HENRY BRADSHAW
SOCIETY
in f0e ^ear of Our &orb 1890
for f#e ebtftng of (gtare fetfurgtcaf
VOL. XXXIV.
ISSUED TO MEMBERS FOR THE YEAR 1907
AND
PRINTED FOR THE SOCIETY
BY
HARRISON AND SONS, ST. MARTIN'S LANE,
PRINTERS IN ORDINARY TO HIS MAJESTY.
c* Crhq \a-Mci. LJ-n4T*H
THE ORDER OF THE
COMMUNION, 0
1 548.
A facsimile
of the British Mziseum copy €.25, f. 15.
EDITED BY
H. A. WILSON, M.A.,
Fellow of Magdalen College, Oxford.
feonfcon*
1908.
LONDON :
HARRISON AND SONS, PRINTERS IN ORDINARY TO HIS MAJESTY,
ST. MARTIN'S LANE.
CONTENTS.
PAGE.
Introduction ... ... ... ... ... ... ... ... ... vii
FACSIMILE OF THE BRITISH MUSEUM COPY (C. 25, f. 15) to follow xliv
Appendix I. —Comparison of readings 3
Appendix II. — The Latin and German versions
Appendix III.— The Mass of Easter Day, 1548 29
Appendix IV. — The Order of the Communion and the Consultation
of Archbishop Hermann ... ... ... ... ... ... 47
Index 53
ADDITIONAL PLATES to follow 56
69283
ADDITIONAL PLATES.
I. — British Museum, C. 25, f. 16 (title-page).
II.— „ „ „ ,, (fol. B. i, verso).
III.— „ ' „ „ „ (colophon).
IV.— „ „ C. 25, f. 12 (title-page).
V.— „ „ „ „ (fol. B. i, verso).
VI.— „ „ „ „ (colophon).
VII. — Durham, University Library, xvii, E. 19 (title-page).
VIII.- „ „ „ „ „ (fol. B. i, verso).
IX.— „ „ „ „ „ (colophon).
X. — Durham, Cosin Library, F V, 2 (fol. B. i, verso).
XI. — Bodleian Library, Arch. Bodl., A. I, 57 (title-page).
XII.— „ „ „ (fol. A. vi, verso).
INTRODUCTION.
THE appearance of the Order of the Communion in March, 1548,
had been preceded by the passing, in December, 1 547, of an Act
of Parliament,1 in which provisions of very different kinds are
curiously linked together. The first portion of the Act, after a
prelude on the virtuous intentions of the king and his desire to
govern his subjects by methods of clemency, indicates that
" some bridle of fear " is necessary for certain persons, described
as " men most contentious and arrogant for the most part or
else most blind and ignorant," by whom " things well and godly
instituted " are " perverted and abused," and that this tendency
is especially apparent " in matters of religion and in the great
and high mysteries thereof, as in the most comfortable Sacra-
ment of the Body and Blood of our Saviour Jesus Christ,
commonly called the Sacrament of the Altar, and in Scripture,
the Supper and Table of the Lord, the communion and par-
taking of the Body and Blood of Christ." It proceeds, after a
statement as to the institution of the Eucharist, to declare that
the Sacrament has been " of late marvellously abused " by
" unreverent and ungodly " disputations and reasonings, and by
" such vile and unseemly words as Christian ears do abhor to
hear rehearsed." It therefore enacts that any persons who after
the first day of May, 1548, shall by words or otherwise deprave,
contemn, despise or revile the Sacrament shall suffer fine and
imprisonment at the King's pleasure, and directs the mode of
proceeding against offenders.3
1 The statute I Edw. VI. cap. I. It is printed in Gee and Hardy, Dociunents
illustrative of the History of the English Church, 1896, p. 322.
2 The effect of this may seem at first sight to be the giving of full liberty of
speech to the revilers for four months or more. But this was probably not intended ;
and the gap was filled within a few days after the passing of the Act by a proclamation,
forbidding irreverent and indecent discussions as to the Sacrament, and the use
viii INTR OD UCT10N.
The second portion of the Act declares that it is more
agreeable to the first institution of the Sacrament, and to the
common use and practice of the Apostles and the primitive
Church, that the Sacrament " should be ministered to all
Christian people under both the kinds of bread and wine than
under the form of bread only " ; and " that the people being
present should receive the same with the priest than that the
priest should receive it alone.''1 It therefore enacts that the
Sacrament shall " be hereafter commonly delivered and
ministered unto the people within the Church of England and
Ireland, and other the King's dominions, under both the kinds,
that is to say, of bread and wine, except necessity otherwise
require " ; that the priest shall, at least one day before he
ministers the Sacrament, exhort those who are present to
prepare themselves to receive it ; and that on the day appointed,
" after a godly exhortation by the minister made," declaring the
benefits of receiving worthily and the peril of receiving
unworthily, " to the end that every man shall try and examine
his own conscience before he shall receive the same," the
minister " shall not, without lawful cause, deny the same to any
person that will devoutly and humbly desire it."
It is not always easy to trace in the Parliamentary Journals
of the time the exact steps by which particular measures passed
into law. But there can be little doubt that this Act was the
result of a combination of two bills, of which one was intended
to repress the growing irreverence towards the Sacrament, the
other to provide for the administration of the Sacrament to the
lay people "under 'both the kinds." The Parliament met on
of irreverent language concerning it (examples being cited in unnecessary quantity),
under severe though unspecified penalties. (Wilkins, Concilia, vol. iv, p. 18.) This
was doubtless meant to supply the necessary " bridle of fear " for the time. By the
proclamation preachers were prohibited from using, on the subject of the Sacrament,
till a further definition of doctrine should be made, any terms not employed in
Scripture.
1 It may be noted that the practice of " five hundred years and more after
Christ's ascension " is alleged for ministration in both kinds ; no precise period is
assigned for the duration of the other primitive usage.
INTRODUCTION. ix
November 4th, 1547. The Journals of the Lords show that a
bill " for the Sacrament of the Altar " was read in that House
on November I2th, again on November I5th, and twice on
November i/th. On November 26th, a bill "for the receiving
of the Sacrament sub utraque specie " was read and delivered to
the Chancellor, Lord Rich. On December 3rd, a bill " pro
Sacramento " was read and committed to the Protector. The
committing of the bills seems to have been utilised for their
combination, which may perhaps have been the purpose for
which they were committed.
On December 5th, a bill " pro Sacramento Corporis et
Sanguinis Christi " was read in the Lords, and committed to two
judges, Marvin and Portman. This was probably the bill
resulting from the combination of the two measures, and the
same which was read on December 7th, when it is described as a
bill " pro sacrosancto Sacramento Altaris." On December roth it
appears again, as a bill " pro sacrosancto Sacramento Corporis
et Sanguinis Christi " : it was then read and approved " communi
omnium procerum assensu," with five dissentients. These were
the Bishops of London (Bonner), Norwich (Rugg), Hereford
(Skip), Worcester (Heath), and Chichester (Day). Cranmer and
nine other Bishops who were present1 appear to have assented to
the passing of the bill. In the Commons its progress was rapid :
it was read a first time on the same day on which it was passed
by the Peers ; the second reading followed on December I3th,
and the third on December I4th. On December I7th it appears
once more in the Journal of the Lords, where it is recorded that
a provision to be annexed to the bill was sent to the Commons,
" the which the Commons would not receive, because the Lords
had not given their consent to the same."2 On the same day
1 These were the Bishops of Durham (Tunstall), Ely (Goodrich), Salisbury
(Salcot), St. David's (Barlow), St. Asaph (Parfew, otherwise Wharton), Carlisle
(Aldrich), Bristol (Bush), Lincoln (Holbeach), and Rochester (Ridley).
2 There is nothing to show the nature ^of this provision. The part of the bill
relating to communion in both kinds appears to have received no addition or alteration
after it was engrossed.
x INTRODUCTION.
the bill was read once more in the Commons, and passed by
them.
The Convocation of Canterbury met on November 5th, the
day after the meeting of Parliament. After the election of the
Prolocutor, the Lower House, on November 22nd, agreed upon
four petitions, which were presented to the Upper House, but to
which, apparently, no answer was ever returned. One of these
petitions was that the clergy of the Lower House, according to
the ancient customs of the realm and the tenor of the King's
writ for the summoning of Parliament,1 might be "adjoined and
associated " with the House of Commons, or else that statutes
and ordinances concerning matters of religion and ecclesiastical
causes might not be passed without their " sight and assent."
On November 3Oth, while the Lower House was still awaiting
an answer to its petitions, the Prolocutor brought forward, in a
session which is said to have been "anticipated," a document
described as " the form of an ordinance," which he stated that he
had received from the Archbishop, as to communion under both
kinds. He himself and fifteen other members, out of fifty-eight
who were present, signed the document in question. On
December 2nd (probably the day to which an adjournment had
been made on November 25th) the proposal made in the
" anticipated " session was approved viva voce by all who were
present, without expression of dissent.2
It is uncertain what the " forma cuiusdam ordinationis " may
have been which was produced on November 3Oth, and received
a somewhat irregular assent on December 2nd. But it may be
conjectured that it was a draft or summary of the bill which had
been introduced in the House of Lords on November 26th, to
which an objection may have been raised on the ground that the
Convocation had had no opportunity of expressing an opinion
1 The reference is to the clause " Praemunientes " in the writ by which the
Bishops were summoned to Parliament.
2 The methods of assent by subscription which had been applied on November 3Oth
and was afterwards employed in a later session in the expression of an opinion on the
marriage of priests was apparently abandoned in this session.
INTRODUCTION. xi
on the principle involved. If this had been the case, or even in
the absence of such an objection, it is probable that the
promoters of the bill may have thought it desirable to obtain
from Convocation some declaration which might further the
progress of their measure. It would appear that the document
to which the clergy were asked to assent was not the form which
was afterwards issued as the Order of the Communion, but some-
thing of the nature of an " ordinance " ; and its character
perhaps, rather than its contents, may have been the cause
of the method employed for the declaration of assent on
December 2nd. For on December Qth, in urging the Bishops
to take steps for the fulfilment of two of the petitions presented
on November 22nd, the Lower House pointed out that under
the Act of the Submission of the Clergy they were unable, with-
out licence from the King, which they had not received, to enact
any canons or ordinances, and desired that such licence might
be obtained.1 It is likely that the Lower House, having their
position thus in view, would avoid the adoption, by their usual
methods, of any form of "ordinance," regarding such a course as
one which might involve them " in pain of peril promised," and
would rather indicate their assent in some less regular and
formal manner which could not be described as " enactment."2
It is clear that Convocation did not move in the matter at
all till after the bill " for the receiving of the Sacrament sub
utraque specie " had made its appearance in Parliament. And
whatever the document proposed to the Lower House may have
been, the assent given to it on December 2nd had not, and was
understood by the House not to have, any legislative effect. Of
1 The terms of the address may be seen in Dixon's History of the Church of
England, vol. ii, p. 473, where they are cited from the Stillingfleet MS. 1108.
2 Abbot Gasquet and Mr. Edmund Bishop, whose account of the proceedings in
Convocation is here followed with regard to the sequence of events, seem inclined to
think that the method adopted was chosen as an easier means of obtaining assent,
when an attempt to obtain subscriptions by surprise on November 3Oth had failed.
That is quite possible ; but the circumstances seem to account for the method, apart
from any idea of manipulation. See, however, Edward VI. and the Book of
Common Prayer, ed. 1890, pp, 74-77.
xii INTR OD UC TION.
the proceedings of the Upper House there is no record. Nothing
suggests that the Bishops were asked to express any opinion on
the matter of communion in both kinds, save in the House of
Lords. It is true that Strype refers to this Convocation certain
sets of questions touching the Mass, to the first of which answers
seem to have been desired from seventeen Bishops. The second
set of questions are answered only by three. The third set,.
which Strype describes as a reply by Cranmer to the answers of
the three Bishops, has no answers appended.1 It is only in this
third set that any mention is made of the question of communion
in both kinds, and it is there referred to as a point already
determined. The third set of questions may not have been
drawn up for some time after the first set was framed. There
must, indeed, have been some interval between the two, to allow
of the preparation of the answers to the first set, the propounding
of the second set, and the making of the answers which elicited
the third. But the absence of any reference to the subject in
the first series of questions seems clearly to point to its having
been drawn up at a time when the views of the Bishops on the
matter of communion in both kinds had already been ascertained.
The purpose of the questions was apparently to obtain a
declaration of their opinion on certain other matters which had
not yet been brought into prominence, but which emerged when
the Act for communion in both kinds had been passed, and
1 Strype, Memorials of Cranmer ^ Book ii, ch. 4. The first and second sets or
questions, with the answers in full, may be seen in Burnet's History of the Reformation
(Collections, Part II, Book i, No. 25) : he does not print the third set of questions,,
which may be found in Cranmer's Remains (Parker Society, 1846). The fact that
Bishops of the northern Province (Holgate of York, Aldrich of Carlisle, and
Tunstall of Durham) are among the respondents to the first set of questions, suggests
that they have no special relation to the Convocation of Canterbury. The seventeen
respondents include all the Bishops who were present in Parliament on November 26th,
1547, with two exceptions (Chambers of Peterborough and Bird of Chester); they
include all who were present on December loth, with the addition of Holgate ot
York and Sampson of Coventry and Lichfield. The six Bishops who answer jointly
are the five dissentients of December loth with the addition of Parfew of St. Asaph.
The second series of questions seems to have been addressed only to Skip, Day, and
Heath, for purposes of annoyance.
INTRODUCTION. xiii
when it became necessary to consider what directions should be
given for carrying out its provisions, and expedient to consider
how far it might be safe to make those directions a means of
further change.
It would have been possible in this way to require that
the opportunity of receiving should be given at every mass
to others besides the priest ; and to this point some of the
questions seem to be directed. Others, if taken together,
seem to contemplate the possibility not only of substituting
English for Latin throughout the whole service of the Mass,
but of making, by means of the introduction of a vernacular
service, such changes in the rite and ceremonial as might
bring the Mass into conformity with an ideal conception of
its nature as it was " by Christ's institution." But the answers
of the Bishops must have been felt to be on the whole adverse
to these changes. On the question whether the custom by
which the priest alone received the Sacrament should continue,
only two, Cranmer and Ridley, express, without qualification
the view that a return should be made to the custom ot the
primitive Church. The other Bishops who answer, while they
agree that it is desirable that others should communicate with
the priest, agree also in the opinion that the priest should not be
hindered from celebrating and communicating by the lack of
devotion on the part of the lay people,1 to which, in reply to
another question, most of them had rightly attributed the
origin of the prevailing custom. On the question, "whether,
in the Mass, it were convenient to use such speech as the
people may understand," two only, Holgate and Holbeach, are
unreservedly in favour of the use of English throughout the
Mass : Goodrich is in favour of it, but is open to argument2 :
Aldrich is prepared to submit himself to his "superiors and
1 Holbeach, who generally agrees in his replies with Cranmer and Ridley, makes
a qualification of this sort, though in less distinct terms than Tunstall, Goodrich,
Bush, and the six who answer together.
2 " Haec iam mea est opinio, sed sic ut auditis melioribus cedam."
xiv INTRODUCTION.
betters," wishing for that which may be " most to the quiet
edification of Christian people " ; but he evidently doubts as
to the expediency of the change. Bush thinks that a difference
from "all other regions" is to be avoided ; " therefore, if it may
stand with the King's Majesty's pleasure, I think it not good to
be said all in English." Cranmer thinks that English should be
used "except in certain mysteries, whereof I doubt": Ridley,
that the Mass should be in English, and be said audibly, but
that the part which relates to the Consecration might be
" spoken in silence." The six who answer together reply,
" To have the whole Mass in English, I think it neither
expedient, neither convenient." Tunstall's view is that Latin,
as the common tongue of Western Christendom, should be
used in the mysteries of the Mass, " being the common prayer
of the whole Church/' but that " certain prayers might be
in the mother tongue, for the instruction and stirring of the
devotion of the people."
The weight of opinion was thus clearly against the
introduction of a vernacular service ; and the answers to the
question, " Wherein consisteth the Mass by Christ's institution,"
were not such as to encourage any attempt to construct
a purely Scriptural service. If such an attempt had been
contemplated, it was now abandoned ; and the plan adopted
was that suggested by Tunstall, to which it was apparent that
none of the respondents were likely to object, unless on the
ground that it was but a single step in the direction which
some of them desired to take1 : it was probable that objectors
of this sort might be reassured if suggestions were made to
them that further changes would be made in the future. The
result of this policy is to be seen in the Order of the Communion.
The rubrics of the Order imply that the parish priest will
" minister the Communion " not at every mass, but from time
to time, upon occasions of which he is to give notice to his
1 The objections made to the use of English by Bush and the six who answer
together are against its adoption for the whole service.
INTRODUCTION. xv
parishioners. For this purpose a form of exhortation, urging
them to due preparation, is provided for his use : he is not,
however, restricted to this particular form. On the day
appointed no change is to be made in any rite or ceremony
of the Mass, save that the communion of the people is to
follow immediately after the communion of the priest, and
that certain English forms are to be used in connexion
therewith. These consist of exhortations, setting forth the
necessary qualifications for worthy receiving, and the peril
of receiving unworthily, an invitation to make confession to
God and the Church, a form of confession, followed by an
absolution and by certain " comfortable words " of Scripture,
a prayer before reception, to be said by the priest in the name
of the communicants, the forms of administration, and a
benediction of the communicants after reception.
These English forms supply a need which parish priests
had formerly had to meet as best they could : the need,
namely, of assisting the devotions of their people before
communion. That some analogous forms were at least
occasionally employed when communion was about to be
administered appears from a specimen preserved in the
Harleian MS. 2383, and printed by Maskell.1 This consists
of an English exhortation, warning those intending to com-
municate not to go to " God's board " without faith, con-
trition and charity, and a form of confession in English to be
repeated by them after the priest, followed by an absolution
in Latin and English. Nor was the interpolation of a confession
and absolution before communion unknown in those cases in
which lay persons were communicated in the course of the
Mass. Thus in the "Little Device" for the coronation of
Henry VII., it is directed that after the communion, of the
celebrant the King and Queen " shall say their Confiteor^ all
the prelates answering, Misereatur, and the Cardinall saying
1 Momimenta Ritualia Ecdesiae Anglicanae, vol. iii, p. 408 (ed. 1882). The
script of the MS. seems to be of a date somewht later than 150x3.
xvi INTRODUCTION.
Absohitio\iieui\"^ John Burckard's Ordo Missae of 1502 directs
that if any are to be communicated the priest is to communicate
them immediately after he has himself received, "servato ordine
de tempore et modo communicandi populum in presbiterali
dato."~ The Sarum Missal and Manual do not contain any
directions on the matter : but the use of the Confiteor and the
absolution was most probably observed though not enjoined.
On the other hand, the introduction of English forms in the
course of the Mass was an innovation, and the forms which
were introduced were themselve new.
The communion of a considerable number of persons in
both kinds of course involved the consecration of a larger
quantity of wine than had been required while the chalice
was taken by the priest alone. Hence there was a special
direction that the largest chalice, " or some fair and convenient
cup or cups " should be used. This seems to contemplate
the use of vessels not specially intended for this purpose,
and not previously consecrated : and such use would have
been a departure from the former practice. The uncertainty
as to the quantity of wine which might be required led to
a further direction, as to what should be done if the amount
consecrated proved to be insufficient for the communion of the
people. In this case the priest was to prepare and consecrate
a second or even a third chalice, or more, if need were,
beginning at the words " Simili modo" and ending at the words
" effundetur in remissionein fieccatorum" In this direction, the
rubric probably followed the rule laid down in the " Cautelae
Missae " for the pos.-ible case of a priest who found, after the
1 L. G. Wickham Legg, English Coronation Records, p. 237. The "Device"
for Henry VII. is probably derived from an earlier document of the same character.
The mention of the queen does not suit the case of Henry VII., for his marriage did
not take place till after his coronation, and his queen was not crowned till some
months after the marriage.
2 See Burckard's Ordo in Tracts on the Mass (H.B.S., vol. xxvii), p. 164. In the
Sacerdotale of I537> where the form for communion of the people is given at length, it
includes the Confaeor, absolution, Domine non sum dignus, etc., the words of adminis-
tration, two collects of thanksgiving and a blessing.
INTRODUCTION. xvii
whole of the form of consecration had been said, that there
was no wine in the chalice. If the omission was observed
before the priest had received the Body, he was directed to put
wine and water in the chalice, and begin again at the words
Siinili nwdo. The same course was allowed if the omission was
observed after he had received the Body ; though in this case it
was deemed more fitting to consecrate another host with the
chalice, beginning at Qui pridie, he might, for the avoidance of
scandal, consecrate the chalic^ alone, using only those words
which were necessary for t'^at purpose.1 The case to be
provided for was a new one ; but the provision made for it
was on the analogy of existing practice.
A marked departure from the existing rule, however, is to
be found in the form of exhortation to be used in giving notice
of the communion. Here the parishioners are bidden to confess
their sins to God, and invited, if their conscience be troubled,
and they lack comfort or counsel, to make confession also to
a priest and receive absolution from him. But it is left to their
own judgement whether they shall " use the auricular and secret
confession to the priest " or " be satisfied with their humble
confession to God, and the general confession to the Church."
The use of this form of exhortation, as has been already said,
was not made obligatory on the priest, who might, at his
discretion, use any like form. But it is clear that the intention
of the makers of the Order was that confession to a priest
should not be required as a necessary condition of communion ;
and the provision contained in the Act which enjoins that
1 See Afissale Saruin, ed. Dickinson (Burnt island, 1861-83), c°l- 652, 653 :
Missale Romanum^ 1474, H.B.S., vol. xxxiii, p. 372. In the Pupilla Oculi of John
de Burgo, the direction, in all cases where the Host has been already consecrated
before the lack of wine is discovered, is that the priest should begin at SiiniH modo ;
and the same point is indicated in the general direction given in Myrc's Instructions
for Parish Priests, p. 59 (Early English Text Society) The Pupilta Oculi seems
to contemplate the use of the words, '' flaec quotiescuwque feceritis in mei inemoriain
facietis" in addition to those prescribed in the Order of the Communion^ but regards
the words there prescribed as the necessary form. Its direction that in such cases
the consecration of the chalice should be effected as secretly as possible may be taken
to imply that elevation would not be used.
ORDER COM. b
xviii INTRODUCTION.
communion should not be refused to any who humbly desire it,
" without lawful cause," was probably meant to have this effect.1
The prospect of further changes was distinctly suggested in
the Order of the Communion itself, and still more distinctly in
the Proclamation which prescribed the use of the Order and
which was prefixed to it in the printed copies. In the Order
itself the rubric which prescribed the mode of its combination
with the Mass directed that there was to be no " varying " in any
rite or ceremony of the latter " until other order shall be pro-
vided." In the Proclamation, the motive pointed out to the King's
subjects for " obedience and conformity " to " this our ordinance
and most godly direction " is the hope of further measures of the
like sort — "that we maybe encouraged from time to time
further to travail for the reformation and setting forth of such
godly orders as may be most to God's glory, the edifying of our
subjects, and for the advancement of true religion." They are
bidden " in the meantime to stay and quiet themselves with this
our direction," and are assured that the King " knows what by
God's word is meet to be redressed," and that he has " an earnest
mind " (by the advice of Somerset and his Council) " with ail
diligence and convenient speed to set forth the same, as it may
most stand with God's glory, and edifying and quietness of our
people." It was in fact made clear that the " most godly direction"
was not meant to be permanent : and the action of the Council
and of the local Visitors was such as to inspire confidence
rather in the reality of the desire for further change than in the
sincerity of the exhortations to orderly conformity and to the
avoidance of " unseemly and ungodly diversity."
Thus further advances were made in various churches, as it
would seem without any definite authorisation, yet without
interference from authority in the way of repression. The Grey
1 The Grey Friars' Chronicle (Camden Society, 1852, p. 55) records the intro-
duction of the Order thus : "At Ester followyng there began the commonion, and
confession but of thoys that wolde, as the boke dothe specifythe."
INTRODUCTION. xix
Friars' Chronicle1 notes that after Easter, 1 548, the service in
English was begun in St. Paul's and in divers parish churches.
Wriothesley's Chronicle states that in May, 1 548, " all the service "
in St. Paul's and in other London churches was in English,
" both mattens, masse and evensonge," thus at once supporting
and explaining the record in the Chronicle of the Grey Friars.
It further states that at the obit of Henry VII, on May 1 2th, at
Westminster, the whole mass was sung in English, " with the
consecration of the Sacrament also spoken in English, the priest
leaving out all the canon after the creede save the Paternoster,
and then ministering the communion after the Kinge's booke."2
The use of English in the service of the Mass is further attested
by the record of a payment to " the Scolle Mr of Polles for
wrytyng of the masse in Englysh " in the churchwardens'
accounts of the parish of St. Michael, Cornhill, for the year
1548,^ and also, by the record, in Cranmer's Register, of the
consecration of Robert Ferrar as Bishop of St. David's, which
states that the Archbishop and the other Bishops present com-
municated " consecrata in lingua vernacula sacra Eucharistia."4
The substitution of English for Latin, even on the supposition
that the vernacular form was an exact and literal translation of
the Latin Canon,5 seems hardly consistent with the rubric of the
1 Grey Friars' Chronicle (Camden Society, 1852), p. 55. Part of the statement,
including the mention of St. Paul's, is inserted in the margin of the MS. The
change at St. Paul's is attributed to action of the dean, William May.
2 Wriothesley's Chronicle, vol. ii, p. 2 (Camden Society, 1877). The use of
English for Mattins and Evensong certainly suggests the substitution of some simpler
form of service for the breviary offices. The statement as to the mass at West-
minster on May I2th seems to point to the substitution of an English form of
consecration for the Latin canon, which was thus " left out," though the Pater noster
(probably because it was part of the English form) was retained.
3 Accounts of the Churchwardens of the Parish of St. Michael ', Cornhill (edited
by W. H. Overall), p. 67.
4 The extract from the Register, printed in the appendix to Courayer's work on
the English ordinations, is reprinted in the appendix to Estcourt's Anglican
Ordinations, p. xxvii. The consecration of Ferrar took place at Chertsey, on
September Qth, 1548.
5 Coverdale's version, printed by Foxe in his Acts and Monuments (with annota-
tions for which Coverdale was probably not responsible), may have been prepared for
such a purpose ; but its date is uncertain.
b 2
xx INTRODUCTION.
Order of the Communion which prohibits the " varying " of any
"rite" of the Mass. As to ceremonial, both the Chronicles
already cited record that at Whitsuntide, 1548, censing was " put
down " at St. Paul's.1
Another feature of the new use of St. Paul's, adopted also in
the London parishes which followed the example set by the
cathedral church, was the disuse of the Mass except in conjunc-
tion with the Order of the Communion?' This change, going
beyond what was definitely laid down either in the Act or in the
rubrics of the Order, was no doubt in accordance with the wishes
of Cranmer and those who acted with him. It would seem that
it was the rule adopted ,in the King's Chapel, which, there is
some reason to think, may have supplied the pattern for the
other innovations already mentioned. And it is to be noted that
the use of the King's Chapel was a model to which Somerset,
probably acting with the concurrence of the Council, referred as
a standard in directions sent to Colleges in the two Universities.
