shall
name the child, and dip him in the water, or pour water upon him, saying these
words."
^f The formula of baptism as in 1549. 1 1604 there was a question, last of all,
The thanksgiving was first added in "Whether think you the child to be law-
1662. See Office of Public Baptism. fully and perfectly baptized," and in 1549
Tf The rubric of 1549, which began like another still, the third, "Whether they
the present, "And let them not doubt," called upon God for grace and succour
continued, " to the intent the priest may in that necessity." The questions of
examine and try, whether the child be 1604 implied that the thinking the child
lawfully baptized or no. And if those to be lawfully and perfectly baptized was
that bring any child to the church do essential to the sacrament,
answer that he is already baptized; then If The certificate as in 1549, except that
shall the priest examine them further." the words "ye have done well" were
This was altered in 1604. The form of altered in 1604 to "all is well done;"
1604 was modified in 1662 by inserting and that the words "made the child of
after the words " by him privately before God and heir of everlasting life" were
used," "In which case he shall say, I altered in 1552 to "received into the
certify you," &c. number. . . .life," as they now stand.
The present form of the questions re- H The gospel and exhortation following
specking the alleged baptism dates from it as in 1549, except that the exhortation
It was based on the form of 1549. concluded, as in the introductory part of'
1604.
(178)
THE MINISTRATION OP
PKIYATE BAPTISM OF CHILDEEN
IN HOUSES.
The Curates of every Parish shall often admonish the people, that they defer not the Baptism
of their Children longer than the first or second Sunday next after their birth, or other Holy-day
be approved by the Curate.
ey procure not
falling between, unless upon a great and reasonable cause
I And also they shall warn them, that without like great
their Children to be baptized at home in their houses. But when need shall
do, then Baptism shall be administered on this fashion:
' first, let the Minister of the Parish (or, in his absence, any other lawful Minister that can be
procured) with them that are present call upon God, and say the Lord's Prayer, and so many
of the Collects appointed to be said before in the Form of PtOUek Jlnjitium, as the time and
present exigence will suffer. And then, the Child being named by some one that is present, the
Minister shall pour Water upon it, saying these words;
\T I baptize thee In the Name of the Father,
_M . and of the Son, and of the Holy Ghost.
Linen.
Then, all kneeling down, the Minister shall
give thanks unto God, and say,
tTTE yield thee hearty thanks, mostmerciful
VV Father, that it hath pleased thee to re
generate this Infant with thy Holy Spirit, to
ve him for thine own Child by adoption,
and to incorporate him into thy holy Church.
And we humbly beseech thee to grant, that as
te is now made partaker of the death of thy
Son, so he may be also of his resurrection ; and
it finally, with the residue of thy Saints,
may inherit thine everlasting kingdom;
;hrough the same thy Son Jesus Christ our
Lord. Amen.
' And let them not doubt, but that the Child so
.baptized is lawfully and sufficiently baptized,
and ought not to be baptized again. Yet
nevertheless, if the Child, which is after this
sort baptized, do afterward live, it is expedient
that it be brought into the Church, to the intent
that, if the Minister of the same Parish did
himself baptize that Child, the Congregation
may be certified of the true Form of Bajitism,
by him privately before used: In which case
he shall say thus,
f CERTIFY you, that according to the due
L and prescribed Order of the Church, at such
time, and at such a place, before divers
witnesses I baptized this Child.
' But if the Child were baptized by any other
lawful Minister, then the Minister of the
Parish,where the Child was born or christened,
shall examine and try whether the Child be
lawfully baptized, or no. In which case, if
those that bring any Child to the Church do
answer, that the same Child is already bap
tized, then shall the Minister examine them
further, saying,
BY whom was this Child baptized ?
Who was present when this Child was
aptized?
Because some things essential to this Sacra
ment may happen to be omitted through fear
r haste, in such times of extremity ; therefore
~ demand further of you,
With what matter was this Child baptized ?
With what words was this Child baptized ?
1T And if the Minister shall find by the answers
of such as bring the Child, that all things
were done as they ought to be ; then shall not
he christen the Child again, but shall receive
him as one of the flock of true Christian peo
ple, saying thus,
I CERTIFY you, that in this case all i well
done, and according unto due order, concern
ing the baptizing of this Ch ild ; who being bom
in original sin, and in the wrath of God, is
now, by the laver of Regeneration in Baptism,
received into the number of the children of
God, and heirs of everlasting life : for our
Lord Jesus Christ doth not deny his grace and
mercy unto such Infants, but most lovingly
doth call them unto him, as the holy Gospel
doth witness to our comfort on this wise.
St. Mark x. 13.
rpHE Y brought y oung children to Christ, that
_L he should touch them ; and his disciples
rebuked those that brought them. But when
Jesus saw it, he was much displeased, and said
unto them, Suffer the little children to come
unto me, and forbid them not ; for of such is the
kingdom of God. Verily I gay unto you, Who
soever shall not receive the kingdom of God as
a little child, he shall not enter therein. And
he took them up in his arms, put his hands
upon them, and blessed them.
f After the Gospel is read, the Minister shall
make this brief Exhortation upon the words
of the Gospel.
SELOVED, ye hear in this Gospel the words
of our Saviour Christ, that he commanded
children to be brought unto him ; how he
blamed those that would have kept them from
him ; how he exhorted all men to follow their
innocency. Ye perceive how by his outward
gesture and deed he declared his good will
toward them ; for he embraced them in his
arms, he laid his hands upon them , and blessed
them. Doubt ye not therefore, but earnestly
believe, that he hath likewise favourably re
ceived this present Infant ; that he hath em
braced him with the arms of his mercy ; and
(as he hath promised in his holy Word) will
give unto him the blessing of eternal life, and
make him partaker of his everlasting kingdom.
Wherefore, we being thus persuaded of the
good will of our heavenly Father, declared by
his Son Jesus Christ, towards this Infant, let
us faithfully and devoutly give thanks unto
him, and say the Prayer which the Lord him
self taught ns :
TJR 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
Q 1
lirli
i from evil. Amen.
ALMIGHTY and ev
erlaating God, heavenl;
hee humble thanks, tha
against us. And lead us not into temptation ;
A Father, we give thee humble thanks, that
thou hast vouchsafed to call us to the know
ledge of thy grace, and faith in thee ; Increase
' wledge, and confirm this faith in us
i. Give thy Holy Spirit to this Infant,
that he, being born again, and being made an
heir of everlasting salvation, through our Lord
the Office of Public Baptism, with the
words " and in declaration of our faith,
let us recite the articles contained in our
Creed." This clause was not omitted till
1662.'
After the Lord's prayer in 1549 there
was a rubric, "Then shall they say the
Creed." This was omitted in 1552, though
the clause of the exhortation enjoining
its recitation was retained till 1662.
Tf The prayer, "Almighty and everlast
ing God," is from the Office of 1549,
where it followed the putting on of the
chrism after the Profession. It was re
tained in 1552 after the Profession, and
was moved to its present place in 1662.
The variations in the renunciations and
professions from those of 1549 are the
same as in the Office of Public Baptism.
The professions were followed in 1549 by
the putting on of the chrism with the
formula, given in the Office of Public
Baptism, without any anointing.
The reception, the address, " Seeing
now," and the prayer following it were
first added in 1662.
The address to the sponsors is almost
verbally the same as in 1549. The chiel
alteration, which was made in 1662, was
the substitution of "vulgar tongue" foi
" English tongue."
TJ The last rubric of 1549 was, "But
if they which bring the infants to the
church, do make an uncertain answer to
the priest's questions, and say that they
cannot tell what they thought, did, or
said, in that great fear and trouble ol
mind (as oftentimes it chanceth 1 ; then
let the priest baptize him in form above
written, concerning Public Baptism, sav
ing that at the dipping of the child in the
Font he shall use this form of words."
This rubric was altered in 1604 to the
present form, with the single exception,
that in 1662 the words "before appointed
for Public Baptism of Infants" weie sub
stituted for "above written concerning
Public Baptism."
^| The rubric appended to the Office of Public Baptism respecting the salvation of
baptized children was added in 1662. In 1549 there was a rubric prefixed to the
Confirmation Office, which stated " that it is certain by God's word, that children,
being baptized (if they depart out of this life in their infancy) are undoubtedly
saved." This was altered in 1552 to "that children being baptized have all things
necessary for their salvation ; and be undoubtedly saved," and so remained till 1662.
Tke institution of a Christian man (A.D. 1537) pronounced that "infants and
children, dying in their infancy, shall undoubtedly be saved (by the Sacrament of
Baptism) or else not."
The Sarum Manual enjoined that each parish priest should often, on the Sunday,
set forth to his parishioners the form of baptizing, in order that, if need be, they
might know how to baptize infants. The English formula, which they were to be
instructed to use, was " I cristene the N. in the name of the Fadir, and of the Sone,
and of the Holy Gost. Amen ;" sprinkling water on the child, or dipping it in
the water thrice or once at least. If the child, thus baptized, survived, it was to be
brought to the church, where the whole of the service, with the exception of the
actual baptism, was to be gone through. If the answers of the layman, who bap
tized the child, were uncertain, the priest was to baptize the child conditionally by
sprinkling or dipping with the formula, " If thou art baptized, I do not re-baptize
thee : but if thou art not already baptized, I baptize thee, in the name of the
Father, and of the Son, and of the Holy Ghost. Amen." The Sarum rubric
permitted lay-baptism in cases of necessity only. The permission in Hermann's
Consult, was guarded by a like restriction. The Judicial Committee of Privy
Council ruled in Escott v. Martin, that, in the Church of England, lay-baptism,
though not encouraged, is not disallowed.
The reference to the Canon, for the true explication of the use of the sign of the
cross in baptism, was added in 1662.
(180)
PRIVATE BAPTISM OP INFANTS.
esus Christ, may continue thy servant, and
n thy promise ; through the same our Lord
TUB Christ thy Son, who liveth and reigneth
th thee and the Holy Spirit, now and for
er. Amen.
Then shall the Priest demand the Name oj
the Child; which being by the Godfather, and
Godmothers pronounced, the Minister shall
>OST thou, in the name of this Child, re-
> nouiice the devil and all his works, the
~ain pomp and glory of this world, with all
ovetous desires of the same, and the carnal de-
res of the fleah, so that thou wilt not follow,
or be led by them t
Answer. I renounce them all.
OST thou believe^iuGlod the Father Al
mighty Maker of heaven and earth ?
~And In Jesus Christ his only-begotten Son
ur Lord t And that he was conceived by the
[oly Ghost; born of the Virgin Mary; that
le suffered under Pontius Pilate, was crucified,
ead, and buried; that he went down into hell,
nd also did rise again the third day ; that he
uscended into heaven, and sitteth at the right
oand of God the Father Almighty ; and from
ihall come again at the end of the world,
the quick and the dead f
^ .lost thou believe in the Holy Ghost ;
he holy Catholick Church ; the Communion
t Saints ; the Remission of sins ; the Resurrec
tion of the flesh ; and everlasting life after
^Answer. All this I stedfastly believe.
Minister
ILT thou then obediently keep God'sholy
.dnients, and walk in
Tnfd
will and com
W
he same all the days of thy life
Answer. I will.
If Then the Priest shall say,
E receive this Child into the congregatio:
, , of Christ's flock, 'and do Uere the Priett
ign him with the sign of the ,h a UmakeaCrost
Cross, in token that hereafter upon Mr ""
Ae shall not be ashamed to con- forehead.
ess the faith of Christ crucified, and manfully
> fight under his banner, against sin, the world
.nd the devil ; and to continue Christ's faithful
BOldier and servant unto his life's end. Amen.
It Then shall the Priest ay,
ij BEING now, dearly beloved brethren, tha
5 this Child is by Baptism regenerate, and
[rafted into the body of Christ's Church, let us
ive thanks unto Almighty God for these beue
Its; and with one accord make our prayers
unto him, that he may lead the rest of his hfr
according to this beginning.
T Then shall the Priest say,
WE yield thee most hearty thanks, most '
merciful Father, that it hath pleased thee
o regenerate this Infant with thy Holy Spirit,
to receive him for thine own Child by adoption,
and to iaoorporate him into thy holy Church.
And humbly we beseech thee to grant, that he,
being dead unto sin, and living unto righteous
ness, and being buried with Christ in his death,
may crucify the old man, and utterly abolish
;he whole body of sin ; and that, as he is made
rartaker of the death of thy Son, he may also
be partaker of his resurrection ; so that finally,
with the residue of thy holy Church, fcemay be
an inheritor of thine everlasting kingdom ;
,hrough J esus Christ our Lord. A men.
T Then, all standing up, the Minister shall mate
thus Exhortation to the Godfathers and God
mothers.
T710RASMT7CH as this Child hath promised
_r by you his sureties to renounce the devil
and all his works, to believe in God. and to
serve him ; ye must remember, that it is your
parts and cfuties to see that this Infant be
taught, so soon as he shall be able to learn , what
a solemn vow, promise, and profession he hath
made by you. And that he may know these
things the better, ye shall call upon him to hear
Sermons ; and chiefly ye shall provide, that
he may learn the Creed, the Lord's Prayer, and
the Ten Commandments, in the vulgar tongue,
and all othe
to know and
that this Child may be virtuously brought up
to lead a godly and a Christian life ; remember
ing alway, that Baptism doth represent unto
us our profession; which is, to follow the
example of our Saviour Christ, and to be made
like unto him ; that, as he died, and rose again
for us so should we, who are baptized, die
from sin, and rise again unto righteousness ;
continually mortifying all our evil and corrupt
affections/and daily proceeding in all virtue
and godliness of living.
T But if they which bring the Infant to the
Church do make such uncertain answers to
the Priests questions, as that it cannot appear
that the Child was baptized with Water,
In the Name of the Father, and of the Son,
and of the Holy Ghost, (which are essential
parts of Baptism,) th-.n let the Priest baptize
it in the form before appointed for Publick
Baptism of Infants; saving that at the dipping
of the Child in the Font, he shall use this form
of words.
IF thou art not already baptized, tf. I baptize
thee In the Name of the Father, and ol the
Son, and of the Holy Ghost. Amen.
,
r things which a Christian ought
believe to his soul's health ; and
OF BAPTISM OF ADULTS.
*ff This Office for the administration of adult baptism was added in 1662. TM
composition of it is attributed to Dr George Griffith, Bp of St Asaph. The waJ
of such an Office was much felt at the Restoration, many children having been lefl
unbaptized during the Rebellion.
Justin Martyr (A.D. 140) witnesses that fasting was a discipline practised befoiM
baptism by the converts of his time.
The Sarum Office has the following rubric: " If the person to be baptized cannol
speak, either because he is an infant or dumb or sick or otherwise unable, then hiJ
sponsors shall answer, in his stead, all the questions put at baptism. But, if he cal
speak, then he shall answer for himself every question, except the question of hm
name alone, which the sponsors shall always answer."
The following is the complete form of 1549 for the Consecration of the Font:
" The water in the Font shall be
changed every month once at the least;
and afore any child be baptized in the
water so changed, the priest shall say at
the Font these prayers following.
"O most merciful God our Saviour
Jesu Christ, who hast ordained the ele
ment of water for the regeneration of
thy faithful people, upon whom, being
baptized in the river of Jordan, the
holy Ghost came down in likeness of a
dove ; Send down, we beseech thee, the
same thy holy Spirit to assist us, and to
be present at this our invocation of thy
holy name. Sandlify + this fountain of
baptism, thou that art the sanclifier of all
things, that by the power of thy word,
all those that shall be baptized therein
may be spiritually regenerated, and made
Df e>
Amen.
the children
everlasting adoption.
"O merciful God, grant that the old
Adam, in them that shall be baptized in
this fountain, may be so buried, that the
new man may be raised up again. Amen.
"Grant that all carnal affections may
die in them : and that all things belong
ing to the Spirit may live and grow in
them. Amen.
" Grant to all them which at this foun
tain forsake the devil and all his works :
that they may have power and strength
to have victory, and to triumph against
him, the world, and the flesh. Amen.
" Whosoever shall confess thee, O
Lord : recognise him also in thy king
dom. Amen.
" Grant that all sin and vice here may
be so extincl: : that they never have
power to reign in thy servants. Amen. I
" Grant that whosoever here shall be-
gin to be of thy flock : may evermorJ
continue in the same. Amen.
"Grant that all they which for thj
sake in this life do deny and forsakl
themselves ; may win and purchase thed
(O Lord) which art everlasting treasurd
Amen.
"Grant that whosoever is here dedil
cated to thee by our office and ministry I
may also be endued with heavenly vial
tues, and everlastingly rewarded through
thy mercy, O blessed Lord God, who
dost live and govern all things world|
without end. Amen.
" The Lord be with you.
"A. And with thy spirit.
"Almighty everliving God, whose mo)
dearly beloved Son Jesus Christ, for th
forgiveness of our sins, did shed out
his most precious side both water ar
blood, and gave commandment to 1
disciples that they should go teach :
nations, and baptize them in the name
the Father, the Son, and the holy Ghos,
Regard, we beseech thee, the supplic.
cations of thy congregation, and grar
that all thy servants which shall be bap
tized in this water, prepared for tha
ministration of thy holy sacrament, may
receive the fulness of thy grace, and ever
remain in the number of thy faithful, and
eledl children, through Jesus Christ our
Lord."
