Full text of "An introduction to the history of the successive revisions of the Book of Common Prayer"

P37
1877
c. 1
ROBA

Jtttroirtiction, &c.

jfntrofcuttion

TO THE HISTORY OF

THE SUCCESSIVE REVISIONS

Cije JSoofc of Common

(Dxforti anti

JAMES PARKER AND CO.
1877.

PREFACE.

THIS INTRODUCTION (which was commenced with the idea
that it would occupy but some thirty or forty pages) was in
tended to be prefixed to the volume entitled " The First
Prayer-Book of Edward VI. compared with the successive re
visions" which was issued two months since, and to sup
ply only a few notes respecting the chiet documents relating
to the issue of the several Books. The unforeseen extent of
the " CONCORDANCE TO THE KUBRICKS " which was added at
the end of that volume, involved the omission of the Intro
duction, as the book was already quite as thick as was com
patible with the size. Some few pages had already been
printed, and instead of destroying them, I determined to
transfer them to another volume, and to print in full a large
mass of material relating to the last Revision of the Book
of Common Prayer, from which at first I had intended but
to select some few illustrative examples.

In the pages of the Introduction which refer to the earlier
Revisions, I had, in accordance with the original plan,
selected for transcript only such Historical Memorials as
Acts of Parliament, or Royal Letters; but I had noted
briefly some of the principal Records which indirectly con
cern the Prayer-Book, giving exact dates, and pointing out
where transcripts might be found, such as Injunctions, Adver
tisements, or Articles, reserving the arrangement of these
into systematic order, and the printing of them to some
future opportunity.

At the same time, I had thought it well in this part of the
work to lay stress upon a department in the history of our
Prayer-Book which appeared to me not to have received the
attention it deserved, namely, the classification of the different

PREFACE.

editions, or rather impressions, of the early Prayer-Books which
we possess, especially those of Edward the Sixth s reign.

It would be no easy matter to compile a complete list ; all
I have done has been to take the copies in the Bodleian and
the British Museum as types, and to shew by them alone how
extensive was the range of editions. Even when the books
are brought together and are lying open on the same table,
it is a task requiring some care and patience, to be satisfied
that any two books are absolutely similar. To all appearance
two books may seem at first to be printed from the same
types, as line after line agrees ; but after a few lines (and in
some cases not even till after a few pages are read) do varia
tions in spelling or typographical arrangement appear, shewing
that the types have again been set up, and that the two books
in fact belong to different impressions. But when the books
are in different libraries, and the writer has to depend upon
notes taken from one library to another, the care and pa
tience required is increased tenfold, and what is worse than
all, the result can never be so satisfactory a . The list, there
fore, must be taken as open to further correction, and no
doubt to several additions ; but at the same time, it may be ac
cepted as a substantial basis for a further catalogue of what
may be regarded in the light of the Original MSS. of the
Prayer-Book, as these printed copies bear the same relation to
that Book as the Codices do to some Ancient Classic. The
various readings, as regards words found in the different books
of any one series, may not be of great importance and the
varieties of spelling of still less ; yet there must be always an
interest taken in, and a respect due to, the earliest, or best
text of any one of the early Books of Common Prayer.

It will be seen that but few documents have been quoted to
illustrate the account of the Revisions under Elizabeth and

a No really trustworthy list of the sev- trusted Institution or Society, brought to-

eral editions could be made, unless the gether for a time under one roof, and then

books, which are scattered through the being sorted into groups, each group was

several public and private libraries, were, compared, and exact notes taken of the

under the auspices of some known and variations.

PREFACE.

under James : and for the record of the unfortunate Li
turgy compiled by Archbishop Laud, the passages from his
own Journal tell nearly all that is required respecting the
causes of the failure ; while for the events which happened
in 1645 few extracts were needed, but I trust I have selected
those of chief importance.

From this point, however, the historical material changes.
It is not only more full, but it is of a different character,
and the actual MS. copies of the Prayer-Books, with their
corrections, are found to be in existence. More than this
also, the last revision is of course to us the most interest
ing, as it is at the same time most important ; and as from this
point in writing the history I found myself no longer tram
melled by the necessity of contracting the matter into a given
space, I have been able to change altogether the treatment of
the materials.

Of this last Revision I have attempted to record the pro
gress in detail. By combining the entries in the Journals of
the House of Lords, of Commons, and of Convocation, in
one consecutive narrative, together with the addition of a few
slight illustrative records, I have been able to a great extent
to describe the process, and to fix the exact dates to the
successive stages in the work. Throughout, too, I have given
as far as possible the words of the Records themselves, rather
than my own.

But I have attempted something more than this. The dis
covery of the Book actually corrected under sanction of Con
vocation, and from which the "Annexed Book" was con
fessedly copied, appeared to me to throw a new light upon the
position and importance of two other Books. One of these
two is written in the same handwriting as the Official copy,
that is, by Sancroft ; the other is undoubtedly the original copy
of all the /&lt;&gt;;/.$ ct origo written by Cosin himself, but with
many further corrections made by Sancroft also. I have there
fore attempted to shew, by an accurate and full comparison

PREFACE.

of these, the course of the revision as regards the several
corrections.

The Plan adopted throughout this part of the work has
been as follows : At the head of the page I have printed
every . paragraph of the "Convocation Book" where a cor
rection has been made. This is practically the Book which
forms the text of our present Prayer-Book, and contains all
that was agreed to by Convocation. From it the " Annexed
Book " was presumed to be copied, and from the last the
Sealed Books to have been printed. Hence this Book holds
the most important place in the page.