His letter to the University of Cambridge, addressed to the
Vice-Chancellor and the Heads of Colleges, enjoins that they
are to use in " colleges, chapels or other churches " till an order
is prescribed for the whole realm, or for them in particular by
Visitors specially appointed, " one uniform order, rite and cere-
monies in the mass, matins and even-song and all divine service
in the same to be said or sung, such as is presently used in the
King's Majesty's Chapel, and none other." The order thus pre-
scribed was sent with the letter, on September 4th, I548.3 At
Oxford, some months earlier, in the beginning of June, it would
appear that the use of the King's Chapel had been already
adopted at Christ Church, where Cox, the King's almoner, was
Dean ; and it was being urged upon Magdalen College by a
letter from Somerset, in which no definite directions were given,
but the " commendable beginning " made by Cox was held out as
31 Grey Friars' Chronicle, p. 56 : Wiiothesley's Chronicle, vol. ii, p. 2.
2 Wriothesley's Chronicle, vol. ii, p. 2.
13 Gasquet and Bishop, Edward VI. and the Book of Common Prayer > ed. 1890,
p. 147-
INTRODUCTION. xxi
an example which the College would do well to follow. The
College stated that in consequence of this letter the President,
with the consent of all the officers, had " appointed " in the place
of the " publick and high masse" the use of "the Order of the
Communion, and Divine service thereunto belonging, in all
poynts in the same order and forme as is used in the King's
Majesty's Chappie. The other masses, as lady masse and
morrow masse, they have stayed till eyther the visitation shall
alter them, or else the King's Majesty with his most honorable
Consail (who only have authority to dispense with their othes)
shall command them the contrary, and send them his most
gracious warrant"1
From this it would appear that in adopting, so far as they
did adopt it, the use of the King's Chapel, the President and
officers of Magdalen were actually giving effect to the suggestion
that they should imitate the " commendable beginning " made
at Christ Church; that this "commendable beginning" included
some changes in the Mass beyond the mere introduction of the
Order of the Communion? and that the imitation of it in all
points would have involved the suppression of all masses in
which the Order of the Communion was not employed. Thus
the use introduced by Cox at Christ Church, while it seems to
1 J. R. Bloxam, The Register of St. Mary Magdalen College, vol. ii, pp. 301-2.
The President at this lime was Owen Oglethorpe, afterwards Bishop of Carlisle.
The daily " Lady mass " and " Morrow mass " were enjoined by the Statutes of the
College, to which the President and Fellows were bound by oath. Their view seems
to have been that they were not departing from the Statutes in adopting the use of
the King's Chapel in the high mass, but that they could not without some distinct
injunction, or dispensation from their oath, "alter" the other daily masses. The
statement that they had " stayed " these masses seems to mean that they had sus-
pended their observance ; but it may, perhaps, signify that they kept them as they
were. The usual payments for these masses appear in the College accounts for the
year.
2 The Order of the Communion would doubtless have been sent to Magdalen by the
Bishop of Winchester, of whose diocese the college was a part, in March, 1548; it
is very unlikely that its introduction was deferred until the arrival of Somerset's
letter in June, though it probably was only used occasionally before the changes
which followed on the receipt of thai letter.
xxii I NT ROD UC T/ON.
have been identical with the use of the King's Chapel,1 seems
also to have borne at least a distinct resemblance in certain
important matters to the use which was introduced in St Paul's
and elsewhere in London.
By the time when Somerset sent his letter to Cambridge in
the beginning of September, the idea of one uniform order for
the whole Kingdom had apparently been revived and favourably
considered. There is a clear suggestion of such an order as a
thing which may be looked for. By the end of September this
idea has taken more definite shape, and steps are being taken to
realise it. The Proclamation of September 23rd, for a general
inhibition of preaching,2 states that the King " minding to see
very shortly one uniform order throughout this his realm, and
to put an end to all controversies in religion, so far as God
should give grace (for which cause at this time certain bishops
and notable learned men, by his highness' commandment, are
congregate) hath by the advice aforesaid [/>., of the Protector
and the Council] thought good ... at this present and
until such time as the said order shall be set forth generally
throughout his Majesty's realm," to prohibit all preaching, " to
the intent that the whole clergy in this mean space might apply
themselves to prayer to Almighty God for the better achieving
of the same most godly intent and purpose." It is no doubt
this Proclamation to which the Grey Friars' Chronicle refers as
coinciding with a session of Bishops and others at Chertsey.*
The work of preparing the Prayer-Book of 1 549, so far as that
work was done by any gathering of " Bishops and notable
learned men," was being actually taken in hand, and with the
preparation of the Prayer-Book the history of the Order of the
1 It is not impossible that Cox may have had a special share in determining the
character of the services of the King's Chapel. Whether that were so or not, he
would probably be ready to adopt the use of the King's Chapel, in so far, at least,
as it warranted him in the introduction of innovations.
2 Wilkins, Concilia, vol. iv, p. 30.
3 Grey Friars' Chronicle, p. 56. The date, as originally given in the Chronicle,
does not tally with that which Wilkins, following Fuller, assigns to the Proclamation,
but an attempt seems to have been made to correct it.
INTRODUCTION. xxiii
Communion, as a separate liturgical form, may be said to end.
Most of the contents of the Order were incorporated, with little
change, into the new Liturgy.
We have seen that the Order of the Communion was not, so
far as appears, either prepared or sanctioned by the Convocation
or set forth by its authority. It was issued by the authority of
the King, as a consequence of the Act providing for communion
in both kinds. It was forwarded to the Bishops by the Council,
with letters enjoining each Bishop to distribute copies to every
parson, vicar, and curate within his diocese,1 and to endeavour
to secure the obedience of the clergy to the proclamation
directing its use throughout the realm. This proclamation,
which in the printed copies of the Order is placed next after the
title page by way of preface, says nothing of the manner in
which the Order had been prepared. The letters to the Bishops
assert that the King had " caused sundry of his majesty's most
grave and well-learned prelates and other learned men in the
scripture, to assemble themselves for this matter, who after long
conference together have with deliberate advice finally agreed
upon such an order ... as may appear to you by the book
thereof, which we send herewith unto you."3 This statement
may perhaps represent the actual facts of the case, but no
evidence, except the statement itself, is to be found which shows
that such an assembly took place, or supplies any information
as to the persons by whom the Order was framed. Its contents,
indeed, may be said to show traces of the process of construction
by a committee including persons of different opinions, but they
are such as to be consistent with the probability that Cranmer
was mainly responsible for the form.3
1 One of the existing copies of the Order (that in the University Library at
Cambridge) has added to it the manuscript direction for its use with which it was
sent to the Curate of Aston. The order is given, not by episcopal authority, but
" in the King's name," and a direction for the removal of images is combined with
that for the use of the book. 2 Wilkins, Concilia, vol. iv, p. 32.
3 See Gasquet and Bishop, Edward VI. and the Book of Common Prayer^
ed. 1890, p. 93, note. The authors' remark that "it would almost seem that the
xxiv INTRODUCTION.
As to the source from which the Order was drawn, it has
been said that it is based upon the " Consultation " of
Hermann, Archbishop of Cologne. There are certain points of
resemblance, and these are sufficient to show that the " Con-
sultation " was used in the composition of the Order, which is
more closely related to it than to any other Lutheran docu-
ment. But the parallel forms in the " Consultation " were
intended for use before the Mass began, not for the precise
purpose which the Order of the Communion was intended to
serve. The portions of the Order which show most resem-
blance to the " Consultation" are the " comfortable words " and
the forms of confession and absolution. The use of the
" comfortable words " seems to have been suggested by the
" Consultation" wrhich provides a selection of passages from
Scripture, of which one was to be recited by the pastor after the
confession and before the absolution. But the passages selected
in the " Consultation " include some which are omitted in the
Order, and do not include the words from St. Matthew which
the Order places first. The confession and absolution of the
Order, while they borrow certain phrases from those of the
" Consultation" are really more closely related to the ancient
forms which appear in the Missal as a part of the preparation
of the priest and his assistants before the beginning of the Mass,
and which were also used, as we have seen, as a preparation for
communion in the case of its administration to communicants
other than the officiating clergy in the course of the service.1
As we have seen, the letters issued to the Bishops by the
Council on March I3th, 1548, speak of "long conference" in the
preparation of the Order. But its composition, if it had not
been taken in hand before the " long conference " took place,
action of two minds working with different intentions is to be traced in the
composition," seems to be justified. But it must be remembered that Cranmer
himself was still in two minds.
1 See p. xv, above. A further comparison of the forms of the Order with those
of the Consultation will be found in Appendix IV.
INTRODUCTION. jtxv
must have been completed somewhat rapidly. The book
appears to have been printed some days before it was issued to
the Bishops ; .and the actual work of printing a number of copies
sufficient for distribution throughout all the parishes of England1
must have occupied a large part of the interval between the
passing of the Act on December i/th, 1547, and March 8th, 1548
(the date of the printed copies) since the whole work was
apparently carried out in one printing-office.
The book was probably issued unbound, and it is perhaps
hardly matter for wonder that out of the large number of copies
issued only a very few survive. Mr. James Parker, in 1877, knew
of only six copies.2 Mr. Maskell, some years later, says that
" scarcely more than five or six copies are known to exist." He
actually mentions only four.3 Enquiries made with a view to
the preparation of the present volume have somewhat enlarged
the list of known copies, which is given on p. xxvi.
It is clear from the* variations in the printed copies that the
early issues of the book included several distinct impressions ;
but the later reprints, of which there are several, do not show
evidence of the existence of any early impression which is not
represented in this list. The earliest reprint, that in Hamon
L'Estrange's Alliance of Divine Offices (1659) is evidently
derived from the copy now in the Bodleian Library.4 The
1 The Act and the Proclamation both contemplate the use of the Order throughout
Ireland also : but there does not seem to be any actual evidence of its circulation
there.
2 Introduction to the Revisions of the Book of Common Prayer, p. xix.
'•' Ancient Liturgy of the Church of England^ ed. 1882, p. Ixxii. Of the four
which he mentions, one (in the British Museum) is not in Mr. Parker's list, having
no doubt come to the Museum after Mr. Parker had examined the two copies which
he found there.
4 The pages of this copy (57) have been divided and marked with a view
to the use of the book as printer's "copy." The division, signatures and foliation
indicated by the marks correspond exactly with the division of the text in the first
edition of L'Estrange's work, and with the signatures and foliation of that edition.
Further, a note added at the end of the text in 57, in a seventeenth century
hand, which seems to be that of L'Estrange, in which the details of the
printer's name, date, and place of printing are supplied, has been reproduced in
L'Estrange's edition as though it were an integral part of the original. The details
xxvi
INTRODUCTION.
spelling is modernised, and there are some errors of reproduction.
The reprint in Bishop Sparrow's Collection of Articles, etc. (1661),
Library or Owner.
Press mark.
Symbol.
Remarks.
British Museum C. 25. f. 15
15
Acquired in 1859 : formerly
belonged to Robert Daly,
Bishop of Cashel. The
original of the accom-
panying facsimile.
British Museum ... ... C. 25. f. 12 ... 12
Acquired in 1858, from the
Rev. T. Lathbury.
British Museum ... ... C. 25. f. 16 ... 16
Acquired in 1876.
University of Cambridge... Syn. 7. 54. 13 ...
13
Formerly belonged to John
Hackett, Bishop of Lich-
field.
St. John's College, Cam-
A. 6. 17
17
Arms of John Williams,
bridge.
Bishop of Lincoln (after-
wards Archbishop of
York).
St. Paul's Cathedral
38. D. 30
30
—
Mr. A. H. Huth
—
H
—
Cosin Library, Durham ... F. V. 2 ...
2
Title mutilated.
Dr. E. Freshfield
—
F
Mutilated. Lacks title.
University of Durham ... XVII. E. 19 ...
19
Formerly Dr. Routh's.
Bodleian Library Arch. Bodl. A.
57
Not known in 1838,
I. 57-
but known in 1852.
Mr. Christie-Miller
—
Not collated.
is apparently taken, also with modernisation of spelling, and
with some errors, from a copy agreeing with 12, or perhaps
in the note are no doubt derived from one of the dated impressions, but its form is
not the same as that of the colophon of the dated copies. The date at which 57
came into the possession of the Bodleian Library cannot be accurately ascertained.
It was not known there in 1838, when Dr. Cardwell published the first edition of his
Two Litiirgies, but was there in 1852. Its present (and only) press-mark is of a
date about 1864. There does not appear to be any record of its purchase, and it
seems most probable that it had been found, at some time between 1838 and 1852,
bound up or mixed with other pamphlets in some collection already in the Library,
or in some miscellaneous volume of which the contents are not distinguished in the
purchase lists.
INTRODUCTION.
with 2. That in the fourth volume of Wilkins' Concilia Magnae
Britanniae et Hiberniae (1737) is taken from Sparrow, with one
or two additional errors, introduced by way of correction. That
in the first edition of Cardwell's Two Liturgies of Edivard VL
(1838) is derived from 19, which was then in the possession oi
Dr. Routh, the President of Magdalen College, Oxford1 ; in his
third edition (1852) the editor added some variants from 57,
which was then in the Bodleian Library ; and variants taken
from his reprint of 19 were added to the text included in the
reprint of L'Estrange's work published in 1846 as part of the
Library of Anglo- Catholic Theology. Dr. Routh's copy was
followed also in the text contained in the edition of the
Liturgies •, Primer and Catechism of Edward VI. issued by the
Parker Society in 1844. In this edition a list of variants noted
in 13 is added. Mr. W. K. Clay, who printed a text of the
Order in his Book of Common Prayer illustrated (\$>^l\ does not
mention the source from which he drew ; but it appears from
internal evidence that his text is in the main derived from
Cardwell's Two Liturgies, and therefore from 19, though it
incorporates emendations derived from Sparrow or Wilkins.
A reprint in the Surplice, included also in a volume of tracts
reproduced from that journal (Vol. I, part i, 1846) is derived
from Sparrow. A recension appended to the edition of the
First Prayer Book of Edward VL, by Mr. H. B. Walton
(1869 and ^83) is based upon 57, with corrections made by
the aid of the two Durham copies, 19 and 2. All these reprints
are in modernised spelling. Mr. Maskell, in the third edition
of his Ancient Liturgy of tJie Church of England (1882) published
a more exact reprint of the text of 12. There also exists a
reprint, page for page, of the same text, without printer's name
or date.
Of the twelve copies included in the list, the first ten and the
1 Dr. Routh's copy, with the rest of his printed books, passed at his death,
in 1854, to the University of Durham under a deed of gift executed by him in 1852.
xxviii INTRODUCTION.
last1 all bear the name of Richard Grafton as printer, and the
date of March 8th, 1548. They are all in quarto form, consisting
of ten leaves, including the title.2 The eleventh copy (57) is in
octavo form, and consists of twelve leaves, the last of which is
blank. It has no colophon, and no indication of the name of
the printer or the place or date of printing, save that supplied by
the MS. note already mentioned.3 The date of March 8th, 1548,
is probably that at which the first copies were ready for issue,
but not the actual date of all the copies on which it appears.
It is clear from a comparison of the copies that the whole text
was set up in quarto form at least four times, and that part of it,
at any rate, was set up a fifth time ; and there is reason to think
that some time elapsed between the printing of the earliest and
that of the latest of the quarto copies.
One of the five settings of the type is represented by 15,
another by 16, a third by 19. Each of these contains a certain
number of errors which do not appear in the other seven
quarto copies which have been collated throughout. These
seven, which are on the whole correctly printed, are divided
into two groups, one consisting of five, the other of two copies.
Those which form the larger group (that is to say, 12, 13, 17,
30 and H) are all printed from the same setting of the type,
though there are a few slight differences among them, consequent
upon adjustments made during the progress of the work of
1 This copy has not been collated for the present work, and is therefore not
included among those referred to in the following pages. From information which has
been kindly supplied by Mr. R. E. Graves it appears that it belongs to the same
class of copies as 12, and that it agrees with 12 throughout, very closely, if not
absolutely, in respect of those differences which distinguish 12 from the other copies
of the group.
2 The title is imperfect in 2 and is wanting in F. It may be added that the copies
17, 30 and 19 are bound up with other contemporary tracts. This was also the case
with 13.
:{ The description of the Order of the Communion as " a booklet of only three
or four leaves " (Gasquet and Bishop, Edward VL and the Book of Common Prayer,
ed. 1890, p. 89), is evidently not intended to be exact. It is rather a statement as
to the bulk of the contents of the book than as to the precise form in which it was
issued.
INTRODUCTION. xxix
printing. The other two copies (2 and F) are also for the
most part printed from the same setting as the larger group ;
but in them the pages which form one side of the second sheet
(B i verso, B ii, B iii verso and B iv) are printed from formes
belonging to another setting differing from that represented by
the same pages in the copies of the larger group.
In all the four settings of sheet A represented by 15, 16, 19
and 12, the title page has a border made up of four blocks. The
borders are not identical, but each of the four contains one or
more blocks common to others. The block which forms the
upper part of the border in 15 does not appear in any of the
rest ; nor do the side blocks of the same border, but the lower
part appears in 16 and in 19. The blocks which form the sides
of the border in 12 and 16 appear also in 19, but are there
inverted ; the upper part of the border is also the same in these
three settings.1
Again, all four settings of the sheet have an ornamental
E on the recto of the second leaf, and an ornamental F on the
verso of the third. It will be seen from the facsimile that in
15 these two letters are similar in design ; in 16 and 19 another
pattern is employed ; the two blocks resemble one another,
but differ both in size and in design from the two which are
used in 15. In 12 and the six copies which agree with it, the
E is of the same pattern with that of 15, and the F of the same
pattern with that of 16 and 19. There are, in each case, some
slight irregularities in the edges of the impressions, which show
that the E of 15 corresponded exactly with that of 12 and its
allies,2 and that the E and F of 16 corresponded exactly with
those of 19, while the F of these two copies also corresponds
exactly with that which appears in the seven copies represented
1 The borders are reproduced in the present volume : see the title-page of the
facsimile of 15, and Nos. I, IV, and VII of the additional plates.
2 The white line which runs across the impression of the E in 15 (see facsimile)
does not appear in 12 or the other copies of the large group. It is due, not to any
irregularity in the block, but to a crease in the paper, which has marred the impression
in 15.
xxx INTRODUCTION.
by 12. If the blocks used for these letters were engraved, the
similarity can only be accounted for on the hypothesis that the
same block which was used for the E of 15 was used also in
setting up the type of 12 and the six other copies which agree
with it, and that the same block which was used for the F of
1 6 was also used for the type of 12 and its allies, while the pair
of blocks used for 16 were used also for 19. In this case it
would seem most likely that the settings which use the same
blocks \vere not concurrent — that is, that while 15 may have
been concurrent with either 16 or 19, these two were not
concurrent with one another, and that the setting represented
by 12 was not concurrent with any of the other three settings ;
for even if we assume that the four settings were standing in type
at the same time, space being left for the block-letters, which were
shifted from one set of formes to another, it would not have been
possible to print off copies of sheet A at the same time from
any two settings in which the same block was required.1 The
need for simultaneous use of formes in which the same block-
letters were required might have been avoided, no doubt, by
varying the order in which the sheets were worked at different
presses ; but such an arrangement would have been troublesome
in practice. It is, however, possible that the blocks were not
engraved, but cast, and that the exact resemblances are due to
irregularities in the moulds ; in this case the evidence of the
block-letters would not be of any force against the hypothesis
that printing may have been carried on concurrently from the
various settings.2 It is clear that two settings of a portion
1 The resemblances of the blocks used for the borders of the title pages are not so
distinct as to warrant any decided inference as to the repeated use of the same block,
even if it were certain that these blocks were engraved.
2 Mr. A. W. Pollard, who has kindly examined the block-letters 01 the three
British Museum copies (12, 15, 16) informs me that he is strongly of opinion that they
are printed from engraved blocks : he adds that there is no clear evidence of the use
of cast blocks for such letters at the date when the Order was printed. He believes
the F of 1 6 to be a later impression of the block than that of 12 : if this is the case,
it would seem to follow that these two settings of the sheet were standing in type
together ; for as we shall see there is reason to believe that the setting represented by
12 was prepared later than that represented by 16.
INTRODUCTION. xxxi
of sheet B were standing in type at the same time, since one of
them is represented in two, and the other in five copies, being
combined in each case with four pages common to all seven.
There are, however, some other points which may help to
determine the relation of the different settings. These are
concerned with the distribution of the matter in the pages,
with the presence or absence of certain errors, and with the
variations of spelling and punctuation.
The division of the matter between the pages is the same
in all the quarto copies save 16 and 19: in 16 the difference of
distribution only affects the pages containing the Proclamation ;
the division of the Order itself is the same, page for page, as in
15 and the other seven copies. In 19 the divergence extends to
the greater part of the pages ; and in some other respects 19 is
found to stand by itself. We may leave it for the present on
one side, and consider those copies which agree, page for page,
so far as the Order is concerned, in the division of their contents.
It may be convenient to begin with that page (fol. B i verso] of
which this volume contains a facsimile from each of the various
settings.
If we compare the facsimile of this page in 15 with that of
the corresponding page from 16 (Plate II), it will be seen at
once that the two differ considerably in the manner in which
their contents are distributed into lines ; they are clearly, in
this respect, independent of each other ; and the independence
of the two copies is further shown by the fact that each of them
has an erroneous reading which does not appear in the other ;
15 reads "hath a warrant" for "hath no warrant"; and
1 6 reads "prepare, lesse and consecrate" for "prepare, blesse
and consecrate."1 Again, the text differs in two places where
it may be uncertain which copy is right; 15 reads "shall
contynue still," where 16 has "shal yet continue styll " ; and
15 has "wyne, with soome water put vnto it," where 16
1 This error has been corrected with a pen in 16.
INTRODUCTION.
(probably rightly) omits the comma after the word " wyne."
The spelling of many words differs j1 and 1 5 uses capitals for
the first letters of several words, where 16 has lower case
letters.
If we turn to the facsimile of the corresponding page of
12 (Plate V), it will be seen that in the distribution of the lines
in the lower portion of the page, this copy differs both from
15 and from 16, while in the portion printed in larger type the
distribution is line for line the same as in 16, down to the last
two lines of the paragraph, where the crowding observable in
the tenth line of 16 is avoided in 12 by carrying a word on to
the next line. In the corresponding page of 2, on the other
hand (Plate X), the distribution, throughout the page, is line
for line the same as in 15.
Both 12 and 2 avoid the errors already noted as occurring
in 15 and 16, and also avoid the misprint of "Chalite" for
"Chalice" which appears in 16, and supply the word "the'
before "communion" in line n, where 16 omits it. But in
respect of the insertion of " yet," and of the omission of the
comma after "wyne," 12 follows the model of 16, while 2, like
15, omits "yet " and inserts the comma. Again, 12 agrees with
16, and 2 with 15, in respect of the initial letters of the words
" Church," " Charity," " Rite," " Ceremony," " Mass," " Altar,"
" Communion " ; and in regard to the spelling of particular
words, it may be observed that in a large proportion of the
instances in which 15 and 16 differ, the spelling of 15 is adopted
in 2, and that of 16 in 12. Thus, in two cases where 16 and 12
have " satisfyed," 15 and 2 have "satisfied," and in two cases
where 16 and 12 have "them," 15 and 2 have " theim." Other
instances are " mennes " in 15 and 2, where 16 and 12 have
1 The question of spelling seems, at least in these two copies, to have been left
very much to the discretion of the compositors. The spelling is in lx>th copies very
variable ; the same word is not by any means always spelt in the same way even in
the same page. It may be said that in 16 the use of " y " for " i " and the use of a
final "e" are both very frequent. These features are less marked in 15, which, on
the other hand, tends to an archaic spelling of certain words.
INTRODUCTION. xxxiii
" mens " ; " provided " as against " provyded " ; " blisse " as
against " blesse " ; " faire " as against " fayr " ; and " doen "
as against "done."1
Turning to the other pages which in each copy make up
the rest of the same side of the sheet with B i verso (B ii,
B iii verso, B iv), it may be seen that in these pages the
arrangement of the larger type in 12 agrees, line for line, with
that of 1 6. In the rubrics on fol. B iii verso and B iv, there is
an apparent agreement with 15 as against 16 ; but this does not
extend beyond the number of the lines and the number of the
words in the first line of each rubric. The rubrics, in each case,
occupy one line less in 12 than in 16. The result (and probably
the purpose) of this arrangement has been to leave a larger
space on each of the two pages between the rubric and the
first line of the larger type. On the other hand, throughout
these three pages, the arrangement of 2 is almost exactly the
same as in 15. Both in 2 and in 12 the errors of 15 and 16 are
avoided ; and here again, in the great majority of the points of
difference between 15 and 16, it will be found that 2 agrees with
15, and 12 with i6.2
These facts seem to suggest that the two settings represented
in. these pages of 12 and 2 were both produced later than those
represented by 15 and 16. They suggest further the probability
that in setting up the type from which the pages in question
were printed the compositor of 12 used a corrected copy of the
impression represented by 16, and the compositor of 2 a cor-
rected copy of that represented by 15. Each compositor,
probably, while having a tolerably free hand in the matter of
1 There are in the page (apart from cases of evident error in one or other) about
50 points of difference between 15 and 16. In about 40 of these it will be found
that 12 agrees with 1 6 and 2 with 15. In some instances where 15 and 16 agree,
2 also agrees, while 12 differs.
2 Taking the four pages together, and leaving out of count the cases where the
difference is due to such an error as would pretty certainly be corrected in a second
edition, the total number of points of difference between 15 and 16 may be stated
as 190. In about 75 per cent, of these instances 12 agrees with 16 ; in about
19 per cent, it agrees with 15 ; in rather more than 5 per cent, it differs from both.
The agreement of 2 with 15 is perhaps rather more constant than that of 12 with 16.
ORDER COM. C
xxxiv INTRODUCTION.
spelling, would be influenced by the copy from which he was
setting up the type ; the differences between 12 and 16 on the
one hand and 2 and 15 on the other are probably due either to
the correction of an archaic spelling in the " copy," or to the
personal tendency of the compositor.
If we turn next to the remaining four pages of the sheet,
which make up its other side (fol. B i, B ii verso, B iii, B iv
verso) and compare 12, 15, and 16 we find the same symptoms,
with an important difference.1 The arrangement of the page-
matter in 12, throughout the four pages, corresponds very closely
with that of 15, differing at several points from that of 16. Here
again the errors, or most of the errors, of 15 or 16 are avoided in
12. With regard to the variations of spelling and punctuation,
in a large majority of the cases where 15 and 16 differ, 12 agrees
with I5.2 Thus the facts with regard to these four pages, while
they seem, as in the case of the other four, to indicate a close
connexion between the setting represented by 12 and that of one
of the earlier impressions, seem clearly to point to the impres-
sion represented by 15 as that which furnished the "copy" for
the pages of 12. In other words, it appears that the "copy" for
one side of the sheet of 12 was most probably a corrected copy
of the same impression as 16, that for the other side a corrected
copy of the same impression as 1 5 ; and that the pages which
are peculiar to 2 and F were most probably set up by the aid of
a corrected copy of the same impression as 1 5.
Thus the sheet as it appears in 2 and F is in a sense more
homogeneous than that which is found in the copies of the
larger group, being derived throughout from one of the two
earlier impressions : and it might seem to follow that the mix-
ture of formes belonging to two different settings, which has
certainly taken place in the copies of one of the two groups, is
1 In these pages 12 and 2 are alike ; the pages have been printed from the same
type in both copies.
2 The number of points of difference between 15 and 16, reckoned as before, are
in these four pages about 150. In about 60 per cent, of these 12 agrees with 15 ; in
about 30 per cent, with 1 6 ; in the remainder it differs from both.
INTR OD UC TION. xxxv
to be seen in the larger group, represented by 12. But this
does not seem to be really the case.
In the various settings represented by 15, 16, and 12 two
patterns of the lower case letter " w " appear to have been used.