(iSa)
THE MINISTRATION OP
BAPTISM TO SUCH AS AKE OF RIPER YEARS,
AND ABLE TO ANSWER FOR THEMSELVES.
T When any such persons, as are of riper yean, are to be baptized, timely notice shall be given
to the Bithop, or whom he shall appoint for that purpose, a week before at the least, by the
Parents, or some other discreet persons ; that go due care maybe taken for their Examination,
whether they be sufficiently instructed in the Principles of the Christian Religion; and that
they may be exhorted to prepare themselves with Prayers and Fasting for the receiving of this
holy Sacrament.
t And if they shall be found fit, then the Oodfathtrt and Godmothers (the people being assembled
upon the Sunday or Holy-day appointed) shall be ready to present them at the Fonf immediately
after the second Lesson, either at Morning or Evening Prayer, as the Citrate in his discretion
shall think fit.
T And standing there, the Priest shall ask, whether any of the persona here presented be baptized,
or no: If they shall answer, No ; then shall the Priest say thus,
"pvEARLY beloved, forasmuch as all men are
\J conceived and born in sin, (and that which
is born of the flesh is flesh,) and they that are
in the flesh cannot please God, but live in sin,
committing many actual transgressions ; and
that our Saviour Christ saith, None can enter
into the kingdom of God, except he be regene
rate and born anew of Water and of the Holy
Ghost ; I beseech you to call upon God the
Father, through our Lord Jesus Christ, that of
his bounteous goodness he will grant to these
tons that which by nature they cannot have ;
. ; they may be baptized with Water and the
Holy Ghost, and received into Christ's holy
Church, and be made lively members of the
IT Then shall the Priest say,
Let us pray.
(T And here all the Congregation shall kneel.)
ALMIGHTY and everlasting God, who of thy
J\. great mercy didst save Noah and his family
in the ark from perishing by water ; and also
didst safely lead the children of Israel thy
people through the Red Sea, figuring thereby
thy holy Baptism ; and by the Baptism of thy
well-beloved Son Jasus Christ, in the river Jor
dan, didst sanctify the element of water to
the mystical washing away of sin ; We beseech
thee, for thine infinite mercies, that thou wilt
mercifully look upon these thy servants; wash
them and sanctify them, with the Holy Ghost,
that they, being delivered from thy wrath, may
be received into the ark of Christ' s Church ; and
being stedfast in faith, joyful through hope,
and rooted in charity, may so pass the waves
of this troublesome world, that finally they may
come to the land of everlasting life, there to
reign with thee world without end; through
Jesus Christ our Lord. Amen.
\ L M I G H T Y and immortal God, the aid of
HL all that need, the helper of all that flee to
thee for succour, the life of them that believe,
and the resurrection of the dead ; We call upon
thee for these persons, that they, coming to thy
holy Baptism, may receive remissi
Sins by spiritual regeneration. Receive them
Lord, as thou hast promised by thy well-
beloved Son, saying. Ask, and ye shall receive;
seek, and ye shall find ; knock, and it shall be
opened unto you : So give now unto us that
ask ; let us that seek find ; open the gate unto
us that knock ; that these persons may enjoy
the everlasting benediction of thy heavenly
washing, and may come to the eternal kingdom
which thou hast promised by Christ our Lord.
1 Then shall the people stand up, and the Priest
shall say,
Hear the words of the Gospel, written by
Saint John, in the third Chapter, beginning
at the first Verse.
nauui, we Know u
from God ; for no man can do these miracles
that thou doest, except God be with him. Je
sus answered and said unto him, Verily, verily
I say unto thee, Except a man be born again,
he cannot see the kingdom of God. Nicodemus
saith unto him, How can a man be born when
he is old ? Can he enter the second time into
his mother's womb, and be born ? Jesus answer
ed, Verily, verily I say unto thee, Except a man
be born of water and of the Spirit, he cannot
enter into the kingdom of God. That which
is born of the flesh is flesh ; and that which is
born of the Spirit is spirit. Marvel not that
I said unto thee, Ye must be born again. The
wind bloweth where it listeth, and thou hearest
the sound thereof; but canst not tell whence it
cometh, and whither it goeth : so is every one
that is born of the Spirit.
1 After. which he shall say this Exhortation
following.
BELOVED, ye hear in this Gospel the express
words of our Saviour Christ, that except
a man be born of water and of the Spirit, he
cannot enter into the kingdom of God. Where
by ye may perceive the great necessity of this
Sacrament, where it may be had. Likewise,
immediately before his ascension into heaven,
(as we read in the last Chapter of Saint Mark's
Gospel,) he gave command to his disciples,
saying, Go ye into all the world, and preach
the Gospel to every creature. He that believeth
and is baptized shall be saved ; but he that
believeth not shall be damned. Which also
sheweth unto us the great benefit we reap there
by. For which cause Saint Peter the Apostle,
when upon his first preaching of the Gospel
many were pricked at the heart, and said to
him and the rest of the Apostles, Men and
brethren, what shall we do ? replied and said
unto them, Repent, and be baptized every one
of you for the remission of sins, and ye shall
receive the gift of the Holy Ghost. For the
promise is to you and your children, and to all
that are afar off, even as many as the Lord our
God shall call. And with many other words
exhorted he them, saying. Save yourselves from
this untoward generation. For (as the same
Apostle testifieth in another place) even Bap
tism doth also now save us, (not the putting
away of the fllth of the flesh, but the answer
of a good conscience towards God,) by the resur
rection of Jesus Christ. Doubt ye not therefore,
TI The Office of Baptism, now used in the Greek Church, is as follows.
Before actual baptism the catechumen ingress of the Holy Ghost, let us beseech!
is brought to the priest, who unrobes the Lord.
him, leaving him clad in a single garment "That this water may be an averter of!
alone, breathes thrice into his face, and every snare of enemies, visible or invi- ;
crosses him thrice on the forehead and sible, let us beseech the Lord,
breast; then lays his hand upon his head "That he, who is now to be baptized
and prays that the catechumen may over- in it, may become worthy of the eternal
come the world, the flesh, and the devil ; kingdom, let us beseech the Lord,
and, walking in God's commandments, " For him who approaches this holy
be a faithful member of the Church of illumination and his salvation, let us be-.
Christ. He then exorcises the devil, seech the Lord.
prays again in the catechumen's behalf, " That he may prove himself a son of!
once more emphatically beseeches that light and an inheritor of everlasting joys,
the evil spirit may be subdued and let us beseech the Lord,
crushed, breathing on the catechumen's "That he may be grafted into Christ
mouth, forehead, and breast. He then and be a partaker of the death and resur-
turns him towards the West and asks, rection of Christ our God, let us beseech
"Dost thou renounce Satan? and all his the Lord.
works? and all his angels? and all his " That his robe of baptism and earnest
service? and all his pomps?" The cate- of the Spirit may be preserved spotless
chumen, or his sponsor in case of a bar- and unblemished in the terrible day of]
barian or child, replies, "I Denounce Christ our God, let us beseech the Lord.
"That this water may be to him a laver
of regeneration for the remission of sinsj
and a robe of immortality, let us beseech?
the Lord."
A secret prayer is offered by the priest,,
that God will pardon his unworthinesS'
and accept his service.
He then prays for the consecration of
them." This is done thrice. Then the
priest says thrice, " Didst thou renounce
Satan?" The catechumen answers each
time, "I did renounce him." The priest
upon this says, "Blow upon and spit
upon him." He then turns the catechu-
men to the East and asks, "Dost thou
accord with Christ? A. I do accord."
Thrice. "Pr. Didst thou accord? A. I
the water by the descent of the Holy
did accord. Pr. Dost thou believe? A. Ghost, and consecrates it by making the ;
I believe him as King and God." The sign of the cross upon it and breathing,
catechumen repeats the Nicene Creed, upon it thrice.
re-affirms his accord with Christ, and The following portion of the prayer
adds, "I worship Father, Son, and Holy may be compared with our own form:
Ghost, a consubstantial, indivisible Tri- "Manifest thyself, O Lord, in thisi
nity." The priest rejoins, "Blessed be water, and grant that he, who is now to]
God, who will have all men to be saved be baptized therein, may be transformed,
and to come to the knowledge of the by putting off the old man which is cor-
truth, now, always, and for ever. Amen." rupt according to the deceitful lusts, and
The priest concludes this part of the ser- putting on the new man which is renewed
vice with a prayer for grace.
after the image of him that created him ;
The next part of the service begins that, as he is made conformable to the
nth the priest pronouncing the words, likeness of the death of our Lord in bap-
' Blessed be the kingdom of the Father, tism, so he may be a partaker of his
the Son, and the Holy Ghost, now, resurrection ; and that, having kept the
gift of thy Holy Spirit and increased the
deposit of his grace, he may receive the
always, and for ever. Amen."
The deacon recites the short Litany,
commencing with the^ peace suffrages, crown of his heavenly calling, and be
Into it are introduced the following peti
tion?:
" For the sanctification of this water by
the power, the energy, and ingress of
the Holy Ghost, let us beseech the Lord.
" That the grace of redemption, the
blessing of the Jordan, may be sent down tion.
numbered with the firstborn who are
written in heaven by our God and Lord.
Jesus Christ."
Oil is consecrated, and before baptism '.
the body is anointed in its various parts,
with a prayer for each act of unc-
upon it, let us beseech the Lord.
When this is over the priest holds the
" That the cleansing energy of the in- catechumen upright, looking towards the
comprehensible Trinity may hover over East, and baptizes him in this form:
these waters, let us beseech the Lord. " N. The servant of God is baptized in .
" That we may be enlightened with the the name of the Father, Amen; and.oB
light of knowledge and godliness by the the Son, Amen ; and of the Holy Ghost, |
(184)
PUBLICK BAPTISM OF SUCH AS ARE OP RIPER YEARS.
but earnestly believe, that he will favourably
receive these present persons, truly repenting
and coming unto him by faith ; that he will
grant them remission of their sins, and bestow
upon them the Holy Ghost; that he will give
them the blessing of eternal life, and make the,
partakers of his everlasting kingd
Wherefore we being thus persuaJed of the
good will of our heavenly Father towards t
persons, declared by his Son Jesus Christ; let
us faithfully and devoutly give thanks to him
and say,
ALMIGHTY and everlasting God, heavenly
1\ Father, we give thee humb'e thanks, fo:
that thou hast vouchsafed to call us to th.
knowledge of thy grace, and faith in tliee
Increase this knowledge, and confirm this frith
in us evermore. Give thy Holy Spirit to these
persons that then may be born a,'ain, and be
made heirs of eveivist in,' saUjticm; through
our Lord Jesus Christ ' " "
with th
ever. Amen.
T Then the Priest shall speak to the persons to
be baptized on this wise:
WELL-BELOVED, who are come hither
desiring to receive holy Bapf
heard how the congregation hath prayed, that
our Lord Jesus Christ would
ceive you and bless you, to rel.
sins, to give you the kingdom of
everlasting life. Ye have heard also, that our
Christ hath promised in his holy
isusChrist, who Hveth and reigneth
and the Holy Spirit, now and for
: you of your
' heaven.
Word to grant all t
thi
ised
ngs th
at we hav
prayed for ; which promise he, for his part,
will most surely keep and perform.
Wherefore, after thispromise made by Christ,
ye must also faithfully, for your part, promise
m the presence of these your Witnesses, and
this whole congregation, that ye will renounce
the devil and all his works, and constantly
believe God's holy Word, and obediently keep
his commandments.
f Then shall the, Priest demand of each of the
persons to be baptized, severally, these Ques
tions following:
Question.
,OST thou renounce the devil and all his
D
and the carnal desires of the flesh, so that thou
wilt not follow, nor be led by them 1
Answer. I renounce them all.
Question.
DOST thou believe in God the Father Al
mighty, Maker of heaven and earth ?
in Jesus ~
And
Christ his only-begotten Son
our Lord ? And that he was conceived by th
Holy Ghost ; born of the Virgin Mary ; that h
uffered under Pontius Pilate, was crucified,
dead, and buried ; that he went down into hell,
and also did rise again the third day ; that he
ascended into heaven, and sitteth at the right
hand of God the Father Almighty; and from
thence shall come again at the end of the world,
1 'udge the quick and the dead ?
.nd dost thou believe in the Holy Ghost ;
the holy Catholick Church ; the Communion
of Saints ; the Remission of sins ; the Resur
rection of the fleah ; and everlasting life after
death ?
Answer. All this I stedfastly believe.
Question.
WILT thou be baptized in this faith ?
A nswer. That is my desire.
Question.
WILT thou then obediently keep God's holy
will and commandment*, and walk in
the same all the days of thy life ?
Answer. I will
being my helper.
mdeavour so to do, God
1 Then shall the Priest say,
(~\ MERCIFUL God, grant that the old
\J Adam in these persnns may be so buried,
that the new man may be raised up in them.
Grant that all carnal , ffections may die in
them, and that all things belonging to the Spi
rit may live and grow in them. A men.
Grant that they may have power and strength
to have victory, and to triumph, against the
devil, the world, and the flesh. A
Grant that they, b
by our office and ministry,
re dedicated to thee
. , may also be endued
tues, and everlastingly re
warded, through thy mercy, blessed Lord
God, who dost live, and govern all things,
world without end. Amen.
ALMIGHTY, everliving God, whose most
jHL dearly beloved Son Jesus Christ, for the
forgiveness of our sins, did shed out of his most
precious side both water and blood, and gave
commandment to his disciples.that they should
go teach all nations, and baptize them In the
Name of the Father, the Son, and the Holy
Ghost; Regard, we beseech thee, the supplica
tions of this congregation ; sanctify this Water
to the mystical washing away of sin ; and grant
that the persons now to be baptized therein
may receive the fulness of thy grace, and ever
remain in the number of thy faithful and elect
children, through Jesus Christ our Lord.
Amen.
If Then shall the Priest take each person to be
baptized /> : / /In' ri.tht huml, and placing him
conveniently by the Font, according to his
discretion, shall as}; thi- (;;,/fntln-rii and God
mothers the A'ame; and then shall dip him
in the water, or pour water upon him, saying,
the Name of the Father,
, and of the Holy Ghost.
f Then shall the Priest say,
WE receive this person into the congregation
of Christ's flock ; 'and do . Hm the Priett
Jign htm with the sign of the shall nurke a Cross
>oss, in token that hereafter upon the person's
In- shall not be ashamed to con- fure/tead.
fess the faitli of ( 'hrist crucified, and manfully
to fight under his banner, againstsin, the world,
nd the devil ; and to continue Christ's faithful
uldier and servant unto his life's end. Amen.
T Then shall the Priest say,
CJEEING now, dearly beloved brethren, that
O these pers
regenerate, and grafted
'
to the body of Christ's Church, let us gi
,anks unto Almighty God for these benefits,
and with one accord make our prayers unto
im, that they may lead the rest of their life
according to this beginning.
1T Then shall be said the Lord's Prayer, all
kneeling.
3UR Father, which art in heaven, Hallowed
be thy Name. Thy kingdom come. Thy
fill be done in earth. As it is in heaven. Give
is this day our daily bread. And forgive us
ur trespasses, As we forgive them that trespass
against us. And lead us not into temptation ;
But deliver us from evil. Amen.
WE yield thee humble thanks, O heavenly-
Father, that thou hast vouchsafed to call
us to the knowledge of thy grace, and faith in
,hee ; increase this knowledge, and confirm
this faith in us evermore. Give thy Holy Spirit
to these persons ; that, being now born again,
andnia<feA>*nf..viM-)astingsalvation.through
Lord Jesus Christ, they may continue thy
13
Amen ; now, always, and for ever and
ever. Amen." At each clause the priest
dips him into the water.
He then commences the psalm, "Bless
ed are they whose iniquities are for
given," &c. the people following him.
The newly baptized is vested.
The priest gives thanks for the rege
neration and prays, " Keep him in thy
holiness, strengthen him in the true faith,
save him from the evil one and all his
devices, and preserve his soul with thy
saving fear in purity and righteousness,
that so, pleasing thee in every deed and
word, he may be a son and inheritor of
thy heavenly kingdom."
The priest anoints the baptized with
the holy chrism, saying, "The seal of
the Holy Ghost. Amen."
With the presenter of the child for
baptism and the child he makes a circuit,
and the verse is sung, " Ye who are bap
tized unto Christ have put on Christ.
Alleluia."
The prelude, or introit (irpOKeifttyov),
' The Lord is my light and my Saviour ;
the Lord is the shield of my life." The
Epistle, Rom. vi. 311. The Gospel,
Matt, xxviii. 16 20. A Litany and bene
diction conclude the service.
At the end of seven days the child is
brought again to the church. The priest
prays that the grace, given in baptism,
may be confirmed in him. He says,
" Peace to all. Bow we our heads to
the Lord.
" He, who has put upon himself thee
Christ our God, has bowed with us to
thee his head ; grant that he may con
tinue an unflinching adversary against
those who vainly war against him and
us ; and by the crown of thy immortal
conquest enable us to be victorious unto
the end. For it is thine to pity and save
with thy eternal Father, and thy all-holy,
good, life-giving, Spirit, now, always,
and for ever and ever. Amen."