Beneath are given the corresponding paragraphs of Cosin s
copy, shewing the corrections made by Cosin or by Sancroft,
and at times, still in a separate compartment, those of Sancroft s
copy, especially when in any way they differ from the original,
or when the numerous corrections in the former have rendered
the passage confused.

The means adopted to reproduce the corrections are these.
The ordinary " Roman type" is used throughout to distinguish
the printed matter of the Prayer-Book used in the Revision ;
the Italic type is used in this part throughout to represent the
manuscript additions or alterations of that text. The erasure
of words, made in the original by the pen drawn through the
words, are shewn here by the graver being passed through
the type. The words are still legible, and the only difference
from the copy is that a white line appears instead of a black
one. It was thought to be a needless waste of space to print
all the insertions above the line, though of course in the original
they are written above the words erased, except where written
in the margin. The plan adopted has been to print the words
in the italic type within the line, and in the place which they
were intended to occupy when the sentence was reprinted.
Ft has been seldom necessary to print a whole rubrick or a
whole prayer entire, nor has it been thought necessary to note
all the corrections of "which" into "who" and "be" into
8

PREFACE.

" are:" only those being shewn where, for some other reason,
the passage is quoted. In all cases "which" was corrected
except in the Lord s Prayer, " Our Father which art," and
even that in one case in Cosin s copy was altered.

It will be found, moreover, that the number of the rubrick
is appended, and thus a ready reference is afforded to " The
Prayer-Book :" and as the same series of numbers have been
adopted throughout, a comparison is readily made between
a rubrick in one part, and its representative in another.

Although considerable care has been exercised in the printing,
it cannot be expected that there are no inaccuracies. It has
been a task of greater difficulty than would at first appear, to
combine together three series of notes, with constant variation
of type and marks of obliteration, into a consecutive series, so
as to shew clearly what alterations have been made in each.

Beside the corresponding paragraphs from Cosin s and
Sancroft s copies, it will be seen that numerous extracts are
given from Cosin s interleaved Prayer-Books and MS. Notes.
As will be found insisted on more at length in the course of
the Introduction, some of these explain, and often very fully,
the reason, origin, or object of the correction in the text.
The notes, which are preserved in the books at Durham, are
written with his own hand, and may therefore be reasonably
accepted as the true explanation of the corrections which
Cosin himself made, when the two are consistent with each
other. Others explain rubricks which are not erased or
corrected, and give good reasons for retaining them, as they
stood in the then existing Prayer-Book. The proposals made
under the sanction of the House of Lords in 1641 for several
corrections to be made, and again in 1661 by the Ministers
in the Savoy Conference, as well as Cosin s own series of Con
siderations are also given, for though they may not always
bear upon the correction of any one special rubrick, they will
often be found materially to assist in illustrating the principles
adopted in revising the rubricks as a whole.

a2 9

PREFACE.

In the " Historical Survey," which follows after the details
of the Revision, I have attempted to gather together some
few considerations, derived not only from a review of the
corrections themselves, but also from some of the circum
stances which occurred, personally affecting Cosin, and which
might have influenced him in making the series of corrections
which formed so important a part, as will be seen, in the Re
vision of the Book. And I have been led to give more space
to the account of the trials which Cosin underwent in respect
of rubrical observances, than their direct bearing upon the
changes in the rubricks would perhaps warrant, from the cir
cumstance that so much is illustrative of the present diffi
culties which beset the Church of England. Other incidental
matters have also been introduced, bearing upon the manner
in which the Revision of 1662 was carried out, and upon the
sequence and chronology of the events, as well as of the MS.
material : in a word, all which seemed to be of importance in
elucidating its history.

A few pages are devoted to a description of the " Annexed
Book," with an account of the variations which it presents
from the Book which was presumed to have served as the
copy, and of the corrections made in it, subsequently to its
being copied from the Convocation Book. But the explanation
of the difficulties involved I have left to the judgment of the
reader, rather than attempting to determine them myself.

The list of the debates upon the clauses of the Act of
Uniformity are also given as full as they can be obtained from
the Journals of the House of Lords and House of Commons,
and an attempt has been made to append a reference to each
clause in the Act to which the debate belongs. For this
reason, the Act is printed entire, and broken up into num
bered paragraphs, to which subject-titles have been added.

Finally, in order to make the work complete, a few words
have been added respecting the Printed and the Sealed Books
of 1662.
10

PREFACE.

WHILE the work disclaims to be polemical, it necessarily
includes the treatment of many questions which lie at the
root of the most pressing controversies of the day. To pre
tend that no regard whatever has been paid to such, would
scarcely be the whole truth. Although the admission or omis
sion of evidence has been determined by the desire to produce
a complete yet concise view of the questions at issue, a fuller
treatment has been given to those rubricks which controversy
has brought into prominence, than to others. Historical note?,
too, have here and there been introduced, which bear upon
questions raised in recent controversy: but in all cases full
chapter and verse has been given for the authorities, and so
far as space will admit, and so far as the matter is relevant,
documents are printed entire.

It may not however, in the Preface, be out of place to
shew the value of such original authorities as are given in
this book, by selecting two examples from the Controversies
of the Day ; and pointing out how the material brought here
to hand, tends to elucidate the questions involved. The first
example I select is, what is termed the " Ornaments Rubric,"
the second what is termed the " Eastward Position." They
will each afford me an opportunity of shewing how the his
torical matter adduced may be connected with the MS. au
thority, and how each supports the other.