They may be seen close together in line 2 of fol. B i of 15, where
the " vv " of " with " is of one pattern and that of " worlde," of the
other. In one, the left-hand and middle of the three upright
strokes of the letter are almost equal in height, in the other the
left-hand stroke is higher than the other two. In 15 and in 12
both of these patterns are used, that with the high middle stroke
being much more frequent in 15 than in 12 : in 16 this pattern is
used exclusively ; and it is used exclusively also in the four pages
peculiar to 2 and F, which are thus clearly marked as being of a
different setting from that of the other pages of these copies.
The effect produced by the frequent use of this pattern of " w " is
very noticeable2: the mixture of pages in which it is frequent
with those in which it is rare would certainly suggest to anyone
who considers the pages of 2 and F that the whole of sheet B,
as it stands in those copies, has not been printed from the formes
of one and the same setting of the type. On the other hand, in
12, and in the copies of the larger group, this " w " is nowhere so
freely used as to affect the general aspect of the page ; and the
whole of sheet B is in this respect uniform in appearance.
It appears, moreover, that the same difference which has
been found to distinguish the two sides of sheet B in 12 and the
kindred copies may be traced also in the pages of sheet A of the
same copies,3 perhaps less distinctly than in sheet B, but with
sufficient clearness to suggest that the use made of the earlier
impressions as " copy " for the later setting extended to sheet A.
1 In 15 the pattern with the high middle stroke is to the other in the proportion
of about 3 to 4 ; in 12, of about I to 4. In both settings the proportion of the two
patterns varies considerably in different pages : in 12 the pattern with the high
middle stroke is never in a majority on any page, and in some pages it does not occur
at all ; but it is found in both portions of sheet B.
2 This may be seen by a comparison of Plate V, in which it does not occur, with
Plate X, in which it is the only form used.
3 The whole of this sheet is common to 12, F and 2.
Kxxvi INTROD UCT10N.
And here again the ''spheres of influence" of the two earlier
settings correspond with the division of the pages of 12 between
the two sides of the sheet. In fol. A ii recto both the earlier impres-
sions seem to have been used, but that represented by 16, which
is predominant in the latter part of this page of 12, was appa-
rently used also in fol. A iii verso and A iv recto : the influence of
the setting represented by 15 is predominant in fol. A ii verso,
fol. A iii recto and fol. A iv verso ^ The apparent exception pre-
sented by fol. A ii recto is such as to require a few words of
explanation.
In this page 16 differs from 15 in the amount of its page-
matter, which is less than in the page of 15. In this point 12 agrees
with 15. In the arrangement of the first twelve lines, and in
some points of spelling in the first eight lines, 12 also agrees with
15. From the thirteenth line to the end of the page it differs
in the arrangement of its lines both from 15 and from 16, and
after the first eight lines its spelling and punctuation tend to
agree with 16 as against 15. The reason for this variation is
probably to be traced to the fact that 12 and 15 employ the
same block for the ornamental letter E. The block used in 16 is
larger, and hence the amount of matter in 16 is less than in 15 or
in 12. The employment of the block used in 15 naturally deter-
mined the amount of the page-matter in 12, and it also affected
the length of the seven lines abutting upon the block, and there-
fore the contents of the line following them. The compositor, in
setting up these lines for the page of 12, would naturally give
special attention to that one of the two earlier impressions which
contained the same block-letter which he used ; and hence came
the close agreement in these lines between 12 and 15. Once he
was clear of the block-letter, he probably worked from the
impression represented by 16 : if he had continued to use the
other, the page of 12 would most likely have been arranged
throughout line for line as that of 15. But his use of 16 in the
1 In the last two pages of the sheet the predominant influence of 16 in the one
case and 15 in the other is shown rather by the character than by the number of the
points of agreement.
INTRODUCTION. xxxvii
latter part of the page, while it is indicated by the correspon-
dence with 1 6 in matters of spelling and the like, would not result
in conformity with 16 in the matter of the contents of the lines,
since the amount of matter to be included in the page was not
the same as in 16.
In sheet C the arrangement of the page-matter, including the
colophon, is practically the same in 12 and the copies allied to it
as in I5.1 Throughout the first two pages of the sheet, the seven
copies agree with 15 in the great majority of those cases in
which 15 and 16 differ in matters of spelling and punctua-
tion. In the third page the balance is nearly even, but here also
the probability seems in favour of the belief that the setting up
of the type has been aided by the use of a copy agreeing
with 15.
It has been already mentioned that the seven copies which
are in the main printed from the same type show certain small
differences among themselves, due to the adjustment or correction
of the type in the intervals of printing. In sheet A there is one
such variation on fol. iii recto , where in five of the copies (H, 12,
30, 2, and F) there is rather too much space between the words
" all " and " thinges " in line I, and between the words " knowe "
and "bothe" in line 2. This irregularity is rectified in 13 and
17. In sheet B the points of difference are more numerous.
There is no need to say more of the peculiarity of 2 and F with
regard to the four pages already mentioned, but it may be noted
that in the head-lines of the corresponding pages three of the
other five copies (12, 30, H) show the spelling "ordre." The
same three have a capital C in the word " Communion " in the
head-line of foL ii recto. In the other two copies (13, 17) the
head-lines are uniform throughout the sheet. It is probable,
therefore, that the copies of the sheet in 13 and 17 were printed
later than those in 12, 30, and H. A third point of variation is
1 One point of difference, affecting the last lines of fol. C ii recto t will be
discussed later.
C 2
xxxviii INTRODUCTION.
at the end of the first line of fol. iii recto. Here in some of the
copies there is some irregularity of spacing. In all, perhaps, the
" y ' and " n " of the word " contynuall " are separated by too wide
an interval, but in H the last letter of the line is set apart from that
which precedes it, and the hyphen which should follow it is
displaced. In 12 and 2, while this letter and hyphen are rightly
placed, there is a gap after the " a " of " contynuall." The remain-
ing four copies avoid both these lapses, and therefore probably
here represent a state of the type later than that existing at
the moment when the page of H or those of 12 and 2 were
printed.
The correction in this side of the leaf was probably made
before that in the head-line of the verso, for in 30 the correct
adjustment of the spacing on the recto is combined with the
uncorrected head-line on the verso. It is also likely that the
state of the type represented by the pages of 12 and 2 is
earlier than that shown by the page of H, since the chance of
the last letter of a line being displaced in adjusting a word
preceding, is, on the whole, greater than that of disturbance
to the letters of a word in the middle of the line in adjusting
the letters at the end of the line. Thus it may be inferred
that the order of printing the several copies of the sheet,
as regards the recto side, was 12 or 2, H, 30 or F, 13 or 17;
as regards the verso, 12, H, and 30 probably preceded 13 and
17. The place which 2 and F may have taken in point of
time is uncertain, since the verso is in their case printed from
another setting of the type. But the inference is, of course,
doubtful, and the importance of the question apparently
very slight.
In sheet C the points of difference are two. One is in the
head-line of the first page, where 13 and 17 begin the word
" Communion " with a capital, the other five with a lower case
letter. The other is more notable. It occurs on fol. ii recto,
and concerns the last lines of the final note or rubric. Here 13
has
INTRODUCTION. xxxix
and wythout any
leuacion or
lyftyng.
The other six copies all have
and wythout any
leuacion or lyf-
tyng vp.
The omission of the last word is peculiar to 13, and is no
doubt the result of an error rectified before the other copies of
the sheet were printed. It will be seen by a comparison of the
facsimile of 1 5 that the arrangement of lines in 1 3 is on the
same model, except that the word "vp," which in 15 stands in a
line by itself, has been omitted. The absence of the word may
have been caused by an accidental displacement of the letters,
but as a stop is inserted after " lyftyng," it is perhaps more
likely that the word was left out by the compositor, who found
that he had not room for another line below that consisting of
the word " lyftyng," while to place the word in the same line
with "lyftyng" would have made that line too long. The
arrangement followed in the other six copies, that of dividing
the word " lyftyng " and putting back its first syllable to the
preceding line, was probably adopted to secure a satisfactory
graduation in the length of the last lines of the page, and to
avoid too near an approach to the margin. It resembles to
some extent the arrangement found in 16, but the evidence of
1 3 shows that of 1 5 to have been the original model.1
In spite of the variation caused by this error and its correc-
tion, and apart from the correction in the head-line of fol. i recto t
the seven copies of the sheet seem to have been printed from
the same setting of the type. The copy which appears in 13
was no doubt struck off before the other six. That of 17 was
probably the next in order of time. The others present no
indication of their order of printing.
1 It was probably preferred to the arrangement of 16 because the latter, in which
the last line but two is partly in italic, partly in gothic type, has a rather irregular
appearance.
xl INTRODUCTION.
These variations are very slight, but they suffice to bring
about the result that no two of the seven copies are in exact
agreement throughout. Two (2 and F) are separated from the
rest in respect of the four pages peculiar to them, and from one
another in respect of the spacing on fol. B iii recto. Of the rest,
three (12, 30, and H) differ from the other two in respect of the
head-lines of four pages, and from one another in respect of the
spacing in the first line of fol. B iii recto.1 The remaining two
(13 and 17) differ from each other in the last lines of the final
note. No single copy embodies all the corrections made in the
progress of the work of printing; 17 comes nearest to doing so,
but retains the capital C in the head-line of fol. C i recto.
There remain two copies, 19 and 57. Of these the former
does not follow any of the other quarto copies, either in page-
arrangement or in details of spelling and punctuation. It avoids
the more obvious errors which are to be found in 15 and 16,
and also some errors of punctuation which have passed from
these earlier settings to the later ones ; but it has a certain
number of errors peculiar to itself. Its spelling is, on the whole,
more uniform than that of any of the other copies, but
occasionally shows resemblances to 15, with which it agrees in
certain readings, and these facts may perhaps suggest that it was
printed from a setting of the type in which a corrected copy of
the setting represented by 15 was used. As compared with the
other copies, it shows a tendency towards ornament ; the text
has two additional block letters, and the title, though marred by
the awkward or careless placing of the blocks which form its
border, seems to have aimed at a better artistic effect than that
of the other designs. It may perhaps be conjectured that 19
represents a setting later than those from which the other quarto
copies were printed, prepared for sale and not for official
distribution.
If 19 may be said to be an ornamental impression, it is
hardly possible to say the same of 57, though it also has a larger
1 In these points Mr. Christie-Miller's copy agrees with 12.
INTR OD UC TION. xli
number of ornamental letters than any other copy, save 19. Its
title is quite without ornament, and the type and workmanship
are poorer than those of any of the other copies. Mr. James
Parker, noting the absence of printer's name and date, suggests
that 57 was perhaps the first copy issued, remarking that certain
errors which it contains " seem to show an early impression, as
these words are corrected later." He suggests that Whitchurche
may have been the printer.1 Mr. Maskell thinks that it was
" intended for the use of people in the congregation and not for
the priest."- If so, it was probably issued later than the copies
intended for circulation to the clergy ; and a comparison with
the quarto copies suggests that it is not really the earliest
impression. It is apparently set up, not very intelligently, from
an uncorrected copy of the impression represented by 16, to
which it owes the errors specified by Mr. Parker, and also some
others.3 These include mistakes, such as " dyaection " for
" dyrection," which could hardly have been repeated by a good
workman, for the case is not one of merely mechanical
reproduction ; the spelling of 57 does not by any means exactly
agree with that of 16, but shows aberrations peculiar to itself.
On the whole, it seems most likely that 57 is a later edition than
the others, produced by the aid of a copy of one of Grafton's
impressions, but not in Grafton's workshop — in other words,
that it represents a " pirated " edition, brought out to meet a
popular demand for copies which probably followed on the issue
of the Order.
That there would be such a demand in England might be
expected ; but the demand was apparently not limited to
England. We learn from a letter of Miles Coverdale to Calvin,
written on March 26th 1 548, that the book, within little more
than a fortnight from the date of printing, was on sale in the fair
at Frankfort, where " many persons were desirous of obtaining
1 Introduction to the Revisions of the Book of Common Prayer ; p. xix.
- Ancient Liturgy of the Chitrch of England, ed. 1882, p. Ixxiii.
:5 Mr. Parker was not acquainted with 16, which was acquired by the British
Museum only a short time before the publication of his work.
xlii INTR OD UCTION.
it."1 Coverdale had translated it into German and also into
Latin, the latter version being perhaps specially intended for
Calvin's benefit. Both versions, apparently, were forwarded to
Calvin, together with Coverdale's letter, which suggests that he
should take steps for their publication. Whether Calvin acted
on this hint or not, we cannot say : there is an extant German
version which may possibly be Coverdale's ; the extant Latin
version is apparently not by him, but by Alexander Aless. Both
are printed in Appendix II. of the present volume, where some
further account of the two versions may be found.
With regard to the plan of this edition of the Order of the
Communion, very few words will suffice. The copy selected for
reproduction (Brit. Mus., C. 25, f. 15) was chosen partly on the
ground of its condition, partly because it appeared, from internal
evidence, to represent one of the earliest impressions, partly
because it had not been used in any existing reprint. The
additional plates have been chosen for the purpose of showing
the titles and colophons of the various impressions, and of
furnishing specimen pages which illustrate their typography and
their variations of spelling and punctuation. It has been
thought unnecessary to append to the text any explanatory
notes, since, while the forms contained in the Order are of
such a kind as to need little in the way of commentary, that
need is fairly supplied by the existing commentaries on the
Book of Common Prayer, and the changes which have been
made in the forms in their incorporation in the Prayer Book
of 1549 and in the subsequent revisions may be easily traced in
Mr. James Parker's First Prayer Book of King Edward VI.
The first section of the Appendix contains such a comparison
of readings as may suffice to show the more notable variations
of the different copies of the Order ; the second contains the
German and Latin versions. In the third section an attempt has
been made to show to readers who may not be very familiar with
1 Coverdale's Remains (Parker Society, 1846), p. 525.
INTRODUCTION. xliii
the subject the character and order of the service resulting
from the combination of the Order of the Communion with the
mass for a particular day : the day selected for this purpose is
Easter Day, on which the Order was first used. The last section
deals with the question of the relation between the forms
contained in the Order and those of the Consultation ot
Archbishop Hermann of Cologne.
In conclusion, I would desire to express my gratitude for the
kindness and courtesy with which facilities have been given, both
by the authorities of the various libraries and by the private owners,
Dr. E. Freshfield and Mr. A. H. Huth, for the inspection and use
of the copies of the Order included in the list : to Dr. Fowler, the
custodian of the Cosin Library at Durham ; to Mr. R. E. Graves ;
to Mr. Francis Jenkinson, Librarian of the University of Cam-
bridge ; to Mr. Falconer Madan, of the Bodleian Library, and
to Mr. A. W. Pollard, of the British Museum, my thanks are
also due for their assistance in dealing with questions relating to
various points of detail ; and I must once more record my
especial gratitude to Dr. Wickham Legg and to the Rev. E. S.
Dewick for their unfailing kindness and most valuable help
throughout the progress of the work.
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(epcept neceffitie otljertoaie0reciuice)leafteuetp
man pfjantafyng anD Deuifptig a fonD?p toap bp
^pmfelfe.m tlje bfe of tfjis moftcbliGTcD S>acra
tnentof bnitie.tljere tmgtjttfjetebp artfeanpftn
femelp anD tingoDlp Diuetfltie : jgDur pleafure ts
bp ttyaDtufe of ourmofteDecebncletljeDuUeof
^omccfet gouernoucofoucperfone.anD^o^
tectoj of al our lliealmes, Dominions 5 fubiectcs
anD otljer of our pziuep coiinfaple, tfjat tf;e fapD
bledeD ^acramet be imntftreb bnto our people
onlp after fuel) fourme anD matter as tjereafter3
bp our aucfyo jitie, toitfj tl^aDuice befo?e mencio *
proclamation.
neD 10 fetfuttl)e anD DeclareD:300tHpngeuerp
man tottl) DuereuerenceanDcljtrftianbefjaueoj
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of tljps Ijolp Communion, fyat t^ep mape DtoeU
in c6^ 3 ano l^aue Clfctfte Dtoetlpng in t^eiiii:
3ino alfo Untl) ltic!)c obeDunceanDconfo^uutte
to reccaue tljps cure o?Dinauucc«anD mod go Dip
Otrection5t^at toe map be encotitageD from tune
to tpme , fuct^et to ttauell foj tl^e reformation 9
retting futtfye of fticlje goolp o;Dct0,a0 mape bet
mode to goDes glojp , t!)c eDifipng of our fubie-
ctes;anD tmtljaDuauncemcntc, of ttuerclrgton,
entenD to b^ing to effecte: 300iilpng all
out louing fubiectes m tijc meane tpme 5to (tape
anD quiet tljeun fealfes tuit!; tfyts oute Direction,
as men content to folotec auctt)oritie(accojtDuig
to tfje bounDen Dutp of fubiectes^ not enterpzi-
fpng to ronne afo?e5anD fo bp ttytit ra(7)eue03 be-
come t(je greateft (jpnDtrerg of fuclje tftpngeg >as
tljep mo.iearrogantlp tljen goD[p,teolDefeme(;bp
tljeir atone pjiuate auctJ)ozitie)motte Ootlp to fet
fojttoarDe* acoee tuouiDe not Ijatte oure fubiettcs
fomuebetomifliUe oure 3|uDgement5fomucl)to
roifttufte our jcale 3 a0 tljougij tee eptljcr roulfic
not Difcerne to^at toere to be Done3oj toouiDe not
Do all
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DO all tljtngcs in Due tpme: d5oD be p?npfcD , toe
tmotoe botlje toljat bpljisfooojDetemetcto bee
teD$eireD3anD baue an erneft mmDe b.p tljc aocirfe
of our mode 0 ere tmcle 5 anD otijer of our pjiup
Counfail,toit!j at Diligence anD couenreut fpeDc
rotofcttfurtljetf)efamc,asitmape mode ftanb
tuitf)c goDcs glo:p,anD cDcfipnganD
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ben of tbetm in t!)t rememfcaimre of
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teigucD rcintffio of out fmncs,anD be
made pactafters oftDeftpngdomeof
Ijeuen , tuDerof,toe be affureo f affec*
tctguco tf me eometo rDc fatD S>aera-
mentjttitl) Dartre repenraunee of ouc
offences,
Cljc ojbftof tl)'c Communion,
offences, ftebfaft faith in <i5obcs ntcr
tye,anbtarwftmynbeto obey ijobes
Mjyll,anb to offeuD.no ino;c:tol[)crfoje
our untie ts,t o come to thcfe holy im*
denes \uitl) moftDartp tbafccs to be
fittitn to alnuslKpe (J5-oD,fo^ (jis:
ntte mercy aub btncfttes:,geueu
nauutej>,fo? uU)ome IK Oat!) not only
geuen DIS bobp to beatl) aub fl)eb f)ts
iiiotib inif alCo both Dourhcfatifr in a
•SuKiYuncm anb 1111 tlcrvc , to QCUC us
his fnvD boby anb blottb fpin ttialiv,
to fcbc anb b^mltc upon, xhe tDljtcI)
$>acrament,bemfS Co btnine anb holy
a thynoj, anb fo eonfojtabie to thenu
tbhtch reccancittowthcly, $ fo bann
gerotisto theiin thatlDiil p?eftiinc to
taue the fame lmU)Ojt!)ely,my btiti is
toejcho?tyon,inthc ineane feafon,to
conf^oer thegreatnesofthc tljpnse,
anb to fcarche f ejcamyuc your atone
tonCcientcs:,anb that not UfXhtltMioj
after the inaner of bpmunucrs uiitl)
gob:2H5nt as tljey tuhich QjoulD conic
to a
Cty ojfcer of tlje Communion,
to a moft gomp ana licmienlp banket
not to eome,butm tije manage gar*
met require!) of d5oo t f cripture, tDat
pott map fo mucDe as ipctD in you, be
fotmli tDo?tl)t to come to fuel) a table:
f prft tljat pou be trulp repentaute
of pour fomier ctttl life, ano tDat pott
tonfeffe tottl) an fcnfapneu Dart to al*
muji)tte goo pour fpnnes f fcnfepnDe*
ties totuaroes tus ^atettp comittel*
eptDer bp itjpll , tDojoe o? Deoe , tnfir^
mptpe o; tojnoraunce,anD tDat tuitfje
mtoaroe fo?otte anDteates , pott be*
Xbaple pour off crcs,anu require of ai»
mtgt)tie go^mercpjano parbon , p?o*
mif tng to Dun,frd tbe botome of pour
DarteSjtDamenoment of pour former
Itfe^nDemonges ai otDer$,3 am to-
niauDcD of <5ou , efpeetailp to moue f
crl)02tpou.to reeonftle pourftlfesto
pour netgDboure^, toDome pou Daue
offenueDjO? toDo DatDe offenueo pou,
putting out of pour Darte£,
oibcrcf t5jc Coninwm'otK
antHnaliceagainft ftKin,auo to be fti
lout anD cnacvfe Unto all tDc too:l&e
% to f02<jcuc otl)cr,as pcu luolDe t'fiat
<£>OD fljomo f ojficue pott. 3inD rf tljec
be anp of von XDl)ore cofnencc is trott*
blcDftgrcueDinanp tljincj, ladtpn^
romfozt oicottnfaiic, ictlitin come to
meo^tofomeotftcc OKcme? icniea
p^cftta^tm tftelatuc of dE»oo,an&
confeffe ana open l)is fpnnc ano grief
fecretlpe , tl)at be mape rcceatte fuctje
tjI)oftUecounfaiie,aDtitfe,anDconfo?c
tljat l)tsconfctcnee mapebercleueD,
ano t^at of us as a mtmfter of ©OD $
of tlje cl)tircl),!)e mape receaue cofojte
anoaUfoitttion, to tftcfattf faction of
i)t£ mpntt anD auopDtng cf al fcrttple
and Doubtfulnecf: tcqutraigfudjc a5
fl)albc fattCfitD ibitDa geuerall con*
f cffion, not to bee offcnDeo ttitl) tljem
tljatuotD Ufe, totljcit furtbcr fatif*
fipnpjtljaunculcc anD fecrct cofcffio
to f p?ieft, no?U)Ofc alfo toDtcl) tijinft
neDcful o? couenient fo? tljc ciuictnes;
of tl)cr atone cof ciences? , particularly
25,u to
djc oitizc of UK communion.
to open tl)cr fytmcs to tlK pjie (r,t o be
offcuDeDAtHtl) tbcin tDlwljc arc fatif
fieo toitl) tl)cir bumble ronfcffiott to
0oD , auo tbeojenerali ronfeffion to
tl)e Cl)urtl)c:26ut m al tbcfe tbinges
to f olo\\)C anu Ucpc tbc rule of CDart-
tie : anD euerp ina to be fattffieD \uttl)
!)ts aXDuc ronfcieute,nottuDQtu(jo
tDcr memtes m^noes; o: acte0,
as |)e foatl) avoarrant of d5oo
t o? tbe fame,
Cl)C tune of fyc Conuntinion , fyalbcc i
j»a tip after tlj.it tl>c p.ucit fjuii fclfc Ijatlj t cc ruic?
,
tljcr Kite o? Ccrcinotij' in tlK itf>alT<\ l)iiti!I otljec
o:Det n)albepiiouiDcD)but .IB Ijcrctofou bfuallp
die pucftljatl) Doc»UHtl)tl)c£><wamcntottbc
boor to picpatc , UUffc airt> coufcciatefo iiitubt
as iutll fccuc t[)C pcoplcrfo tt iljall coutpntie ftUl
afttt tlK fame niancr anD fotinne.fauc H)at Ijc
fltfl bleflfe auDconfecratctbebtggeltdliauceo
foome faireauD comienicnt Cup oiCtippeo full
of towic tuitU foonie toater put twto it. 3iiO tlj.u
oaic not DimHc it top al Himftlft,bttttafep«S otic
onclp ftippe o?
,
uofcD to bee partaftct8oftb.c(£onmuuuon>auo
n>al tijus epl;ojtc tljeim as folowtlj*
COe cjbct of t\)( communion.
beloucD m
inpng to tlyis iiolp tomnnton , imifte
conftDer toDat fainct $auie rujjtetft
totlje Co?ttl)tan0, l)oiu ftce^ljojrctl)
al parfows Diitgf tip to trpe anD ejca*
ininetDem felfes,o? eucr tliet pjefume
ro eate oftl)i$bzeaDo?Dztnfteofthtsf
Cuppe , fo? a0 tJje bencftte is great,tf
Untl) a true penitent Darte,anD ituelp
f attt) toe receuc tftiff Don Sacrament
(fo? tljen toe fpirit uallp ear e tlie fl eflj
an Dnnfte l)i<> blouo: xt)en
in
ibtt!) l)S)fo ts ttje danngergreateaf
Mjeerecetnetljc fame,Dntoo?ttjelp, foz
tften tue become (jtltp of tl)c boDp ano
blonD of Ct)ztft oucfauto^toeeeate^
mmfceoutatuneDampnaetoCbecaufe
toe mabe no Difference of t()c
icbe pzouobe Dim topiapjc us ibitl) De*
DmeticDifeafes anD ConDji ftinDesof
DeatD/JuDge ti)erefo?e potire feifes,
) tDatpebeenotiuDgcD of
u the
Clje oibut offljctomtimdn;
:let pour mpno be fcritftout e
oeCtreof fpnne ; Bepentpoutrulie foj
pour fpnnes pa(le,l)aue an crneft antx
Uuelp fattlj in Cl)?tfi:,tmr fauicar : bt
fn perfect rteme toitl) all men , fo
Cljau ^e be,mete pactaftes of tbcfe
abouc
cftanfees to <SOD tfte fatljec ,t!)e fonne
ant) tfteftolpsDote.foufte reoemtiS
of toe \t5o:!D,bp tin Deatfjano paflfion
of ourfautoc Cl)?tft botl) <^oDf matt
H)[)D DtDDttmble l)im felfeeuen to tl)e
DeatD bpon tlje ccoflfefo^smiCera^
ble ftnners, Mpng in Darfenes ano tl)e
(^aDoiDeof oeatt), tlratlie migljt ma*
fee i>s tije cliaojen of <5ot> , ano exalte
S)$to eueifaftpngitfe »^lnD to tDenoe
tl)at lUe fl)3uioe altbape remember
tl)e ejccedpng lotieof our fatter ant*
onip famour lefus Cljzift tijus Dofg
foi us , ano toe innumerable benefi^
tts tofttclje bp i)!0 pzcnous biauoOje^
tynt&MatD obtepneo fobs?, fjeljat^
left 1 1 jjefe l>oip mifteries as a pieooje
of Ins
•
C&e ojDje oftye communion,
of ftps loue,ann a contpnuall temeitk
bounce of tjjefame, ftf $ aflme bleffefc
fcoDp ant) picctous blouD,foj tos fpt*
rtmalip to fcbc topon , to our cnDies?
coinfoztc ano confolatron » ^Co ftym
tl)crfo?e tditl) ttjc father anb tlje l)o^
It gtyoft , let t)5 gcue , as tt>r e arc mod
bounDcn,conttnualtI;anlic$,rubniio
tins our fclfes iDtjol? to l)is Ijolp ioj?!