He uncovers the child, and sprinkles
it with water, saying, "Thou wast justi
fied, wast enlightened," &c. He sponges
the child and concludes, "Thou wast
baptized, them wast enlightened, thou
wast anointed, wast washed, in the name
of the Father, the Son, and the Holy
Ghost, now, always, and for ever and
ever. Amen."
t86)
PUBLICK BAPTISM OP SUCH AS ARE OP RIPER YEARS.
servants, _and ^attain thy promises ; through | godly, righteously, and soberly in this present
the same Lord Jesus Christ thy Son, who li
and reigneth with thee, iu the unity of th
same Holy Spirit, everlastingly. Amen.
the Priest sha _
'</; speaking to the
Godfathers and Godmothers first.
IpORASMUCH as these personshavepTomiteft
' in your presence to renounce the devil and
all his works, to believe in God, and to serve
him ; ye must remember, that it. is your part
and duty to put them in mind, what a solemn
vow, promise, and profession they have now
made before this congregation, ;>ud especially
before you their chosen witnesses. And ye
are also to call upon thrm to u.-e all diligence
to be rightly instructed in God's holy Word ;
that so they "'ay grow in grace, and iu the
knowledge of our Lord Jesus Clirist, and live
1 1t U expedient that every person, thus baptized, should be confirmed by the Bishop so soon after
his Baptism as conveniently may be; that so he may be admitted to the holy Communion.
5 // any persons not baptized in their infancy shall be brought to be baptized before they come to
years of discretion to /I.MIV>- f<,rt<-,ns<'lr<'s ; if nun/ twffk* f" 'i.'-i'f/i" QptCK f-ir /',(.';/ .'(/. /Sn/itisn/.
of Infants, or (in cane of extreme limiijiT) tin' <)rfi,-r for Private Jiajjtism; only changing the
word [Intauc]/or [Child or Person] as occatio/i n-qulrvth.
(lAtid then, speaking to the new baptized
persons, he shall proceed, and say,)
AND as for you, who have now by Baptism
J-\_ putoii Christ, it is your part anddutyalso,
l*in< madetli.' chiUron oftiodand of the light,
by faith in Jesus Christ, to walk answerably
to your Christian calling, and as becometh the
children of light; remembering always that
Baptism, representeth unto us our profession ;
which is, to follow the example of our Saviour
Christ, and to be made like unto him ; that as
he died, and rose again for us ; so should we,
ho are baptized, die from sin, and rise agai
v.-lio ai-n liitiiti-zed, die from sin, ai
unto righteousuess ; contimiiiily
ail our evil and corrupt affect!
proeeedin,
ly mortifying
ons, and daily
iu ail virtue aud godliness of
OF THE CATECHISM.
TT BEFORE the revision of 1662 the Catechism was prefixed to the Order of Con
firmation. After the title, "Confirmation, wherein is contained a Catechism for
children," followed the rubrics, which remained with a few minor verbal alterations
till 1662.
" To the end that confirmation may be ministered to the more edifying of such as
shall receive it (according to St Paul's doctrine, who teacheth that all things should
be done in the Church, to the edification of the same., it is thought good that none
hereafter should be confirmed, but such as can say in their mother tongue the
Articles of the Faith, the Lord's Prayer, and the Ten Commandments. And can
also answer to such questions of this short Catechism, as the Bishop (or such as he
shall appoint) shall by his discretion appose them in. And this order is most con
venient to be observed for divers considerations.
" First, because that when children come to the years of discretion, and have
learned what their godfathers and godmothers promised for them in baptism, they
may then themselves with their own mouth, and with their own consent, openly
before the Church, ratify and confess the same; and also promise that, by the grace
of God, they will evermore endeavour themselves faithfully to observe and keep
such things, as they by their own mouth and confession have assented unto.
" Secondly, forasmuch as confirmation is ministered to them that be baptized,
that by imposition of hands, and prayer, they may receive strength and defence
against all temptations to sin, and the assaults of the world and the devil ; it is most
meet to be ministered when children came to that age, that partly by the frailty of
their own flesh, partly by the assaults of the world and the devil, they begin to be
in danger to fall into sin._
" Thirdly, for that it is agreeable with the usage of the Church, in times past,
whereby it was ordained that confirmation should be ministered to them that were
of perfect age, that they being instructed in Christ's religion, should openly profess
their own faith, and promise to be obedient unto the will of God.
"And that no man shall think that any detriment shall come to children by
deferring of their confirmation, he shall know for truth, that it is certain by God's
word, that children, being baptized ;if they depart out of this life in their infancy)
are undoubtedly saved."
In 1604 the title was altered to "The Order of Confirmation, or laying on of
hands upon children baptized, and able to render an account of their faith, according
to the Catechism following."
H On the insertion of a Catechism in pend on the care or ability of the
the Prayer-book Mr Procter remarks: curates."
" The insertion in the Prayer-book of There is inserted in the Confirmation
such an authorized exposition of the ele- Office of Hermann's Consult, a cate-j
ments of the Christian faith and practice chism, according to which the parish
belongs to the Reformation. English priests " shall diligently prepare the chil-
versions and expositions of the Lord's dren, whom they purpose to offer to con-j
Prayer and Creed had existed in early firmation, to make their confession of]
times. But immediately before the Re- faith and profession of christen commu-,
formation, it appears that these elements nion and obedience decently and semely."!
were by no means generally known. The This Catechism begins thus :
origin of our rubrics about catechizing " Demaunde. Dost thou profess thy-i
may be referred to the Injunctions issued self to be a Christian? Answer. I pr'o-j
in 1536 and 1538, which ordered the fesse. D. What is to be a Christian? 1
curates to teach the people the Lord's A. To bee borne agayne in Christ, and to!
Prayer, the Creed, and the Ten Com- have remission of sinnes, and participa-i
mandments, sentence by sentence, on tion of everlastyng lyfe through him. D\
Sundays and holy-days, and to make all Whereby trustest thou, that these thyngsj
persons recite them when they came to be geven the? A. Because I am bap-
confession. And when the great hind- tized in the name of the father, the sonneJ
ranee to reformation was removed by the and the holye gost. D. What belevestj
death of Henry, the instruction of the thou of God the father, the sonne, and]
young and the ignorant was among the the holy gost? A. The same that the
first particulars to which the advisers of articles of our Crede do comprehend?
Edward directed their efforts, in the In- D. Rehearse them. A. I do beleve in]
junctions of 1547: and as soon as a book God," &c. It does not appear that any]
of service was prepared, a Catechism part of our Catechism was taken from!
was placed in it, that the exposition of Hermann's. The following question and!
these Christian elements might not de- answer in it resemble ours more than the]
(188)
A CATECHISM,
THAT IS TO SAY,
AN INSTRUCTION TO BE LEARNED OP EVERY PERSON, BEFORE HE BE
BROUGHT TO BE CONFIRMED BY THE BISHOP.
Question,
Question. Who pave you this Name ?
Answer. My Godfathers and Godmothers in
my Baptism ; wherein I was made a member of
Christ, the child of God, and an inheritor of the
kingdom of heaven.
What did your Godfathers and
r you?
id pror
First, that I should
romise and vow three
.
Godmothers then fo
Answer. They d
things in my
nounce the devil and all his works, the
and vanity of this wicked world, and
sinful lusts of the flesh. Secondly, that I should
believe all the Articles of the Christian Faith.
And thirdly, that I should keep God's holy will
and commandments, and walk in the same all
the days of my life.
question. Dost thou not think that thou art
bound to believe, and to do, as they have pro
mised for thee ?
A nswer. Yes verily ; and by God's help so I
will. And I heartily thank our heavenly Fa-
I heart
he hath
salvation, through Jesus Christ our Saviour.
And I pray unto God to give me his grace,
that I may continue in the same unto niy life's
end.
Catechist.
Rehearse the Articles of thy Belief.
Answer.
T BELIEVE in God the Father Almighty,
JL Maker of heaven and earth :
And in Jesus Christ his only Son our Lord,
Who was conceived by the Holy Ghost, Born of
the Virgin Mary, Sufi'cml iimlcr Pontius Pilate,
Was crucified, dead, and buried, He descended
into hell ; The third day he rose again from the
dead, He ascended into heaven, And sitteth at
the right hand of God the Father Almighty ;
From thence he shall come to judge the quick
and the dead.
I believe in the Holy Ghost ; The holy Ca-
tholick Church; The Communion of Saints;
The Forgiveness of sins ; The Resurrection of
the Body ; And the Life everlasting. Amen,
Question. What dost thou chiefly learn in
these Articles of thy Belief?
First, I le
i believe in God the
heaven -above, or in the earth beneath, or in
the water under the earth. Thou shalt not bow
down to them, nor worship them : for I the
Lord thy God am a jealous God, and visit the
sins of the fathers upon the children, unto the
third and fourth generation of them that hate
me, and shew mercy unto thousands in them
that love me, and keep my commandments.
III. Thou shalt not take the Name of the Lord
thy God in vain : for the Lord will not hold him
guiltless that taketh his Name in vain.
IV. Remember that thou keep holy the Sab
bath-day. Six days shalt thou labour, and do
all that thou hast to do ; but the seventh day is
the Sabbath of the Lord thy God. In it thou
shalt do no manner of work, thou, and thy son,
and thy daughter, thy
maid-servant, thy a " "
is within thy gates.
made heaven and earth, the sea, and all that i.,
them is, and rested the seventh day; where
fore the Lord blessed the seventh day, and hal-
owed it.
V. Honour
thy father and thy mother,
y be long in the land whicl
Lord thy God'giveth thee.
VI. Thou shalt do no murder.
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 ' "- =--*--
i servant, no
x>yet thy neighbour's wife, n<
his maid, nor his ox, nor his ass,
nor any thing that is his.
Question.
What dost thou chiefly learn by these Com
mandments?
A nswer. I learn two things : my duty towards
God, and my duty towards my Neighbour.
Question. What is thy duty towards God 1
A nswer. My duty towards God, is to believe
11 him, to fear him, and to love him with all
my heart, with all my mind, with all my soul,
and with all my strength ; to worship him, to
give him thanks, to put my whole trust in him,
- - 11 upon him, to honour his holy Name and
Vbrd, and to serve him truly all the days of
Father, who hath made me, and all the world. ! Question. What is thy duty towards thy
Secondly, in God the Son, who hath redeemed I Neighbour?
and all mankind. Answer. My duty towards my Neighbour is
to love him as ranOt, ami to du to ;Ui ,,,. u ;IK 1
would they should do unto me : To love, honour,
and succour my father and mother: To honour
Thirdly, in God the Holy Ghost, who sancti-
fieth me, and all the elect people of God.
Question.
You said, that your Godfathers and God
mothers did promise for you, that you should
keep God's Commandments. Tell me how many
there be ?
A nswer. Ten.
Question. Which be they ?
rpHE same which God spake in the twentieth
J_ Chapter of Exodus, saying, I am the Lord
thy God, who brought thee out of the land of
Egypt, out of the house of bondage.
I. Thou shalt have none other gods but me.
II. Thou shalt not make to thyself any graven
image, nor the likeness of any thing that is in
and oljey the Queen, and all that are put
authority under her : To submit myself to
my governors, teachers, spiritual pastors a
nasters : To order myself lowly and reverently
to all my betters : To hurt no body by word nor
deed : To be true and just hi all my dealing : To
bear no malice nor hatred in my heart : To keep
my hands from picking and stealing and my
tongue from evil-speaking, lying, and slander
ing : To keep my body in temperance, soberness,
and chastity : Not to covet nor desire other men's
goods ; but to learn and labour truly to get
"- J ' ' ty in that
tate of life, unto which
others. " D. Doeth that please the then, " VIII. Thou shall not steal,
and doest thou allowe it, and wilt thou "IX. Thou shalt not bear false wit-
continue in the same, that thy godfathers ness against thy neighbour,
promysed and professed in thy name at "X. Thou shalt not covet thy neigh-
holy baptisme, when in thy steede they bour's wife, nor his servant, nor his maid,
renounced Satan, and the world, and nor his ox, nor his ass, nor any thing
bound the to Christe and to this congre- that is his."
gation that thou shouldest be thorowelie In the " duty towards my neighbour"
obedient to the Gospel? A. I allowe the Catechism of 1549 had, "To honour
these things, and by the healpe of oure and obey the king, and his ministers."
Lord Jesus Christe, I wil continue in the This was replaced in 1662 by the present
same unto thende." wording.
The preface to the Commandments The Catechism of 1549 concluded with
was added in 1552, when the Command- the paraphrase of the Lord's Prayer. So
inents were first given at full length. In far it is now nearly as it was first put
1549 they were given thus: forth. In 1604 the explanation of the
" I. Thou shalt have none other gods sacraments was added. The composition
but me. of this explanation is attributed to Bp
" II. Thou shalt not make to thyself Overall, who was then Dean of St Paul's
any graven image, nor the likeness of and Prolocutor of Convocation. This ex-
anything that is in heaven above, or in planation was revised in 1662, when the
the earth beneath, nor in the water under present questions and answers displaced
the earth. Thou shalt not bow down to the following: "Q. What is the outward
them nor worship them. visible sign or form in baptism? A.
"III. Thou shalt not take the name Water; wherein the person baptized is
of the Lord thy God in vain. dipped, or sprinkled with it, In the name,
" IV. Remember that thou keep holy &c. Q. Why then are infants baptized,
the Sabbath-day. when by reason of their tender age they
"V. Honour thy father and thy mo- cannot perform them ? A. Yes; they do
ther. perform them by their sureties, who pro-
" VI. Thou shalt do no murder. mise and vow them both in their names;
"VII. Thou shait not commit adul- which when they come to age, themselves
tery. are bound to perform."
IT At the end of the Confirmation Office of 1549 were the following rubrics :
."The curate of every parish, once in six weeks at the least, upon warning by
him given, shall upon some Sunday or holy-day, half an hour before evensong,
openly in the church instruct and examine so many children of his parish sent unto
him, as the time will serve, and, as he shall think convenient, in some part of this
Catechism.
"And all fathers, mothers, masters and dames, shall cause their children, ser
vants, and prentices (which are not yet confirmed) to come to the church at the day
appointed, and obediently hear and be ordered by the curate, until such time as
they have learned all that is here appointed for them to learn."
The former of these was altered in 1552 to " The curate of every parish, or some
other at his appointment, shall diligently, upon Sundays and holy-days, half an hour
before evensong," &c. This was altered to the present form in 1662.
In the latter rubric the parenthetical clause, " which are not yet confirmed," was
replaced in 1552 by " which have not learned their Catechism."
The rubric, "So soon as children," was till 1662, "So soon as the children can
say in their mother-tongue the Articles of the Faith, the Lord's Prayer, the Ten
Commandments, and also can answer to such questions of this short Catechism, as |
the Bishop (or such as he sha.ll appoint) shall by his discretion appose them in ; then
shall they be brought to the Bishop by one that shall be his godfather, or god
mother, that every child may have a witness of his confirmation."
Also at the end of the Confirmation Office of 1549 was this rubric, which remained
unchanged in wording and position till 1662 :
" And whensoever the Bishop shall give knowledge for children to be brought
afore him to any convenient place, for their confirmation, then shall the curate of
every parish either bring, or send in writing, the names of all those children of his
parish which can say the Articles of their Faith, the Lord's Prayer, and the Ten
Commandments, and also how many of them can answer to the other questions
contained in this Catechism."
The last rubric was, till 1662, "And the Bishop shall confirm them on this wise."
'9)
A CATECHISM.
Catechixt.
My good Child, know this, that thou art not
able to do these things of thyself, iior to walk in
the Commandments of God, and to serve him,
without his special grace; which thou must
learn at all times to call for by diligent prayer.
Let me hear therefore, if thou canst say the
Lord's Prayer.
f\VR Father, which art in heaven, Hallowed
\J be thy Xanie. Thy kingdom come. Thy
will be done in earth. As it is in heaven. Give
us this day our daily bread. And forgive us our
trespasses, As we forgive them that trespass
against us. And le;ul us not into temptation ;
But deliver us from evil. Amen.
Question. Wiiat desirest thou of God in this
Prayer ?
Answer. I desire my Lord God our heavenly
Father, who is the giver of all gootiuess, to send
his grace unto me, and to all pe.jple ; that we
may worship him, serve him, and obey him, as
we ought to do. And I pray unto God, that he
will ?end us all things that be needful both for
our souls and bodies ; and that he will be merci
ful unto us, and forgive us our sins ; and that it
will please him to save and defend us in all dan
us from afl sin and wickedness, and from
ghostly enemy, and from everlasting death.
And this I trust he will do of his mercy aad
goodness, through our Lord Jesua Christ. And
therei'ora I say, Amen, So be it.
Question.
HOW many Sacraments hath Christ ordained
in his Church ?
A nswer. Two only, as generally necessary to
salvation, that is to say, Baptism, and the Supper
of the Lord.
Question. What meanest thou by this word
Sacrament t
Answer. I mean an outward and visible sign
of on inward and spiritual grace given unto us,
ordained by Christ himself, as a means whereby
we receive the same, and a pledge to assure us
thereof.
Question. How many parts are there in a
Sacrament ? .
1 iiswer. Two ; the outward visible sign, and
the inward spiritual grace.
Question. What is the outward visible sign
or form in Baptism ?
Answer. Water; wherein the person is bap
tized In the Name of the Father, and of the
Son, and of the Holy Ghost.
Question. What is the inward and spiritual
grace ?