I. In the summary of the revision of the Prayer-Book
under Elizabeth (p. xliv.) it is pointed out, that in the Act
of Uniformity a clause (No. 25) was inserted, respecting the
Ornaments of the Minister, &c. At the same time, but in
dependently of this, and in different words, a rubrick was
inserted into the Prayer-Book. The clause of the Act was
as good in law as any clause in any Act ever passed. The
rubrick in the Prayer-Book rested upon very doubtful au
thority indeed. This will be found explained more at length
in the Historical Survey (p. cccxliv.).

PREFACE.

When we come to the Revision of 1661, it will be per
ceived (see p. cxxix.) that Cosin had erased the Prayer-Book-
rubrick, and written in another ; but that other rubrick is in
the words of the Act of Parliament, (with a slight alteration in
the introductory words, which is easily accounted for).

But that is not all : special attention is called to this cir
cumstance in his MS. copy, the following words being written
beneath,

These are the words ofy e Act itself.
v. Supra.

As these words are in Bancroft s hand, there can be very
little doubt that they were written during the debates held by
the Bishops, when Cosin s amended rubrick was discussed,
previously to laying it before the Upper House of Convoca
tion, and that they refer to the Act of Elizabeth, which, as
we see, was printed at the beginning of the volume used.

But the acceptance of Cosin s copy having been agreed upon
by the Committee, the words of the new rubrick were copied
into Bancroft s " Fair copy," (see still p. cxxix.), yet in order
that the whole House might know why the alteration was
made, the same explanation was repeated :

These are the words of the Act itself
pemdt. ut supra.

The Upper House of Convocation approved the correction :
It was read to the Lower House, and the new words, it will be
seen, (still p. cxxix.), were copied on to the Official copy
of Convocation, and thence on to the copy Annexed to the Act
of Uniformity 0/1662.

But why did Cosin prefer the words of the Act of Parlia
ment to the words of the Rubrick? There can be little
doubt : for we see throughout his notes how anxious he is
that the Prayer-Book should be according to Law and Autho
rity, as I have shewn on p. cccxliii.
12

PREFACE.

A simple fact, but yet one of great importance to be noted,
is that the word "retained" now appeared in this part of
the Prayer-Book for the first time, because it was in Elizabeth s
At of Uniformity; which, we are told clearly and empha
tically, the revisers copied verbatim. It seems strange
at first sight that anything so simple, namely, the copying
words from an Act, and the statement that they are copied
from that Act, and a practical reason for such at once sug
gesting itself, should have occasioned so much debate.

It would, perhaps, be easy to find several passages from
controversial works on the purport here of this word " retained"
and I am loath to write anything which shall appear to call
in question the accuracy of so weighty a Judgment as that
delivered by a Committee of Privy Council : yet, some pas
sages in it so clearly illustrate the points to which I would
refer to shew the way in which the documents hereafter given
assist in investigating such questions, that I venture to extract
from this Judgment, and to add comments upon it. It was
delivered by the Lord Chancellor and the other members of
the Judicial Committee of the Privy Council, Feb. 23, 1871,
in the well-known case of Hebbert v. Purchas, and contains
the following passage :

" . . . . The BISHOPS in their answer [at the Savoy Conference,] shew b
that they understand the surplice to be the question, and not the Vestments.
But the learned Judge [in the Court below], through this oversight, has
overlooked the most important part of the proceedings. The BISHOPS
determined that the rubric should continue as it is. But after this they
did in fact re-cast it entirely. It must not be assumed that alterations,
made under such circumstances, were made without thought, and are
of no importance."

This Judgment then comments upon the alteration of the

b See the Ministers question, and the that the question involved the use of the

whole of the Bishops answer, [p. cxxxvi.]. Surplice only. It may be also questioned

And then, remembering that Cosin took an whether Calamy thought so. See his ab-

active part in the Savoy Conference, and stract of the Ministers objections, p. Ixxvi.

probably aided in drawing up the Bishops 77?^ -use oj italic letter throughout the

answer, it will be well to compare his own extracts from the Judgment, is for the

notes on the subject, taken from his inter- purpose of drawing attention to certain

leaved Prayer-Book, &c., pp. cxxx. cxxxvi. passages, and is not adopted in the on-

in order to judge how far it was his view, ginal.

PREFACE.

introductory words, which has already been noticed, and then
adds,

"The change also brought in the word retained, which, it has been
argued, would not include things already obsolete. "

Later in the same Judgment we have,

"And here it is to be observed again, that the rubric was altered after
refusal to listen to the Puritan objections, to a form different from that
of any former rubric, by introducing the word retained. Both in the sta
tute of Elizabeth, and in the rubric in question, the word retain seems
to mean, that things should remain as they were at the time of the enact
ment. Chasuble, Alb, and Tunicle, had disappeared, for more than sixty
years c ; and it has been argued fairly, that this word would not have
force to bring back anything that had disappeared more than a genera
tion ago. To retain, means, in common parlance, to continue something
now in existence. It is reasonable to presume that the alteration was not
made without some purpose ; and it appears to their Lordships, that the
words of the rubric strictly construed, would not suffice to revive orna
ments which had been lawfully d set aside, although they were in use in

the second year of Edward VI.

********

"Their Lordships will advise Her Majesty that the Respondent
[Mr. Purchas] has offended against the Laws ecclesiastical in wearing the
Chasuble, Alb, and Tunicle. "

The first point on which my notes, I think, offer some ex
planation, is that relating to " the Bishops, who gave an answer
to the Ministers objections at the Savoy, and who are said by
the Chancellor to have afterwards recast the Kubrick."