$ pieafute,anb ftubtpngto feme Dim
in true liolpnes auo neijteoirfucs all
tfte oapes cf our uf e« ^inen*
4T i'Ci?cn tljt p tcft (Ijialt fap to tljeni luljicf) b«
rcop to tauetlje Sacrament,
3f anp man iKte be an op^ biafpfie-
mcr, an aououterer, i inaucero?cntip
oznnj> otljct notable crpme, fbc noe
map fozp tncrcfo^e $ carneftipc itipn*
Deo to icaae tftefamc b^ce0,oi tftat
Uotl) not truft &tm fcif to be rccoc^leD
to aiiingbtte (Sob, f in cbarptie tottft
all tlie uioiioc^etOunpeta tropic be-
tuaplc l)ts ftnnes $ not tome to tl)p$
fjoip table, left after tlje ta&fg of ti^sf
.tncfic blciTcO brc aDt,tDc btueU cntet*
into
Clje cuDec of fye Communion,
into !)pm as |)e mo into 3uDas,to fui
fill m Dpm all tmqume , and to bjpng
l)pm to dettruecion,bot|)e of bodp ana
fouie,
re tljc pried fyall paufe a tol)ilc,to ft if
man bill totttjozatoe IJIMU rclfc:ano tr IK pctcctu?
anp To to Do, tljcu Ictljtm common luitij IJIMII pit
ttclp at conuenient leafure anD fe toljctl^cr l?t ran
luttl) gooD cct)ouacton,bjingljmitogtac£:iwtj
aftecnlttlcpaufe^e pzicft (Ijail fate,
You tljat uo tmip am» earneftlp re*
pentpouofvoucfpnne^anD oifenccsf
committed to almijjljtpe <5$>® , and
bee in ioue and cl)acttie toitl) pfture
nciglibotus, ^ intendtoleadeaneto
life , and&attelptofouotoef&ecom*
maundementcs of 0od,and totoalbe
from DensfwrtDe in l)ts tjolpumtesf,
djaibe nere , andtaftetljis fiolp^a*
crament to pour comfo?te,mafte pour
Dumb ic conf effion to aimtsUtic 000*
and to tl)ts tjolp C()urcl)e,5creo;atne^
redto(jetl)er , m l)psname ,
imeipnoj tipon pour kms>
Cfocoztucof tfjc communion,
Cfjen fljal a generall conf efftou bee maDe in
name ofalf tljofctljatatcnipnDeDtoreceiuc
Ijolp Communion, eitljecbponeoftfjcmi3o?
els by one of ttye mtmfters , oj bp fye (p?ieft Ijpm
2Umf gfttt'e d5oD,fat()cr of out lo:Dc
'Jefus ct)?ifte,mafter of an tl)pn$efi,
iuDgc of all menne,tt)e ftnoMJleije and
betbatle out inanifold lints anb ttJic-
fteD ncs,tol)tc()c toe ftom tuuc to time
mofte gtcttoua^ Dauc commtttep bv
tt)onp;t)t, iuoo?De,anD Dtelie,ap;atnftc
tt)v wume ill9ateftie ,p?ouofemo; mode
iufttlp , tfop tt)iatl)c anu indtsnaciS
againft Vis : toe nooe eamftip repent,
auD be ftartelp fo^p , fo? tfytit out mif^
tiopngeg: ic6etemeb?aunceto tfiem
ts gteuoufe twtobs , ti)e bttttljcn of
tDem ts mtolozable.fjauemetcp Dp=
onD3 J)auemctcpebpoub$, inofte
snerctfulfatl)et;fo?tl)p tonne out lo?D
•jjefus CDjtfteiJfafee: jfo^eue Dsatl
tDat is pad, ano gtaunt tljat toe mate
euet IjeteaftetjetueanDpleafetlKe,
in ne^ne0 of life/tortjeijonoute ano
Cf>c ojDu of tfye -Communion*
, t^ougf) 3fcftt5
anb tar*
npng fjpm to tlje pc oplc,fai> tfju0.
blcffcD Ho?dc,a»Do l)atl) left ro=
ftis C|)urcl),to abfolue pcnitct
fpunersfcom tijeir f?ttncsf,anD to rc=
ftoce tott)eewceoft()cl)euclp father
fucfjc as tntlie bcltue in COuft , Ijauc
ntcrcp topon you , paroon and Dclyuec
you from allfpnnes , coiiftrme ano
ttcengti) pott tit al aooDue^anD bring
pott to euctiaftrng life*
Cljcn (l)aH tlje p jicft ftanDe bp.anD ttirnpng
Ijiin to IvacD tlje pcopleiap tljtis,
j^crc toljat confojtable tuoo^Dts out fautoti i
CbV'ft raitlj to all tljat trulpc tunic to Ijpni.
c ome Unto me all tljat tranaii l and
betjeanpioDen , ano 31 njailrefrcft)e
vou, ^o d5oD loneb tfte ttjoHD, tl)at tie
gatte f)tsonlpbegotte fqnne,to tDeno
ttjat all tl)at belene in 0tm,ft)ouU> not
periftje^ntftaue lifeeneriaftpng*
l}crc alfo tuljat S>.)Baulc faitlj.
i0 is a trne faipng,anD U^o^tf)?
of all
C^e orfccr of tljc communion*
of all men to be cmbiacctr and wea*
MtJUbatjefus Ctwfl tame into tD«?
toojlDtofaucOmners.
ideate alfo tutyat &.Jo\m fmtft.
yfanvinanfpnne,ttiei)aueatt ao*
ttoeate twti> ttjefatyer, Jeftis C^ift
ttjc ngljteous, I)c tt is tljat obte^ncD
State fo? our fptmesf*
Cl)cn djnll rljr p zieft ftncle Doune f fapc
fn tfjc name of al tftcui tljat fyall nccauc § Cora>
e DO not pzcfuinc to come to
(ting tn our atone rpoj&tcoufne&but
intbp I'nanpfolD ano greate merges:
ftebenotttoitljie fo inucjjc a« tafia*
t^erl)ptJ)ecr6mes Jmber tbp table:
26ut tljou arte tlje fame Ho?o,ttOofe
pzopertpe is?altoapes,to Dauc mercp:
d5rauntlj$ therefore gracious |Lo?D
fo to eate tfte fletfte of tbp Dcre fomte
^eftts ci)?tft,ano to D?pnk his biouo
in tijefe l)oip nnftcnes, tliat tte -mape
continuaifp Dtueii tnbpm, anDI)tut
^s^tljat oure fpnful boupes , mapc-bf
C,j* nmDc
Cijc ojDec of tfje con wnpotu
mane clean c by l)ts boD^anD out fou*
!e$ toafljcD tittottsb I)i$ mott pjcct*
fyall rtK pjteft r(fc,tbc people (till reite^
ccntite tme ting, and tl;c pueft fljallDeluiet tl,n
Conimmuou,tirft tot(jcunniaers,tfanj> betljct
pzefent,tl)at tljep mate be tcop to Ijelpe tf;c pitert
sho aftei to tljc otljer * ant) tufyen Ijc Dott; Dclwet
tl)e Sacrament of tl)e boDp of Cf)?ifte , !;e (I)all
fap to eucrp onc,t^efeteojOefi follotupng*
-3d)c boDpt of ouce ?to?De
, tolncl) toas seucn fo? tbc,
bDbp i>nto etteriaftpnij itit
3nD tlje pjtctt Ddwering ttjc &a.;ranu-nt of
blouD ,aaDgeumgeuerponctoDj-afe<oncc
-Slie bluti of ouce &o#e 3tc(us
^Dl)tct) \t>as iljco fo^ ti)e,p?f ftt
we tljp foule l)nto eueria ftrng lift.
3|f tl?cce be a Deacon oj ofyei pzielt,tf)en fljatl
(jc folotoe to!t()U)eCiMltce,rtas tljcpzteftimui.
macetl) tlje bieaD , fo a^.H l)e foj moite cjcpcDiciot?
mmtfter tlje topne>(n tojme befoje tojiten,
pneft3ttttnj>nQ birn to p peop
let tbe oeopie Depart toitlj tljts blclTmg,
Clje o?bet of rtje communion
all twiKtftanDptt&tope pout Cartes
anD mpnoes irt tbc ftnottJlcgc anD
lotteof d5oD ,ano ottjisfonne 3(cfits
Co tlje toljfelj tlje people fljal aunftocre
/Iiotf,tl)at tlje bLzeaoe tljat (l;albe confc crateo
fljaibc fucl)e a0 fjcretofo?c ijatlj bene accuftomeo
3CuD cuetp of tlje faiD confeccateD b?caDe0 f^albc
Difctetion of tfje miiuftc^auD
men nmfte not t^infte leffe to be tccewcD in parte,
tljen in tfje to!)oie,but in eaclje of tfcim tlje tofjolc
boDp of otirfauiourjefu Cl)?ift*
^ote.tljat if it Dotfj fo cljaunce , tyat tlje torne
tjalouieo anD confcctateDootfynotfufftreo?bei
pnougl) fo? tljam tljat Dooe tafee tlje commu-
nion , tlje pzieft after tlje fitfte Cup o? cljalicc
be emptieD,map go again to p aul tare ,an D rcuc
tentlie.ano Deuoutlie3p?epare3anD confectateam
otljcr , anD fo tfje tljitDe, o? moje IpfetDife3begyn
4img at tljefe tooO?De0*Simih modo.poftquain cc
natiim eft,anD enDpng at tljefe tootDu^qiri
pro uobis^ pro multis cfFirndccur in
remifsicnetn pccatoru^
anD tmtljout aup
leuacion o ;
lifting
to*
C3mptfntrt»
* daye ofM.arcbcjn thejccotvkycrt
cftbc reigne ofourfoucretgnc
By Rycbvd Grafton
printer to bis mafic
icflie.
Ivibeycrcofoitr
24 MV 59
priu&gio a
mcndnmjolum*
APPENDICES.
I. COMPARISON OF READINGS.
II. THE LATIN AND GERMAN VERSIONS.
III. THE MASS OF EASTER DAY, 1548.
IV. THE ORDER OF THE COMMUNION AND
THE CONSULTATION OF ARCHBISHOP
HERMANN.
ORDER COM.
APPENDIX I.
COMPARISON OF READINGS.
The following list of variations noted in the different copies is
not intended to include all the points of difference in spelling or
punctuation. To do this would very greatly lengthen the list, and
would hardly serve any useful purpose. So far as these points are
concerned, the general character of the various impressions may be
sufficiently estimated by the pages reproduced in facsimile. Two
classes of variations seem to be worth special notice : (i) those which
are clearly due to an error of the printers, and are recorded to indicate
the amount of such error in the several impressions ; (2) those which
affect the sense or grammatical construction of the phrase in which they
occur.
The text of 15 has been taken as the standard, the references being
to the page and line of the facsimile. Those of its readings which are
clearly due to error are printed in italic type. The symbol 12, where it
occurs, covers all the copies which agree with 1 2 throughout ; for the
pages common to 2 and F, the symbol 1 2 = 2 is used : for those
peculiar to 2 and F, the symbol 2 covers both copies. Where the
reading seems to have been affected by the division between two lines,
an upright stroke marks the point at which this division occurs.
fol. A ii. recto.
1. 27. al our Realmes] -al 19.
28. other of our] -of 57.
fol. A ii. verso.
\. 2. chirstian\ Christian 1 6, 1-2 = 2, 19; chrystian 57.
3. to come to] so come to 16.
4. lest that by] lest thei by 19.
5. they become] -they 19.
12. conformitie] confirmitye 57.
13. ordinaunce. and\ ordinaunce, and 16, 12 — -2, 19;
ordynaunce, and 57.
22. direction] dyaeccion 16 ; dyaection 57.
24. subiectes^ and noi\ subiectes,) and not 12 = 2; subiectes)
and not 16, 57, 19.
B 2
APPENDIX I.
31. we eyther] we rather 57.
32. woulde] woulne 16.
fol. A iii. recto.
1. 6. furthe] furtd 16.
fol. A iii. w/m
1. 2-3. holyday] hosy day 16 ; holy day 12 = 2; holy daye 57 ;
holy daie 19.
9. followeth] folowed 16.
23. wherof] wherefore 19.
fol. A iv. recto.
1. 13. spiritually,] spiritually : 19.
fol. A iv. verso.
1. 2-3. banket | not to come,] banket : | not to come : 16 ;
banket not to come: 57; banket: | not to come,
12 = 2; baket, not to come, 19.
6. meanes] meane 16, 57.
therto] thserto 16.
fol. B i. recto.
1. 22. thauriculer] tharticuler 16, 57.
fol. B i. verso.
1. 10. a warranf\ no warrant (alt).
12. of the Communion] -the 16, 57.
1 3. blisse and consecrate] lesse, and consecrate 16, 57;
blesse and consecrate 12 ; 2, 19 as 15.
19. shall] -f yet 16, 57, 12 ; 2, 19 as 15.
21. Chalice] Chalite 16.
23. wyne, with] wyne wyth 16, 12 ; wine with 57, 19 ; 2 as 15.
fol. B ii. recto.
\. 4. how he] how, he 16, 57, 12 ; 2, 19 as 15.
7. this bread] his bread 16.
or] and 16, 57, 12, 2; 19 as 15.
8. benefite] benefte 16.
9. true] truely 16, 57, 12; 2, 19 as 15.
12. 0;z] and 16, 57, 12, 2 ; 19 as 15.
22. de-} all omit.
24. death, Judge] death. Judge 1 6, 57, 12, 2 ; death : iudge 19.
fol. B ii. verso.
1. 2. of synne] to synne 16, 57, 12 = 2; 19 as 15.
6. be, mete} be mete 16, 57, 12 = 2 ; bee, mete 19.
partakes] partakers (all}.
1 8. shoulde alwaye] alwaye shoulde 16, 57.
APPENDIX L 5
fol. B iii. recto.
1. 8. bounden] bound 16, 57.
continual] continually 57.
16. an aduouterer] -an 16, 57, 12 = 2; 19 as 15.
fol. B iii. verso.
1. 6. and] annd 16.
9. nad\ and 16, 57, 12, 19 ; and I and 2.
22. this} his (a//),
fol. B. iv. recto.
1. 4. ipriesi\ priest 16, 12, 2 ; Prieste 19 ; Priest 57.
15. eanestly\ earnestly, 2, 19, 57; earnestlye 16; earnestlie 12.
17. to} of (a/I).
fol. B iv. verso.
1. 3. priest, stand vp, and] Priest, stande vp, and 16; Priest
stand vp, and 19 ; Priest stand vp, [ -and] 57 ; 12 = 2
as 15.
15. toward] to 19, 57.
19. loden] laden 16 ; loaden 57.
20. loued] loueth 16.
22. all that beleue] -that 57.
fol. C i. recto.
1. 9. priest] Priieste 19.
11-12. this thy table] -thy 57.
fol. C i. verso.
1. 2. soules] soulas 19.
19. vnto] to 19.
21-22. mini \ nistreth\ ministreth 16, 57, 12 = 2; ministereth 19.
fol. C. ii. recto.
1. 4. of his] in his 19.
29-30. lifting vp.] lyftyng. [ -vp] 13.
APPENDIX II
THE LATIN AND GERMAN VERSIONS.
The Latin version here reprinted is contained in a small book in
octavo form, without printer's name or date.1 A note appended to it is
signed by the translator with the initials A.A.S.D.TH. which are
probably to be interpreted as signifying "Alexander Alesius, Scotus,
Doctor Theologiae."
Alesius (otherwise Aless, Ales or Alan) was a Scottish scholar of some
distinction. He had been a Canon at St. Andrews,2 whence he had
fled in 1532 : after some wanderings in Germany, he came to England
as the bearer of a letter from Melanchthon to Henry VIII., and for
some years enjoyed the patronage of Cromwell and of the King. On
the fall of Cromwell he withdrew to Germany, and settled first at
Frankfort and afterwards, in 1543, at Leipzig, where he seems to have
been still resident in 1548, though he probably returned to England in
that year or in the year following, when he was employed to translate
into Latin the English Prayer-Book of 1549.
His rendering of the Prayer-Book is notoriously inexact : that of
the Order of the Communion, though it does not depart so widely from
the original as his version of the Prayer-Book, is by no means free from
inaccuracy. It sometimes omits, sometimes adds, and occasionally
alters the sense. Thus in his rendering of the Proclamation, he inserts
in the King's title words intended to make it less objectionable to those
for whom his translation was intended.3 On the other hand the words
which allow an exception in case of necessity to the rule that the
1 The copy used is one in the Bodleian Library which formerly belonged to
Mr. W. Maskell. There is another copy, apparently of the same impression, in the
British Museum.
2 That is, probably, not one of the Austin Canons of the Priory, who served the
cathedral church, but one of the prebendaries or secular canons of the collegiate
church of St. Salvator ; for he is said to have been appointed canon, and the head
of the chapter, from whom he made his escape, was " Provost " and not " Prior."
3 " Of the Church of England and Ireland in earth the supreme head," becomes,
in the Latin version, " Ecclesiae Christ tin Anglia et Hibernia summum sub ipso in
terris caput." The note appended to the translation, which is mainly an apology for
the action of the King in issuing the Order, shows the motive of the change.
8 APPENDIX IL
sacrament should be ministered in both kinds are left out. Again, the
words " this our ordinance and most godly direction " have rather more
than their proper force given to them by the rendering " hanc nostram
immo Dei ordinationem."1
Such changes as are imolved in rendering the words "to almighty
God" by "erga Deum Patrem omnipotentem et Dominum nostrum
lesum Christum" or "his blood" by "suum preciosum sanguinem," or
" not to come but in the marriage garment required of God in
Scripture " by " accedere cum veste nuptiali, quam Christus in evangelio
requirit," or " of the Church " by " Ecclesiae Domini nostri lesu Christi "
may be regarded, perhaps, merely as instances of rather free handling of
the original. But this is hardly the case with all the passages in which
the Latin adds to or alters the words of the Order. Thus " God's
mercy " is " misericordiae Dei nobis propter Christum gratis oblatae " :
" so shall ye be meet partakers " becomes " ita enim efficiemini vere
participes " : the expressions of the confession are strengthened in
rendering " manifold sins and wickedness " by " multiplicia peccata et
innumeras iniquitates," and " from time to time " by " subinde per
omnem vitam." In the final rubric, the direction that the " breads "
are to be broken " by ihe discretion of the minister " receives a certain
gloss by the omission of any mention of the minister's discretion and
the substitution for it of the words " iuxta institutionem Christi " :
while the same remark may be made as to the rendering of "and
without any levation or lifting up " by " sine tamen elevatione et
adoratione aliqua."
Still more serious, perhaps, are some of the variations in those parts
of the first exhortation which deals with the question of confession to
the priest. Here " some other discreet and learned priest " is rendered
" aliquem alium doctum et providum virum " : while the character of
the exhortation to mutual charity of those who do and of those who do
not think it needful to "open their sins to the priest" is materially
altered by the attribution of " imbecillitas " to the one class and of
" firmitas " to the other.2
1 The addition of a date and place to the Proclamation may, perhaps, suggest
that the translator had before him, not only the copy of the Proclamation which
appears in the Order ; but another copy dated at Westminster ; but the vagueness of
the date which he gives points rather to his having added a date to make his
document look more complete.
2 This method of dealing with the original is all the more noteworthy if it is
considered in connection with the title prefixed to the Latin version of the Order,
where it is represented as containing the " formula confessionis faciendae in regno
Angliae."
APPENDIX //. 9
Some passages again are dealt with rather by way of paraphrase
than of translation, and in these cases the paraphrase sometimes omits
points contained in the original, or introduces phrases which are not
represented in the English. Instances of this class are to be found in
the long rubric giving instructions as to the use of the Order, and in the
preface which introduces the " comfortable words."
The translation is not a faithful one : it can hardly be regarded as
quite an honest one : but it is perhaps all the more interesting on that
account, since it shows at what points the translator thought it desirable
to adapt the Order to suit the views of those upon whom he no doubt
wished that it should produce a favourable impression. And it is to be
observed that here, as in his translation of the Prayer-Book, Aless
sometimes uses a terminology older than that of the English form,
The " breads " are " hostiae " : the " ministers " are " ministri altaris."
Two copies of a German version, both without printer's name or
distinct indication of date, are in the British Museum. They differ in
spelling, and in a few words where the variation is no doubt due to an
error of the printer in one or the other1 ; but the differences between
them are less than those between the different settings of the original.
The translation, which seems to be made directly from the English, is a
faithful one : a single use of " Gemeind " as the equivalent of " Church "
may be worth recording, as practically the only instance in which the
terms of the original are not fairly represented, so far as the rendering
of the Order is concerned. In the Proclamation there is to be found
here also a modification of the King's title, which is expressed by the
words " auff Erdtreich vnter Christo das oberste Haupt der Kirchen
inn England vnd Ireland." In some places the translator seems to have
misunderstood the force or construction of the English, though the
sense he gives is in most cases a possible one as the words stand.2
The title, naturally, is not an exact reproduction of the English form :
but the German rendering may be said only to add what was necessary
to show the character of the book, and keeps nearer to the English than
that of Aless.
1 Thus one copy reads " allerseligsten," where the other has " allerheiligsten " ;
one has " zugedeckt " where the other has "gedeckt."
2 " How he exhorteth all persons diligently to try and examine themselves "
is rendered, " wie er alle Menschen fleissig vermanet, sich selbs zu priifen vnd
erinneren " ; and "for us miserable sinners, lying in darkness and the shadow of
death, that he might make us the children of God," becomes " fur vns armen
siindern, vnd ist in finsternis vnd schatten des tods gelegen, auff das er vns zu
kindern macht."
io APPENDIX II.
/ORDO1 DI- [A.
STRIBVTIONIS
SACRAMENTI ALTARIS
SUB VTRAQUE SPECIE, ET
FORMVLA CONFESSIONIS
FACIENDAE IN RE-
GNO ANGLIAE.
HAEC LONDINI EVVL-
GATA SUNT OCTAVO
DIE MARTII,
ANNI
M.D.XLVIII.
/EDICTVM REGIS. [A. 2.
EDVARDVS
Dei beneficio rex An-
gliae, Galliarum et Hi-
berniae, defensor fidei, et Ecclesiae Chri-
st! in Anglia & Hibernia, summum
sub ipso in terris caput, uniuer-
sis & singulis dilectis sub-
ditis nostris Salutem.
IN SUPREMIS regni nostri comitiis postrem6 habitis
Vuestmonasterii in regia nostra, a nobis ex unanimi consensu
omnium ordinum, & statuum regni nostri ad gloriam Dei, et iuxta
institution^ Domini nostri lesu Christi sit decretum, & inter acta
1 In reproducing these Latin and German versions the spelling and punctuation
of the original text is followed. The copy of the German which has been used is
that bearing the press-mark C. 25^.4.
APPENDIX U. ii
comitiorum Regni relatum, Vt uenerabile Sacramentum corporis &
sanguinis Domini nostri lesu Christi distribuatur uniuersis et singulis
incolis Angliae & Hiberniae, ac aliarum prouinciarum nostrarum sub
utraque spe/cie, hoc est, panis & uini, ne quilibet apud se [A. 2. v.
singularem quandam formam & rationem administrationis excogitaret,
& ex diuersa administratione uenerabilis Sacramenti, quod est Sym-
bolum unitatis, oriretur indecens & perniciosa discordia. Placuit nobis
ex consilio carissimi auunculi nostri, ducis Somersettensis, custodis
corporis nostri, & protectoris omnium regnorum nostrorum, & aliorum qui
nobis sunt a consiliis, ut uenerabile Sacramentum administretur populis
nostris hac tantum forma & ratione, quae nostra autoritate & consilio
eorum, quos comemorauimus, est expressa & declarata. Optamus
enim unumquenque debita qua decet reuerentia, & Christiana circum-
spectione accedere ad hoc sanctissimum Sacramentum, & beatis-
simam communionem, ne indigna perceptione tantorum mysteriorum
seipsum reum peragat corporis et sanguinis Domini, & edat ac bibat
iudicium sibi ipsi, sed multd magis /quemlibet diligenti sui ipsius [A. 3.
examine sic accedere ad sanctissimam mensam Christi, ut possit
particeps esse communionis & beneficiorum ipsius, & in Christo
manere, ac habere Christum in se habitantem.
Praeterea etiam cupimus omnes ea animorum consendone, & qua
debent submissione hanc nostram imo Dei ordinationem excipere, ut
nos sua obedientia subinde magis ac magis inuitent, ad alacrius susci-
piedam curam & cogitationem ulterioris reformationis, & promulgations
huiusmodi ordinationum, quae ad gloriam Dei, edificationem subditoru,
& incrementum uerae religionis pertineant.
Nos Deo uolente ad has res perficiendas summum studium &
diligentiam sumus adhibituri, interim autem uolumus & cupimus, ut
subditi nostri hec sibi de nobis persuadeant, & quietis animis sint. Vt
qui sponte sequantur autoritate, ut aequum est, ac decet subditos, non
praeueniant /nee praeuertere conentur, ne eorum nimia festinatio [A. 3. v.
his rebus maximo sit impedimento, dum aliqui arroganter magis quam pie
uolunt uideri, propria autoritate, praepropere has res promouere. Nolu-
mus enim subiectos nobis usque adeo contemnere iudicium nostrum,
nee tantum diffidere nostro zoelo, quasi aut nesciremus discernere quid
agendum sit, aut nollemus ea efficere, tempore ad haec destinato.
Nam scimus (sint Deo gratiae) et quae iuxta suum uerbum opus
habent reformatione, & seria cogitatione nobis proposuimus cum
consensu carissimi auunculi nostri & aliorum cosiliariorum nostrorum
omni diligentia, & acceleratione qua conuenit eadem promouere ad
gloriam Dei, & aedificationem ac quietem populi, quae, ut nihil dubitamus,
12 APPENDIX //.
•omnes obedientes, & dilecti subditi nostri reuerenter a nobis expecta-
bunt.
Datum Vuestmonasterii in regia noslra mense Martio, Anni 1548.
Domine saluum fac Regem, &c.
/ORDO [A. 4-
COMMUNIONIS.
T3RIMO PASTOR Ecclesie, aut eius Vicarius proximo die dominico
aut festo, uel ad minimu prid e communionis significabit suis
parrochianis, uel eis qui turn aderunt, ut sese praeparent ad
communionem, haec quae sequuntur aut similia istis manifeste &
clare pronuncians.
Dilecti in Domino, & uos nominatim, quorum salus animarum mihi
demandata est. proximo die N. constitui Deo uolente, offerre omnibus
eis, qui ad hoc sese apparare uelint, sacramentum plenum consolationis,
hoc est corpus & sanguinem Christi, ut id percipiant in recordationem
gloriosse, & summef frugiferae passionis ipsius, per quam obtinuimus
remissionem peccatorum nostrorum, & participes facti sumus [A. 4. v.
coelestis regni, de quibus certi efficimur, si accedamus ad Sacramentum
cum uera contritione de peccatis nostris, & firma fiducia mis .ricordiae
Dei nobis propter Christum gratis oblatae, & cum certo proposito
praestandi obedientiam erga prsecepta Dei, & non perseuerandi in
peccato. Est igitur officij uestri accedere ad Sacramentum cum pectore
pleno gratiarum actionis erga Deum patrem omnipotentem, & Dominum
nostrum lesvm Christvm, pro infinita sua misericordia & beneficijs
exhibitis, ac praestitis nobis indignis semis suis, pro quibus non solum
tradidit corpus suum ad mortem, et effudit suum preciosum sanguinem,
uerum etiam dignatus est in Sacramento, et mysterio dare suum corpus
& sanguinem spiritualiter in cibum & potum. Quod sacramentum cum
sit res diuina & sacrosancta, ac plena consolationis eis, qui id digne
percipiunt, & sit res plena periculi ad hoc /indigne accedere, [A. 5.
officij mei est, uos exhortari, ut consideretis interim rei magnitudinem,
& ut exploretis, ac probetis conscientias uestras neque hoc leuiter, aut
hipocritarum more, qui Deo mentiuntur, sed ut illi, qui debent ad
diuinum, & cceleste conuiuium accedere, cum ueste nuptiali, quam
Christus in Euangelio requirit, ut possitis quantum humana sinit fragilitas
inueniri digni hac ccena, ad quam hac, uia & ratione est adeundum.