.inswer. A death unto sin, and a new birth
unto righteousness : for being by nature bom hi
sin, and the cliildren of wrath, we are hereby
made the cliildren of grace.
Question. What is required of persons to be
baptized ?
Aiuwer. Repentance, whereby they foisake
sin ; and Faith, whereby they studfaatly believe
the promises of God made to them in that Sacra
ment.
Question. Why then are Infants baptized,
when by reason of their tender age they cannot
perform them ?
Answer. Because they promise them both by
their Sureties ; which promise, when they come
to age, themselves are bound to perform.
Question. Why was the Sacrament of the
Lord's Supper ordained ?
Answer. For the continual remembrance of
the sacrifice of the death of Christ, and of the
benefits which we receive thereby.
Question. What is the outward part or sign
of the Lord's Supper ?
A nswer. Bread and Wine, which the Lord hath
commanded to be receive4.
Question. What is the inward part, or thing
signified ?
.1 nswer. The Body and Blood of Christ, which
are verily and indeed taken and received by the
faithful in the Lord's Supper.
Question. What are the benefits whereof we
are partakers thereby ?
The strengthening and refreshing of
the Body and Blood of
ies are by the Bread and Wine.
Question. What is required of them who
cme to the Lord's Supper ?
Answer. To examine themselves, whether
they repent them truly of their former sins,
stedfastiy purposing to lead a new life ; have a
lively faith in God's mercy through Clirist, with
a thankful remembrance of his death ; and be
in charity with all men.
V The Curate of every Parish, shall diligently upon Sundays and Holy-days, after the second Les
son at Evening I'riii/i'r, njn-nl'i in tii,- Vhiin-.h inxtnict 'arid examine so mnnti Children of his
farish sent unto It im, as he shall tkiiik convenient, in some part of this Catechism.
I And all F:<tlx->-s, MnHifrx, .!/v'.-w, itml Dunn-:, shall cnii.v t/n-ir Children, Xwinitx, and Ap
prentices, (ichich fni/'f ii'if. li-:ii-,i'-d t.lirir Cn. f i-i-hixm,) to conn- to tin' Cliiii-rii nt tin' tiini- (t/ifminfftt.
and obediently to hear, and be ord-a-ad by the Curate, until such time as they have learned all
that is here appointed for them to learn,.
T So toon is Children are come to a competent aye, and can say, in their Mother Tongue, the.
Creed, the Lord's Prayer, and t't<' Ti'n Commandments ; and also can answer to the other Ques
tions of t/iix s,'i ',><' <'>iii'rhix)ii ; thi->t .v'/t/f/ l>i: broinjht to the fiishop. And every one shall have a
Godfather, or a Godmother, as a Witness of their Confirmation.
f And whensoever the Bishop shall give knowledge for Children to be. brought unto him for their
Confirmation, the. Curate of ctvri) /' n-iih shall either briny, or send in writiny, with his hand
tubxcrtbi-d 'lu-fi'iinto, the namv.i of all .inch persons within Ills Parish, as lie shall think fit
to be presented to the JSishop to !>: confirmed. And, if the liishop approve of them, he shall
confirm them in manner following.
OF CONFIRMATION.
TT IN the Prayer-book of 1549 this Office is headed, " Confirmation, wherein is con
tained a Catechism for children." In 1604 this heading was altered to " The Order
of Confirmation, or laying on of hands upon children baptized, and able to render
an account of their faith, according to the Catechism following." The Office itself
was styled in 1549 " Confirmation." To this was added in 1604 "or laying on of
hands." The further addition was made in 1662.
The rubric, " Upon the day appointed," was prefixed in 1662.
*lf The address to the candidates, with " yV. I sign thee with the sign of the
their answer, was added in 1662. cross, and lay my hand upon thee, In
If The first and second versicles and re- the name of the Father, and of the Son,
sponses are as in 1549, when the Office and of the holy Ghost. Amen,
opened with them, following the Sarum "And thus shall he do to every child,
Office. The third of 1549 was, as in the one after another ; And when he hath
Sarum Office, " B. The Lord be with laid his hand upon every child, then shall
you. A. And with thy spirit." he say,
The prayer, "Almighty and everliving " The peaceof the Lord abide with you.
God," as in 1549, except that the phrase, "A. And with thy spirit."
"Send down trom heaven, we beseech This part of the Office of 1549 was like
thee (O Lord), upon them thy holy Ghost the Sarum Office, except that the use of
the Comforter with the manifold," was, chrism, there enjoined, was abandoned,
in 1552, altered to "strengthen them we and the imposition of hands was intro-
beseech thee (O Lord), with the holy duced. In 1552 this was replaced by
Ghost the Comforter, and daily increase "Then the Bishop shall lay his hand
in them thy manifold." The prayer of upon every child severally, saying,
1549 was an exact translation of the first " Defend, O Lord, this child," &c.
prayer in the Sarum Office. This prayer as at present. In 1662 the words " this
is found in the Sacramentary of Gelasius thy child (or this thy servant'"' were sub-
(A.D. 494), but is probably much more stituted for "this child." The versicle
ancient. and response and the Lord's Prayer were
^] This prayer concluded, the Office of then added.
1549 continued : If The prayer, "Almighty and everliv-
" Sign them (O Lord) and mark them ing God, who makest," is almost word for
to be thine for ever, by the virtue of thy word as in 1549. It seems to have been
holy cross and passion. Confirm and suggested by the collect, which preceded
strength (sic) them with the inward unc- the laying on of hands, in Hermann's
tion of thy holy Ghost, mercifully unto Office,
everlasting life. Amen. The prayer, " O Ahrtighty God," was
"Then the Bishop shall cross them in added in 1662.
the forehead, and lay his hand upon If The benediction as in 1549, and as
their head, saying, in the Sarum Office.
^f The final rubric is from the Office of 1549, with the addition of the words, "or
be ready and desirous to be confirmed." The rule prescribed in the Sarum Manual
was that no one should be admitted to communicate, save when dying, except he
had been confirmed or had been reasonably hindered from receiving confirmation.
that
If In the primitive Church confirmation was administered as soon as possible
baptism, even in the case of infants. Indeed S. Gregory Nazianzen declares,
as every age is fit for receiving baptism, so every age is fit for receiving confirmation.
In the Western Church, however, the custom of deferring the rite till the candidate
has passed the period of infancy is now established universally. In the Greek Church
Confirmation is still administered by the priest immediately after baptism. The
mode of administering the rite has been described already in the account of the
Greek Office of Baptism.
If Chrism is a mixture of oil and balm, blessed by the bishop. In the English
Church, as in the rest of the Western Church, before 1549, the priest made with it
the sign of the cross on the crown of the infant's head immediately after baptizing it,
and the Bishop in confirmation made with it the sign of the cross on the child's
forehead. In the Greek Church, where the confirmation follows the baptism, there
is but one anointing with the chrism.
Chrism was used to signify the grace of the Holy Ghost. In the time of TertuI-
lian (A.D. 192) its use was evidently well established. The English Church laid it
aside in 1549, influenced, probably, by the example of Archbishop Hermann.
(192)
THE ORDER OF
CONFIRMATION,
OK LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME
TO YEARS OF DISCRETION.
f Upon the day appointed, aU that are to be then c<
order, before the Bishop; he (or game other Minister
following.
nfirmed, being placed, and standing in
appointed by him) shall read thit Preface
the end that Confirmation may be minis
tered to the more edifying of such as shall
receive it, the Church hath thought good to
order, That none hereafter shall be Confirmed,
but such as can say the Creed, the Lord's Prayer,
and the Ten Commandments ; and can also
answer to such other Questions, as in the short
Catechism are contained : which order is very
convenient to be observed ; to the end, that chil
dren, being now come to the years of discretion,
and having learned what their Godfathers and
Godmothers promised for them in Baptism, they
may themselves, with their own mouth and
consent, openly before the Church, ratify and
~rm the same ; and also promise, that by the
3 of God they will evermore endeavour them
selves faithfully to observe such things, as they,
by their own confession, have assented unto.
1 Then shall the Bishop say,
DO ye here, in the presence of God, and of
this congregation, renew the solemn promise
and vow that was made in your name at your
Japtism ; ratifying and confirming the same in
own persons, and acknowledging yourselves
bound to believe, and to do, all those things,
which your Godfathers and Godmothers then
undertook for you V
', And every one shall audibly answer,
I do.
The Bishop.
Ft
i heaven and earth.
Bishop. Bleated be the .Name of the Lord ;
Answer. Henceforth, world without end.
Bishop. Lord, hear our prayers.
A nswer. And let our cry come unto thee.
The Bishop. Let us pray.
ALMIGHTY and everliving God, who hast
\ vouchsafed to regenerate these thy servants
by Water and the Holy Ghost, and hast given
into them forgiveness of all their sins ; Strength
en them, we beseech thee, O Lord, with the
Holy Ghost the Comforter, and daily increase in
them thy manifold gifts of grace ; the spirit of
>dom and understanding ; the spirit of counsel
and ghostly strength ; the spirit of knowledge and
tnie godliness ; and Ml them, O Lord, with the
spirit of thy holy fear, now and for ever. Amen.
f Then all of them in order kneeling before the
Bishop, he shall lay his hand upon the head of
every one severally, saying,
DEFEND, Lord, this thy Child [or thit thy
,
Servant} with thy heavenly grace, that he
ontinue thine for ever ; and daily i
Holy Spirit more an
to thy everlasting kingdom. Amen.
y continue thine for ever ; and daily increase
in thy Holy Spirit more and more, until he come
f Then shall the Bishop say,
The Lord be with you.
Answer. And with thy spirit.
1T A nd (all kneeling down) the Bishop shall add,
Let us pray.
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 tres
passes, As we forgive them that trespass against
us. And lead us not into temptation; But
deliver us from evil. Amen.
IT And this Collect.
good and acceptable unto thy divine 'Majesty ;
We make our humble supplications unto thee
for these thy servants, upon whom {after the
example of thy holy Apostles) we have now laid
our hands, to certify them (by this sign) of thy
favour and gracious goodness towards them. Let
thy fatherly hand, we beseech thee, ever be over
them ; let thy Holy Spirit ever be with them ; and
.-o lead them in the knowledge and obedience of
thy Word, that in the end they may obtain ever
lasting life ; through our Lord Jesus Christ, who
with thee and the Holy Ghost liveth and reign-
eth, ever one God, world without end. Amen.
ALMIGHTY Lord, and everlasting God,
vouchsafe we beseech thee, to direct, sanctify,
and govern, both our hearts and bodies, in the
ways of thy laws, and in the works of thy com
mandments; that, through thy most mighty
protection both here and ever, we may be
preserved in body and soul ; through our Lord
and Saviour Jesus Christ. Amen.
1 Then the Bishop shall bless them, saying thui,
rpHE Blessing of God Almighty, the Father,
_L the Son, and the Holy Ghost, be upon you,
and remain with you for ever. Amen.
1 And there shall none be admitted to the holy
Communion, in/fif xiu-h finteashebe confirm^
ed, or be ready and desirous tO'be confirmed.
OF THE SOLEMNIZATION OF MATRIMONY.
IT THE title of the Office as in 1549.
The rubric of 1549 was, "First the Banns must be asked three several Sunday!
or holy-days, in the service time, the people being present, after the accustomec
manner." This was altered in 1662 to " First the Banns of all that are to b<
married together must be published in the Church three several Sundays, or holy
days, in the time of divine service, immediately before the sentences for the offer
tory; the curate saying after the accustomed manner." The present rubric is ir
accordance with 4 Geo. IV. c. 76. The Sarum Office directed that the Bannj
(Bannum proclamation) should be asked on three solemn days separated from each
other by one common day at least, openly during mass, when the grea^r part o
the people were present.
If The form for the publication of Banns sides the ring was omitted, and the word'
was first given in 1662. The rubric fol- were added, "with the accustomed duty
lowing it is as in 1549, and is in accord- to the priest and clerk." In 1662 the
ance with the rule laid down in the Sarum words, "holding the ring there," wert
Manual. inserted. The form of 1549 had, "With
If The next rubric is as in 1549, except this ring I thee wed, this gold and silvei
that the words "and time" were inserted I thee give," &c. The rubric and form ol
in 1662, and the clause was then added, 1549 were taken from the Sarum Office,
"and there standing together, the man ^j The rubric, " Then the man, leaving
on the right hand, and the woman on the the ring upon the fourth finger of the
left," from the Sarum Office. The ad- woman's left-hand," &c. as in 1549. The
dress is almost word for word as in 1549. words, " they shall both kneel down,"
The beginning and ending of it were were added in 1662. The Sarum Office
taken from the Sarum Office ; the rest ordered that the bridegroom should put
was probably suggested by the address
in Hermann's Consult.
the ring on the woman's thumb, saying,
" In nomine Patris ;" then on the second
If The admonition, "I require and finger (the forefinger), saying, "etFilii;"
charge you both," &c. as in 1549. There is then on the third finger, saying, " ct Spi-
ritns Santti ;" then on the fourth finger,
saying, "Aiarn;" and there leave tha
ring : because there is a vein going thence
to the heart, and by the resonance ol
silver is signified the inner love which
a similar admonition in the Surum Office.
The York Manual has an English form
very like our own. The rubric, which fol
lows the admonition, is, as in 1549, some
what expanded from the Sarum rubric.
II The question, "Wilt thou." &c. as in
should be always fresh between them.
1549, taken from the Sarum Office. The The prayer, "O eternal God," &c. seems
part of the service, commencing with this to have been compiled from two prayers
question and ending with the blessing in the Sarum Office, which were offered
after the giving of the ring, was called at the blessing of the ring. In 1552 a
the espousals. parenthetical clause " v after bracelets and
*|f The question, "Who giveth this wo- jewels of gold given of the one to the
man," &c. as in 1549. The York Manual other for tokens of their matrimony),!
had "Who gyves rne this wyfe." The between "Rebecca" and "lived faith-
rubric, "Then shall they give their troth fully" was omitted.
to each other in this manner," was added ^f The joining of the hands and the an-
The minister," nouncement of the union are as
The benedidlion as in 1552.
of 1549 had, following the Sarum, "God
the Father bless you. 4* God the Son
keep you. God the holy Ghost lighten
in 1662. The rubric,
&c. was, till 1662, "And the minister,
receiving the woman at her father's or
friend's hands, shall cause the man to
take the woman by the right-hand, and
so either to give their troth to other, the
man first saying.
as in 1549.
The Office
If The form for plighting the troth is as of your
your understanding. The Lord merci
fully , that you may have remission
this life, and in the world
in 1549, except that "depart" was altered to come life everlasting."
to "do part" in 1662. The form of 1549 If In the Greek Church, at the espous-
was taken from the Sarum Office, save als, the bridegroom and bride are brought
that for " if holy chyrche it woll ordeyne" after the Liturgy to the doors of thd
was substituted "according to God's holy sanclu try. A gold and a silver ring
ordinance."
In the Office of 1549, as in the Sarum
Office, the man was to give " a ring and priest crossc
other tokens of spousage, as gold or rings, gjves
silver." In 1552 all mention of gifts be- blesses God.
laid on the holy table : the gold for the
man, the silver for the woman. The
s them thrice with these
them lighted tapers, and
THE FOEM OF
SOLEMNIZATION OF MATRIMONY.
be married together must be published in the Church three
First the- Banns of all that
several Sundays, durinq the time of Mommy Service, or of r'.rexiii'i .Sccwv, (if there be
Morning ,S<vr.r,) i>nni<-diat<'ly after the second Lesson; the Curate saying after the accustomed
MS', or just impediment why these two pen '< .us
old not be joined together in holy Mutri-
.
, or third] tune of asking.
rishf.s, the Banns must be asked in
both Parishes; and the Ctin.te f the one Pa
rish shall not solemnize Matrimony betwixt
them, without a Certificate of tke Banns uvhiif
thrice asked, from the Curate of the other
At the day and time appointed for solemniza
tion of Matrimony, the persons to be married
shall come, into the Imdy of the Church with
their friendsand neighbours: and there stand
ing together, the Man nn the right hand, and
the Woman on the left, the Priest shall say,
\EARLY beloved, we are gathered together
J here in the sight of God, and in the face of
lis congregation, to join together this Man and
an
,
his Woman in holy Matrimony ; which is
onourable estate, instituted of God in the ti
innoceucy, signifying unto us the
lystical union that is betwixt Christ and his
Tinrch ; which holy estate Christ adorned and
jeautifled with his presence, and first miracle
hat he wrought, in Cana of Galilee ; and is com-
icnded of Saint l*aul to be honourable among
ill men : and therefore is not by any to be enter-
or taken in hand, unadvisedly, lightly,
only, to satisfy men's carnal lusts and
>petites, like brute beasts that have no under-
laading ; but reverently, dismvi ly, advisedly,
oberly, and in the fear of God ; duly considering
ie causes for which Matrimony was ordained.
First, It was ordained for the procrea'ion of
hildren, to be brought up in the fear and nur-
ure of the Lord, and to the praise of his holy
ame.
Secondly, It was ordained for a remedy against
to, and to avoid fornication ; that such poi-
is have not the gift of continency : ' '
and keep themselves undefiled
might marry,
members of
hrist's bixiy.
Thirdly, It was ordained for the mutual society,
elp, and comfort, that the one ought to have
f the other, both in prosperity and adversity.