The twelve Bishops (i.e. those who with the Archbishop
of York were appointed by the King to represent the Church
of England at the Savoy Conference), Sheldon, Cosin,
Warner, King, Henchman, Morley, Sanderson, Laney, Walton,
Sterne, Gauden, and Reynolds, closed their session, July 25,

c Query, does this mean that the Vest- be nearly a century. But then the admis-

ments disappeared about sixty years before sion, that for the intervening forty years

the Revision of 1662, when the Rubrick Vestments were customary, i.e. had not

was enacted. If so, I presume it means disappeared, somewhat weakens the gen-

that just before the accession of James I. eral argument on which the Judgment

(i.e. 1603) the Vestments may be considered rests, because it is not shewn that their

to have been abolished. The reference can disappearance was in consequence of any

scarcely be intended to the Advertise- fresh enactment,

ments of Elizabeth of 1564, as this would d See previous note.

PREFACE.

1 66 1, [see p. Ixxx.]. While the Committee of eight Bishops,
consisting of Cosin, Wren, Skinner, Warner, Henchman, Mor-
ley, Sanderson, and Nicholson, appointed by Convocation to
revise the Prayer-Book, began their session Nov. 21, 1661,
[see p. Ixxxviii.]. It is not to be supposed that their Lordships
have thought the "twelve Bishops sitting at the Savoy" and
the " eight Bishops who sat at Ely House" to be one and the
same body, but their words lay them open to the imputation of
that error; yet while it might have diminished from the
weight of the argument to have kept the actions of the two
Committees distinct, it surely would have more clearly explained
the circumstances to which their Lordships especially refer. It
is quite possible that the Committee of the eight Bishops had
before them :he documents drawn up by the Committee of the
twelve, appointed at a different time, and for a different pur
pose. It is quite possible, moreover, in their conference, that
they accepted or rejected some of the suggestions put before
them, on the same grounds which the twelve Bishops had
adduced (see Summary, p. ccccvi.) But in this particular case,
it would appear that the suggestion made by the Bishops at
the Savoy was not taken [see p. cxxxvi.], while Cosin s emen
dation, which had been made probably some twenty years
before the Savoy Conference was thought of, was accepted
verbatim. [Conf. Sancroft s fair copy, and Cosin s Original
copy, p. cxxix. See also p. ccccii.]

What, then, " the Bishops at the Savoy Conference under
stood" (even if this is clear,) could have had little direct in
fluence upon what " my Lords the Bishops at Ely House did?
Hence the pertinence of the "oversight of the Judge of the
Court below" does not become so apparent.

Then as to the re-casting. As my notes shew that the
Committee of Bishops at Ely House accepted implicitly and
wholly Cosin s transcript of the clause of Elizabeth s Act of
Uniformity, some words of explanation at least are required
to shew what is meant by the word " re-casting." Standing

PREFACE.

as this word does without any limitation or explanation, it
is assuredly calculated to convey a very wrong impression as
to " the most important part of the proceedings," which those
notes shew to have taken place. An alteration in the intro
ductory words was needed, and that only was made (see
p. cccxliv.)

But lastly, What is the evidence that the introduction of
the word " retained" was for the purpose of including only
those ornaments which had been in use for sixty years ? The
Judgment omits and it appears to me to be a culpable
omission, in respect of failing to convey a clear idea of the
grounds on which the Judgment is based any considera
tion of what the word "retained" meant when first intro
duced in 1559. It was not necessary to go back sixty years
then. The previous five years of Mary s reign had seen the
restoration of all the Ornaments of King Henry the Eighth s
reign, [see p. xxxvii.]. Then, (1559), i.e. at the commence
ment of Elizabeth s reign it was enacted that such of these
were to be retained as had been retained in Edward the
Sixth s reign, so far as the enactments down to the close
of the second year of that reign extended. In the sixth
year of that reign [see p. xxx.], as we know, other enact
ments were made, still further diminishing the number of
ornaments. These further restrictions are definitely and dis
tinctly excluded by the special mention of the year.

I have not attempted in the present volume to enumerate
the ornaments which were forbidden, and by which the
residue to be retained is to be discovered; but in passing
it may be observed how inclusive the words of the Act are.
They are not " by Act of Parliament? but " by Authority of
Parliament," and thus the Injunctions of the first of Ed
ward VI. are purposely included, as well as any royal pro
clamations or mandates which restricted or abolished orna
ments, and were issued before the close of the second year
of Edward s reign.
16

PREFACE.

The matter resolves itself, in fact, into a simple sum, which
might be represented by figures. The customary ornaments
of Henry s reign and Mary s reign being the same, it is only
necessary to subtract from the total of either, those which
were forbidden or abolished in the first two years of Edward s
reign (or previously) ; (but not to subtract those disallowed
after the second year, i.e. in the third year or afterwards.)
The remainder gives exactly the sum of the Ornaments re
tained; but that was a definite quantity, a fixed sum, say
twenty, or thirty, or fifty, whatever it be. When, in 1662, so
much of the clause of the Act of Uniformity was re-enacted,
it did not diminish that fixed sum; the re-enactment could
not involve the further subtraction of those abolished in
the third year, or in any subsequent year (notably the
sixth) of the reign of Edward VI., or in any year of any
subsequent reign. For the words are distinctly those of re-
enactment :

"These are the words of y e Act itself."