Primo, ut uos ex animo pceniteat anteactae malae uitse, & quod corde
non ficto, confiteamini Deo omnia peccata uestra, & ingratitudinem
APPENDIX II. 13
erga suam Maiestatem, uoluntate, uerbo, facto, aut ex infirmitate, &
ignorantia, £ cum dolore, & lachrimis deploretis peccata uestra, &
petatis a Deo misericordiam, & ueniam, promittentes ei ex animo
emendatione prioris uitae.
Sed inter caetera debeo ex praecepto Dei uos commonefacere &
ex/hortari, ut reconciliamini eis quos offendistis, & a quibus [A. 5. v.
estis offensi, eijcientes ex animis, iram, odia, & indignationem aduersus
eos, & ut diligatis omnes, ac ignoscatis uniuersis, sicut uultis Deum
uobis ignoscere. Quod si inter uos quispiam sit, cuius conscientia
grauatur, aut offenditur aliqua in re, aut qui cupit consolationem &
consilium, is ad me ueniat, uel aliquem alium doctum & prouidum
uirum, peritum in lege Domini, & confiteatur secreto suum peccatum,
ut possit institui, & recipere consolationem spiritualem, & a nobis tan-
quam Dei, & Ecclesiae Domini nostri lesu Christi ministris accipere
consolationem, & absolutionem, qua possit sese consolari, ut conscientia
sit libera ab omni dubitatione. Caeterum eos, qui suis mentibus
satisfaciiit generali confessione, hortamur, ne offendantur eorum
imbecillitate, qui ut suis satisfaciant conscientijs, utuntur auriculari
confessione ad sacerdotem, ac uicissim hos/ipsos, qui iudicant [A. 6.
opus esse, aut utile, ut quietas habeant conscientias, uti confessione
priuata, ne offendantur eorum firmitate, qui sibi satisfaciunt humili ad
Deum, et generali ad Ecclesiam confessione, £ in omnibus huiusmodi
rebus sequantur, & seruent regulam dilectionis Christianae. Et quilibet
uideat ut sua sibi satisfaciat conscientia, non iudicet aliorum mentes, &
actiones in his, de quibus non habet expressum uerbum Dei.
DE TEMPORE
COMMUNIONIS.
Tempus communionis erit immediate, postquam sacerdos sumserit
Sacramentum, absque mutatione cuiuscunque ritus, aut ceremoniae in
missa, donee prospectum, & constitutum fuerit a nobis de alio ordine.
Vt igitur antea consueuit sacerdos prseparare hostias, & consecrare
totidem, quot populo sufficiunt. Sic nuc faciat per omnia, hoc excepto,
quod /sacerdos consecrabit maiorem calicem, uel pulcram [A. 6. v.
aliquam & conuenientem pateram plenam uino, cui admixtum sit
paululum aquae, neque debet sacerdos solus exhaurire calicem, sed
postquam ipse ex eo bibit, porrigere quod reliquum est, eis qui petunt
communionem, ad quos conuersus, utetur hac exhortatione.
Dilectissimi fratres in Domino, qui acceditis ad sacram <rwa,£lvt
meminisse debetis, quid sanctus Paulus scribat ad Corinthios, &
14 APPENDIX II.
quomodo commonefaciat omnes, ut diligenter sese probet & ex-
plorent, priusquam de hoc pane edant, & bibant de hoc calice.
Quandoquidem sicut beneficium ipsum per se maximum est, si ex
animo uere cotrito, & uiua fide hoc sanctissimum Sacramentum
accipiamus (nam sic spiritualiter manducamus corpus Christi, &
bibimus eius sanguinem, & in eo manemus, & ipse in nobis habitat,
ac ipse nobiscum, & nos cum eo unum efficimur) ita ingens est
periculum, si id /indigne accipiamus, tune enim efficimur rei [A. 7.
corporis & sanguinis Christi seruatoris nostri, edimus & bibimus
nostram condemnation^, quia non discernimus corpus Domini, et
accersimus nobis iram Dei, & prouocamus, ut nos flagellet diuersis
plagis, & uarijs generibus mortis.
Quare fratres uosipsos iudicate, ne a Domino iudicemini, eijcite ex
animis studium peccandi, pceniteat uos seri6 praeteritorum peccatorum,
toto pectore confidite seruatori nostro Christo, diligatis omnes homines
ex animo. Ita enim efficiemini uere participes horum mysteriorum, sed
ante omnia necesse est, ut maxima cum humilitate, & ex corde agamus
gratias Deo Patri, & Filio & Spiritui sancto, quod redemit mundum per
passionem & mortem seruatoris nostri Christi, ueri Dei & ueri hominis,
qui se humiliauit usque ad mortem, mortem autem crucis, pro nobis
miseris peccatoribus, habitantibus in tenebris & in umbra mortis, /ut nos
efficeret filios Dei, & haeredes uitae seternae, ad hunc enim finem, [A. 7. v.
ut semper memores essemus infiniti amoris, magistri, & unici seruatoris
nostri lesu Christi, & innumerabilium beneficiorum, quae per effusionem
praeciosi sui sanguinis nobis obtinuit, reliquit in his sacris mysterijs
quasi pignus amoris, Et perpetuum /XVT//ZOO-WOV suum proprium corpus
benedictum, & preciosum sanguinem, ut ex his spiritualiter pascamur, et
haberemus seternam consolationem.
Ei igitur una cum Patre & Spiritu sancto agamus gratias, ut merito
debemus, & humiliemus nosmetipsos, ac subijciamus eius sanctissimae
uoluntati, & studeamus ei obsequi in uera sanctitate, & iustitia omnibus
diebus uitse nostrae.
Tune sacerdos dicet illis qui sunt parati ad accipiendum Sacramento.
Si quis hie sit palam blasphemus, /adulter, laborans odio, [A. 8.
& inuidia, uel alio quopiam crimine manifesto, nee de illo dolet ex
animo, neque serio proponit id deserere, uel qui non credit se Deo
reconciliatum esse, aut non rediuit in gratiam cum proximis, is
aliquandiu deploret adhuc peccata sua, nee accedat ad hac sacram
mensam, ne post acceptionem huius sacrosancti panis, diabolus intret
in eum, sicut fecit in luda, ut sit in eo efficax ad perpetrandam omnem
iniquitatem, & ut pertrahat eum tarn ad corporis quam animi exitium.
APPENDIX II. 15
Hie quiescet paulisper Sacerdos, ut uideat utrum quispiam seipsum
subtrahat a coena, quod si perspexerit, hunc oportuno tempore
conueniat, & cum eo secreto colloquatur, & periculu faciat utrum
possit eum per exhortationem lucrifacere Christo, & paulo post dicet
Sacerdos.
Vos qui uere et serid doletis de peccatis uestris, per quae Deum
of/fendistis, et reconciliati estis proximis, et proposuistis [A. 8. v.
inchoare nouam uitam, & obsequi praeceptis Dei, & iuxta ea dirigere
omnes uestras actiones, hue accedite propius, ut percipiatis sanctissimum
Sacrametum ad uestram consolationem, & humiliter confiteamini Deo
>mnipotenti, & Ecclesiae suse hie congregatae in ipsius nomine genu
flectentes cum omni submissione.
Tune net generalis confessio nomine eorum, qui uolunt communicare,
uel per eorum ali quern, uel per unum ex ministris altaris, uel per ipsum
Sacerdotem omnibus interim flectentibus genua.
Omnipotens Deus, pater domini nostri lesu Christi, conditor
omnium rerum & iudex uniuersorum mortalium, nos confitemur &
deploramus nostra multiplicia peccata, & innumeras iniquitates, quas
subinde per omnem uitam contumaciter desi/gnauimus [B. i.
cogitatione, uerbis, facto contra diuinam maiestatem tuam prouocantes
iustissimam iram & indignationem tua aduersus nos. Vere enim ex animo
dolemus, & serio nos pcenitet de peccatis nostris, eorum commemoratio
est nobis acerbissima, illorum grauitatem ferre non possumus, miserere
nostri misericordissime Pater, propter Filium tuum dominum nostrum
lesum Christii, condona nobis peccata praeterita, & benigne concede,
ut semper posthac seruiamus, & placeamus tibi in nouitate uitae ad
laudem & gloriam nominis tui, per dominum nostrum lesum Christum.
Tune eriget se Sacerdos, & conuersus ad populum sic loquetur.
Dominus noster lesus Christus, qui suam potestatem dedit Ecclesiae,
ut absoluat pcenitentes a peccatis ipsorum, & reconciliet ccelesti patri
eos, qui suam fiduciam collocant in /Christum, misereatur [B. i. v.
uestri, remittat & condonet uobis omnia peccata uestra, confirmet &
corroboret uos in omni bono opere, et perducat ad aeternam uitam.
Sic stans conuersus ad populum dicet, audite, quomodo Christus
inuitat ad se peccatores, & eos consolatur, uerbis omni consolatione
plenissimis.
Venite ad me omnes qui laboratis, & onerati estis, & ego uos
requiescere faciam. Sic Deus dilexit mundum, ut nlium suum
unigenitum daret, ut omnis qui credit in eum non pereat, sed habeat
uitam seternam.
Audite etiam quid sanctus Paulus dicat.
1 6 APPENDIX 1L
Fidelis sermo et omni obseruatione dignissimus Christus lesus uenit
in hunc mundum, ut saluos faceret peccatores.
Et loannes inquit.
Si quis peccauerit, aduocatum ha/bemus apud patrem lesum [B. 2.
Christu iustum, & ipse est propitiatio pro peccatis nostris.
Tune genu flectet Sacerdos, & nomine eorum qui uolunt com-
municare sic orabit.
Non audemus accedere ad hanc mensam tuam 6 misericors domine,
fiducia iustitiae nostrae, sed in multitudine miserationum tuarum, neque
enim sumus digni, ut colligamus micas de mensa tua, sed tu es ille ide
dominus, cuius semper proprium est misereri, Concede igitur misericors
domine, ut sic edamus carnem filij tui, & bibamus eius sanguinem in
his sacris mysterijs, ut perpetuo habitemus in eo, & ipse in nobis, ut
nostra corpora peccatis inquinata munda fiant perceptione sacratissimi
corporis eius, & nostrae animae lauentur prsecioso sanguine ipsius.
Amen.
Tune surget sacerdos populo ad/hue genu flectente, & [B. 2. v.
porriget Sacramentum primo ministris, si qui uoluerint communicare,
ut postea iuuent eum in administratione Sacramenti.
Et cum exhibet Sacramentum corporis utatur hac forma orationis.
Corpus Domini nostri lesu Christi, quod traditum est pro te,
conseruet corpus tuum, & perducat animam tuam in uitam aeternam.
Et cum porrigit Sacramentum sanguinis, sic orabit.
Sanguis domini nostri lesu Christi, qui pro te effusus est, conseruet
animam tuam ad uitam aeternam.
Si affuerit Diaconus, aut alter Sacerdos, is priorem qui porrigit
corpus domini, sequatur cum calice, quern continue exhibeat. His
finitis uertet se sacerdos ad congregationem, quam cum hac
benedictione missam faciet.
/Et pax Dei, quae exuperat omnem sensum, conseruet corda [B. 3.
uestra, & mentes uestras in cognitione, & amore Dei, & filii sui domini
nostri lesu Christi.
Cui respondebit populus,
Amen.
Et est obseruandum, qu6d panis consecratus eiusdem erit formae,
qua antehac fieri consueuit, & quaelibet hostia consecrata frangetur
in duas aut tres partes, iuxta institutionem Christi, accepit & fregit
ac distribuit. Nemo autem existimare debet minus cum parte panis,
quam cum tota hostia, sed cum utraque integrum corpus Christi accipi.
Praeterea obseruandum est, quod si uinum consecratum non sufficiat
APPENDIX 11. 17
omnibus communicatibus post primum calicem, aut primam pateram
exhaustam, reuertatur ad altare, & reuerenter alteram, aut tertiam si
o/pus fuerit, consecret, repetens uerba simili modo postquam [B. 3. v.
coenatum est &c. usque ad finem, qui pro uobis & pro multis effundetur
in remissionem peccatorum, sine tamen eleuatione, & adoratione
aliqua.
PIO LECTORI.
f^VM huius ordinationis decretum 6° indicatio uenisset in manus
nostras scripta lingua Anglica, mihique legend uisa esset digna,
qua a quamplurimis cognosceretur, impendi aliquot horas conuersioni
illius in linguam Latinam, 6° curaui h&c edi, ut innotescere etiam alijs
gentibus 6° nationibus possent. Cum autem sit uere Regia uirtus
studium pietatis 6° religionis, in hoc Rege adhuc tenerce cetatis illud ita
elucescens omnium admirationem meretur. Et cum nulla Religionis
ueritas extra uerbum Dei, quod nobis ijs literis, quas sacras uocamus,
declaratur, reperiatur, In Jianc par tern Regis 6° populi Anglicani curam
cogitationemque intendi, ut Euangelium Christi, in quo omnium, de quibus
uoluntas Dei promulgata \fuit, ai/a*c0a\aiWt9 continetur, pure [B. 4.
6° plane doceatur, & ritus instituti a Christo et ab Apostolis ut
custodiantur, profecto 6^ Deo ipsi in primis gratum, 6° sanctis Angelis
iucundum est c^ omnibus pijs, cum maximam Iceticia, turn nonnullam
consolationem affert. Cedit igitur ueritas iam pulsa illis luculentis
sedibus Asia, Africa^ atque Europe etiam^ 6° se in tuec ultima loca
terrarum confert. Ita nimirum occulto consilio Dei hcec disponente^ ut
longius etiam sub occasum et septemtriones doctrina ccelestis propagetur.
Ob hoc igitur bencficium nos etiam gratias agere Deo par est. Nam
quod quidem fortasse cum alia in hac ordinatione reprcehendent, turn
indignabuntur Regem secularem, ut uocant, id est, plane laicum, hanc
curam suscipere 6° audere in Eccksia aliquid constituere, ac se etiam
hmus caput profiteri, de eo iam atij ante hoc tempus, cum a quibusdam
acerbe exagitaretur, grauiter disseruerunt. Non est hcec cura atque
cogitatio aliena, a Regib. quid in Ecclesia Christi fiat ac geratur, sed ad
eos potius proprie pertinet, tanquam custodes legis diuince, prcesertim
alijs negligentibus. Videre enim hac in parte onus et miseriam pcpuli
neque alleuare ac succurrere, profecto regium non est, nequid dicam
uehementius. Sed de his non disputabo. Quod caput se uocat sui ccetus
Ecclesiastici in regno proprio, id 6° con\suetudine 6^ usu linguae [B. 4. v.
Gentis minus durum est huic populo. Neque non scit in ilia, quamuis
tenera cetate ipse, neque ignorant profecto opt. 6° doctiss. 6° religionis
ORDER COR C
1 8 APPENDIX II.
Christiana amantiss. uiri omnium ordinum c^ conditionum circum eum,
solum Christu unicum esse caput Ecclesice suce. Sed est nihilominus
quisque Princeps sui populi caput, populus autem certe Anglicus
Christianus est, ut in hac forma sermonis incomoditatis nihil insit, nisi
aliquid a calumnicz maleuolentia Jortassis inuehatur, a qua cum nihil
tutum esse possit, neque sit amoletum avKofyavrov c/y7/iaT09, ut ait
ComicuS) feret nimirum aquo animo obtrectationem inuidice ac odii hie
ReX) 6° gaudebit se cum Deo ipsi satisfacere puerili conscientia sua, turn
omnium bonorum ac pioru studia mereri, et contra omnes improbitatis
aduersationes enitetur ad consequendam perfectionem uirilem in Christo
Iesu> una cum estate constante, ad quam eum perducat, & in ueritatis
cultu, amore^ studio >, benigne conseruet AEternus Pater filii coceterni
Domini nostri lesu Christi una cum Spiritu sancto, solus, uerus,
omnipotent, iustus, misericors Deus, cut laus, honor, uictoria sempiterna.
AMEN.
A.A.S.D.TH.
APPENDIX II. 19
/DIE ORDNUNG DER [fo.AL
HEILIGEN COMMUNION BEY DES
HERRN Nachtmal, wie sol-
ches noch zur zeit, inn den
Englendischen Kir-
chen gehalten
wird.
M. D. XLVIII.
/KONIGLICHER MAIESTAT EDICT. [fo. A ii.
TOWARD, VON GOTTES GNADEN Konig in England,
•"-^ Franckreich vnd Ireland, Ein Beschirmer des Glaubens, vnd
auff Erdtreich vnder Christo das oberste Haupt der Kirchen in England,
vnd Ireland, Allen vii jeglichen vnsern lieben Vnderthanen, vnsern
Grusz zuuor. Nach dem auff vnserm Reichstag jetz newlich zu
Westmiinster gehalten, es ist durch vns, mit willigung der Herrer*
Geistlichen vnd Weltlichen, vnd Stenden des Reichs (die da versamlet
warend) Gottseliglich vnd nach der Heilige Einsatzung Christi, verord-
net worden, das das allerheiligst Sacrament des Leibs vnd BJuts Christi
vnsers Heilands, sol von nun an menniglichen in vnserm Reich
England vnnd Ireland, vnd andern vnsern Herschafften, vnder beiderley
gstalt, nemlich, des Brods vnnd Weins (die not erfordere denn
anders) gemeintlich ausgeteilt vnd dargereicht werde. Darumb auff
das nicht ein jeder bey sich selbs einen sondern weg Phantasier vnd.
erdencke, im brauch dises allerheiligesten Sacramenten der Einigkeit,,
dadurch den ein vngebiirlich vnd Gottlose zweispalt entstehn mochte,,
Vnser will ist, mit Rath Vnsers freundlichen liebe Vetters des Hertzoge
von Somerset, Gubernatoris vnserer Personen, vnd Schirmherrn vber
aller vnserer Reichen, Herschafften vnnd Vnterthanen, auch mit
bewilligung der anderer in vnserm innerlichsten Rath, Das das gedach/te
Heilig Sacrament, vnserm Volck dargereicht sey, allein nach [fo. A tin-
der form vnnd weise, die hiernach durch Vnser Authoritet, mit
vorgemelter bewilligung, dargethon vii angezeigt wird : Vnd ist Vnser
C 2
--20 APPENDIX //.
meinung, das ein jeder kome zu diesem Heiligen Sacrament, vnd
allerseligsten1 Communion mit gebiirlicher Reuerentz vn Christlicher
geschickligkeit, auff das sie durch vnwirdig niessung der hohen
Geheimnussen, nicht schuldig seind an dem Leib vnd Blut des Herrn,
vnd also essend vnd trincken jne selber das Gericht, Sender viel mehr
sich selber fleissig problem, vnd also zu diesem Tisch Christi komen,
das sie dieser Heiligen Communion theilhafftig werde, in Christo
bleiben, vnd Christus in jnen. Desgleichen auch mit solcher gehorsam
vnd gleichformigkeit, dis vnser Ordnug vnnd Gottliche Direction
anzunemen, das wir dadurch verursacht werden von zeit zu zeit, desto
mehr vns zu befleissigen der Reformation, vnd andere Gottliche
Ordnungen zu mache, die furnemlich der Ehren Gottes, der auffbawung
vnserer Vnderthanen, vnd die ware Religion zu befiirdern, dienen
werden. Vnd solchs (mit Gottlicher hilff ) haben wir vns furgenommen
mit hochstem ernst ins Werck zu bringen.
Demnach ist Vnser will vnd meinung, das in mittler zeit alle vnsere
lieben Vnderthanen riiwig seien, vnd mit dieser vnser Direction sich
zu frieden stellen, als Leut die gern der Oberkeit2 volgen (wie denn
Vnderthanen schuldig seind zu thun) vnnd nicht freuenlich vorn an zu
lauffen, auff das sie durch jre vermessenheit, die ding am allermeist
nicht hindern, die sie mehr freuenlich denn Gottlich (durch jren eignen
sondern gwalt) fiirwenden in der grossesten hitz zu fiirdern. Wir
wolten vngerne, das vnsere Vnderthanen sollend jnen lassen vnser
vrtheil so viel missfallen, oder vnserm eifer so wenig vertrawen, als ob
/wir nicht wissten zu vnderscheiden, was zu thun were, Oder [fo. A iii
alle ding zu rechter zeit nicht thun wolte. Gott sey lob, wir wissend
ja wol, was sich gebiirt durch sein Wort zu Reformieren, vnd sind
auch ernstlich gesinnet (mit bewilligung vnsers freundlichen lieben
Vetters, vnd anderer vnserer innerlichsten Rathen) mit allem fleis vnd
gebiirlicher eile, solchs also zu fiirderen, wie das selbige zur ehr
Gottes, auch zur auftbawung vnd fried vnsers Volcks auffs aller
meist dienen mag. Wir zweiffeln auch nicht, alle vnsere gehorsame
vnd lieben Vnderthanen werden auff solchs in der stille vnd mit
.ehrerbietung warten.
VI VAT REX.
1 In the other copy " allerheiligsten."
2 In the other copy " Obrikeit."
APPENDIX II. 21
/DIE ORDNUNG DER HEILIGEN [fo. A iiiz;.
COMMUNION, BEY
des HERRN Nachtmal.
/VVm Ersten, Der Pfarrherr oder Seelsorger, auff den nechsten
Sontag oder Feiertag (oder zum wenigste ein tag dauor eh er die
heilige Communion darreicht) sol seine Pfarkinder, oder die da zugegen
seind, vermanen vnd warnen, das sie sich darzu schicken, vnd sol jnen
diese rede (oder deren gleich) wie hienach volget, offentlich vnd klerlich
furhalten.
Lieben freund, jr in sonderheit, deren Seelsorger vnd Fiirsteher ich
bin, Auff den N. tag nechst zukiinfftigen, hab ich mich1 fiirgenomen
mit Gottlicher hilff, das aller trostlichst Sacrament des Leibs vnd Bluts
Christi, alien denen die sich Gottseliglich darzu schicken werde,
darzureichen, auff das solchs von jnen zur gedechtnus seins aller-
fruchtbarlichsteri vnd herlichen leidens empfangen werde, Durch
welchs leiden vnd sterben, wir die verzeihung vnserer siinden erlangt
haben, vnd des Himlischen Reichs theilhafftig worden seind, Des
werden wir nun gwisz vnnd versichert, so wir zu diesem Sacrament
komen mit hertzlichem leid fur vnsern missethaten, mit vestem glauben
in die barmhertzigkeit Gottes, vnnd mit ernstlichem fiirsatz dem willen
Gottes gehorsam zu sein, vn nicht mehr zu siindigen. Darumb seind
wir schuldig zu diesen heilige geheimnussen also zu komen, das wir dem
/Allmechtigen Gott auffs aller hertzlichst dancksage, von [fo. A iv
wege seiner vnendlicher barmhertzigkeit vn wolthaten, die er vns
seinen vnwirdigen knechte gegeben vn mitgetheilt hat. Vm dern wille
er hat nicht allein seinen Leib in den todt hingegebe, vnd sein Blut
vergossen, Sender jm auch lassen gfallen, in einem Sacrament vnd
geheimnus, vns denselbigen Leib vnd Blut geistlicher weise, zur speisz
vnd tranck zu geben.
Welchs Sacrament, nach dem es so ein gotlich vn heilig ding ist,
auch so trostlich dene die es wirdiglich empfangen, vnd so gfarlich dene"
die es vermessen vnwirdiglich zu neme. Darumb bin ich schuldig,
euch in mitler zeit zu erinnern, auff das ir die grosz des handels
bedencken, ewre eigne gwissen probiern vn erforschen, vn solchs auch
1 In the other copy " mir."
22 APPENDIX IL
nicht leichtfertiglich, auch nicht wie die, die gleisznerey mit Gott
treiben, sender als die jenigen, die zu dem Allergotlichsten vnnd
Himlischen Bancket komen sollen, vnd nicht anders zu komen, dann
inn der Hochzeitlicher kleidung, die Gott in der Schrifft erfordert, Auff
•das jr, so viel in euch ist, zu diesem Tisch zu komen, wirdig erfunden
•werden. Der weg auch vnd mittel darzu, ist diese.
Zum Ersten, das jhr ware rew vnnd leid tragen von wegen ewers
:alten bosen lebens, vnd das jr dem Allmechtigen Gott bekennen mit
;getrawem hertzen, ewre siind vnd vndanckbarkeit wider seine Maiestat
gethon, mit wille, worte od: wercke, durch schwacheit od vnwissenheit,
Vnd das jr mit innerliche miszfalle vnd schreie ewre siinde beweine,
barmhertzigkeit vnd /gnad von dem Allmechtigen Gott [fo. A ivz^
begeren, vnnd jm verheissen von grund ewers hertzens ewre vorige
leben zu bessern. Vnnd vnder alle andere, ists mir von Gott befohlen,
euch in sonderheit zu vermanen vnnd bitten, das jr euch mit ewern
Nachbawren versiinen wollen, dem jhr leids gethon, oder der euch
beleidiget hat. Vnnd thund aus ewrem hertzen alien neid vnnd hass
wider sie, auff das jr liebe habt gegen alle Welt, vnd andern leuten
verzeihen, wie jr wolten, das euch Gott verzeihen solt.
Vnd so jemands gewisse vnder euch inn etwan einem ding
angefochten vnd vnriiwig ist, on trost vnd rath, der kome zu mir, oder
zu einem andern bescheidenen vnd verstendigen Priester, in Gottlichem
Gesatz gelerten, vnd dem selbigen bekenne er seine siinde vnd thue
seinen mangel auffheimlich, vn also empfahe solchen geistlichen rath,
vnderweisung vnd trost, das seine gewisse ergetzt werde, vnd das er
mag von vns, als von dem Diener Gottes vnnd der Kirchen, trost vnd
absolution empfangen, dardurch denn sein hertz verniiget, vnd alle
aberglaub vnd zweiffelung vermeidet werd. Wer auch an einer gemein
bekentnis verniigung hat, den wil ich gebeten haben, sich nicht
;zu ergern an dem, der zu seiner fiirdernus, der Orenbeicht vnd
heimlicher bekantnus braucht gegen dem Priester. Widerumb, wer
:sich lasst duncken, es sey jm von noten, vnd nicht vnfiiglich zum fried
seines eignen gewissens, seine siinde in sonderheit dem Priester
auffzuthu, der erger sich nicht an dem, der an der vnderthenigen
bekantnus gegen Gott, vnd an der ge/meine beicht der Kirchen [fo. B i
eine verniigung hat. Sonder in alien solchen dingen, volgen vnd
halten die Regel der lieb, vnnd ein jeder an seinem eignen gewissen
ein verniigung haben, vnnd anderer leuten hertzen oder wercken nicht
zu vrtheilen, Nach dem er darzu keinen gewissen bescheid hat aus
Gottlichem Wort.
Die zeit der Communion, sol sein, gleich nach dem der Priester
APPENDIX If. 23
selbs das Sacrament entpfangen hat, on verenderung anderer Breuchen
oder Ceremonien inn der masse (bis man mit ander ordnung versehen
werde) Sender wie der Priester gewontlich bis hieher gethon hat mit
dem Sacrament des Leibs, zu bereiten, segnen vnd consecrieren so viel
dem Volck dienen will. Also sol es noch bleiben nach der selbigen
weise vnd form, ausgnommen das er segnen vnd consecrieren sol den
grossesten Kelch, oder ein schon vnd geschickt Trinckgeschir, oder
mehr den ein voll Weins, mit etwas Wassers darzu gethon. Vnnd an
dem tag sol er selb nicht alles austrincken, sonder einen drunck allein
nemen, vnd das vberig auff dem Altar lassen stehn gedeckt,1 vnd also
sich wenden zu denen die geschicket seind der Communion zu
geniessen, vnd in volgender weise sol er sie vermanen, vnd sagen.