) which holy estate these two persons present
e now to be joined. Therefore if any man
shew any just cause, why they may not law-
tUly be joined together, let him now speak, or
se hereafter for ever hold his peace.
And also, speaking unto thepersons that shall
be married, he shall say,
REQUIRE and charge you both, as ye -will
answer at the dreadful day of judgement
hen the secrets of all hearts shall be disclosed,
lat if either of you kuw ;mv impi-diment, why
e may not be lawfully Joined together in Matri-
nony, ye do now confess it. For be ye well
issured, that so many as are coupled together
therwise than God's Won! doth allow are not
ined together by God ; neither is their Matri-
nony lawful.
At which day of Marriage, if any man do
allege and de<'lart r antf hiijtrdimcnt, why
they may not be con /'led together in Matri
mony, by God's Law, or the Laws of thu
Realm; and will be bound, and sufficient
sureties with him, to the parties; or else put
in a Caution (to the full value of such charges
as the per s< i nst , he ,,,it,-,-n;l do thereby sustain)
to prove h i.i ,'//,-., ,i n<n, -. H<fit the solemnization
must be deferred, until such time as the truth
be tried.
f // no impediment be alleged, then shall the
Curate say unto the Han,
Af.TTTILT thou have this Woman to thy
V V wedded wife, to live together after God's
ordinance in the holy estate of Matrimony ?
Wilt thou love her, comfort her, honour, and
keep her in sickness and in health ; and, for
saking all other, keep thee only unto her, so long
as ye both shall live ?
f The Man shall answer,
I will.
T Then shall the Priest say unto the Woman,
N. "IT 71 LT thou have this Man to thy wedded
VV husband, to live together after God's
ordinance in the holy estate of Matrimony?
Wilt thou obey him, and serve him, love, ho
nour, and keep him in sickness and in health ;
and, forsaking all other, keep thee only unto
him, so long as ye both shall live 1
T The Woman shall answer,
I will.
f Then thall the Minister say,
Who giveth this Woman to be married to this
Mau?
T Then shall they give their troth to each other
in this manner.
The Minuter, receiving the Woman at her
father's or frie ,'.-< !i r ,nr!s, shall causetheMan
with his right hand to take the Woman by her
right hand, and to say after him as folldweth.
T M. take thee N. to mv wedded wife, to have
J_ and to hold from this day forward, for better
for worse, for richer for poovrr, i:i sickness and
in health, to love and to cherish, till death us do
part, according to God' s holy ordinance ; and
thereto I plight thee my troth.
H Then shall they loose their hands ; and the
Woman, with 1,,-r right I,, in, I taking the Man
by his right hand, shall likewise say after the
IN. take' thee M. to my wedded husband, to
have and to hold from this day forward, for
, better for worse, for richer for poorer, in sickness
and in health, to love, cherish, and to obey till
death us do part, according to God's holy ordi
nance ; and thereto I give thee my troth.
IT The-n shall they again loose their hands; and
the Man shall give unto the Woman a Ring,
laying the same u/ioyi the. hook with the accus
tomed dntii fa 'In- I'l-irsf a, id rti-rh. And the
Priest, taking the Ring, shall deliver it unto
the Man, to put it ,, f ,o,, the fourth finger of
the Woman f s left hand. And the Man hold
ing the Ring there, and taught by the Priest,
shall say,
WITH this Ring I thee wed, with my body I
thee worship, ;md with all my worldly
goods I thee endow : In the Name of the Father
and of the Sou, and of the Holy Ghost '
The deacon says a Litany with special of the words, "as Rachel, wise as R|
suffrages. becca, faithful and obedient as SaraJ
The priest prays,
" O eternal God, who bringest into one
things that are divided, and renderest
the bond of their covenant unbroken;
thou, who didst bless Isaac and Rebecc
The prayer of 1549 was slightly abbre
rom a prayer in the Sanim Offica
e prayer o 1549 was sg
iated from a prayer in the Sa
which followed the consecration in th
wedding mass. It is found- in a MS. 4
A.D. TIOO. Martene, De Antiquis EcclA
and didst make them heirs of thy pro- site Ritibus, L. i. c. ix. art. v.
mise; do thou bless these thy servants, ^f The final blessing is as in 1549 anq
and guide them in every good work, as in the Sarum Office. It is found in th
For thou art merciful," &c. MS. mentioned in the last paragraph)
He prays that the espousals may be In 1549 the blessing was given with th(
blessed. sign of the cross. This was omitted
He gives the gold ring to the man, in 1552, when our present rubric wal
saying to him, " N. The servant of God, substituted for "Then shall the priesj
espouses M. the handmaid of God, in bless the man and the woman, sayj
the name of the Father, and of the Son,
and of the Holy Ghost, now, always, and
for ever and ever. Amen."
He gives the silver ring to the woman.
If In 1549 followed the rubric, "Thai
shall be said, after the Gospel, a sermon
u wherein ordinarily (so oft as there is anj
saying to her, " M. the handmaid of marriage) the office of man and wife shall
God, espouses N." &c.
After this has been thrice repeated the
rings are changed by the bridesmaid and
groomsman.
The priest then offers a prayer for
their happiness and cites Scriptural ex
amples of the value attached to the sym
bol of the ring. A Litany and dismissal
end the espousals.
be declared, according to holy Scripture!
Or if there be no sermon, the ministel
shall read this that followeth." In 155!
this was altered to "Then shall begil
the Communion, and after the Gospd
shall be said a sermon," &c. The prJ
sent rubric dates from 1662 ; the exhorta
tion from 1549.
^f In the Greek Church the coronation
The rubric at the commencement of of the bridegroom and bride, which is
the second part of the service is as in appointed to follow the espousals, begird
1552. The direction in 1549 was, "Then with the isSth Psalm, sung by the priest]
shall they go into the quire," &c. ; in the people responding at the end of eacl
the Sarum Office, "to the altar step." verse, " Glory to thee, our God, glory M
The Psalms as in 1549. The Sarum Office thee."
used the former. The latter was pro- A Litany follows with special suffrage!
bably added to be used when the woman for the welfare, fruitfulness, and pr
was past child-bearing.
perity, temporal and eternal, of the man
The lesser Litany, the Lord's Prayer, ried pair,
and the versicles and responses, as in The priest makes a long prayer, citing
1549 and as in the Sarum Office. The instances of happy marriages, and prayj
rubric of 1549 had "altar," which was ing that this may be like these. Anothel
altered to " Lord's Table" in 1552. prayer follows, which, after detailing tlU
The prayer, "O God of Abraham," institution of marriage, continues, " Dd
&c. as in 1552. It only differs from the thou now, O Lord our God, send dowij
prayer of 1549, which was taken from the thy heavenly grace upon these thy ser.
Sarum Office, in substituting "And as vants N. and M. and grant that thij
thou didst send thy blessing upon Abra- damsel may be in all things obedient t<j
ham and Sara" for *' And as thou didst her husband, and that this thy servanj
send thy angel Raphael to Thobie and may be the head of the wife, that so thej
Sara, the daughter of Raguel." The ori- may live according to thy will. Bles^
ginal is found in a MS. of
them, O Lord our God, as thou didsj
bless Abraham and Sarah. Bless then
as thou didst bless Isaac and Rebecca..
MA.D. 1000
artene, L. i. c. ix. art. v.
If The prayer, " O merciful Lord," &c,
was altered in 1662 from the form of 1549. Grant them goodly offspring ; that, hay*
That form had "see their children's chil- ing all sufficiency, they may abound ir
dren unto the third and fourth genera- every good work, well-pleasing to thee;
tion," following the Sarum Use This that they may see their children's chil-
prayer occurs in the Sarum Office in the dren as young olive-branches round aboul
mass, which fpllowed the marriage cere- their table : and that, having been pleas-
mony. ing in thy sight, they may shine as lighu
The prayer, "O God, who by thy in heaven; through thee our Lord, tc
mighty," &c. was altered in 1662 from whom," &c.
the form of 1549 by the omission after Another prayer for harmonious inter
the words, "obedient to her husband," course and fruitfulness follows.
(i96)
SOLEMNIZATION OF MATRIMONY.
ThrntheMa
vinglhf King upon thi< fn rtli 1
finger of the Woman's left hand, they shall
both kneel down; and the Minister shall say,
Let us pray.
IVl'l-'.'iN \T, Cod, Creator and Preserver of
all mankind, Giver of all spiritual grace,
le Author of everlasting life ; Send thy bless-
ng upon these thy servants, this man and this
an, whom we bless in thy Name ; that, as
and Rebecca lived faithfully together, so
hese persons may surely perform and keep the
ow and covenant betwixt them made, (whereof
' is a token and
i perfect love and
. together, and live according to thy laws ;
hrough Jesus Christ our Lord. Amen.
Then shall the Priest join their right hands
together, and say,
Then shall the Minister speak rmto theperple.
[J1ORASMUCH as M. and N. have consented
_ together in holy wedlock, and have witnessed
IB same before God and this company, and
lereto have given and pledged their truth either
) other, and have declared the same by giving
UQd receiving of a Ring, and by joining of hands ;
pronounce that they be Man and Wife together,
n the Name of the Father, and of the Sou, and
f the Holy Ghost. Amen.
f And the Minister shall add this Blessing.
1 OD the Father, God the Son, God the Holy
[JT Ghost, bless,
mercifully
preserve,
ith his fai
and keep you ; the
look upc
ad so fill you with all spiritual benediction and
[race, that ye may
hat in the world to
asting. Amen.
Then the Minister or Clerks, going to the
Lord's Table, shall say or sing this Psalm
following.
Seati omnet. Psal. cxxviii.
> all they that fear the Lord : and
walk in his ways.
For thou shalt eat the labour of thine hands :
ell is thee, and happy shalt thou be.
Thy wife shall be as the fruitful vine ; upon
he walls of thine house ;
Thy children like the olive-branches : round
...n't thy table.
Lo, thus shall the man be blessed : that feareth
Lord.
The Lord from out of Sion shall so bless thee :
hat thou shalt see Jerusalem in prosperity all
-lifelong;
Yea, that thou shalt see thy children's chil-
ren : and peace upon Israel
Glory lie to the Father, and to the Son : and
) the Holy Ghot ;
it was in the beginning, is now, and ever
oall be : world without end. Amen.
f Or thit I'salm.
Deris mixereatur. Psal. Ixvii.
\ OD be merciful unto us, and bless us : and
UT shew us the light of his countenance, and be
lerciful unto us.
That thy way may be known upon earth : thy
iving health among all nations.
Let the people praise thee, O God : yea, let all
ae people praise thee.
O let the nations rejoice and be glad : for thou
halt judge the folk righteously, and govern the
lations upon earth.
Let the people praise thee, O God : yea, let all
1 the earth brine forth her increase :
aid God, even our own God, shall give us his
-sing.
God shall bless us : and all the ends of the
world shall fear him.
Glory be to the Father, and to the Son : and
to the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be : world without end. Ainen.
f The Psalm ended, and the Man and the
Woman kneeling before, the Lord's Table, the
Priest standing at the Table, and turning hit
face towards them, shall say,
Lord, have mercy upon us.
Answer. Christ, have mercy upon us.
Minister. Lord, have mercy upon us.
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 a-
gainst us. And lead us not into temptation ;
But deliver us from evil. Amen.
Minister. Lord, save thy servant, and thy
handmaid ;
A nxwer. Who put their trust in thee.
Minister. O Lord, send them help from thy
holy place ;
A nswer. And evermore defend them.
Minister. Be unto them a tower of strength,
A nswer. From the face of their enemy.
Minister. O Lord, hear our prayer.
Answer. And let our cry coine unto thee.
Minister.
OGOD of Abraham, God of Isaac, God of
Jacob, bless these thy servants, and sow the
seed of eternal life in their hearts ; that what
soever in thy holy Word they shall profitably
learn, they may in deed fulfil the same. Look.
O Lord, mercifully upon them from heaven, and
bless them. And as thou didst send thy blessing
servants ; that they obeying thy
being in safety under thy protection, may
1i This Prayer next following shall be omitted,
where the Woman is pott child-bearing.
MERCIFUL Lord, and heavenly Father, by
whose gracious gift mankind Li increased ;
We beseech thee, assist with thy blessing these
two persons, that they may both be fruitful in
procreation of children, and also live together so
long in godly love and honesty, that they may
/~\ GOD, who by thy mighty power hast made
VJ all things of nothing ; who also (after other
things set in order) didst appoint, that out of
man (created after thine own image and simili
tude) woman should take her beginning; and,
knitting them together, didst teach that it should
never be lawful to put asunder those whom thou
by Matrimony hadst made one: O God, who
hast consecrated the state of Matrimony to such
an excellent mystery, that in it is signified and
represented the spiritual marriage and unity
betwixt Christ and his Church ; Look mercifully
upon these thy servants, that both this man
may love his wife, according to thy Word, (as
Christ did love his spouse the Church, who gave
himself for it. loving and cherishing it even as
his own flesh,) and also that this woman may be
loving and amiable, faithful and obedient to her
husband ; and in all quietness, sobriety, and
peace, be a follower of holy and godly matrons.
O Lord, bless them both, and grant them to in
herit thy evcrlaMin- kingdom; through Jesus
Christ our Lord. Amen.
The priest takes two chaplets. Crown- tercourse may continue unstained ; anJ
ing the bridegroom, he says, grant them a prosperous old age, doinl
" N. the servant of God, arrays him- thy commandments with a perfect hearl
self with M. the handmaid of God, in For thou art our God, a God to pity and
the name of the Father, and of the Son, to save ; and to thee we ascribe glorj
and of the Holy Ghost." with," &c.
Crowning the bride, he says,
"AT. the handmaid of God, arrays her-
self," &c.
Versicles and responses are then sungj
The priest and people say the Lordj
Prayer. A loving cup is brought, whicn
This is done thrice. And he thrice the priest blesses and gives to the bridi
blesses them, saying, "O Lord our God, and bridegroom thrice. He makes them
crown them with honour and worship." move round, while hymns are sung.
The prelude, irprn<ei/j.evoi>, follows : ''Thou The priest then raises the bridegroom'lj
hast put crowns of precious stones upon chaplet, saying, " Be thou, O bride-
their heads. They asked life of thee, groom, magnified as Abraham ; be thoij
and thou gavest it them." blessed as Isaac; be thou multiplied at
The Epistle is Eph. v. 20 30. Jacob; walking in peace and accomplish-)
"Alleluia. Do thou, Lord, guard and ing in righteousness the commandments
preserve them." of God."
The Gospel is St John ii. i n. Raising the bride's chaplet, he saysl
The deacon recites a Litany introduc- "Be thou, O bride, magnified as Sarah J
ing petitions for special persons. be thou gladdened as Rebecca ; be thoB
The priest prays, "O Lord our God, multiplied as Rachel; rejoicing in thine
who in thy lifegiving ministry didst vouch- own husband; keeping the commandments
safe to honour with thy presence the of the law ; for so God hath willed."
marriage at Cana in Galilee, do thou Two more prayers and the dismissal
preserve in peace and concord thy ser- follow.
vants, N. and M. whom thou hast per- After eight days the chaplets are laid
mitted to be united in wedlock ; render aside, and the priest prays that the future
their marriage honourable ; preserve their life of the newly married may be pros-
bed undefiled ; vouchsafe that their in- perous.
_ If The rubric of 1549 was, "The new married persons, (the same day of their ma
riage) must receive the holy Communion." This rubric remained unaltered till 1662.
In the Sarum Office the wedding Mass formed a part of the Marriage Service.
It is probable that the Christian Church, from the very earliest times, marked by
some religious ceremony the marriage of her members. Tertullian (A.D. 192) write*!
" How can we sufficiently set forth the happiness of that marriage, which the Churcf
effects (conciliat], and the oblation confirms, and the benediction seals, and the
angels report, and the Father ratifies." Tertull. ad Uxor. Lib. n. c. 8.
OF THE VISITATION OF THE SICK.
T THE order respecting "notice" was
rubric is as in 1549.
^f The salutation as in 1549. It was
taken from the Sarum Office. In that Office
the priest, on his way to the sick man's
house, was directed to say the seven
penitential psalms with the anthem, " Re
member not," &c. In 1549 the priest,
on coming into the sick man's presence,
was directed to say the 1441!! Psalm, with
this anthem, " Remember not," &c.
The answer, "Spare us, good Lord,"
was added in 1662.
Tf The words, "Then the minister shall
say, Let us pray," were prefixed in 1662.
The prayer, " Christ, have mercy upon
us" was then put in italics, indicating
that it was to be said as a response. The
last clause of the Lord's Prayer was then
first introduced in 1662. The rest of the
also added to the others, instead of being
said as a response. The Kyries, LordT
Prayer, versicles and responses, weif
taken from the Sarum Office, and are a!
in 1549.
The prayer, "O Lord, look down,'
&c. as in 1549. It was taken from tht
Sarum Office.
The prayer, "Hear us, Almighty," &c
of 1549, after the words, "grieved with
sickness," continued, "Visit him, O Lord,
as thou didst visit Peter's wife's mother,
and the captain's servant. And as thoc
preservedst Thobie and Sara by thy an
gel from danger, so restore unto this sick
person his former health if it be thv
will 1 , or else give him grace," &c. Al
THE VISITATION OP THE SICK.