Nothing, surely, can be plainer; and no means could well
have been adopted to have made the intention of the Revisers
more certain, than by having these words written by their
Secretary in both books, as a record of their act; by the
same Secretary too, and in the same handwriting as that of
the corrections in the Official Book, made under the super
vision of Convocation itself.

But this was not all. What may have seemed to the
Revisers to be simply giving the words of the rubrick a more
direct authority, and placing them beyond the reach of cavil,
appears to have become of still greater importance by the
subsequent action of the Parliament, and in this wise.

In the description of the "Annexed Book" [seep, cccxxxvi.],
I have shewn how the book was annexed to the Act of Uni
formity : and while it has been decided that the Annexed
Book has the authority of an Act of Parliament, the manner
in which it is attached makes it an integral part of the Act,
just as much as any one of the seven other schedules of which

PREFACE.

the Act of Uniformity is composed. It follows, then, that
the clause in question was transferred from one part of the
old Act of Uniformity to another in the new Act; for on
a comparison of the two Acts of Uniformity, we look in vain
for it in the new Act, in its old place.

The clause, however, after it is transferred, appears without
the final words, on which so much stress has been laid,
and which gave to it its provisional character, viz. " Until
other Order shall be taken," &c. Consequently whatever
force they may have possessed in Elizabeth s, James , or
Charles I. s reign was at an end the moment the Act of 1662,
containing the same clause without them, received the royal
assent. In effect, they were repealed, inasmuch as what was
before provisional was now made absolute. It is beside the
question, therefore, to lay any stress upon the value of the
Advertisements of 1564, or the Canons of 1604, as inter
preting this rubrick.

It is true that these Canons, as bye-laws, having been con
firmed at a later date, enforce a certain amount of discipline ;
and they do not, for reasons which in many cases are obvious,
enforce the full discipline e contemplated by the Act : it is
not, however, contended in the Judgment that they by them
selves repeal the Act of Parliament, and render the full disci
pline illegal, but their relevancy is made to depend upon the
provision introduced into the Act of Uniformity of Elizabeth
for further alteration ; and yet the Act of Charles not only
makes no such provision, but re-enacts the old clause with
out any provision whatever. It is, of course, a great misfor
tune to the Church that such questions as are involved should
be decided upon the literal reading of passages in Acts of
Parliament, or the particular sense to be put upon special
words accidentally used. But since they have been decided
on these grounds grounds taken up by the Court, because,
perhaps, it can take no other I cannot be wrong in examining
very closely the evidence on which the Judgment is based.

e See paragraph and note z, Introduction, p. 1.

PREFACE.

II. In referring to the second example I may be more brief.

It will be observed that two points are involved in the
rubrick at the commencement of the Order of Holy Commu
nion [see p. clxxxii.]. The first [ 75] is the position of the
Holy Table itself; the second [ 76] the position of the Priest
when standing at that Table.

(a.} With respect to the first point, I have shewn (p. cccxlviii.
and following pages) that the rubrick inserted for the first time
in 1552 had remained unaltered to the revision of 1661, but
that it was differently understood by the two parties in the
Church, and that, as shewn by the Injunctions, Canons, and
other documents, it was, in fact, open to more than one in
terpretation.

The Puritan party contended that the Holy Table should
stand table-wise during the administration of the Holy Sacra
ment, if not so always. The Injunctions of Elizabeth had
especially ordered that the Table should ordinarily stand
altar-wise, although at the ministration it should stand as was
most convenient for hearing, and communicating with, the
minister. The Canons of 1604, I have shewn, were even less
definite ; but still there is sufficient evidence to prove that the
Puritan party thought they had the law on their side, and as
long as that party was in the ascendant, the usual custom
was to place the Holy Table table-wise during the adminis
tration of the Holy Communion.

The Anglican party, however, which had been led by such
men as Andrewes, Overall, and others, had during the latter
part of King James s reign exerted a considerable influence
upon the Church of England; but they had naturally pro
voked a corresponding amount of opposition, and as I have
shewn in the Historical Survey [pp. cccxxviii. cccxxxv.]
(where I have attempted to give an account of the circum
stances influencing Cosin s Notes and Corrections) Cosin
became a prominent object of attack: the first charge pre
ferred against him [see p. cccxxx.] was the placing of the

PREFACE.

Holy Table the wrong way. It was fixed, as we learn, Altar-
wise in Durham Cathedral, and treated as an Altar. The
position of the Table, though pronounced in the Injunctions
of Elizabeth as " of no moment," was now made a crucial
test. I have shewn that Convocation in their Canons of 1640
[see p. clxxxv.] had ordered that the Table should be at the
East end, saving the authority left to the Bishop during the
administration, but Parliament would not admit their autho
rity ; while the House of Lords, on the other hand, in their
"Order of 1641," [see p. clxxxvi.], attempted to impose as
the law what they admitted had been a custom of less than
sixty years.

I have next shewn [p. clxxxii.] how Cosin had practically
proposed two changes in this part of the rubrick, namely to
insert the word f alwaies] and further to add " in the midst at
the upper end of the Chancel; 1 how this was agreed to by the
Committee of Bishops, and appears in the fair copy; how it
was afterwards modified by Convocation ; and how they limited
the position of the Table in the body of the Church (as Cosin
had done) to those cases only where there was no chancel.

I have also very fully shewn, though not perhaps explained,
how this correction, although adopted in substance by Con
vocation, and copied into the Annexed Book, was eventually
struck through, and the original rubrick of 1552 restored in
both copies, [see p. ccccxlix.]