Jr geliebten im HERRN, dieweil jr komend zu dieser heiligen
Communion, so miissen jr bedencken, was der heilig Paulus an die
Corinther schreibt, wie er alle Menschen fleissig2 vermanet, sich selbs zu
priifen vnnd erinneren, eh sie sich vermessen von diesem Brot zu essen,
vnd von diesem Trinckgeschir zu trincken. Denn wie die wolthat gros
ist, so wir mit waren rewigen hertze vnd lebendigen glaube dis heilig
Sacrament entpfangen (denn also essend wir Geistlich /das [fo. B w
Fleisch Christi, vnd trincken sein Blut, ja wir bleiben inn Christo, vnnd
Christus in vns, wir seind eins worden mit Christo, vnnd Christus mit
vns) Also ist die gefarligkeit gros, so wir solchs vnwirdiglich entpfangen.
Denn mit der weise werden wir schuldig an dem Leib vnd Blut Christi
vnsers Heilands, ja wir essend vnd trinckend vnser eigne verdamnus,
darufn das wir nicht vnderscheide den Leib des HERRN, Wir ziinde
den zorn Gottes an vber vns, wir reitzen jn, vns zu plagen mit vielerley
siechtagen vnd todtlichen kranckheiten.
Darumb lieben Briider, richtend euch selber, auff das jhr von dem
HERRN nicht gerichtet werden, lasst ewre gemiit sein on begirde zu
siindigen, Habt ware rew vnd leid von wegen ewer siinden die ver-
gangen seind, Habt einen ernsthafften vnnd lebendigen glauben in
Christum vnsern heiland, Seit volkomen in der lieb gegen jederman,
also werde jr gschickt sein dieser heiligen geheimnussen zu geniessen.
Vor alien dingen aber miissen jr gantz vndertheniglich vn hertzlich
danck sagen, Gott dem Vater, dem Son, vnnd dem heiligen Geist, von
wege der erlosung der Welt, durch den todt vfi leiden vnsers Heilands
Christi, der war3 Gott vnd Mensch ist, vn sich selbs ernidrigt hat bisz
zum todt am Creutz fur vns armen siindern, vnd ist in finsternis vfi
schatten des tods gelegen, auff das er vns zu kindern macht, vnd zum
1 In the other copy " zugedeckt." 2 The other copy omits " fleissig."
3 In the other copy " warer."
24 APPENDIX 11.
ewigen leben erhohet. Vnd auff das wir allwege eingedenck sein sollend
der vberschwenck lichen lieb vnsers einigen Heilands vnd Meisters
Ihesu Christi, der vnns solchs gethon /hat, Vnd das wir auch [fo. B ii
nicht vergessen soiled der vnzeligen wolthaten, die er vns durch sein
Blutuergiessung erworbe hat, Darumb (zum vnderpfand seiner lieb, vnd
zu ewiger gedechtnus derselbige) hat er vns in diesen heiligen
geheimnussen, sein eignen heiligen Leib vnnd theures Blut gelassen,
dadurch wir geistlich gespeiset, vnd endlichen ergetzt vnd getrostet wer-
den sollen. Dem nun mit dem Vater vnd dem heiligen Geist, lasst
vns, wie wir ja schuldig seind, ewig danck sagen, vns selber auch seinem
heiligen willen vnd gefallen vnderwerffen, vnd vns befleissigen, jm in
warer heiligkeit vnd gerechtigkeit alle tag vnsers lebens zu dienen, Amen.
Hie sol der Priester sagen, denen, die bereidt seind das Sacrament
zu entpfangen.
1st jemand hie ein offentlicher Gotslesterer, Ehebrecher, in neid
oder hass, oder andern schandlichen lastern, vfi tregt des nicht ware
rew vnd leid, ist auch nicht ernstlich gsynnet solche laster vnd schand
zu lassen, Oder so er nicht vertrawet das er dem Allmechtigen Gott
versiinet sey, oder ist nicht in der lieb gegen alle Welt, Der selbig
beweine seine siind noch ein weil vn kome nicht zu diesem heiligen
Tisch, auff das nach entpfahung dieses aller heiligsten Brods, der
Teuffel fare nicht in jm, wie inn ludas, alle vngerechtigkeit in jm
zu erfiillen, vnd in die verderbnus beid leib vnd seel zu bringen.
Da sol der Priester ein klein weil still halte, zu sehe ob sich jemand
eussern will. Vii so er solchs erfart, sol er mit jm rede in das verborge
zu glegner zeit, vn versuche ob er jn /mit guter vermanung [fo. B \\v
zur besserung bringen. Vnd nach de der Priester ein wenig still gehalte
hat sol er also sage.
Jr die jr in der warheit vnd mit ernst, rew vnd leid tragen vber
ewre siinde vnd missethaten, gegen dem Allmechtigen Gott begangen,
vnnd die jr in der lieb seind gegen ewren Nachbauren, habend auch
einen fiirsatz, ein new leben zu fiiren, den gebotten Gottes hertzlich zu
volgen, vnd hinfurt in seinen heiligen wegen zu wandlen. Machet
euch herzu, vnnd empfahet dis heilig Sacrament zu ewrem trost.
Bekennet ewre siinde vndertheniglich dem Allmechtigen Gott, vnd
seiner heiligen Gmeind hie in seinem Namen versamlet, vnd knewet
demiitiglich auff ewren knewen.
Da sol ein gmeine Beicht gmacht werden, im namen aller deren, die
sich fiirgenommen haben die heilige Communion zu empfahen,
entweders durch dere oder der dienern einen, oder durch den Priester
selbs, Vnd sollen alle demiitiglich auff jre knew fallen.
APPENDIX II. 25
Allmechtiger Gott, ein Vater vnsers Herrn Ihesu Christi, ein
Schopffer aller dingen, ein Richter aller Menschen, Wir bekennen vnnd
bevveinen vnsere manigfaltige siinden vnd boszheiten, die wir fur vnd
fur wider deine Gotliche Maiestat auffs aller schwerest begangen haben,
in gedancken, worten vnd wercken, dadurch wir denn haben deinen
zorn vnd vngenad1 wider vns selber billich angereitzt. Es rewet vns
mit ernst, ja es ist vnns von hertzen leid, das wir also miszgehandelt
haben. Die gedechtnus vnserer siinde ist vns beschwerlich, jr last ist
vntreglichen. Erbarme dich vnser, erbarme dich vnser, aller gnedigster
Va/ter, vmb deines Sons vnsers HErrn Ihesu Christi willen. [fo. B iii
Verzeihe vns alles das vergange ist, vnd verleihe, das wir hinfort dir
allwegen dienen vnd wolgefallen mogen in einem newen leben, zur
ehren vnd herligkeit deines Namens, durch Ihesum Christum vnsern
Herrn.
Da sol der Priester auffstehn, sich zum Volck wenden, vnd also
sagen.
Vnser lieber Herr, der seiner Kirchen den gewalt gelassen hat, die
busfertigen jrer siinden zu erledige,2 vnd zu der gnad des Himlischen
Vaters die wider zu bringen, die da warlich in Christum glaube, Erbarme
sich ewer, verzeihe vnnd erlose euch von alien siinden, stercke vnd
krefftige euch in aller Gottseligkeit, vnd bring euch in das ewig
leben.
Da sol der Priester auffstehn, sich zu Volck wenden, vnd also sagen,
Horet wie trostliche wort redet Christus vnser Heiland, alien denen, die
sich warhafftiglich zu jm bekeren.
Kompt her zu mir, alle die jr miihselig vnnd beladen seit, vnd ich
wil euch erquicken. Also hat Gott die Welt geliebet, das er seinen
eingebornen Son gab, auff das alle die an jhn glauben, nicht verloren
werden, sender das ewig leben haben.
Horet auch was S. Paulus sagt.
Das ist je gewiszlich war, vnnd ein thewr werdes wort, das Christus
Ihesus komen ist in die Welt, die sunder selig zu machen.
Horend auch was S. Joannes sagt.
Ob jemand siindiget, so haben wir einen fiirspre/chen3 [fo. B \\\v
bey Gott, Ihesum Christum den gerechten, vnd der selbig ist die
versiinung fiir vnser siind.
Da sol der Priester auff seinen knewen, im namen aller deren, die
die heilige Communion empfangen werden, diese nachfolgende gebet
ausreden.
1 In the other copy " vngnade." 2 In the other copy " entledigen. "
3 In the other copy " Fursprecher."
26 APPENDIX II.
0 barmhertziger Herr, wir vermessen vnns nicht zu diesem deinem
Tisch zu komen, aus vertrawe auff vnser eigner gerechtigkeit, sender in
deinen manigfaltigen vnd grossen barmhertzigkeite, Wir seind nicht
wirdig die Brosamlin vnder deinem Tisch zu samle, Du aber HERR
bist der selbig, des eigenschafft ist alhvegen sich zu erbarmen. Verleihe
vns darumb O gnediger HERR, das Fleisch deins geliebten Sons Ihesu
Christi also zu esse, vii sein Blut in diesen heilige Geheimnussen also
zu trincke, das wir fur vnd fiir in jm bleibe, vnd er1 in vns, auff das
vnser siindlicher leib durch seine Leib gereinigt, vnd vnser seele durch
sein theurest Blut gevvaschen werde, Amen.
Da sol der Priester (dieweil das Volck noch demiitiglich auff jhren
knewen sitzt) die Communion darr^ichen, erstlich den Dienern, so
etliche da zugegen seind, auff das sie gefordert werden, andern zu
helffen,2 Darnach sol ers den andern austheilen. Vnd inn dem er das
Sacrament des leibs Christi darreichet, sol er einen jeden mit diesen
worten ansprechen.
Der Leib vnsers HERREN Ihesu Christi der fiir dich hingegeben
was, erhalte deinen leib inn das ewig leben.
Der Priester auch so er das Sacrament des Bluts darreichet, vnd
einem jeden nur ein mal vnd nicht offter zu trincken gibt, sol also sagen.
/Das Blut vnsers HERRN Ihesu Christi, das fiir dich [fo. B iv
vergossen ist worden, erhalte dein seel in das ewig leben.
Ist aber ein Diacon oder ander Priester vorhanden, so sol er mit
dem Kelch volgen, Vnd wie der Priester das Brot austheilet, also sol er
in der voriger3 weise (die sach desto bas auszufiiren) den Wein auch
darreichen.
Darnach sol sich der Priester zum Volck wende, vnd sie hingehn
lassen mit diesem segen.
Der fried Gottes, welcher alien synne vberschwebet, erhalte ewre
hertzen vnnd gmiiter4 in der erkantnus vnd lieb Gottes, vnd seines Sons
Ihesu Christi vnsers HERRN.
Dem sol das Volck antworten,
AMEN.
Das Consecriert Brod sol sein, wie bisher gewonlich ist worden, vnd
ein jeglichs vnder den gedachten Erode, sol inn zwey stuck zum
wenigesten getheilet werden, oder mehr, nach bescheidenheit des
Dieners, vnnd also dargereicht. Man sol auch nicht meinen, das
1 The other copy omits " er." 2 Apparently reading " to help the rest."
3 In the other copy " vorigen." 4 In the other copy " gemUte."
APPENDIX II. 27
weniger entpfangen wird in einem stuck, den in dem gantzen Brod,
sender in jrer jetliche1 der gatz leib vnsers Heilads Ihesu Christi.
Begibt es sich also, das der gesegnet vnd Consecriert Wein, nicht
genugsam ist denen die die Communion entpfangen, so mag der
Priester, nach dem das erst Trinckgschir oder Kelch lehr wird, zum
Altar widerumb gehn, vnd mit reuerentz vnd andacht ein ander
Trinckgeschir, vnd also das dritte vnd mehr desgleichen bereite" vfi
Consecrieren, vnd an diesen worten anfahen, Simili modo postquam
ccenatum est^ vnd mit den worten enden, qui pro uobis 6° pro multis
effundetur in remissionem peccatorum, Vnnd das on alle leuacion oder
auffhebung.
Ende.
1 In the other copy " jeglich."
APPENDIX III.
THE MASS OF EASTER DAY, 1548.
THE Order of the Communion, which was to be used for the first
time on Easter Day, 1548, was to be combined with the Latin Mass:
beyond its insertion, there was to be no " varying of any other rite or
ceremony in the mass." It seems to be worth while to show what the
Easter service resulting from this combination would have been, in those
churches which followed the use of Sarum, by setting out at length the
Ordinary and Canon of the Mass, inserting \hzpropria of the day, and the
portions of the Order of the Communion which would be employed,1 and
omitting such parts of the contents of the Ordinarium Missae as are not
applicable to the Easter Mass,2 and by taking account of such " varying "
as had already begun before the date at which the Order of the Com-
munion was issued, and as may be regarded as certain or likely to have
found place, at least in some churches, in the service of the day.3
The changes which had already been introduced were due partly
to the Injunctions issued in the summer of 1547, partly to the action of
the Visitors appointed in the same year, and partly to the tendency to
liturgical experiment. The Injunctions had directed that the Epistle
and Gospel at High Mass should for the future be read "in English and
not in Latin " ; the Visitors had in some places enjoined the total
1 The exhortation which stands first in the Order would, of course, not be
used on Easter Day, except with reference to some future day ; it would have been
read, for the purpose of the Easter Mass, on some day in the week preceding.
2 The text of the Ordo Missae and Canon are taken from the breviary printed
'by Whitchurche in 1541, as approximating to the time at which the Order of
the Communion was issued. The Ordo Missae is (as in the parallel section of early
breviaries) somewhat abridged from the Ordinarium contained in the Missal ; but its
variations, except that affecting the special mention of the Pope in the Canon,
are of no special significance. The matters which are omitted in it, but included
in the rubrics of the Missal, are indicated in the footnotes. The propria are of
course taken from the Missal. In spelling and punctuation the standard of the
sixteenth century books is not followed.
3 An attempt to exhibit the character of the service in the period during which the
Order of the Communion was in use has been made by the late Mr. W. J. Blew
( The second year of the reign of King Edward VI. 1877). But Mr. Blew's method
differs in some respects from that which is followed here, and his purpose seems to
have been polemical rather than historical.
30 APPENDIX III.
disuse of Sequences ; and the practice of singing certain parts of the
Mass in English had already been introduced, apparently without any
definite authorisation at all. Thus in the Mass of the Holy Ghost,
before the opening of Parliament on November 4th, 1547, the Gloria
in excelsis, Creed, Sanctus, and Agnus Dei "were all songen in
English."1 What the English forms thus employed may have been, we
may see from a set of manuscripts now in the Bodleian Library, which
contain a musical setting of these portions of the Mass, with English
words, evidently of a date earlier than that at which the Prayer-Book of
1549 was set forth, since the versions differ from those contained in that
book.2 The text of the English forms given in the notes which follow
is taken (with modernisation of spelling and punctuation) from the first
volume of this set. For the Epistle and Gospel, it has seemed best to
follow (with like modifications) the version of the liturgical Epistles and
Gospels issued in the time of Henry VIIL, since it follows the text of
the Missal where that is modified, for liturgical purposes, from the
ordinary Vulgate text, and is therefore perhaps more likely to have been
used than the version of the Great Bible.3
It must be borne in mind, that the rubrics of the Sarum Ordinary
contemplate throughout the presence and assistance of a number of
ministers greater than that which would be available in most parish
churches. In many cases, probably, the priest would be assisted by
persons acting as Deacon and Subdeacon : but in many his only
assistant would be the Clerk. In some cases the Clerk would be a
person in Holy Orders ; in others he would not : and the nature and
extent of his assistance in the service would depend on his position in
this respect.
PRAEPARATIO AD MISSAM.
Sacerdos volens accedere ad altare induat se sacris vestibus dicens,
Veni, creator Spiritus, Mentes tuorum visita, etc.
V. Emitte Spiritum tuum et creabuntur.
1 Wriothesley's Chronicle, vol. i, p. 187 (Camden Society, 1875).
2 On these MSS. (Mus. Sch. E. 420-422), see a paper by the Rev. W. H.
Frere in the Journal of Theological Studies, vol. i, pp. 233-5.
3 The copy of the version of the Epistles and Gospels of which use has been
made is one in the Bodleian Library, bound up as an appendix to the King's
Primer printed by T. Petyt in 1543. The differences of rendering in the Great Bible
of 1541 are shown in the footnotes. It is assumed that the direction of the King's
Injunction, which certainly seems to forbid the reading of the Epistle and Gospel
in Latin, was followed literally. But it is possible that in some cases both languages
were used, as they were in the coronation mass of Queen Elizabeth.
APPENDIX III. 31
#. Et renovabis faciem terrae.
Oratio. Deus cui omne cor patet, omnis voluntas loquitur, et
quern nullum latet secretum : purifica per infusionem sancti Spiritus
cogitationes cordis nostri, ut te perfecte diligere et digne laudare
mereamur. Per Christum.
Deinde sequatur antiphona Introibo ad altare Dei. Ps. ludica me
Deus, et discerne. Totus psalmus dicitur cum Gloria. Deinde dicitur
antiphona. Introibo ad altare Dei ad Deum qui laetificat iuventutem
meam.
Kyrie eleison. Christe eleison. Kyrie eleison.
Pater noster. Et ne. Sed libera.
Confitemini Domino quoniam bonus : quoniam in saeculum miseri-
cordia eius.
Confiteor Deo, beatae Mariae, omnibus sanctis, et vobis, quia
peccavi nimis cogitatione, locutione, et opere, mea culpa : precor sanctam
Mariam, omnes sanctos, et vos, orare pro me.
Ministri respondeant, 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. Sacerdos, Amen.
Et postea dicitur Confiteor, quo dicto dicat sacerdos Misereatur, ut
supra. Deinde dicat sacerdos, Absolutionem et remissionem omnium
peccatorurn vestrorum, spatium verae poenitentiae et emendationem vitae,
gratiam et consolationem sancti Spiritus tribuat vobis omnipotens et
misericors Dominus.
Ministri respondeant, Amen.
Deinde dicat sacerdos V. Adiutorium nostrum in nomine Domini.
Qui fecit [caelum et terrain]. Sit nomen [Domini benedictum]. Ex
hoc nunc et usque in saeculum.
Oremus. Aufer a nobis, Domine, quaesumus, omnes iniquitates
nostras, ut ad sancta sanctorum puris mentibus mereamur introire. Per
Christum. Tune se erigat sacerdos, et osculetur altare, et hoc in media : et
signet se in facie sua, dicens. In nomine Patris et Filii et Spiritus sancti.
Amen.
Deinde incipiat officium, usque Gloria in excelsis Deo.1
1 The more extended rubrics of the Missal provide for the beginning of the
Officium by the rulers of the choir during the preparation of the priest ; for the
entry of the priest and ministers at the beginning of the Gloria Patri : for the
saying of Confiteor, Misereatur, and Absolutionem at the altar step ; for the kiss
given by the priest to the deacon and subdeacon before he goes to the altar ; for the
saying of Aufer a nobis at the midst of the altar ; for the censing of the altar by
the priest, and of the priest by the deacon, and for the bringing of the book of the
Gospels by the subdeacon for the priest to kiss. Thereafter the priest, at the
32 APPENDIX III.
AD MISSAM.
Officium. Resurrexi et adhuc tecum sum, alleluia : posuisti super
me manum tuam, alleluia : mirabilis facta est scientia tua, alleluia,
alleluia,
Psalmus. Domine probasti me et cognovisti me : tu cognovisti
sessionem meam et resurrectionem meam. Gloria Patri.
Kyrie eleison (ter). Christe eleison (ter). Kyrie eleison (ter).
Gloria in excelsis Deo.1 Et in terra pax hominibus bonae volun-
tatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus
te. Gratias agimus tibi propter magnam gloriam tuam, Domine Deus,
rex caelestis, Deus Pater omnipotens. Domine Fili unigenite, lesu
Christe, Domine Deus, Agnus Dei, Filius Patris, qui tollis peccata
mundi, miserere nobis. Qui tollis peccata mundi, suscipe depreca-
tionem nostram. Qui sedes ad dexteram Patris, miserere nobis.
Quoniam tu solus sanctus, tu solus Dominus, tu solus altissimus, lesu
Christe, cum sancto Spiritu, in gloria Dei Patris. Amen.
Oratio. Deus qui hodierna die per unigenitum tuum aeternitatis
nobis aditum devicta morte reserasti : vota nostra quae praeveniendo
aspiras etiam adiuvando prosequere. Per eundem.
Lectio epistolae beati Pauli apostoli ad Corinthios.'
Brethren, purge the old leaven,3 that ye may be new dough, as ye are
sweet bread. For Christ our Easter lamb4 is offered up for us. There-
right-hand corner of the altar, says the Officium, Psalm, Gloria Patri, and Kyrie
(which have in the meantime been sung by the choir), and then begins the
Gloria in excelsis at the midst of the altar, continuing it with his ministri at the
right-hand corner. This order would be observed in the greater churches.
1 The English form begins with the first words which would be sung by the
choir. Probably, even where it was used, the priest would begin the Gloria in
excelsis in Latin, and continue his own recitation of it in the same tongue. The
English version is as follows : And peace on earth, and unto men a good will. We
praise thee, we magnify thee, we worship thee, we glorify thee, we give thanks unto
thee for thy great glory, O Lord God, heavenly king, God the Father omnipotent.
O Lord the only begotten Son, Jesu Christ, O Lord God, the Lamb of God, the Son
of the Father, which takest away the sins of the world, have mercy upon us.
Which takest away the sins of the world, graciously receive our supplications.
Which sittest at the right hand of the Father, have mercy upon us. For thou only
art holy, thou only art Lord, thou only art highest, Jesu Christ, with the Holy Ghost,
unto the glory of God the Father. Amen.
" The sources of the Epistle and Gospel were probably announced in English.
3 In the Great Bible, the mark indicating the beginning of a liturgical epistle
is placed before the words " Purge therefore the old leaven."
* G.B., " Christ our passover."
APPENDIX III. 33
fore let us keep holy day, not with old leaven, neither with the leaven
of maliciousness and wickedness, but with that1 sweet bread of pureness
and truth.
Gradak. Haec dies quam fecit Dominus : exsultemus et laetemur in
ea. V. Confitemini Domino quoniam bonus : quoniam in saeculum
misericordia eius.
Alleluia. .¥. Pascha nostrum immolatus est Christus.
Sequentia. Fulgens praeclara rutilat per orbem etc*
Evangellum : secundum Marcum?
4Mary Magdalene and Mary lacobi5 and Salome bought odours6 that
they might come and anoint lesus.7 And early in the morning the
next day after the Sabbath day,8 they came unto the sepulchre, when
the sun was risen : and they said one to another,9 Who shall roll us
away the stone from that door10 of the sepulchre. And when they
looked, they saw how11 the stone was rolled away, for it was a very
great one. And they went into the sepulchre, and saw a young man
sitting on the right side, clothed in a long white garment, and they
were abashed.12 And he said unto them, Be not afraid ; ye seek
Jesus of Nazareth which was crucified : he is risen ; he is not here ;
behold the place where they put him. But go your way, and tell his
disciples, and namely Peter, he will go13 before you into Galilee : there
shall ye see him, as he said unto you.
1 G.B., "the."
2 The omission oi all sequences had been enjoined in 1547, by the Commissions
of Visitors, at Canterbury (Gasquet and Bishop, Edward VL and the Book of
Common Prayer, p. 56, ed. 1890), and at Winchester (Documents relating to the
Foundation of the Chapter of Winchester ; ed. by G. W. Kit chin and F. T. Madge,
p. 180). Probably the omission was not limited to these cathedral churches.
3 The Injunctions for Lincoln Cathedral, issued in April, 1548 (Bradshaw and
Wordsworth, Lincoln Cathedral Stattttes, part ii, p. 594), direct that the deacon is to
say, before the Gospel, "This Gospel is after the Evangelist .... "naming the
chapter; the choir is to answer " Glory be to God for it." After the Gospel, the
deacon is to say " Thanks be to God, and God save the King." Possibly this usage
may have already been adopted in some churches before the issue of the Order of the
Communion.
4 In the Great Bible, the mark which indicates the beginning of a liturgical gospel
is placed at the beginning of the chapter so as to include the words, " And when the
Sabbath was past."
5 G.B., " lacob." 6 G.B., " sweet odours."
7 G.B., " anoint Him." 8 G.B., " the first day of the sabbath."
9 G.B., " said among themselves." J0 G.B., " the door."
11 G.B., "how that." 12 G.B., "afrayed."
13 G.B., " and Peter, that he goeth."
ORDER COM. D
34 APPENDIX III.
\Symbolum Nicaenum.\
JCredo in unum Deum, Patrem omnipotentem, factorem caeli et
terrae, visibilium omnium et invisibilium. Et in unum Dominum
Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia
saecula : Deum de Deo, lumen de lumine, Deum verum de Deo vero,
genitum non factum, consubstantialem Patri, per quern omnia facta
sunt. Qui propter nos homines et propter nostram salutem descendit
de caelis, et incarnatus est de Spiritu sancto ex Maria virgine, et homo
factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et
sepultus est. Et resurrexit tertia die secundum scripturas, et ascendit
in caelum, sedet ad dexteram Patris, et iterum venturus est cum gloria
iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum
sanctum Dominum et vivificantem, qui ex Patre Filioque procedit, qui
cum Patre et Filio simul adoratur et conglorificatur, qui locutus est per
prophetas. Et unam sanctam catholicam et apostolicam ecclesiam.
Confiteor unum baptisma in remissionem peccatortim. Et exspecto
resurrectionem mortuorum, et vitam venturi saeculi. Amen.
Postea sequatur, Dominus vobiscum, [$. Et cum spiritu tuo.] et
Oremus. Deinde diritur offertorium.
Offertorium. Terra tremuit et quievit dum resurgeret in iudicio
Deus : alleluia.
[Post offertorium vero porrigat diaconus sacerdoti calicem cum patena
et sacrifitio, et osculetur manum eius utraque viceJ] Ipse vero accipiens
calicem diligenter ponat in loco suo debito super medium altaris : et
inclinato parumper elevet calicem utraque manu, offerens sacrificium
Domino, dicendo hanc orationem.
Suscipe sancta Trinitas hanc oblationem, quam ego indignus pec-
cator offero in honore tuo, beatae Mariae, et omnium sanctorum, pro
peccatis et offensionibus meis, pro salute vivorum, et requie omnium
fidelium defunctorum. In nomine Patris [et Filii et Spiritus sancti.]
Acceptum sit omnipotent! Deo hoc sacrificium novum.
1 The Nicene creed not being available in any authoiised English translation, it
would seem that, where the creed was sung in English by the choir, the Apostles' creed
according to the version printed in the Primer of Henry VI! I. was substituted for it.
The priest, in such cases, probably sang the first words of the Nicene creed in Latin,
and continued to recite it, while the choir sang : The Father almighty, maker of
heaven and earth : and in Jesu Christ, his only Son, our Lord, which was conceived
by the Holy Ghost, born of the Virgin Mary ; suffered under Pontius Pilate, was
crucified, dead, buried, and descended into hell ; and the third day he rose again
from death ; 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. I
believe in the Holy Ghost, the holy catholic Church, the communion of saints, the
forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
APPENDIX III. 55
Dicta oratione reponat calicem et cooperiat cum corporalibus^ ponatque
pattern super corporalia decenter ante calicem rinum et aqiiam continentcm,
et osculetur patenam et reponat earn a dextris super altare, sub corporati-
ons panem cooperiens.1 His itaque peractis eat sacerdos ad dextrum ccrnu
altaris et abluat manus dicens,
Munda me, Domine, ab omni inquinamento mentis et corporis, lit
possim mundus implere opus sanctum Domini.