Christ, who \vas himself a married man, saith
unto them that are married ; Ye husbands, dwell
with your wives according to knowledge ;
giving honour unto the wife, as unto the weaker
vessel, and as being heirs together of the grace of
life, that your prayers be not hindered.
Hitherto ye have heard the duty of the hus
band toward the wife. Now likewise, ye wives,
hear and learn your duties toward your hus
bands, even as it is plainly set forth in holy
Scripture.
Saint Paul, in the aforenamed Epistle to the
Ephesians, teacheth you thus ; Wives, submit
yourselves unto your own husbands, as unto the
Lord. For the husband is the head of the wife,
even as Christ is the head of the Church : and
he is the Saviour of the body. Therefore as the
Church is subject unto Christ, so let the wives
be to their own husbands in every thing. And
again he saith, Let the wife see that she reverence
her husband.
And in his Epistle to the Colossians, Saint
Paul giveth you this short lesson ; Wives, submit
yourselves unto your owuhusbands, as it is fit in
the Lord.
Saint Peter also doth instruct you very well,
thus saying : Ye wives, be in subjection to your
own husbands ; that, if any obey not the Word,
they also may without the Word be won by the
conversation of the wives ; while they behold
your chaste conversation coupled with fear.
Whose adorning, let it not be that outward
adorning of plaiting the hair, and of wearing of
gold, or of putting on of apparel ; but let it be
the hidden man of the heart, in that which is
not corruptible ; even the ornament of a meek
and quiet spirit, which is in the sight of God of
.. __ _- ... mannerin the old
yho trusted in God,
idorned themselves, being in subjection unto
uhelr own husbands ; even as Sarah obeyed
Abraham, calling him iord ; whose daughters ye
are as long as ye do dwell, and are not afraid with
any amazement.
It u convenient that the new-inarried persons should receive the holy Communion at the time
of their Marr'ui'je, or at the first opportunity after their Marriage.
f Then shall the Priest say,
ALMIGHTY God, who at the beginning did
\. create our first parents, Adam and Eve, and
id sanctify and join them together in marriage ;
'our upon you the riches of his grace, sanctify
nd bless you, that ye may please him both in
ody and soul, and live together in holy love
uto your U ves' end. Amen.
After which, if there be no Sermon declaring
the duties of Ma, i and Wife, the Minister shall
read asfolloweth.
\LL ye that are married, or that intend to take
\. the holy estate of Matrimony upon you,
ir what the holy Scripture doth say as touch-
ig the duty of husbands towards their wives,
id wives tow;nc!s their husbands.
Saint Paul, in his Epistle to the Ephesians, the
fth Chapter, doth give this commandment to all
tarried men ; Husbands, love your wives, even
s Christ also loved the Church, and gave
imself for it, that he might sanctify and cleanse
with the washing of water, by the" Word ; that
e might present it to himself a glorious Church,
at having spot, or wrinkle, or any such thing ;
nt that it should be holy, and without blemish.
) ought men to love their wives as their own
xlies. He that lo veth his wife loveth himself :
r no man ever yet hated his own flesh, but
urisheth and cherisheth it, even as the Lord
3 Church : for we are members of his body, of
t flesh, aud of his bones. For this cause shall
man leave his father and mother, and shall be
ined unto his wife ; aud they two shall be one
all. This is a great mystery; but I speak
ncernlng Christ and the Church. Nevertheless,
t every one of you in particular so love his wife,
en as himself.
Likewise the same Saint Paul, writing to the
__ jsians. speaketh thus to all men that are
arried ; Husbands, love your Wives, and be not
tter against them.
Hear also what Saint Peter, the Apostle of
THE OEDER FOR
THE TISITATIOK OF THE SICK.
When any person is sicJc, notice shall be given thereof to the Minister of the Parish; who
coming into the sick person's home, shall say,
)EACE be to this house, and to all that dwell
' tit.
When he comef.h into the sick man's presence
he iJtall say, kneeling down,
>EMEMF,SR not, Lord, our iniquities, nor
the iniquities of our forefathers : Spare us,
d Lord, spuv tiiy pf.ip'e, whom thou hast
eemed with thy IHMSI pix-cious blood, and be
t angry with us for ever.
eer. Spare us, good Lord.
1f Then the Minister shall tay,
Let us pray.
Lord, have mercy upon us.
fliri*/, !,.; ,<, upon *.
Lord, have mercy upon us.
kUR Father, which art in heaven, Hallowed
/ be thy Name. Thy kingdom come. Thy
U be done in earth, As it is in heaven. Give
this day our daily bread. And forgive us our
spasses, As we forgive them that trespass
linst us. And lead us not into temptation ;
it deliver us from evil. Amen.
house, shall say,
Minister. Lord, save thy servant ;
Answer. Which putteth his trust in thee.
Minuter. Send him help from thy holy
place ;
Answer. And evermore mightily defend him
Minister. Let the enemy have no advantage
Answer. Nor the wicked approach to hurt
Minister.
tower,
A n*wer. Prom the face of his enemy.
Minister. Lord, hear our prayers.
Answer. And let our cry come unto thee.
Be unto him, Lord, a strong
Minister.
OLORD, look dowr
visit, and relie
from heaven, behold,
this thy servant Look
upon him with the eyes of thy mercy, give him,
comfort and sure confidence iu thee, defend him
from the danger of rim canny, and keep him in
perpetual peace and safety ; tarough Jesus Christ
our Lord. Amen.
but the concluding sentence of this prayer year 800, it is placed in the Office I
was taken from the Sarum Office. In Extreme Unction.
1552 the reference to Thobie and Sara ^ The Psalm as in 1549. In the SartJ
was omitted, and in 1662 the prayer was Manual this Psalm and the anthem fol-
expanded into its present form.
If The exhortation, ''Dearly beloved,"
&c. as in 1549. The latter part of it was
taken from the Sarum Office.
If The further exhortation, "Take
therefore," &c. is almost word for word as
lowing it commenced the Office of Ex-
treme Unction.
The rubric, following the Psalm, wJ
in 1549, "Adding this anthem." Tbl
anthem, which was literally translate!
from the Sarum Manual, then was, "J
in 1549. It remained unaltered till 1662, Saviour of the world, save us, which bl
when the words, "good part," were sub- thy cross and precious blood hast rM
stituted for "good worth," the verses of deemed us, help us, we beseech thefl
Scripture quoted were taken from the O God." In 1662 the anthem was alterej
authorised version, and the sentence fol
lowing them, "These words, good bro
ther, are God's words, and written in
holy Scripture," was altered to " These
words, good brother, are written in holy
1
'549
to its present form.
T The blessing, "The Almighty Lor
&c. as in 1549.
1[ After the blessing the Office of
continued,
Scripture." "If the sick person desire to be anoinJ
If The question concerning the Creed ed, then shall the priest anoint him upol
as in 1549. In the Sarum Office the sick the forehead or breast only, making th|
man was questioned in like manner con- sign of the cross, saying thus.
cerning his faith. The answer was added "As with this v
thy bodi
.662. The Sarum Office had, "All outwardly is anointed, so our heavenll
this I stedfastly believe, as holy mother Father, almighty God, grant of his inir
Church believes," &c.
nite goodness that thy soul inwardly maj
1| The rubric, "Then shall the minister be anointed with the holy Ghost, who*
examine," &c. is as in 1549, except that the Spirit of all strength, comfort, relief,
the words, " whether he repent him truly and gladness. And vouchsafe for ha
of his sins," were inserted in 1662. The great mercy if it be his blessed will' tl
rubric of 1549, concerning the moving to restore unto thee thy bodily health anJ
almsgiving, was, " The minister may not strength, to serve him; and send thel
forget nor omit to move the sick person release of all thy pains, troubles, and dim
(and that most earnestly) to liberality eases, both in body and mind. And how
toward the poor." It was altered in 1662, soever his goodness (by his divine anl
Also in 1662 the words, "be moved to unsearchable providence) shall dispose <l
make a special confession of his sins," thee ; we, his unworthy ministers anl
were substituted for "make a special servants, humbly beseech the eternal mM
confession;" and the words, "if he hum- jesty to do with thee according to thl
bly and heartily desire it," were inserted multitude of his innumerable mercies, anl
after "absolve him." The rubric of 1549 to pardon thee all thy sins and offencJ
concluded with the direction, "and the committed by all thy bodily senses, paM
same form of absolution shall be used in sions, and carnal affections : who alsl
all private confessions." This was omitted vouchsafe mercifully to grant unto thel
in 1552. ghostly strength, by his holy Spirit, to
The formula of absolution has come withstand and overcome all temptatio
down unaltered from 1549. It seems to and assaults of thine adversary, that
have been based on the form in the no wise he prevail against thee: but tin
Sarum Office. That form is not so strong thou mayest have perfect victory anl
as ours, inasmuch as, according to it, the triumph against the devil, sin, and death!
priest absolved the penitent from those through Christ our Lord ; who by hi
sins which he had heartily repented of death hath overcomed the prince <
and confessed, and from all other sins death ; and with the Father and the hofl
which, if he had remembered, he would Ghost, evermore liveth and reigneth, GoM
have freely confessed, and restored him world without end. Amen."
to the sacraments of the Church.
TI The Collect, " O most merciful God,"
&c. was taken in 1549 from the Sarum
This was followed by the I3th PsalmJ
^| The final benediction of our presenl
Office, " Unto God's gracious mercy,
Office. In 1662 the clause "strengthen &c. was added in 1662. It is found a:
benediction in an Easter mass of the old
n Numbefl
him with thy blessed Spirit, and when
thou art pleased to take him hence," was Gallican Missal, exactly
inserted. This prayer is found in the vi. 24 26.
Sacramentary of Gelasius (A.D. 494). In
a MS. cited by Martene (De Antifjnis The prayers, following the final bei
Ecclfsio: Ritibus, Vol. in. p. 582) of the diction, were all added in 1662.
(200J
HEAR us, Almighty and most merciful God
and Saviour ; extend thy accustomed good
ness to this thy servant who is grieved wit
sickness. Sanctify, we beseech thee, this th
fatherly correction to him; that the sense of h,
weakness may add strength to hit faith, an
seriousness to /* repentance : That, if it shall b
&^h^l^^^^^ e ^
to^eX th A5on, OT -^->^^
life ended, he may d\ve]
lasting ; through Jesus Christ our Lord. A m
1 Then shall the Minuter exhort the sick persor
after this form, or other like.
DEARLY beloved, know this, that Almighty
God is the Lord of life and death, and of al
things to them pertaining, as vouth, strength
heal h, age, weakness, and. sickness. Wherefore
sickness is, know you certainly
THE VISITATION OF THE SICK.
,
that, after this painful
dwell with thee in life ever
,
whatsoeve
that it is God's visitatio
And for what cause
soever this sickness is sent unto you ; whether
it be to try your patience for the example of
others, and that your faith mav be found in the
day of the Lord laudable, glorious, and honour:
able, to the increase of glory and endless felicity
or else it be sent unto you to correct and amenc
in you whatsoever doth offend the eyes of youi
him humble thanks for his fatherly visitation
submittingyourself wholly unto hiswill itshal]
turn. to your profit, and help you forward in
the right way that leadeth unto everlasting life.
T // the person visited be very sick, then tht
Curate may end his exhortation in this place
or elseproceed.
fTlAKE therefore in good part the chastisement
J_ of the Lord : For (as Saint Paul saith in the
twelfth Chapter to the Hebrews) whom the Lord
loveth he chasteneth, and scourgeth every son
w nom he receiveth. If ye endure chastening,
God dealeth with you as with sons ; for what son
is he whom the father chasteneth not? But if
ye be without chastisement, whereof all are
partakers, then are ye bastards, and not sons.
Furthermore, we have had fathers of our flesh
ve them reverence
in subjection unto
For they verily
which corrected us, and we
shall we not much rather \
the Father of spirits, and liw 4 ^ , vcnly
for a few days chastened us after their own
pleasure ; but he for our profit, that we might
be partakers of his holiness. These words gSod
brother, are written in holy Scripture for our
comfort and instruction; that we should pa
tiently, and with thanksgiving, bear our hea
venly Father's correction, whensoever by any
manner of adversity it shall please his gracious
goodness to visit us. And there should be no
greater comfort to Christian persons, than to be
made like unto Christ, by suffering patiently
adversities, troubles, and sicknesses For he him
self went not up to joy , but first he suffered pain ;
je entered not into his glory before he was cruel-
lied. So truly our way to eternal iov is to suffer
eternal life is gladly to die with Christ ; that we
may rise again from death, and dwell with him
in everlasting life. Now therefore, taking your
sickness which is thus profitable for vou, pa
tiently I exhort you, in the Name of God, to
remember the profession
Jod in your Baptism. A
this life there is an account to be given untoTl.-
rhteous Judge, by whom all must be judged,
.thout respect of persons, I require you to Ixa-
mine yourself and your estate, both toward God
ma man; so that, accusing and condemning
p-ourself for your own faults, you may find mercy
it our heavenly Father's hand for Christ's sake,
ind not be accused and condemned in that fear
ful judgement. Therefore I shall rehearse to
vou the Articles of our Faith, that you may
know whether you do believe as a Christian man
should, or uo,
If Here the Minuter shall rehearse the Articles
of the Faith, saying thus,
DST thou believe in God the Father Al
mighty, Maker of heaven and earth ?
Lord ? ^ e \ha?h^ S wa^couieiv1db^ th? Hoi?
Ghost J>onl of the Virgin Mary ; thatle suffered
under ^Pontius Pilate, was crucified, dead? and
buried ; that he went down into hell, ano{ also
did rise again the third day; that he ascended
into heaven, and sitteth at the right hand of God
the Father Almighty; and from thence shall
it the end of the world, to judge the
And dost thou believe in the Holy Ghost ; the
holy Catholick Church; the Communion of
* i? i \. e R 61111881011 of sins ; the Resurrection
of the flesh ; and everlasting Life after death '}
H The sick person shall answer,
All this I stedfastly believe.
f Then shall the Minuter examine whether he
,, _.. ofhissimi<andbeincharit
i; exhorting him to forgive
from the bottom of his heart', all persons that
have offended him; and if he hath offended
any other, to ask them forgiveness ; and where
done injury or wrong to anw mam
.ends '
he
that he make am
the uttermost of his
re disposed of
ishedtomake
power. And if he hath not befoi
his goods, let him then be admon*,^ W ,, MKV
his Will, and to declare his Debts, what he
oweth, and what is owing unto him; for the
better discharging of his conscience, and the
quietness of his Executors. But men should
' %n remembrance to takeorderfor
"' "--- temporal estates, whilst
These words before rehearsed may b.e taid be
fore the Minister begin his Prayer, ashe shall
The Minister should not omit earnestly to
move such sick persons as are of ability to be
liberal to tile poor.
Here shall the sick person be moved to make a
special Confession of his sins, if he feel his
conscience troubled with any weighty matter
After which Confession, the Priett shall ab-
3UR Lord Jesus Christ, who hath left power
to his Church to absolve all sinners who
ruly repent and believe ir
lercy forgive thee this
thorit
all sinners who
him, of his great
- : And by his
uthonty committed to me, I absolve thee from
all thy sins, In the Name of the Father, and of
the Son, and of the Holy Ghost. Amen.
And then the Priest shall say the Collect
following.
sins of those who truly repent, {hat thou
rememberest them no more ; Open thine eye of
nercy upon this thy servant, who most earnestly
esireth pardon and forgiveness. Renew in him
most loving Father) whatsoever hath been de-
siyed by the fraud and malice of the devil, or
y his own carnal will and frailness; preserve
nd continue this sick member in the unity of
he Church ; consider his contrition, accept his
ara, asswage his pain, as shall seem to thee
tost expedient for him. And forasmuch as he
utteth his full trust only in thy mercy, impute
ot unto him his former sins, but stri-nnUjc-ii
, _,.., . and> whentho b u ar( .
, take him unto thy
your through the im-i-itx ,,f ti.y most dearly
eloved Son Jesus Christ our Lord. A men. '
mwith thy blessed Spirit ;
eased to take him hence,
Spirit, now, always, and for ever am
ever. Amen.
A Gospel from Mark v. 24 34.
For a person at the point of death.
The priest pronounces a blessing ; th
Ixx. cxliii. It.
Short supplications for help to God
mingled with Theotokia, follow.
A longer prayer is added, in whic
the dissolution of the body, which hr
suffered the corruption of sin, is treate(
a mercy ; and God is besought t
heal this thy servant of the plague which Spirit, thou art blessed, now, ah
afflicts him, thou who chastenest in com- for ever. Amen.
THE VISITATION OF THE SICK.
T Then shall the Minister say this Psalm.
In te, Domine, speravi. Psal. IxxL
TN thee, O Lord, have I put my trust ; let m
J. never be put to confusion : but rid me. an(
deliver me in thy righteousness ; incline thin
ear unto me, and save me.
Be thou my strong hold, whereunto I ma'
alway resort : thou hast promised to help me"
for thou art my house of defence, and mj
Deliver me, my God, out of the hand of the
, y o, ou o
meiinan. 0f ^ haUd f the
For thou, Lord God, art the thing that I long
for : thou art my hope, even from my youth.
Through thee have I been holden up ever
born : thou art he that took me out
imto many
y mouth be filled with thy praise
that I may sing of thy glory and honour all the
Cast me not away in the time of age : forsake
me not when my strength faileth me.