The adoption of the new rubrick would no doubt have
tended to shut out altogether the Puritan practices ; and its
rejection, we must presume, was made on the ground of leav
ing the old liberty, as far as the Prayer-Book was concerned,
to be enjoyed by both parties.

(b.) On this first part of the rubrick ( 75) depends the
clear understanding of the second part ( 76). As I have
shewn [p. cccxci.], a definite charge was brought against
Cosin of " officiating towards the east," and Cosin denied
that he did so, saving at the Consecration of the Elements,

PREFACE.

and that he performed the other parts of the Communion
Service "at the North side or end of the Table." But as
mentioned [p. cccxxix.], one of the arguments used by Smart
against the position of the Table, in the celebrated sermon,
was that

" It must stand, as it was wont to do, in the midst of the Quire . . .
Neither must the Table be placed along from North to South, as the
Altar is set, but from East to West, as the custom is of all reformed
Churches, otherwise the Minister cannot stand at the North side, there
being neither side toward the North ; and I trow there are but two sides
of a long table, and two ends"

Taking these circumstances into account, we shall under
stand why Cosin proposed the words [see p. clxxxii.J, " at the
north end" (changed afterwards into " side or end"); and why
Convocation substituted the word "part" (which nevertheless
was afterwards altered back again to "side").

That Cosin was accustomed to commence the service for
the Communion at the North end of the Altar during 1630 45,
is not only clear from his own statement, [see p. cccxci.] ;
but that he continued to do so after the revision of 1662,
seems probable from evidence which I have also added
[p. ccclv.].

(c.) But this, so far, is but one part of the question. Con
nected with it are the circumstances attending the change of
the rubrick 106, [see p. ccxiii.]. It will be remembered that
the charge made against Cosin was for "officiating" towards
the East. In his reply, he denies the standing thus at the
beginning of the service, but admits that he, up till a certain
time, did so for convenience at the " Consecration of the
Elements."

In the Prayer- Book under which he was charged, the
rubrick before the Prayer of Consecration ran,

[ 107.] "Then the Priest standing up shall say as followeth."
Cosin altered it to,

" Wheny* Priest standing before y* Table hath, &c. . . . he shall say as
followeth. "

PREFACE.

With but slight variation f , his correction was in after years
adopted both by the Committee and by Convocation, and
it became a definite order in the Prayer-Book.

The matter, then, as I have shewn, stands thus : As regards
rubrick 75, the Prayer-Book might be said still to have en
joined the Puritan practice of placing the holy Table table-
wise, if the reasoning of Smart was adopted, that the North
side could not mean the North end : otherwise it enjoined a
liberty consistent with due decency and order, and adapted
to the change of opinion or practice of succeeding genera
tions, namely, that the Holy Table might at the time of the
Holy Communion "be either in the place of the Altar" [see
Cosin s Notes, p. clxxxiii.], or according to the foreign inno
vation first introduced in 1552. Yet with this liberty, the
Puritan practice has died out, so that there is scarcely a case
on record during the last twenty years of the Holy Table
being thus "brought out" for even a single Sunday in any
church in the whole of the country, and we have in the fact
a most striking instance of uniformity adopted by the sense
of the Church, even where liberty and variety are allowed by
her formularies.

(b.) As regards rubrick 76, the revisers of 1662, in ac
cording this liberty to the Puritan party on the one side, left
an anomaly which (as Smart observed) rendered a literal ob
servance of it impossible to those on the other side, who took
advantage of their liberty to retain the Altar in its old place
during the celebration. Many there were, no doubt, who con
tended, in opposition to Smart, that the side might mean the
end ; and argued that it was with the view of this interpreta
tion being permissible, the final revisers, whoever they were,
in 1662 put back the rubrick to what it was in 1552. There

f Cosin had proposed printing as a head- followeth." This only proves that his

line, "Here followeth the Prayer of Con- new rubrick was duly considered before

secration ;" the Convocation adopted, "he adoption,
shall say the Prayer of Consecration as

PREFACE.

no doubt were, and certainly are, others who contend that
side still means side, and that if the Table is no longer brought
out, and put north and south, the side which would be on the
North, if so put, is the place at which to stand. There are
again still others who in the dilemma stand at the north part
of the side.

(c.) But while the anomaly mentioned presents such diffi
culties in rubrick 76, no such are presented in rubrick 106.
There Cosin s Correction appears to be plain and simple,
bearing in mind that he had already fixed the Altar-wise
arrangement of the Holy Table. The old word of 1549,
"before" the Table was restored; and with the old position
of the Table, the old position of the Celebrant during the
consecration of the elements is seen at once to be consistent ;
nor, remembering the charge at the trial, can any doubt be
raised as to the meaning or intention of Cosin s alteration.
See p. ccclviii.

Still, as regards these rubricks, a wider view than that of
the meaning of the mere words may be obtained, if the his
torical data which I have attempted to bring together are
taken into account. It has been seen that the two great con
tending parties which influenced the Revision of the Prayer-
Book, were, on the one hand, they who held the principles
laid down in Edward the Sixth s First Book, and, on the
other hand, they who held those introduced into the Second
Book. In Cranmer s book it was the principle of the Altar,
in Bucer s book the principle of the Table, which guided all
else. We see the representatives of these parties still influ
encing the interpretation of the rubricks now; and it seems
strange that those should be charged with inconsistency who,
in adopting the old position of the Altar, adopt the old posi
tion of the Celebrant also, by those who, in adopting the old
position of the former, adopt the new position of the latter :
at least, this circumstance should be remembered in any
judgment passed on the matter.