Ablutis manibus sacerdos revertat se ad altare ad divinum officium
exsequendum. Deinde revertat se, et stans ante altare, inclinatoque capite
et corpore, iunctis manibus dicat.
Oratio. In spiritu humilitatis et in animo contrite suscipiamur,
Domine, a'te: et sic fiat sacrificium nostrum in conspectu tuo, ut a te
suscipiatur hodie, et placeat tibi, Domine Deus.
Et erigens se, deosculetur altare a dextris sacrificii, et dans benedic-
tioncm ultra sacrificium, postea signet se dicens, In nomine Patris etc.
Deinde vertat se sacerdos ad populum : et tacita voce dicat, Orate pro
me, fratres et sorores, ut meum pariterque vestrum acceptum sit Domino
DJO sacrificium.
Responsio clerici privatim. Spiritus sancti gratia illuminet cor tuum
et labia tua : et accipiat Dominus digne hoc sacrificium laudis de mani-
bus tuis pro peccatis et offensionibus nostris.
Et reversus ad altare sacerdos dicat Oremus.
Secreta. Suscipe, quaesumus, Domine, preces populi tui cum obla-
tionibus hostiarum, ut paschalibus initiatae mysteriis ad aeternitatis nobis
medelam te operante proficiant. Per Dominum.
Quibus finitis, dicat sacerdos aperta voce, Per omnia saecula saecu-
lorum, manibus non lev itis d>mec dicitur Sursum corda.
Dominus vobiscum.
Et cum spiritu tuo.
Sursum corda.
Habemus ad Dominum.
Gratias agamus Domino Deo nostro.
Dignum et iustum est.
Vere dignum et iustum est, aequum et salutare, nos tibi semper et
unique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus.
Et te quidem omni tempore, sed in hac die gloriosius praedicare, cum
Pascha nostrum immolatus est Christus. Ipse enim verus est agnus qui
abstulit peccata mundi, qui mortem nostram moriendo destruxit, et
vitam resurgendo reparavit. Et ideo cum angelis et archangelis, cum
1 The rubrics of the Missal provide for the censing of the oblations by the priest,
of the priest by the deacon, and of the choir by an acolyte.
I) 2
36 APPENDIX 111.
thronis et dominationibus, cumque omni militia caelestis exercitus,
hymnum gloriae tuae canimus, sine fine dicentes.
Sanctus, sanctus, sanctus, Dominus Ueus Sabaoth. Pleni sunt
caeli et terra gloria tua : osanna in excelsis. Benedictus qui venit in
nomine Domine : osanna in excelsis.1
Deinde confestim manibus iunctis et oculis elevatis incipiat Te igitur
clementissime Pater, corpore inclinato donee dixerit &Q, petimus.
Te igitur, clementissime Pater, per lesum Christum Filium tuum
Dominum nostrum supplices rogamus ac petimus Hie erigens se sacerdos
osculetur altare a dextris sacrificii dicens uti accepta habeas et benedicas
Hie faciat sacerdos tres cruces super calieem dicendo haec ^ dona, haec
^ munera, haec ^ sancta sacrificia illibata. Faetis signaeulis super cali-
cem elevet manus suas ita dicens. Inprimis quae tibi offerimus pro
ecclesia tua sancta catholica, quam pacificare, custodire, adunare et regere
digneris toto orbe terrarum una cum famulo tuo N.2 et antistite nostro N.,
id est proprio episcopo tantum* et rege nostro N., et dicuntur nominatim.
Sequatur, et omnibus orthodoxis atque catholicae et apostolicae fidei
cultoribus. Hie oret pro vivis. Memento, Domine, famulorum famu-
larumque tuarum N. et N. et omnium circumadstantium : quorum tibi
fides cognita est et nota devotio : pro quibus tibi offerimus vel qui tibi
offerunt hoc sacrificium laudis pro se suisque omnibus, pro redemptione
animarum suarum, pro spe salutis et incolumitatis suae tibique reddunt
vota sua aeterno Deo vivo et vero. Communicantes et diem sacratis-
simum celebrantes resurrectionis Domini nostri lesu Christi secundum
carnem. Sed et memoriam venerantes inprimis gloriosae semper virginis
inclinando parumper dieat Mariae genitricis eiusdem Dei et Domini nostri
lesu Christi, sed et beatorum apostolorum ac martyrum tuorum Petri,
Pauli, Andreae, lacobi, loannis, Thomae, lacobi, Philippi, Bartholomaei,
Matthaei, Simonis et Thaddaei, Lini, Cleti, dementis, Sixti, Cornelii,
Cypriani, Laurentii, Chrysogoni, loannis et Pauli, Cosmae et Damiani,
et omnium sanctorum tuorum, quorum meritis preci^>usque concedas, ut
in omnibus protectionis tuae muniamur auxilio, per eundem Christum
Dominum nostrum. Amen.
1 The English version, in the MS. already cited, is as follows : Holy, holy, holy,
Holy, holy, holy, O Lord God of hosts. Heaven and earth are replenished with
thy glory. Osanna in the highest. Osanna in the highest. Blessed is he that
cometh in the name of the Lord. Osanna in the highest. Osanna in the highest.
2 So in the Breviary of 1541. If this is not due to a printer's error, it would
seem that though the Pope's title, "papa nostro," was omitted, he was still
mentioned by name.
3 This rubric does not, of course, exclude the previous mention of the Pope. It
occurs in the earlier Sarum books no less than in those which omit the Pope's title.
APPENDIX II L 37
Hie respiciat sacerdos hostiam cum magna veneratione, dicens, Hanc
oblationsm servitutis nostrae, sed et cunctae familiae tuae, quam tibi
offerimus pro his quoque quos regenerare dignatus es ex aqua et Spiritu
sancto, tribuens eis remissionem omnium peccatorum, quaesumus,
Domine, ut placatus accipias : diesque nostrcs in tua pace disponas, atque
ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege
numerari. Per Christum Dominum nostrum. Amen.
Hie iterum respiciat hostiam, dicens. Quam oblationem tu Deus
omnipotens in omnibus quaesumus Hie faciat tres cruces super utnique,
cum dicat be^nedictam, ascri^ptam, ra^tam, rationabilem, accepta-
bilemque facere digneris, ut nobis Hie faciat crucem super pattern, dicens
Cor ^ pus Hie super calicem et San^guis lunctisque manibus, dicens
fiat dilectissimi Filii tui Domini nostri lesu Christi. Hie erigat sacerdos
manus et coniungat, postea tergat digitos et elevet hostiam dicens Qui pridie
quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et
elevatis oculis in caelum Hie elevet oculos suos ad te Deunl Patrem suum
omnipotentem Hie inclinet se, et postea elevet paululum, dicens tibi gratias
agens be * nedixit, fregit Hie tangat hostiam, dicens deditque discipulis
suis dicens, Accipite et manducate ex hoc omnes. Hoc est enim corpus
meum. Et debent ista verba proferri cum uno spiritit, et sub una prola-
tione, nulla pausatione interposita. Post haec verba inclinet se sacerdos
ad hostiam, et postea elevet earn supra frontem, ut possit a populo videri,
et reverenter illud reponat ante calicem in modum erucis per eandem factae.
Et tune discooperiat calicem et teneat inter manus suas, non disiungendo
pollicem ab indice, nisi dum facit benedictiones tantum, ita dicens. Simili
modo posteaquam caenatum est, accipiens et hunc praeclarum calicem
in sanctas ac venerabiles manus suas, item tibi Hie inclinet se, dicens,
gratias agens, bene^dixit, deditque discipulis suis dicens, Accipite et
bibite ex hoc omnes. Hie elevet sacerdos parumper calicem, ita dicens.
Hie est enim calix sanguinis mei novi et aeterni testamenti, mysterium
fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum.
Hie elevet calicem usque ad pectus vel ultra caput, dicens, Haec quotiens-
cumque feceritis, in mei memoriam facietis. Hie reponat calicem et fricet
digitos suos ultra calicem propter micas, et cooperiat calicem. Deinde elevet
brachia sua in modum erucis, iunctis digitis, usque ad haec verba, de tuis
donis.
Unde et memores Domine nos tui servi, sed et plebs tua sancta,
eiusdem Christi Filii tui, Domini Dei nostri, tarn beatae passionis necnon
et ab inferis resurrectionis, sed et in caelos gloriosae ascsnsionis, offerimus
praeclarae maiestati tua 3 de tuis donis ac datis Hie quinque cruces fiant :
sed tres pr^mae cruces super hostiam et calicem, dicendo, hostiam
38 APPENDIX III.
hostiam samfrctam, hostiam immacu^latam, quarta super panem tantum
dicendo pa ^ nem sanctum vitae aeternae, quinta super calicem, dicendo, et
ca * licem salutis perpetuae. Supra quae propitio ac sereno vultu respicere
digneri<=, et accepta habere sicuti accepta habere dignatus es munera
pueri tui iusti Abel, et sacrificium patriarchae nostri Abrahae, et quod
libi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium,
immaculatam hostiam. Hie sacerdos corpore inclinato et cancettatis manibus
dicat, Supplices te rogamus usque ad haec verba, ex hac altaris
participatione / et tune erigat se deosculans a/fare a dextris sacrificii, et
faciat signum crucis super hostiam et calicem, et in facie sua, cum dicit
omni benedictione caelesti.
Supplices te rogamus omnipotens Deus, iube haec perferri per manus
sancti angeli tui in sublime altare tuum in conspectu divinae maiestatis
tuae : ut quotquot Hie erigens se osculetur altare a dextris sacrificii,
dicens, ex hac altaris participatione sacrosanctum Filii tui Hie faciet
signum crucis super hostiam, dicens^ cor ^ pus deinde super calicem, dice us,
et san^guinem sumpserimus, omni Hie signet se in faciem, dicens,
be »fc nedictione caelesti et gratia repleamur. Per eundem Christum
Dominum nostrum. Amen.
Hie oret pro mortuis. Memento etiam, Domine, animarum
famulorum famularumque tuarum N. et N., qui nos praecesserunt cum
signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus
in Christo quiescentibus, locum refrigerii, lucis et pacis ut indulgeas
deprecamur. Per eundem Christum Dominum nostrum. Amen.
Hie percutiat pectus suum semel, dicens, Nobis quoque peccatoribus
famulis tuis, de multitudine miserationum tuarum sperantibus, partem
aliquam et societatem donare digneris cum tuis sanctis apostolis et
martyribus, cum loanne, Stephano, Matthia, Barnaba, Ignatio,
Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia,
Agnete, Caecilia, Anastasia, et cum omnibus sanctis tuis : intra quorum
nos consortium non aestimator meriti, sed veniae, quaesumus, largitor
admitte. Per Christum Dominum. Non dicitur Amen. Per quern
haec omnia Domine semper bona creas Hie ter signet calicem, dicens
sancti ^ ficas, vivi ^ fleas, bene ^ dicis et praestas nobis, Hie discooperiat
calicem, et faciat signaculum crucis cum hostia quinquies, primo ultra
calicem ex utraque parte illius calicis, secundo calici aequale, tertio infra
calicem, quarto sicut primo, quinto ante calicem per ip^sum et cum
ip^so, et in ip^so est tibi Deo Patri omnipo 3* tend in unitate Spiritus
*fr sancti omnis honor et gloria, Hie cooperiat sacerdos calicem et teneat
manus suas super altare usque dum dicitur Pater noster, ita dicens Per
omnia saecula saeculorum. Amen.
APPENDIX III. 39
Oremus. Praeceptis salutaribus moniti, et divina institutione
format! audemus dicere Hie accipiat diaconus patenam, eamque a dextris
sacerdotis extento brachio in altuni usque Da propitius discoopertam
teneat. Hie elevet sacerdos manus, dice us.
Pater noster qui es in caelis, sanctificetur nomen tuum. Adveniat
regnum tuum. Fiat voluntas tua sicut in caelo et in terra. Panem
nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in
tentationem. Chorus dicat Sed libera nos a malo. Sacerdos privatim
Amen. Libera nos, quaesumus, Domine, ab omnibus malis praeteritis,
praesentibus et futuris, et intercedente beata et gloriosa semperque
virgine Dei genitrice Maria, et beatis apostolis tuis Petro et Paulo atque
Andrea cum omnibus sanctis Hie committat diaconus patenam sacerdoti,
deosculans manum eius, et sacerdos deosculetur patenam ; postea ponat ad
sinistrum oculum, deinde ad dextrum ; postea faciat crucem cum patena
ultra caput : et tune reponat earn in locum suum, dicens, Da propitius
pacem in diebus nostris, ut ope misericordiae tuae adiuti et a peccato
simus semper liberi et ab omni perturbatione securi, Hie discooperiat
calicem, et surnat corpus cum inclinations, transponens in concavitate
calicis, retinendo inter pollices et indices, et frangat in tres partes. Prima
fractio dum dicitur Per eundem Dominum nostrum lesum Christum
Filium tuum, secunda fractio, qui tecum vivit et regnat in unitate Spiritus
sancti Deus, Hie teneat duas fracturas in sinistra manu et tertiam
fraeturam dextera manu in summitate calicis, ita dicens aperta voce Per
omnia saecula saeculorum. Chorus respondeat, Amen. Hie faciat
tres cruces intra calicem ctim tertia parte hostiae, dicendo, Pax Domini^
sit sem^per vo^biscum. Chorus, Et cum spiritu tuo.
Ad Agnus Dei dicendum accedant diaconus et subdiaconus ad
sacerdotem, uterque a dextris, diaconus propior, subdiaconus remotior, et
dicant privatim. Agnus Dei, qui tollis peccata mundi miserere nobis.
Agnus Dei, qui tollis peccata mundi miserere nobis. Agnus Dei, qui
tollis peccata mundi dona nobis pacem.1 Hie cruce signando deponat
dictam tertiam partem hostiae in sacramentum sanguinis, sic dicendo.
Haec sacro * sancta commixtio corporis et sanguinis Domini nostri
lesu Christi fiat mihi omnibusque sumentibus salus mentis et corporis,
et ad vitam aeternam promerendam et capessendam praeparatio salutaris.
Per eundem Christum Dominum nostrum. Amen.
1 The English version of Agnus Dei, as it appears in the MS. already cited, is
as follows : O Lamb of God, that takest away the sins of the world, have mercy
upon us, have mercy upon us. O Lamb of God, that takest away the sins of the
world, Grant us thy peace, grant us thy peace, grant us thy peace.
40 APPENDIX 111.
Antequam pax detur, dicat sacerdos.
Domine sancte Pater omnipotens aeterne Deus, da mihi hoc
sacrosanctum corpus et sanguinem Filii tui Domini nostri lesu Christi
ita digne sumere ut merear per hoc remissionem omnium peccatorum
meorum accipere, et tuo sancto Spiritu repleri, et pacem tuam habere :
quia tu es Deus solus, et praeter te non est alius, cuius regnum et
imperium gloriosum sine fine permanet in saecula saeculorum. Amen.
Hie osculetur sacerdos corporalia in dextra parte, et summitatem
calicis, et postea diaconum, ditens, Pax tibi et ecclesiae Dei. Rcsponsio.
Et cum spiritu tuo.
Diaconus a dextris sacerdotis ab eo pacem recipiat, et subdiacono porrigat.
Deinde ad gradum chori ipse diaconus pacem portet rector ibus cJiori, et
ipsi pacem choro portent ', uterque suae parti, incipiens a maioribus.1 Post
pacem datam, dicat sacerdos orationes sequentes priuatim, antequam se
communicat, tenendo hostiam duabus manibus.
Deus Pater, fons et origo totius bonitatis, qui ductus misericordia
unigenitum tuum pro nobis ad infima mundi descendere et carnem
sumere voluisti, quern ego indignus hie in manibus meis teneo, Hie
inclinet se sacerdos ad hostiam, dicens, te adoro, te glorifico, et tota
mentis ac cordis intentione laudo, et precor, ut nos famulos tuos non
deseras, sed peccata nostra dimittas, quatenus tibi soli vivo ac vero
Deo puro corde et casto corpore servire valeamus. Per Christum
Dominum nostrum. Amen.
Domine lesu Christe, Fili Dei vivi, qui ex voluntate Patris cooperante
Spiritu sancto per mortem tuam mundum vivificasti, libera me, quaeso,
per hoc sacrosanctum corpus et hunc sanguinem tuum, a cunctis
iniquitatibus meis et ab universis malis ; et fac me tuis semper obedire
mandatis, et a te nunquam in perpetuum separari permittas, salvator
mundi, qui cum Deo Patre et eodem Spiritu sancto vivis et regnas Deus,
per omnia saecula saeculorum. Amen.
Corporis et sanguinis tui, Domine lesu Christe, sacramentum, quod
1 In parish churches it was commonly the duty of the clerk to " bring down the
pax." The injunctions given to the clergy and laity of the Deanery of Doncaster by
the King's Visitors, which perhaps belong to the year 1547 or 1548, direct that he
shall say, " standing without the church door." " This is a token of joyful peace, which
is betwixt God and man's conscience. Christ alone is the ponce maker, which straitly
commands peace between brother and brother." See The Clerics Book of 1549
(H.B.S., vol. xxv), pp. xxxv, 94. The term " church door" may, as there suggested,
be a misreading for " choir door." But in any case it indicates not the outer door of
the church but that in the screen, by which the clerk, coming from the choir, would
enter the body of the church.
APPENDIX 111. 41
licet indignus accipio, non sit mihi iudicio et condemnation}, sed tua
prosit pietate corporis mei et animae saluti. Amen.
Ad corpus dicat cum humiliations antcqitam percipiat.
Ave in aeternum sanctissima caro Christi, mihi ante omnia et super
omnia summa dulcedo. Corpus Domini nostri lesu Christi sit mihi
peccatori via et vita. In nomine * Patris et Filii et Spiritus sancti.
Amen.
Hie sumat corpus, cnice prius facta cum ipso corpore ante os.
Delude ad sanguinem cum magna devotione dicat.
Ave in aeternum caelestis potus, mihi ante omnia et super omnia
summa dulcedo. Corpus et sanguis Domini nostri lesu Christi prosint
mihi peccatori ad remedium sempiternum in vitam aeternam. Amen.
In nomine ^ Patris et Filii et Spiritus sancti. Amen.
Hie sumat sanguinem, quo sumpto inclinet se sacerdos, et dicat
orationem.1
Gratias tibi ago, Domine sancte, Pater omnipotens, aeterne Deus,
qui me refecisti de sacratissimo corpore et sanguine Filii tui Domini
nostri lesu Christi : et precor ut hoc sacramentum salutis nostrae quod
sumpsi indignus peccator non veniat mihi ad iudicium neque ad
condemnationem pro meritis meis, sed ad profectum corporis mei et
animae salutem in vitam aeternam. Amen.
Immediately after the priest himself hath received the Sacrament ... he
shall . . . leave the rest upon the altar covered, and turn to them that are
disposed to be partakers of the Communion, and shall thus exhort them as
followeth.
Dearly beloved in the Lord, ye coming to this holy Communion
must consider what Saint Paul writeth to the Corinthians, how hj
exhorteth all persons diligently to try and examine themselves, or
ever they presume to eat of this bread or drink of this cup ; for as
the benefit is great, if with a true penitent heart, and lively faith, we
receive this holy Sacrament (for then we spiritually eat the flesh of
Christ, and drink his blood ; then we dwell in Christ and Christ in us,
we be made one with Christ, and Christ with us), so is the danger great,
if we receive the same unworthily : for then we become guilty of the
body and blood of Christ our Saviour ; we eat and drink our own
damnation (because we make no difference of the Lord's body), we
kindle God's wrath over us, we provoke him to plague us with diverse
diseases, and sundry kinds of death. Judge therefore yourselves,
1 The prayer which follows, being closely connected with the priest's own
reception of the Sacrament, was probably not intended by the framers of the Order
of the Communion to be deferred till after the communion of the people.
42 APPENDIX III.
brethren, that ye be not judged of the Lord : let your mind be
without desire of sin : repent you truly for your sins past : have an
earnest and lively faith in Christ our Saviour : be in perfect charity
with all men : so shall ye be meet partakers of these holy mysteries.
But above all things you must give most humble and hearty thanks to
God the Father, the Son, and the Holy Ghost, for the redemption of
the world, by the death and passion of our Saviour Christ, both God
and Man, who did humble himself even to the death upon the cross for
us miserable sinners, lying in darkness and the shadow of death, that
he might make us the children of God, and exalt us to everlasting life.
And to the end that we should always remember the exceeding love of
our Master and only Saviour Jesus Christ, thus doing for us, and the
innumerable benefits which by his precious bloodshedding he hath
obtained to us, he hath left in these holy mysteries, as a pledge
of his love, and a continual remembrance of the same, his own
blessed body and precious blood, for us spiritually to feed upon, to
our endless comfort and consolation. To him therefore, with the
Father and the Holy Ghost, let us give, as we are most bounden,
continual thanks, submitting ourselves wholly to his holy will and
pleasure, and studying to serve him in true holiness and righteousness
all the days of our life. Amen.
Then shall the priest say to them which be ready to take tJie
Sacrament :
If any man here be an open blasphemer, an adulterer, in malice, or
envy, or any other notable crime, and be not truly sorry therefore,
and earnestly minded to leave the same vices, or that doth not trust
himself to be reconciled to Almighty God, and in charity with all the
world, let him yet a while bewail his sins and not come to this holy
table, lest, after the taking of this most blessed bread, the devil enter
into him, as he did into Judas, to fulfil in him all iniquity, and to bring
him to destruction both of body and soul.
Here the priest shall pause a while, to see if any man will withdraw
himself . . . and after a little pause, the priest shall say :
You that do truly and earnestly repent you of your sins and offences
committed to almighty God, and be in love and charity with your
neighbours, and intend to lead a new life, and heartily to follow the
commandments of God, and to walk from henceforth in his holy ways,
draw near, and take this holy Sacrament to your comfort ; make your
humble confession to Almighty God, and to his holy Church, here
gathered together in his name, meekly kneeling upon your knees.
Then shall a general confession be made in the name of all those that
APPENDIX III. 43
are minded to receive the holy Communion, either by one of them, or else
by one of the ministers, or by the priest himself, all kneeling humbly
upon their knees.
Almighty God, Father of our Lord Jesus Christ, maker of all things,
judge of all men, we 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 be heartily sorry, for these our misdoings : the remembrance
of them is grievous unto us, the burthen of them is intolerable ; have
mercy 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 and glory of thy name, through Jesus Christ our Lord.
Tlien shall the priest stand up, and turning him to the people, say
thus.
Our blessed Lord, who hath left power to his Church to absolve
penitent sinners from their sins, and to restore to the grace of the
heavenly Father such as truly believe in Christ, have mercy upon you,
pardon and deliver you from all sins, confirm and strengthen you in all
goodness, and bring you to everlasting life.
Then shall the priest stand up, and turning him toward the people? say
thus.
Hear what comfortable words our Saviour Christ saith to all
that truly turn to him.
Come unto me all that travail and be heavy laden, and I shall
refresh you. So God loved the world, that he gave his only begotten
Son, to the end that all that believe in him should not perish, but have
life everlasting.
Hear also what Saint Paul saith.
This is a true saying, and worthy of all men to be embraced and
received, that Jesus Christ came into the world to save sinners.
Hear also what Saint John saith.
If any man sin, we have an advocate with the Father, Jesus Christ
the righteous, he it is that obtained grace for our sins.
Then shall the priest kneel down, and say in the name of all them that
shall receive the Communion, this prayer following.
We do not presume to come to this thy table, O merciful Lord,
trusting in our own righteousness, but in thy manifold and great mercies :
1 So in the Order of the Communion : but the words " stand people "
are superfluous, being repeated from the preceding rubric.
44 APPENDIX III.
we be not worthy so much as to gather up the crumbs under thy table :
but thou art the same Lord, whose property is always, to have mercy :
grant us therefore, gracious Lord, so to eat the flesh of thy dear Son
Jesus Christ, and to drink his blood in these holy mysteries, that we
may continually dwell in him, and he in us, that our sinful bodies may
be made clean by his body, and our souls washed through his most
precious blood. Amen.
Then shall the priest rise, the people still reverently kneeling, and the
priest shall deliver the Communion, first to the ministers, if any be there
present, that they may be ready to help the priest, and after to the other.
And when he doth deliver tht Sacrament of the body of Christ, he shall
say to every one these words following.
The body of our Lord Jesus Christ, which was given for thee,
preserve thy body unto everlasting life.
And the priest delivering the Sacrament of the blood, and giving every
one to drink once and no more, shall say,
The blood of our Lord Jesus Christ, which was shed for thee,
preserve thy soul unto everlasting life.
If there be a deacon or other priest, then shall he follow with the
chalice, and as the priest ministereth the bread, so shall he for more
expedition minister the wine, in form before written.
Then shall the priest, turning him to the people, let the people depart
with this blessing.
The peace of God, which passeth all understanding, keep your
hearts and minds in the knowledge and love of God, and of his Son
Jesus Christ our Lord.
To the which the people shall answer, Amen.1
Eat sacerdos ad dextrum cornu altaris cum calice inter rnamis, digitis
adhuc conjunctis sicut prius, et accedat subdiaconus, et effundat in calicem
vinum, et resinceret sacerdos manus suas, ne aliquae reliquiae corporis et
sanguinis remaneant in digitis vel in calice. Post primam ablutioncin
dicitur haec oratio.
Quod ore sumpsimus, Domine, pura mente capiamus ; et de munere
t -mporali fiat nobis remedium sempiternum.
Hie lavet digitos in concavitate calicis cum vino infuso a subdiacono : quo
hausto sequatur oratio.
1 It is not clear whether the people were intended to depart from the church at
this point, not waiting till the ablutions had been completed and the remaining
prayers of the Mass had been said. Possibly the intention was that they should
withdraw from the part of the church where they had been " disposed " with a view
to communion, and wait till lie nrissa est was said.
APPENDIX 111. 45
Haec nos communio, Domine, purget a crimine ; et caelestis remedii
faciat esse consortes.
Post perceptionem ablutionum ponat sacerdos calicem super patenam,
at si quid remaneat stillet. Et postea indinando se dicat, Adoremus
crucis signaculum, per quod salutis sumpsimus sacramenta.
Deinde lavet manus : diaconus interim corporalia complicet. Ablutis
manibus, et redeunte sacerdote ad dextrum cornu altar is, diaconus calicem
porrigat ori sacerdotis, si quid infusionis in eo remanserit resumendum.
Postea vero dicat cum snis ministris communionem.1
Communio. Pascha nostrum immolatus est Christus, alleluia : itaque
epulemur in azymis sinceritatis et veritatis, alleluia, alleluia, alleluia.
Deinde facto signo crucis in facie vertat se sacerdos ad populum, eleva-
tisque aliquantulum b?-achiis et iutictis manibus dicat, Dominus vobiscum.
Et iterum reverttns se ad altaie dicat, Oremus. Deinde dicat postcom-
munionem.
Postcommiinio. Spiritum nobis, Domine, tuae caritatis infunde ; ut
quos sacramentis paschalibus satiasti, tua facias pietate Concordes. Per
Dominum.
Finita postcommunione, factoque signo crucis in fronte, iterum vertat se
sacerdos ad populum, et dicat Dominus vobiscum. Deinde diaconus, Ite,
missa est. His dictis sacerdos, inclinato corpore iunctisque manibus, tacita
voce coram altari in medio dicat hanc orationem.