, * r , mme enemies speak against me, and they
that lay wait for my soul take their counsel
together, saying : God hath forsaken him, per
secute him, antf take him ; for there is none to
my God, t
Let them be'confounded and perish that are
against my soul : let them be covered with
shame and dishonour that seek to do me evil.
As for me I will patiently abide alway : and
will praise thee more and more.
My mouth shall daily_speak of thy righteous-
know no end thereof,
h of the Lord God:
thy righteousness
, O God, hast taught me from my youth
J now : therefore will I tell of thy won-
Forsake me not, God, in mine old age, when
strength unto this generation, and thy power to
all them that are yet for to come,
'"-y righteousness, O God, is very high and
^iSe^th^ 011 haSt * :
and salvation : for I
I will go forth in the
na will make menti
strength
ion of t
hkn ^ in the beginning, is now, and ever
shall be : world without end. Amen,
f Adding this.
SAVIOUR of the world, who by thy Cross
and precious Blood hast redeemed Ins, gE
us^and elp us, we humbly beseech theef
f Then shall the Minister tajf,
rpHE Almighty Lord, who Is a most strong
JL tower to all them that put their trust in
him, to whom all things in heaven inearth
and under the earth, dobSw and obey beTow
and evermore thy defence ; and make thee know
and feel, that there is none other Name under
heaven given to man, in whom, and through
wnorn, tnou mayest receive health and salvation,
Scien^ 8me f OUr ^^ Jesug Christ '
T A nd after that shall say,
and protection
A Prayer for a sick child.
ALMIGHTY God, and merciful Father,
whom alone belong the issues of life and
death: Look down from heaven, we humbly
beseech thee, with the eyes of mercy upon this
child now lying upon the bed of sickness^ : T
htm O Lord, with thy salvation ; deliver ,
in thy good appointed time from his bodily pain,
and save his soul for thy mercies' sake : That, if
prolong hi
ee, and be an mstru-
it shall be thy pleasure to
on earth, he may live to th, . .
ment of thy glory by serving thee faithfully,
and domg good in his generation ; or else receivl
him into those heavenly habitations, where the
perpetual rest aifd fealty! Granfthis! iSrcT.
for thy mercies' sake, in the same thy Son our
Lord Jesus Christ, who liveth and reigneth with
StthoMf ^ h08t ' 6Ver Ue ** W rld
A Prayer for a tick person, when there appear-
eth small hope of recovery.
FATHER of mercies, and God of all comfort,
our only help In time of need ; We fly unto
thee for succour in behalf of this thy servant
here lying under thy hand in great weakness of
body. Look graciously upon him, Lord and
the more the outward man decayeth, strengthen
him, we beseech thee, so much the more continu
ally with thy grace and Holy Spirit in the inner
S! :- * m jmfingMd repentance for all
;he errors of his life
repentance
and stedfast faith in
;e errors of his life past, and stedfast fa
by Son Jesus ; that his sins may be done
by thy mercy and his pardon sealed in heaven,
Defore he go hence, and be no more seen. We
5JF*O Lord, that there is no word impossible
with thee ; and that, if thou wilt, thou canst
ven yet raise hi ,
continuance amongst us : Y
up, and grant /rn a
et, fo
rasmuch as in
, s
all appearance the time of his dissolution draw-
eth near, so fit and prepare him we beseech
thee, against the hou? of death, that afterTS
departure hence in peace, and in
pul may be received into thine e
loin, through the merits and
Jesus Christ, thine only Son, o
Saviour. Amen.
A commendatory Prayer for a sick person at
the point of departure.
ALMIGHTY God, with whom do live the
spirits of just men made perfect, after they
delivered from their earthly prisons ; We
humbly commend the soul of this thy servant
our dear brother into thy hands, as into the
hands of a faithful Creator, and most merciful
Saviour ; most humbly beseeching thee, that it
may be precious in thy sight. WfSh it, We pray
hee, in the blood of that immaculate Lamb,
that was slain to take away the sins of the
world ; that whatsoever defilements it may have
contracted in the midst of this miserable and
Haughty world, through the lusts of the flesh, or
orld, th
f Satan,
being purged and don
, ,
; may be presented pme and without spot before
e ' And teach us who survive in this and
who survive, in this and
,, ,
ther like daily spectacles of mortality, to see
how frail and uncertain our own condition is ;
and so to number our days, that we may seri-
usly apply our hearts to that holy and heavenly
wisdom, whilst we live here, which may in the
nd bring us to life everlasting, through the
ients of Jesus Christ thine only Son our Lord.
Prayer for persons troubled in mind or in
conscience.
"^BLESSED Lord, the Father of mercies.
J and the God of all comforts ; We beseech
lee, look down in pity and compassion upon
his thy afflicted servant. Thou writest bitter
OF THE COMMUNION OF THE SICK.
, ^f THE present rubric is nearly the same as in 1552. The changes made in it in
'1662 seem to have been made with the object of giving more encouragement to
private communions. Thus we have "they may, in case of sudden visitation, have
the less cause to be disquieted for lack of the same," instead of " they shall have no
'cause in their sudden visitation to be unquiet for lack of the same; and "a good
.number to receive the communion with the sick person," was displaced by " three,
or two at the least." The Scotch Prayer-book had " a sufficient number, at least
two or three."
The Prayer-book of 1549 na( ^ the following rubrics:
"And if the same day there be a celebration of the holy communion in the
church, then shall the priest reserve (at the open communion) so much of the
Sacrament of the body and blood, as shall serve the sick person, and so many as
shall communicate with him (if there be any).
"And so soon as he conveniently may, after the open communion ended in the
church, shall go and minister the same, first to those that are appointed to commu
nicate with the sick (if there be any), and last of all to the sick person himself. But
before the curate distributes the holy communion, the appointed general confession
must be made in the name of the communicants, the curate adding the absolution,
with the comfortable sentences of Scripture following in the open communion.
And after the communion ended, the Collect,
" A Imighty and everliving God, iue most heartily thank thee" &c.
"But if the day be not appointed for the open communion in the church, then
(upon convenient warning given) the curate shall come and visit the sick person
afore noon. And having a convenient place in the sick man's house (where he may
reverently celebrate', with all things necessary for the same, and not being other
wise letted with the public service, or any other just impediment, he shall there
celebrate the holy communion after such form and sort as hereafter is appointed."
The form of 1549 was,
Introit, Ps. cxvii. The lesser Litany, without repetition. The salutation. The
Collect, Epistle, and Gospel, as at present. The service was then taken up imme
diately after the offertory, and continued "unto the end of the canon."
If The practice of reserving a portion of the Eucharist, consecrated in the Church,
for absent members, was undoubtedly the most ancient. Justin Martyr (A.D. 140)
speaks of it. Still private consecrations were allowed for the sick, and for prisoners
in times of persecution. Cyprian (A.D. 250) gives directions concerning the latter
case. See Bingham, 1. xv. c.iv. 8 n. In allowing the reservation the Prayer-book
of 1549 followed the practice of both the Eastern and Western Churches.
TT The form of the present service dates from 1552.
^f The first rubric, "After which," &c. was added in 1662.
Tf The next rubric as in 1352. except the words, "and last of all to the sick per
son," which were added in 1662. In 1549 there was the rubric,
"And if there be more sick persons to be visited the same day that the curate
doth celebrate in any sick man's house, then shall the curate (there) reserve so much
of the Sacrament of the body and blood as shall serve the other sick persons, and
such as be appointed to communicate with them (if there be any), and shall immedi
ately carry it, and minister it unto them."
^f The rubric, " But if," &c. as in 1549. The same principle was enunciated in
the Sarum Manual.
*lf The rubric, "When the sick person," &c. as in 1552. In 1549, in such a case,
the priest was to commence the Visitation Office at "Remember not," c. and
continue to the Psalm, omitting the second part of the exhortation ; and if the sick
desired to be anointed, to use the appointed prayer without any Psalm.
If The last rubric was added in 1552.
OF THE BURIAL OF THE DEAD.
T THE first rubric was prefixed in 1662. It has been ruled, in Titchmarsh v.
Chapman, that baptism with water in the name of the Holy Trinity is valid baptism,
even when administered by a heretical layman.
If The second rubric is substantially as in 1549.
The burial service has undergone much either into the church, or towards the
change. In 1549 it was as follows : grave.
" The priest meeting the corpse at the " I am the resurrection, &c.
church stile, shall say: Or else the " I know that my Redeemer, &c.
priests and clerks shall sing, and so go " We brought nothing, &c.
(204)
THE COMMUNION OF THE SICK.
things against him, and makest him to possess
his former iniquities; thy wrath lieth hard
upon him, and his soul Is full of trouble:
But, O merciful God, who hast written thy holy
Word for our learning, that we, through patience
and comfort of thy holy Scriptures, might have
hops ; give him a right understanding of himself,
and of thy threats and promises ; that he may
neither cast away his confidence in thee, nor
place it any where but in thee. G i ve him strength
against all his temptations, and heal all his
distempers. Break not the bruised reed, nor
quench the smoking flax. Shut not up thy
tender mercies hi displeasure ; but make him to
hear of joy and gladness, that the bones which
thou hast broken may rejoice. Deliver him from
fear of the enemy, and lift up the light of thy
countenance upon him, and give him peace,
through the merits and mediation of Jesus
Christ our Lord. Amen,
COMMUNION OF THE SICK.
T Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and
ever uncertain what time they shall depart out of this life ; therefore, to the intent they may be
at ways in a readiness to die, whensoever it shall please Almighty Vod to call them, the Curates
shall diligently from time to time (but especially in the time of pestilence, or other infectious
sl<-k,ii'.i) i-jcii'ii-f tli eir Parishioners to the often receiving of the holy Communion of the Body and
Blood of our Saviour Christ, when it shall be publickly administered in the Church- that so
doinsr, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the
same. But if the sick person be not able to come to the Church, and yet is desirous to receive the
Communion in his house; then he must give timely notice to the Curate, signifying also how
many there are to communicate with him, (which shall be three, or two at the least.) and having
venient place in the sick man's house, with all things necessary so prepared, that the
< ' may reverently minister, he shall there celebrate the holy Communion, beginnin with
the Collect, Epistle, and Gospel, here following.
The Collect.
ALMIGHTY, everliving God, Maker of man-
\. kind, who dost correct those whom thou
dost love, and chastise every one whom thou
dost receive ; We beseech thee to have mercy
upon this thy servant visited with thine hand,
and to grant that he may take his sickness
patiently, and recover his bodily health, (if it be
thy gracious will ;) and whensoever his soul shall
depart from the body, it may be without spot
i holy Communion, beginning with
The Epistle. Hebr. xii. 5.
MY son, despise not thou the chastening of
the Lord, nor faint when thou art rebuked
im. For whom the Lord loveth he chasteu-
eth ; and scourgeth every son whom he receiveth.
The Gospel. St. John v. 24.
VERILY, verily I say unto you, He that
heareth my word, and believeth on him that
sent me, hath everlasting life, and shall not i
isting li
; but is passed from death
T After which the Priest shall proceed according to the form before prescribed for the holy
Communion, beginning at these words [Ye that do truly, &c.]
1T At the time of the distribution of the holy Sacrament, tJie Priest shall first receive the
Vtonmunion himself, and after minister unto them that are appointed to communicate
with the sick, and last of all to the sick person.
5 But if a man, either by reason of extremity of sickness, or for want of warning in due time to
the Curate, or for lack of company to receive with him, or by any otlierjust impediment, do not
receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do
truly repent him of his sint, and stedfastly believe that Jesus Christ hath suffered death upon
the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits
hehath thereby, and. yii'ing him heart a thanks thrri>f!-i\ In- <l"th nit inul ,h-inlf tin- Body and
Blood qf our Saviour Christ profitably to his Soul's health, although he do not receive the
Sacrament with his mouth.
T When the sick person in visited, and receiveth the holy Communion all at one time, then the
Priest, for mure expedition, shall cut off the form of the Visitation at the Psalm [In thee, O
Lord, have I put my trust, &c.] and go straight to the Communion.
such other like contagious times of sickness or diseases,
-- ..-. rt can be gotten to comminni;,tr 'with the sick in their
houses, for /,> r-j tl infection, upon special request of the diseased, the Minister may only
icate with him.
f In the time of the Plague, Sweat,
when none uf the Parish or neighbours
" When they come at the grave, -whiles
the corpse is made ready to be laid into
the earth, the priest shall say, or the
firiests and clerks shall sing,
" Man that is born of a woman, &c.
" In the midst of life. . . fall from thee.
" Then the priest, casting earth upon.
the corpse, shall say,
"I commend thy soul to God the
"A. Deliver their souls, O Lord.
"P. I believe to see the goodness
the Lord.
"A. In the land of the living.
"P. O Lord, graciously hear my
prayer.
"A. And let my cry come unto thee.
" Let us pray.
"O Lord, with whom do live the spirits
Father almighty, and thy body to the of them that be dead; and in whom the
ground ; earth to earth, ... all things to souls of them that be elected, after they
be delivered from the burden of the flesh,
be in joy and felicity ; Grant unto this
thy servant, that the sins which he com
mitted in this world be not imputed unto
, the gates ol
and pains of eternal darkness, may
himself.
" Then shall be said or sung,
" I heard a voice, &c.
" Let us pray.
"We commend into thy hands of mercy him; but that he, escaping
(most merciful Father) the soul of this hell,
our brother departed, N. And his body ever dwell in the region of light with
we commit to the earth; beseeching thine Abraham, Isaac, and Jacob, in the place
infinite goodness, to give us grace to live where is no weeping, sorrow, nor heavi-
in thy fear and love, and to die in thy ness ; and when that dreadful day of the
favour; that when the judgment shall general resurrection shall come, make
come, which thou hast committed to thy him to rise also with the just and right-
well-beloved Son, both this our brother, eous, and receive this body again to glory,
and we, may be found acceptable in thy then made pure and incorruptible : s<
sight, and receive that blessing which thy him on the right hand of thy Son Jest
well-beloved Son shall then pronounce Christ, among thy holy and elect, that
to all that love and fear thee, saying :
Come, ye blessed children of my Father ;
receive the kingdom prepared for you
before the beginning of the world. Grant
this, merciful Father, for the honor of
Jesu Christ, our only Saviour, Mediator
and Advocate. Amen.
" This prayer shall also be added.
" Almighty God, we give thee hearty
thanks for this thy servant, whom thou
hast delivered from the miseries of this
wretched world, from the body of death,
and all temptation : And, as we trust,
then he may hear with them these most
sweet and comfortable words ; Come to
me, ye blessed of my Father, possess the
kingdom which hath been prepared for
you from the beginning of the world.
Grant this, we beseech thee, O mercifu
Father, through Jesus Christ our Media
tor and Redeemer. Amen."
The celebration of the Holy Commu
nion ivhen there is a burial of the dead.
Psalm xlii.
Collect. "O merciful God (as in th<
concluding Collect of the present office,,
hast brought his soul, which he com- but continuing) and at the general resur-
mitted into thy holy hands, into sure rection in the last day, both we and this
consolation and rest. Grant, we beseech our brother departed, receiving again out
thee, that at the day of judgment his bodies, and rising again in thy mosl
soul and all the souls of thy elect, de- gracious favour, may with all thine elecfl
parted out of this life, may with us and saints, obtain eternal joy. Grant this,
we with them, fully receive thy promises,
and be made perfect altogether ; through
the glorious resurrection of thy Son Jesus
Christ our Lord.
" These Psalms with other suffrages
following, are to be said in the church, John vi. 37 to /
either before or after the burial of the If The first c
corpse. "
Ps. cxvi. cxxxix. cxlvi.
" Then shall follow the Lesson" &c.
(i Cor. xv. 20 to end).
" The Lesson ended, then shall the
Priest say,
" Lord, have mercy upon us, &c.
"Our Father, &c.
"Priest. Enter not (O Lord) into
judgment with thy servant.
"Answer. For in thy sight no living
creature shall be justified.
"P. From the gates of hell.
O Lord God, by the means of our advo
cate Jesus Christ ; which, with thee and
the Holy Ghost, liveth and reigneth one
God for ever." Amen.
Ep. i Thess. iv. 13 to end. Gospel
to 40.
change made in 1552 was in
the committal to the grave. The present!
form was then substituted. The article
"the" was introduced before "resurrecJ
tion" in 1662.
In 1552 the Lesson was read after thai
(206)
committal of the body to the ground and!
the portion of the Service following the!
Lesson was altered to its present form. 1
The final benediction was added iral
1662. There were no Psalms in the office!
of 1552. Those in the present office were!
added in 1662. The Lesson was thera
placed after them.
THE ORDER FOR
THE BURIAL OF THE DEAD.
, Here , to *
I AM the resurrection and the life, saith the
Lord : he that belie veth in me, though he were
dead, yet shall he live : and whosoever liveth
and believeth in me shall never die. St. John
xi. 25, 26.
I KNOW that my Redeemer liveth, and that
he shall stand at the latter day upon the earth.
And though after my skin worms destroy this
body, yet in my flesh shall I see God : whom I
shall see for myself, and mine eyes shall behold,
and not another. Job xix. 25, 26, 27.
TTTE brought nothing into this world, and it
V V is certain we can carry nothing out. The
Lord gave, and the Lord hath taken away ; blessed
be the Name of the Lord. 1 Tim. vi. 7. Job i. 21.
f After they are come into the Church, shall be
read one or both of these Psalms following.