PREFACE.

In a word, the evidence adduced in this work is sufficient
to shew that the Revisers oi the Prayer-Book have, with a
wise liberality, laid down great principles, but forborne to dic
tate the details, leaving these to the Injunctions, Canons, and
the like, which change with shifting times and with shifting
circumstances ; and it must therefore be an abuse of such
liberality to interpret it to mean, (as Judge Yelverton for
a time contended) that whatever is not enjoined in the
Prayer-Book itself is forbidden by it.

The Canons have enjoined some discipline, although there
were times when they failed to enforce even the Surplice in
parish churches, as we see now they fail to enforce the use
of the Cope in all our cathedrals. There have always been,
and perhaps always will be, many conscientious persons who
cannot accept such doctrines as were held by Cosin, and yet
love and respect the Prayer-Book which he revised : to such
the Canons afford a welcome rule, but not so to all, as the
maximum of their duty. A fuller history of the events which
have, on the one hand, imperilled, and on the other preserved
our Prayer-Book, or which have influenced the many changes
made in it, would shew that there has always been an exten
sive ground lying between the limits adopted by either party ;
and that the contraction of this, either by fresh legal enact
ments, or by Judicial interpretations on the part of the State
of those already in force, in favour only of one party, cannot
be for the good of the Church.

To shew this, however, has not been within the scope of
the present work. My object has been to provide information
only on the actual work of Revision. I have tried to collect
evidence from the most reliable sources which could throw
any light upon the intentions of the revisers of our Prayer-
Book of 1662, and I have given for the whole the exact
chapter and verse. I have been led to do this, feeling that
there never was a time when the value of historical evidence
was more appreciated than now, and when a statement of
24

PREFACE.

facts, whatever their polemical bearing upon questions at
issue, received more consideration than at the present day.

It only remains for me to record my thanks to those who
have assisted me. To the Authorities of the British Museum,
and to the Bodleian Librarian, for facilities afforded in com
paring the early editions of the Prayer-Books ; to the latter
also for permission to transcribe the corrections made in San-
croft s copy of the Prayer-Book. At Durham, to the Rev.
Canon Greenwell, and to the Rev. J. T. Fowler, for access to
Cosin s Notes, and other kindnesses shewn; and to J. H.
Pulman, Esq., of the Library of the House of Lords, for
access to the "Convocation Copy" and to the "Annexed
Book" preserved there, as well as for most valuable notes
concerning the history of the corrections made in that book.

I may perhaps, too, add that I owe somewhat of whatever
accuracy there may chance to be, to the patience bestowed by
my Daughter upon my proofs, and especially so in the task
of revising the " Concordance to the Rubricks," which ap
pears in the other volume.

And I thus dismiss my work. It has grown upon me.
Had I seen what it would have come to, I should not have
undertaken it; but having begun it, I have gone through
with it. It has at times been irksome, but I feel, in parting
with it, I am parting with a pursuit that has, as a rule, plea
santly occupied my leisure evenings during the past year.

JAMES PARKER.
TURL, OXFORD,

January, 1877.

a 3 25

CONTENTS OF THE INTRODUCTION,

WITH DATES;
FORMING A CHRONOLOGICAL TABLE.

EDWARD VI., Jan. 28, 1547 July 6, 1552.

Act against such as speak against the Sacrament, Dec. 17,

IS47 .... xvii

THE ORDER OF THE COMMUNION, 1548 . . . ib.

Convocation agrees to the "Order of Communion," Nov. 30,

1547 ....... xviii

Letters missive to have the books issued by April 10, 1548 ib.

Various editions of, 1548 ..... xix

Proclamation ordering the use of the Form . . xx
Injunctions of Edward VI., Sept. I, 1547 . . . xxi
The First Book of the Homilies, July, 1547 . . ib,
THE FIRST PRAYER-BOOK OF EDWARD VI., 1549 . . xxii
The Act of Uniformity, Jan. 22, 1549 . . . ib.
List of the Editions of the First Prayer-Book by Whit-
church, Grafton, aud Oswen .... xxiv

Comparison with the "Order of the Communion" . . xxviii

Act for Ordering Ecclesiastical Ministers, Jan. 31, 1548 . ib.

The Ordinal, March, 1550 ..... xxix

An Act for putting away divers Books and Images, June

30, 1550 ib.

THE SECOND PRAYER-BOOK OF EDWARD VI., 1552 . xxx
The Act for Uniformity, April 14, 1552 . . . ib.
List of the Editions of the Second Prayer-Book by Whit-
church, Grafton, and Oswen .... xxxii
Summary of chief Variations from Edition of 1549 . xxxiv
Order in Council for Rubrick 151, Oct. 27, 1552 . xxxv
The Articles of Religion, First Edition, May, 1553 . xxxvi
QUEEN MARY, July 6, 1553 Nov. 17, 1558.

Act repealing previous Acts of Edward VI., and Ordering

Services of Henry VIII. to be used by Dec. 20, 1553 . xxxvii
Act repealing all Articles by Henry VIII. against Rome,

Dec., 1554 . . . . . . ib.

QUEEN ELIZABETH, Nov. 17, 1558 Mar. 24, 1603.

Proclamation to forbid Preaching and allowing Reading,

&c., issued Dec. 27, 1558 .... xxxviii

Queen Elizabeth s Litany, 1558 . . . ib.

CONTENTS.

PAGE

PRAYER-BOOK OF QUEEN ELIZABETH, 1559 . . xl

Act to restore the Ancient Jurisdiction of the Crown, March

18, 1559 . . . . . . . ib.