Placeat tibi, sancta Trinitas, obsequium servitutis meae : et praesta, ut
hoc sacrificium, quod oculis tuae maiestatis indignus obtuli, tibi sit
acceptabile, mihique, et omnibus pro quibus illud obtuli, sit, te miserante,
propitiabile ; qui vivis et regnas Deus per cmnia saecula saeculorum.
Amen.
Qua finita, erigat se sacerdos, signans se in facie sua, dicens In
nomine Patris etc. Et sic, inclinatione facta, eo ordine que prius acces-
serunt ad altare in principio missae, sic induti, cum ceroferariis et caeteris
ministris redeant Sacerdos vero in redeundo dicat evangelium, In
principio.
1 The communio was probably sung previously by the choir during the communion
of the clergy and people.
APPEiNDIX IV.
THK ORDER OF THE COMMUNION AND THE
CONSULTATION OF ARCHBISHOP HERMANN.
It has been already stated in the Introduction (p. xxiv supra) that
the Consultation of Hermann von Wied, Archbishop of Cologne,
appears to have been employed in the work of preparing the Order of
the Communion. The fact has frequently been noted by writers on the
history and sources of the English Prayer Book, and is discussed at
some length by Dr. Jacobs in his work on the Lutheran Movement in
England.1 Dr. Jacobs is inclined to complain that Anglican writers
are content to trace a connection between English forms and those
contained in the Consultation without referring to the earliest forms,
prepared for local use by various prominent Lutherans, on which the
forms of the Consultation are themselves dependent. In regard to the
Order of the Communion, however, there seems to be, at any rate, a
considerable probability in favour of the view that these earlier
Lutheran forms exercised their influence on the English forms not
directly, at least for the most part, but through the medium of the
Consultation, of which an English version was published before the
tnd of 1547. It may be added that Dr. Jacobs seems rather to over-
estimate the influence of the Consultation upon the Order : the
departures from the model which it supplies are not without
significance ; and it seems to be worth while to show here in more
detail the extent of the agreements and differences between those
portions of the two documents which supply the clearest evidence of
the use of the one by the compilers of the other.
The greatest part of the contents of the Order of the Communion
was intended, as has been already said, for use in the Mass ; the
parallel forms in the Consultation were for use before the Mass, and
intended as a preparation for the whole service. This preparation,
according to the plan laid down in the Consultation, is divided into two
1 H. E. Jacobs, The Lutheran Movement in England during the Reigns of
Henry VIII. and Edward VI. , and its Literary Monuments. Revised ed., 1892.
48 ATPf-NDIX H.
parts. The first of these is to take place in the evening before the day
appointed for the Communion. At this time the people are to be
gathered together in the church, a preliminary office being sung while
they are assembling. This consists of one or more psalms, with an
anthem or hymn, the Magtiificat, and some suitable collect. When the
people have come together, a psalm is to be sung in German, after
which follows a lesson concerning the Eucharist, either from the
Gospels, or from the tenth and eleventh chapters of the first Epistle to
the Corinthians ; the sixth chapter of St. John's Gospel is specially
mentioned as a passage which may be read. After the lesson, there
should follow an instruction of the people, and two forms of exhortation
are supplied, which may be used for this purpose. Then follows
prayer for the necessities of the congregation, and especially for those
about to communicate, the private prayers of the people being
terminated by a prayer said by the minister for the intending com-
municants. This ends the public service : the ministers are to confer
with individual communicants after its close.
Dr. Jacobs states that the two exhortations which stand first in the
Order of the Communion are "constructed after the model" of the two
forms provided in this preliminary office, of which the first " was taken
from the Cassel Order of 1539," while the second " is the Niirnberg
Exhortation of Volprecht (1524)." What may be called the third
exhortation of the Order of the Communion ("If any man here be an
open blasphemer," etc.) he says, " follows the idea of the conclusion of
the Cassel exhortation, where the offences against each commandment
are briefly enumerated, and those guilty of such sins, and impenitent,
are urged not to come to communion."1 The warning in the Order oj
the Communion, however, does not follow this method : it is parallel to
the latter part of the first exhortation in the Consultation only in so far
that they are both warnings against coming to communion in a state
of sin and without repentance : the language of the two is different
throughout. Nor can it fairly be said that the other portion of the
" Cassel exhortation " bears any close relation to the first exhortation
of the Order of the Communion, or that the form which the Consultation
draws from Volprecht bears any real resemblance to the second
exhortation of the Order of the Communion, save that the two both
refer to St. Paul's words as to the need of self-examination.
WTith the second part of the preparation provided in the Consultation
the resemblances become somewhat more distinct. Their extent and
character may, perhaps, be best exhibited by printing this preliminary
1 Op. tit. pp. 241, 242.
APPENDIX
49
office from the Consultation, setting side by side with it the parallel
forms of the Order of the Communion, and by the use of italic type
for the matter common to the two. For this purpose it seems best
to use the English version of the Consultation , modernising the
spelling and punctuation both of that version and of the Order of
tJ:e Communion.
THE CONSULTATION.
When the people be come together
unto this ministration . . . the minister
which shall administer the Lord's
Supper, when he shall come to the
altar, shall make a confession in the
name of the whole congregation, and
that in the Dutch tongue, which all
may understand, after this sort.
Almighty everlasting God, the father
of our Lord Jesus Christ, the maker of
all things, the judge of all men, we
acknowledge, and we lament, that we
were conceived and born in sins, and
that therefore we be prone to all evils,
and abhor from all good things ; that
we have also transgressed thy holy
commandments without end and
measure, in despising thee and thy
word, in distrusting thy aid, in trusting
ourselves and the world, in wicked
studies and works, wherewith we have
most grievously offended thy majesty,
and hurt our neighbours. Therefore we
have more and more buried ourselves
into eternal death. And we are sorry
for it with all our hearts, and we desire
pardon of thee for all the things that we
have committed against thee ; we call
for thy help against sin dwelling in us
and Satan the kindler thereof. Keep
us that we do nothing hereafter against
thee, and cover the wickedness that
remaineth in us with the righteousness
of thy Son, and repress it in us with thy
Spirit, and at length purge it clean out.
Have mercy upon tts, most gentle father,
through thy Son our Lord Jesus Christ.
Give and increase thy holy Spirit in us,
ORDER COM.
THE ORDER OF THE COMMUNION.
Then shall a general confession be
made in the name of all those that are
minded to receive the holy Communion,
either by one of them, or else by one of
the ministers, or by the priest himself,
all kneeling humbly upon their knees.
Almighty God, father of our Lord
Jesus Christ, maker of all things, j'ttdge
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, pro-
voking most justly thy wrath and
indignation against us : we do earnestly
repent, and be heartily sorry, for these
our misdoings : the remembrance of
them is grievous unto us, the burden of
them is intolerable : have mercy upon
us, have mercy iipon us, most merciful
father, for thy Son our Lord Jesus
Chrisfs sake : forgive us all that is past,
and grant that we may ever hereafter
serve and please thee, in newness of life,
to the honour and glory of thy name,
through Jesus Christ our Lord.
Then shall the priest stand up and
turning him to the people say thus :
Our blessed Lord who hath left power
to his church, etc. [see p. 50].
APPENDIX IV.
which may teach us to acknowledge our
sins truly and thoroughly, and to be
pricked with a lively repentance of the
same, and with true faiih to apprehend
and retain remission of them in Christ
our Lord, that dying to sins daily more
and more, we may seme and please thee
in a new life, to the glory of thy
name, and edifying of thy congregation.
For we acknowledge that thou justly
requirest these things of us, wherefore
we desire to perform the same. Vouch-
safe thou, O father of heaven, which
hast given us a will, to grant us also
that we may study to do those things
with all our hearts which pertain to our
health, throitgh our Lord Jesus Christ.
Hear ye the Gospel. John iii.
God so loved the world that he gave his
only begotten Son, that all which believe
in him should have life everlasting.
Or I Tim. i.
This a sure saying, and worthy of all
embracing^ that Jesus Christ came into
this world to save sinners.
Or John iii.
The father loveth the Son, and hath
given all things into his hands ; he that
believeth in the Son hath life everlasting.
Or Acts x.
All the prophets bear witness unto
Christ, that all that believe in him
receive remi.-sion of their sins through
him.
Or I John ii.
My little children, ij any have sinned,
tue have a just advocate with the father,
Jesus Christ, and he is an atonement jor
our sins.
When the pastor hath showed to the
people one of the said Gospels, he shall
say further :
Because our blessed Lord hath left this
power to his congregation, that it may
absolve them from sins, and restore them
into the favour of the heavenly father,
which being repentant for their sins do
truly believe in Christ the Lord. I, the
Hear what comfortable words our
Saviour Christ saith to all that truly turn
to him.
Come unto me all that travail and be
heavy laden, and I shall refresh you.
So God loved the world that he gave
his only begotten Son, to the end that all
that believe in him should not perish,
but have life everlasting.
Hear also what St. Paul saith.
This is a tiue saying, and worthy oj
all men to be embraced and received, that
Jesus Christ came into this world to save
sinners.
Hear also what St. John saith.
If any man sin, we have an advocate
with the father, Jesus Christ the
righteous : he it is that obtained grace for
our sins.
[Our blessed Lord, who hath left power
to his church to absolve penitent sinners
from their sins, and to restore to the
grace of the heavenly father such as
truly believe in Christ, have mercy upon
you, pardon and deliver you from all
APPENDIX IV. 51
minister of Christ and the congregation sins, confirm and strengthen you in all
declare and pronounce remission of sins, goodness, and bring you to everlasting
the favour of God, and life everlasting, life.]
through our Lord Jesus Christ, to all
them which be sorry for their sins, which
have true faith in Christ the Lord, and
desire to approve themselves unto him.
After this, where clerks or scholars
shall be, they shall sing somewhat in
Latin taken out of the holy Scriptures,
for an entrance or beginning.
Dr. Jacobs describes the confession of the Order as an "adapta-
tion " of that in the Consultation, and the absolution of the former
as a "free rendering" of that in the German version of the latter.1
A comparison of the forms as they stand above will probably suggest
that these terms are somewhat misleading. It is clear that the forms
in the Consultation were used in the composition of those in the
Order : but it is also clear that they were used with discrimination.
The resemblance of the confession of the Order to that of the
Consultation consists in its adoption of striking, but unessential,
phrases : the portions of the form of the Consultation which are
discarded constitute a much more important element of its contents.
So again, while the absolution of the Order follows at first the model
of the formula in the Consultation, it departs from it at the most
important point in favour of the kindred formula supplied by the
Sarum Missal.
The difference in the number and position of the " comfortable
words" has already been noted; but here it is clear that the general
idea is derived from the Consultation, and the use of the passage
"Come unto me," etc., may have been suggested by the application
which is made of the words in one of the exhortations of the
Consultation?
To the insistence, in the general directions of the Consultation, on
the importance of admonishing the people to give heed to the words
" given for you " and shed for you," rather than to the presence of the
words " which was given for thee," " which was shed for thee," in the
forms of administration contained in that composition, Dr. Jacobs is
1 Op. tit. p. 242. The resemblance of the absolution in the Order to the English
version of the Consultation is perhaps more marked than its likeness to the German.
2 See The Workmanship of the Prayer Book, by John Dowden, D.D., Bishop of
Edinburgh, 1899, p. 26.
52 APPENDIX IV.
inclined to attribute the introduction of these words into the English
forms of administration in the Order of the Communion^
There is nothing in the Consultation answering to the prayer " in
the name of all them that shall receive the Communion,'' which in the
Order immediately precedes the communion of the people. This
prayer seems to be in the main an original composition : but its
opening phrases perhaps owe something to a prayer preparatory to
communion, which appears in some early editions of the Roman
Missal, and which is retained (as an Oratio ante Missam) in the Roman
Missal of the present day. The prayer in question begins as follows :—
" Ad mensam dulcissimi convivii tui, pie Domine Jesu, ego peccator
de propriis meritis nihil praesumens, sed de tua confidens misericordia
et bonitate, accedere vereor et contremisco.'"2
The benediction after communion, again, seems to be independent
both of the Consultation and of the forms which lie behind it. The
language of the formula is, of course, in the main scriptural : but no
previous instance seems t ) be found of the employment of the precise
form in which the words of scripture are here combined, or of the use
for the same purpose of any formula very closely resembling that which
ends the Order of the Communion.
1 Jacobs, op. cit. p. 242. He refers, however, to the Niirnberg Order, which was
doubtless known to Cranmer, as the source to which the use of the words is really
to be traced.
2 See Further Studies in the Prayer Book, by John Dowden, D.D., Bishop of
Edinburgh, 1908, pp. 336-8.
INDEX.
References in Roman numerals are to the pages of the Introduction, references in
Arabic numerals to those of the Appendices. Entries in Italic type indicate Liturgical
forms.
Absolntionem et remissionem, xvi, 31.
Adoretnus crucis signacuhim, 45.
Agnus Dei, 39.
sung in English in 1547, 30.
English version, 39.
Aldrich, Robert, Bp. of Carlisle, ix, xii,
xiii.
Aless, Alexander, xlii, 7.
Almighty everlasting God, the Father, 49.
Almighty God, Father of our Lord, 43, 49.
Aston, copy of Order sent to, xxiii.
Aufer a nobis domine, 31.
Ave in aeternum caelestis potus, 41.
Ave in aeternnm sanctissima caro, 41.
Barlow, William, Bp. of St. David's, ix.
Because our blessed Lord, 50.
Bird, John, Bp. of Chester, xii.
Bishop, E., xi, xx, xxiii, xxviii, 33.
Bloxam, J. R., xxi.
Bonner, Edmund, Bp. of London, ix.
Brethren, purge the old leaven, 32.
Burckard, John, xvi.
Burnet, Gilbert, Bp. of Salisbury, xii.
Bush, Paul, Bp. of Bristol, ix, xiv.
Cambridge, Somerset's letter to, xx.
Canterbury, sequences disused at, 33.
Capon [or Salcot] John, Bp. of Salisbury,
ix.
Cardwell, Edward, xxvi, xxvii.
Cassel, Order for, of 1539, 48.
Censing, 31, 35.
suppressed at St. Paul's, 1548, xx.
Chambers, John, Bp. of Peterborough, xii.
Chertsey, xix, xxii.
Christ Church, Oxford, Changes at, in
1548, xx sqq.
Christie Miller, Mr. , xxvi, xxviii, xl.
Clay, W. K., xxvii.
Commtinicantes et diem, 36.
Communion in both kinds, Art for, vii sqq.
Communion, Order of the : —
changes involved in its introduction,
xiv sqq.
use of, xix sqq.
how issued, xxiii.
how prepared, xxiii, xxiv.
copies of, xxv, xxvi.
classification and differences of copies,
xxvii sqq.
comparison of readings, 3 sqq.
reprints, xxv sqq.
on sale at Frankfort, March, 1548, xii.
translations of, xlii, 7 sqq.
text of Latin version, 10 sqq.
text of German version, 19 sqq.
Confession, change as to, xvii.
C on fit e mini Domino, 31, 33.
Confiteor, 31.
use of, before communion, xv.
Consecration, form of, repeated, xvi.
"Consultation" of Abp. Hermann, xxiv,
xliii, 47 sqq.
Convocation of Canterbury, proceedings
in, in 1547, x sqq.
Corporis et sanguinis tui, 40.
Coverdale, Miles, Bp. of Exeter, xix, xii,
xlii.
Cox, Richard, Dean of Christ Church,
xx sqq.
Cranmer, Thomas, Abp. of Canterbury,
ix, xii, xiii, xiv, xix, xxiii, 52.
Credo in nnum Deum, 34.
Creed sung in English in I547> 3°-
Apostles', substituted for Nicene, 32.
English version of, 32.
54
INDEX.
Cromwell, Thomas, Earl of Essex, 7.
Daly, Robert, Bp. of Cashel, xxvi.
Day, George, Bp. of Chichester, ix, xii.
Dearly beloved zn the Lord, 41.
Deus cut omne cor patet, 31.
Deus Pater fans et origo, 40.
Deus qui hodierna die, 32.
"Device "for coronation of Henry VII.,
xv.
Dewick, E. S., xliii.
Dixon, R. W., xi.
Do/nine probasti, 32.
Domine lesu Christe,fili Dei vivi, 40.
Do/nine sancte pater omnipotens, 40.
Dowden, John, Bp. of Edinburgh, 51, 52.
Emitte Spiritum, 30.
English services in 1548, xix sqq.
English used in the Mass, 1547, 1548,
xix sqq., Tpsqq.
Estcourt, Canon, xix.
Et renovabis, 31.
Et te qitidem omni tempore, 35.
Ferrar, Robert, Bp. of St. Davids, xix.
Frere, W. H., 30.
Freshfield, Dr. E., xxvi, xliii.
Fowler, Dr. J. T., xliii.
Foxe, John, xix.
Fulgens praeclara, 33.
Gasquet, Abbot, xi, xx, xxiii, xxviii, 33.
German version of the Order, xlii, 9,
19 sqq.
Gloria in excelsis,^ 32.
sung in English in 1547, 30.
English version of, 32.
Goodrich, Thomas, Bp. of Ely, ix, xiii.
Gospel ; read in English', 19.
how announced and ended at Lincoln,
33-
Grafton, Richard, xxviii, xli.
Gratias tibi ago Domine, 41.
Graves, R. E., xxviii, xliii.
Grey Friars Chronicle, xviii, xix, xx, xxii.
Hackett, John, Bp. of Lichfield, xxvi.
Haec dies qnam fecit Dominus, 33.
Haec nos communio, 45.
Haec sacrosancta commixtio, 39.
Hanc oblationem, 37.
Heath, Nicolas, Bp. of Worcester, ix, xii.
Hear what comfortable words, 43, 50.
Hear ye the Gospel, 50.
Hermann, Abp. of Cologne, " Consulta-
tion " of, xxiv, xliii, 47 sqq.
Holbeach, Henry, Bp. of Lincoln, ix, xiii.
Holgate, Robert, Abp. of York, xii, xiii.
Huth, A. H., xxvi, xliii.
/;/ principle, 45.
In spirit n huinilitatis, 35.
Incense, use of, 31, 35.
suppressed at St. Paul's in 1548, xx.
Introibo ad alt are, 31.
Jacobs, Dr. H. E., 47, 48, 51.
Jenkinson, F., xliii.
Jiidica me Deus el discerne, 31.
King's Chapel, Use of the, in 1548, xx sqq.
Kitchin, G. W., 33.
1, 32.
Lathbury, T., xxvi.
Latin version of the Order, xlii, 7 sqq.,
IO sqq.
Legg, Dr. J. Wickham, xliii.
Legg, L. G. Wickham, xvi.
L'Estrange, Hamon, xxv sqq.
Libera nos quaesitmus, 39.
Lincoln, mode of announcing the Gospel
at, 33-
London, variations of services in, 1548,
xix.
Madan, F., xliii.
Magdalen College, Oxford, changes at, in
1548, xx sqq.
Marvin, a Justice, ix.
Mary Magdalene and Mary lacobi, 33.
Mai^ell, W., xv, xxv, xxvii, xli, 7.
Mass, changes in the, 1547-8, xix sqq., 29,
30.
questions as to, xii sqq.
order of, on Easter Day 1 548, 30 sqq.
May, William, Dean of St. Paul's, xix.
Melanchthon, Philip, 7.
Memento etiam Domine animarum, 38.
Misereatur vestri, xv, 3 1 .
Munda me, Domine, ab omni, 35.
Myrc, John, xvii.
INDEX.
55
Nobis quoque paccatoribus, 38.
Niirnberg, Order for, of 1524, 48, 52.
0 Lamb of God, 39.
Oglethorpe, Owen, xxi.
Orate pro me, 35.
Our blessed Lord Who hath left, 43, 49,
50.
Parfew [or Wharton], Robert, Bp. of St.
Asaph, ix, xii.
Parker, James, xxv, xli, xlii.
Parliament, proceedings in, in 1547, vii
sqq.
Pas c ha nostrum, 33, 45.
Paternoster, 31, 39.
Pax, Delivery of the, 40.
Pax Domini, 39.
Pax tibi et ecclesiae Dei, 40.
Per quern haec omnia, 38.
Placeat tibi sancta Trinitas, 45.
Pollard, A. W., xxix, xliii.
Pope, prayer for the, in Canon of 1541, 36.
Portman, Sir William, ix.
Praeceptis salutaribus moniti, 39.
Proclamations, against irreverent talkers,
vii.
for use of Order of the Communion,
xviii, xxiii.
for suspension of preaching, xxii.
" Pupilla oculi," xvii.
Qiiam oblationem, 37.
Qui pridie, 37.
Quod ore sumpsimiis, 44.
Resiirrexi et adhuc, 32.
Rich, Richard, Lord Chancellor, ix.
Ridley, Nicolas, Bp. of Rochester, ix, xiii,
xiv.
Routh, Dr. M. J., xxvi, xxvii.
Rugg [or Repps], William, Bp. of
Norwich, ix.
St. Michael's, Cornhill, "Mass in
English " at, xix.
St. Paul's, London, Changes at, in 1548,
xix, xx.
Salcot [or Capon], John, Bp. of Salisbury,
ix.
Sampson, Richard, Bp. of Lichfield, xii.
Sanctus, 36.
sung in English in 1547, 30.
English version of, 36.
Sequences disused, 33.
Skip (John), Bp. of Heieford, ix, xii.
Somerset, Edward Seymour, Duke of, ix,
xviii, xx :>qq.
Sparrow, Anthony, Bp. of Exeter, xxvi,
xxvii.
Spiritum nobis Do mine tuae caritatis, 45.
Spiritus sancti gratia, 35.
Strype, John, xii.
Supplices te rogamus, 38.
" Surplice, The," xxvii.
Sursum corda, 35.
Siiscipe quaesumus Domine, 35.
Suscipe sancta Trinitas, 34.
Te igitur, 36.
Terra trenmit et quievit, 34.
The Blood of our Lord, 44.
The Body of our Lord, 44.
The peace of God, 44.
This is a token of joyful peace, 40.
Tunstall, Cuthbert, Bp. of Durham, ix, xii,
Undc et memores, 37.
Veni creator Spiritus, 30.
Visitors of 1 547, xviii, 29, 40.
Volprecht, Wolfgang, 48.
Walton, H. B. , xxvii.
We do not presume, 43.
Westminster, Mass in English at, 1548,
xix.
Wharton [or Parfew], Robert, Bp. of St.
Asaph, ix, xii.
Whitchurche, Edward, xli.
Wilkins, David, xxii, xxiii, xxvii.
Winchester, Sequences disused at, 33.
Wriothesley's Chronicle, xix, xx, 30.
You that do truly and earnestly, 42.
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ath> after tfyat tlje J2>wcftc I;pjnfc'lf Ijntij tccctucD
tije I'affanietit.tottijout tl;c Uattpng of atip otljct
titc 01 tctemoii}' in rije S|3a(Te(XinnlI otljcc o:Dic
Ojalbce pjotuocD) but as l;etetofojc bfuallp tftc
ISjieftcljatljDoocn tuttljttje Saccanicntoft^e
boop, to pupate, bliffe anD t onfeccate fo nmc^e
as totll fetue tlje people : fo it ftyall continue fttil
aftct tfyefamc maucc anD foinic.fauc tijat fyc 0;al
bliffc ano confeccate tljc biggeft c!;altre o? fonu
taitc anD conucntent cup o: cuppcs full of tonic
toitfj Tome iuatct put bnto it , InD tlint oaic;tiof
Djpnfee tt bp aU ^pinfelf , but eafcpng one onelp
fuppc 01 Diaug!jt,leatietfje Kft bpon tf;e ailtart
couctf D, anD turne to tbetm tljat ate DtfpofeD to
be parrots of tbe ConmmnioaacD Qjali tljtts
VIII. DURHAM, UNIVERSITY LIBRARY, XVII. E. 19 (fol. B. i. v.).
C3mp2totet> at fLonaotn
tape of ^atcfte , in tfte fetonDe
pctcof tfjcreicne of outCoue
retguc loiDc Hpng €0-
tttto
Jntbeyerccfoitr Lank.
CtttttpriiaUgio
mendtimfilum.
IX. DURHAM, UNIVERSITY LIBRARY, XVII. E. 19 (COLOPHON).
flEtye ojbze of t!je communion*
to open tfjctr fyimts to tfee pjieftjto be
off cnae^Yfcttijt&em tt>i)icf)c ate fatifc
f icD ttntl) ti)eir 6umblc confection to
, and tf)e general! confection to
CI)«rcl)c:<But malltftefe ttjpng'es
toftrtottjeanD fcepet^eruicof Ct)ati*
tic:anD cuctpman to be fatiffteD ttnt t|
ftis atdne confctence,notiuDgvng <*
t ^tr mcnnes mpnoes o? act cs, Wlw
as t)e l)ati) no Warrant of (Sods tt)o;D
Cl)c tpme of tlje commtmion, fl^albee f mme*
oiatlp after that tt^e pztefl Ijpinfelf Oatl) r CCCIUCD
<lje ^accamcnt , toitfjouwfje bnnpng of any o-
tfjcr Kite oz cctcmonp in tlje Sl9a(re(bntiII olfjrt
<ojD;tc fljalbe p^ouiOcDjbut as ijetetotoie tofuallp
Cljep^teftljattj Docn tottl) tlje ^actamentoftftc
boDp ", to pupate, bluTe auD caufcecate fo mucljc
as lutll fctuc tJjc people: lo tt (l)a(l continue flill,
ntuctl)efainenmaet ano foutmc , tauet^at^
d)al bUOfe atU) coufcctate tlje btggcft C!?altcc ot
fome tatce ano couuciuent Cup oitftippcs tul!
of tupne , U)irlj (oine tuater put l)iuo it, ^KnD t'jat
oaie,not DitnUe it bp al (^mfcltbut taking one
onclj> firppe 01 Djaug^t JeuctJje reftbpou rl)e
Jultate couercD,a:io tucne to t^etni tljat ate Dil-
pofeo to bee pattabecs of tlje Commuiuou
0)aU thus cjcijojtc ttjctm as folloiuctfj »
X. DURHAM, COSIN LIBRARY, F. V. 2 (fol. B. i. v.).
tjje
ntoiu
XI. BODLEIAN LIBRARY, ARCH. BODL. A. I. 57 (TITLE).
tfftt OHM of ttw Communion
ftfipotyiot to be offtnDffc toptt) t^cntt
tbat boc t fc tofe,to twit f unnet f atfff?
taQejtbarticuler anD fccrct confeliioti
to tt}cpiiett,nonl)0feaifo,tolitrt) tbf
fcr nroefiil o; cone irient f u: # quittnes
of ttjctt oten c6fej'ences,pauptulo:l?
to open ttjrit (times to tbf pucft,to be
offlmOeDjtiJttb tbcm tofeit^e ate fatf f«
fpebttftt) tbeRit)iuribleconfetRon to
aoD,ano tlie eencia! confenton to tbe
c^utctj:i5utinat tljefetbpneesto fo«
lotoanb bepetDetuleofcbarpte^nD
ettetpeitjantobefatj'ffpeti toptb, tops
otonr confti'CiKC not mogpnge otbe?
metis mvnDes o? actes , tobete as be
tjatbe no toattante of goooes toojle
IT cbe tpme of eommuniB ftalbt (mmcDUtlf
iteoiec«mo.ii> in f maffcCwtpll otttet
fflalbe ptou:Dto)butasOecetoffl« toOMlli tOc
none to
.lffTf,
9 fowm«raa«f
XII. BODLEIAN LIBRARY, ARCH. BODL. A. I. 57 (fol. A. vi. v.).
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