Dixi, Cuttodiam. fa. xxxix.
I SAID, I will take heed to my ways : that I
offend not in my tongue.
I will keep my mouth as it were with a bridle :
while the ungodly is in my sight.
I held my tongue, and spake nothing : I kept
silence, yea, even from good words ; but it was
u. me, and whUe I was
thus musing the fire kindled : and at the last I
spake with my tongue ;
Lord, let me know mine end, and the number
of my days : that I may be certified how long I
Behold, V tiiou hast made my days as it were a
span long : and mine age is even as nothing in
respect of thee ; and verily every man living is
^ mlnTalSth in a vain shadow, and dis-
quieteth himself in vain : he heapeth up riches,
and cannot tell who shall gather them.
And now, Lord, what is my hope : truly my
hope is even in thee.
Deliver me from all mine offences : and make
me not a rebuke unto the foolish,
I became dumb, and opened not my mouth :
for it was thy doing.
Take thy plague away from me : I am even
consumed by means of thy heavy hand.
When thou with rebukes dost chasten man for
sin thou makest his beauty to consume away,
like as it were a moth fretting a garment : every
m ^rTy f p^ 8 er, U V S-and with thine ears
consider my calling : hold not thy peace at my
Mfe I am a stranger with thee : andasojourner,
_ ...tie, that I may recover my
strength : before I go hence, and be no more
Se ^lory be to the Father, and to the Son : and to
the Holy Ghost ;
As it wss in the beginning, is now, and ever
shall be : world without end. Amen.
Domine, refugium. Psalm xc,
E)RD, thou hast been our refuge : from one
generation to another.
Before the mountains were brought forth, or
ever the earth and the world were made : thou
art God from everlasting, and world without
end.
Thou turnest man to destruction : again thou
sayest, Come again, ye children of men.
For a thousand years in thy sight are but as
yesterday : seeing that is past as a watch in the
DI As soon as thou scatterest them, they are even
ae a sleep : and fade away suddenly like the
In 'the morning it is green, and groweth up :
Dut in the evening it is cut down, dried up, and
For we consume away in thy displeasure : and
are afraid at thy wrathful indignation.
Thou hast set our misdeeds before thee : and
our secret sins in the light of thy countenance.
For when thou art angry all our days are gone :
we bring our years to an end, as it were a tale
that is told.
The days of our age are threescore years and
ten ; and though men be so strong, that they
come to fourscore years : yet is their strength
then but labour and sorrow ; so soon passeth it
away, and we are gone.
But who regardeth the power of thy wrath :
for even thereafter as a man feareth, so is thy
displeasure.
O teach us to number pitr days : that we may
apply our hearts unto wisdom.
Turn thee again, O Ijord, at the last : and be
gracious unto thy servants.
satisfy us with thy mercy, and that soon :
so shall we rejoice and be glad all the days of our
life
Comfort us again now after the time that thou
hast plagued us : and for the years wherein we
have suffered adversity.
Shew thy servants thy work : and their chil-
And the glorious Majesty of the Lord our God
be upon us : prosper thou the work of our hands
upon us, prosper tho.i our handy -work.
Glory be to the Father, and to the Son : and to
the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be : world without end. Amen.
t Then thall follow the Lesson taken out of the
fifteenth Chapter of the former Epistle of
Saint Paul to the Corinthiant.
1 Corinthians xv. 20.
SOW is Christ risen from the dead, and be
come the first-fruits of them that slept,
since by man came death, by man came also
the resurrection of the dead. For as in Adam
all die even so in Christ shall all be made alive.
But every man in his own order: Christ the
first-fruits ; afterward they that are Christ's, at
his coming. Then cometh the end, when he
shall have delivered up the kingdom to God, even
the Father ; when he shall have put down all
rule, and all authority, and power. For he must
reign, till he hath put all enemies under his feet.
The last enemy that shall be destroyed is death.
Fpr he hath put all things under his feet. But
when he saith all things are put under him, it
i manifest that he is excepted, which did put all
things under him. And when all things shall be
subdued unto him, then shall the Son also him
self be subject unto him that put all things under
him, that God maybe all in all. Else what shall
they do which are baptized for the dead, if the
dead rise not at all ? Why are they then baptized
IT Our present service bears but slight
resemblance as a whole to the old offices
connected with the burial of the dead.
Still a few fragments of these offices are
imbedded in it. " I am the resurrection
&c.," was sung, in the Sarum Office, as
an Anthem at the grave after the corpse
was covered with earth. "I know that
my Redeemer, &c.," formed a response
and versicle in the Vigilice mortuorum.
Part of the Lesson was read, for the Epi
stle, in the Mass for the Dead. ' ' Man
that is born of a woman, &c.," was part
of a Lesson in the Vigilicz morluorum.
" In the midst of life," &c., and the two
anthems following it were formed from an
anthem, which was sung at Compline
during a part of Lent. The form of com
mittal to the grave of the Sarum Office
was, "I commend thy soul to God the
Father Almighty, earth to earth, ashes to
ashes, dust to dust, in the name of the
Father," &c. The anthem "I heard a
voice," &c., was read, for the Epistle, in
the daily Mass for the Dead. The lesser
Litany, with the Lord's Prayer, was said
in the Sarum Office both before and after
the committal of the body to the grave.
The suffrages, retained in 1549, followed
in each case.
A prayer for the departed in the Sarum
office begins thus: "O God, with whom
do live the spirits of the dead, and in
whom the souls of the elect, after they
have laid aside the burden of the flesh,
enjoy full felicity," &c. The continuation
in 1549 of the prayer corresponding to
this was t?.ken from another prayer in the
Sarum Office. In 1552 this prayer was
displaced by the prayer, " Almighty God,
with whom do live and to haste thy
kingdom ; that we, with this our brother,
and all other departed in the true," &c.
This special mention of the person de
parted was omitted in 1662.
IT The Greeks have separate offices for Laics, for Monks, for Priests, and for
Infants.
On the death of a laic the priest visits
the house, says the Trisagion, the Holy
Lord's Prayer, and certain Gospel, John v. 24 30.
The Beatitudes are introduced.
The Epistle is i Thess. iv. 1317 ; the
Trinity, the Lord's Prayer, and certain Gospel, John v. 24 30.
Troparia ; and prays for the repose of Each of the priests present approaches
the soul of the departed. He adds the the body and says silently the prayer,
following prayer: " O God of spirits," &c. raising his voice
"O God of spirits and of all flesh, who at the end and adding, "Thou art the
hast trodden down death, hast subdued resurrection, the life, and the refresh-
the devil, and hast given life to the world, ing."
do thou, O Lord, give rest to the soul of The relatives salute the dead,
this thy servant, who has fallen asleep, Sentences reflecting on the frailty of
in a place of light and verdure, in a place life and the lessons taught by death are
of refreshment, where sorrow, grief, and read. Invocations of the Virgin again
lamentation enter not ; forgive him every follow.
sin of word, deed, or thought, in thy The body is borne to the grave with
goodness and clemency ; for there is no the hymns to the Trinity, the Lord's
man who liveth and sinneth not. For Prayer, &c. as in going to the
thou alone art without sin. Thy right- church.
eousness is an everlasting righteousness, The priest takes dust in the shovel and
and thy word is truth ; for thou art the sprinkles it crosswise on the body, say-
resurrection, the life, and the refreshing ing, "The earth is the Lord's and the
of this thy servant who is fallen asleep, fulness thereof, the world and all that
O Christ our God, to whom we ascribe dwell therein."
glory with thy eternal Father and thy He throws wax or ashes from his cen-
all-holy good and life-giving Spirit, now, ser upon the body. The grave is closed,
always, and for ever and ever. Amen. and, with some of the short hymns, as at
" Glory now," &c. the commencement, and the blessing, the
When the body is brought to the service is ended,
church Ps. xc. is sung. The service for monks very much re-
This is followed by Ps. cxix. in its sembles that for laics. The concluding
three divisions, between which prayer Troparion, when dust is thrown upon
for the dead is offered. the body, is worthy of note :
The service after this mainly consists
'O yawning earth, receive him who
of short invocations having reference to was formed of thee at first, and returns
death and to a future life. A very large now to thee his mother. The Creator
number of these are used. Mingled with hath taken that which was in his like-
them are addresses to the Virgin for help, ness, do thou receive the body that be-
as if man's mortality was especially con- longed to thee."
nected with the remembrance of Christ's The Office for the Burial of Priests,
birth. though longer, is of the same character
(208)
AT THE BURIAL OF THE DEAD.
.
t some man will say. How are the
up y and with what body do they
u fool, that which thou sowest is not
for the dead ? and why stand we in jeopardy
every hour ? I protest by your rejoicing, which
I have in Christ Jesus our Lord, I die daily.
If after the manner of men I have fought with
beasts at Ephesus, what advantageth it me, if
the dead rise not ? Let us eat and drink, for to
morrow we die. Be not deceived: evil com
munications corrupt good manners. Awake to
righteousness, and sin not ; for some have not
the knowledge of God. I speak this to your
shame. But some man will say. How are the
dead raised
come ? Tho
quickened, except it die. And that which thou
sowest, thou sowest not that body that shall be,
but bare grain, it may chance of wheat, or of
some other grain : But God giveth it a body, as it
hath pleased him, and to every seed his own
body. All flesh is not the same flesh ; but there
is one kind of flesh of men, another flesh of
beasts, another of fishes, and another of birds.
There are also celestial bodies, and bodies terre-
atrial ; but the glory of the celestial is one, and
the glory of the terrestrial is another. There is
one glory of the sun, and another glory of the
moon, and another glory of the stars ; for one
star differeth from another star in glory. So also
is th.i resurrection of the dead : It is sown in
corruption ; it is raised in incorruption : It is
sown in dishonour ; it is raised in glory : It is
sown in weakness ; it is raised in power : It is
sown a natural body ; it is raised a spiritual
body. There is a natural body, and there is a
spiritual body. And so it is written, The first
man Adam Was made a living soul ; the last
Adam was made a quickening spirit. Howbeit,
that was not first which is spiritual, but that
which is natural ; and afterward that whkh is
spiritual. The first man is of the earth, earthy :
the second man is the Lord from heaven. As is
the earthy, such are they that are earthy : and
as is the heavenly, such are they also that are
heavenly. And as we have tome the image of
the earthy, we shall also bear the image of the
heavenly. Now this I say, brethren, that flesh
and blood cannot inherit the kingdom of God ;
neither doth corruption inherit incorruption.
Behold, I shew you a mystery : We shall not all
sleep, but we shall all be changed, in a moment,
in the twinkling of an eye, at the last trump,
(for the trumpet shall sound,) and the dead shall
be raised incorruptible, and we shall be changed.
For this corruptible must put on incorruption,
and this mortal must put on immortality. So
when this corruptible shall have put on incor
ruption, and this mortal shall have put on im
mortality ; then shall be brought to pass the
saying that is written, Death is swallowed up in
victory. death, where is thy sting? O grave,
where is thy victory ? The sting of death is sin,
and the strength of sin is the law. But thanks
be to God, which giveth us the victory through
our Lord Jesus Christ. Therefore, my beloved
brethren, be ye stedfast, unmoveable, always
abounding in the work of the Lord, forasmuch
as ye know that your labour is not in vain in
the Lord.
1 When they come to the Grave, while the Corpse
it made ready to be laid into the earth, the
Priest shall lay, or the Priest and Clerks shall
ting:
~\ /TAN that is born of a woman hath but a
1VJL short time to live, and is full of misery.
nueth in one stay.
In the midst of life we are in death : of whom
may we seek for succour, but of thee, Lord,
who for our sins art justly displeased ?
Yet, O Lord God most holy, O Lord most
mighty, O holy and most merciful Saviour,
deliver us not into the bitter pains of eternal
death.
Thou knowest, Lord, the secrets of our hearts ;
shut not thy merciful ears to our prayer ; but
spare us, Lord most holy, God most mighty,
O holy and merciful Saviour, thou most worthy
Judge eternal, suifer us not, at our last hour, for
any pains of death, to fall from thee.
IT Then, while the earth shall be cast upon the
Body by some standing by, the Priest shall
say,
FORASMUCH as it hath pleased Almightv
God of his great mercy to take unto himself
the soul of our dear brother here departed, we
therefore commit his body to the ground ; earth
to earth, ashes to ashes, dust to dust ; in sure
and certain hope of the Resurrection to eternal
life, through our Lord Jesus Christ ; who shall
change pur vile body, that it may be like unto
his glorious body, according to the mighty work
ing, whereby he is able to subdue all things to
himself.
f Then shall be said or sung,
I HEARD a voice from heaven, saying unto
me, Write, From henceforth blessed are the
dead which die in the Lord : even so saith the
Spirit ; for they rest from their labours.
f Then the Priest thall say,
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
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 us. And lead us not into temptation ;
But deliver us from evil. Amen.
Priest.
ALMIGHTY God, with whom do live the
J\. spirits of them that depart hence in the
Lord, and with whom the souls of the faithful,
after they are delivered from the burden of the
flesh, are in joy and felicity : We give thee
hearty thanks, for that it hath pleased thee to
deliver this our brother out of the miseries of
this sinful world ; beseeching thee, that it may
please thee, of thy gracious goodness, shortly to
accomplish the number of thine elect, and to
hasten thy kingdom ; that we, with all those
that are departed in the true faith of thy holy
Name, may have our perfect consummation and
bliss, both in body and soul, in thy eternal and
everlasting glory; through Jesus Christ our Lord.
Amen.
The Collect.
MERCIFUL God, the Father of our Lord
Jesus Christ, who is the resurrection and
the life ; in whom whosoever believeth shall live,
though he die ; and whosoever liveth, and be
lieveth in him, shall not die eternally ; who also
hath taught us (by his holy Apostle Saint Paul)
not to be sorry, as men without hope, for them
that sleep in him ; We meekly beseech thee, O
Father, to raise us from the death of sin unto
the life of righteousness ; that, when we shall
depart this life, we may rest in him, as our hope
is this our brother doth ; and that, at the general
Resurrection in the last day, we may be found
acceptable in thy sight ; and receive that blessing,
which thy well-beloved Bon shall then pronounce
to all that love and fear thee, saying, Come, ye
blessed children of my Father, receive the king
dom prepared for you from the beguiling of the
world : Grant this, we beseech thee, O merciful
Father, through Jesus Christ, our Mediator and
Redeemer. Amen.
rpHE grace of our Lord Jesus Christ, and the
JL love of God, and the fellowship of the Holy
Ghost, be with us all <
as the other Offices of Burial. In it the 54, are appointed as additional Epistles
xxiii. xxiv. li. Ps. are used in addition and Gospels.
to those of the other Offices. Rom. v. In the Office for the Burial of Infants
12 21, John v. 17 24, i Cor. xv. i n, we have special allusions to the age of
John vi. 35 39, Rom. vi. 9 n, John the dead, but the structure of the service
vi. 40 44, Rom. xiv. 6 9, John vi. 48 is the same.
OF^THE CHURCHING^F~WOMEK
If THIS Office was styled in 1549, as m tne Sarum Manual, " The Order of the
Purification of Women." In 1552 the present title was prefixed.
If The rubric of 1549 was, "The woman shall come into the church, and there shall
kneel down in some convenient place, nigh unto the quire-door; and the priest
standing by her shall say these words or such like, as the case shall require. In
1552, for "nigh unto the quire-door" was substituted "nigh unto the place where
the table standeth." The present rubric was prefixed in 1662. Bp Burnet says
that the words, "decently apparelled," which were then inserted, are interpreted
to mean with a white covering or veil. Before 1549 this Office was said at the
church-door.
In what part of the service this Office is to be inserted the rubric does not say.
From Articles of Inquiry made by different bishops in the seventeenth century it
appears, that the proper time for using the Office was then thought to be just
before the Communion Service. The final rubric favours this view.
The address is as in 1552. In 1549, by thy word all creatures rational and
after "safe deliverance," were the words irrational, who didst bring into being all
" and your child baptism." things out of nothing; we beseech and
Until 1662 the Psalm used was the entreat thee purify from all sin and all
I2ist. This was one of the Psalms used pollution this thy handmaid, whom by
in the Sarum Office. thy will thou hast preserved and per-
The lesser Litany, the Lord's Prayer, mitted to enter into thy holy Church ;
the versicles and responses, and the con- that she may be deemed worthy to par-
eluding prayer, have come down unal- take, without condemnation, of thy holy
tered from 1549, except that until 1662 mysteries." (If the child has not sur-
the Lord's Prayer had not the doxology, vived, the prayer ends here ; if it be
and the last prayer had "walk in her alive, the priest continues. ) "And bless
vocation, according to thy will." These the child born of her. Increase, sanctify,
are all taken from the Sarum Office. In direct, teach, guide him: for thou hasl
1662 the second Kyrie was printed in brought him to the birth and hast shewn
italics. him the light of this world: that so he
IT The following is the Greek Office. may be deemed worthy of the mental
The Greeks appoint three prayers for light at the time which thou hast ordained,
the mother on the first day of the child's and be numbered among thy holy flock :
birth. On the 8th day the nurse is to through thy only -begotten Son, with
bring the child to church, and prayer is whom thou art blessed together with thy
made for him before the e 