Act for Uniformity, April 28, 1559 . . . xli

List of Prayer-Books by Jugge and Cawood, and Grafton . xlii

Summary of Chief Alterations from ed. I55 2 x ^

Clause 25 of the Act of Uniformity .... xliv

First Series of Injunctions, &c., 1559 . . . xlvi

Letter respecting the Lessons in the Prayer-Book, Jan. 22, 1 561 ib.

The Second Book of Homilies, Feb. 5, 1563 . . xlvii

The Articles of Religion revised by Convocation, 1553 . xlviii

Advertisements of Queen Elizabeth, Jan. 25, 1564 . . xlix

Act for declaring the Making of Archbishops, Bishops, &c. ,

lawful, Dec. 2, 1566 . . . . . li

The Ordinal, 1565 . . . . . . ib.

Middleborough Prayer-Book, 1584 . . . . ib.

JAMES I., Mar. 24, 1603 Mar. 27, 1625.

Proclamation for Conference, Oct. 24, 1603 . . Hi

Hampton Court Conference, Jan. 14, 1604 . . . ib.

Order to Commissioners, Feb. 9, 1604 . . . liii

Proclamation for Authorizing the Prayer-Book, March 5, 1604 liv

PRAYER-BOOK OF JAMES I., 1604 .... ib.

A Second Proclamation, July 16, 1604 . . . Ivi

Editions of the Prayer-Book .... Ivii

The Canons submitted to Convocation of Canterbury, April

12, 1604 . . . . . . . lix

Act for Thanksgiving to be used on November 5, Jan. 30,

1606 .......

The New Translation of the Bible, 1607 .

CHARLES I., Mar. 27, 1625 Jan. 30, 1649.

Committee appointed by the Lords to consider Innovations,

March I, 1641 . . . . . . Ixi

Bill brought in for Suppression of divers Innovations, Feb.

16, 1642 .... . ib.

THE SCOTCH LITURGY, 1637 .... Ixii

Proclamation issued, Dec. 12, 1636 . . . Ixiv

Rejection of the Scotch Liturgy .... ib.

List of Editions of the Scotch Liturgy . . . Ixv

Summary of Chief Variations from 1604 Edition . . ib.

The Directory, 1645 . . . . . Ixvii

Ordinance of Parliament for establishing the Directory,

Jan. 3, 1645 #

CONTENTS.

PAGE

Ordinance for enforcing the Use of the Directory, Aug. 23,

1645 ..... Ixviii

List of Editions of Prayer-Book issued during Reign of
Charles I. ...... Ixix

The Seventeen Canons of 1640 .... Ixx

A new Edition of the Articles, with a Declaration . . ib.

CHARLES II., May 29, 1660 Feb. 6, 1685.

Act for a perpetual Anniversary of May 29 . . Ixxi

Declaration of the King, Oct. 25, 1660 . . . ib.

Prayer-Books issued, j 660-6 1 .... Ixxii

Warrant for the Savoy Conference, March 25, 1661 . Ixxiii

The Savoy Conference commences, April 15, 1661 . ib.

Calamy s Summary of the Proceedings . . . Ixxv

Bp. Cosin s Paper put in, July 24 . . . . Ixxx

The Savoy Conference closes, July 25, 1661 . . ib.

Writ issued to Convocation, April II, 1661 . . Ixxxi

Proceedings of Convocation, May 8 to July 31, 1661 . Ixxxii

Form of Prayer for 2gth of May.
j&gt; M 30th of January.
,, for Baptizing of Adults. ,

Proceedings of the House of Commons, June 29 July 9,1 66 1 Ixxxiv
Bill for Uniformity read the first time, June 29.
, ,, ,, third time, July 9.

Proceedings of the House of Lords, July 10, 1661 . Ixxxv

Concurrence desired by the Commons in the Bill.
Letters to Convocation by the King to revise the Prayer-
Book, Oct. 10 ...... Ixxxvi

Proceedings of the Upper House of Convocation, Nov. 21

Dec. 20, 1 66 1 . . . . . Ixxxvii

The Prayer-Book approved and subscribed, Dec. 20, 1661. xci
THE REVISED BOOK compared with Cosin s Corrections . xcii
Cosin s Interleaved Prayer-Books of 1619 and 1638, and
MS. Notes, circa 1640 . . . . . . . ib.

Cosin s Considerations, c. 1640 .... xciii

Cosin s corrected copy, c. 1640? 1661 . . . ib.

Sancroft s fair copy, 1661 . . . . . xcvi

Convocation or Official Copy, 1661 . . . xcvii

A Comparison of the Corrections made in the Convocation
copy, with corrections in Cosin s Corrected copy, and
Sancroft s fair copy .... cvi cccxxii

Notes illustrating the Corrections made in the above from
Cosin s interleaved Books, his MS. Notes, his Considera
tions, Exceptions at the Savoy Conference, &c. . . ib.
Preface and Introductory matter in Prayer-Book . . c

CONTENTS.

Morning and Evening Prayer, 2 to 56

The Litany, 152 to 177

The Collects, Epistles, and Gospels, 57 to 70

The Holy Communion, 71 to 151

The Offices, 178 to 367

The Ordinal, 390 to 463

HISTORICAL SURVEY OF COSIN S CORRECTIONS .
Sketch of Cosin s Early Life
Early Collections for Notes on the Prayer-Book
1624. Beginning of Cosin s Public Life

1628. Smart s Sermon, July 27, and First Indictments
against Cosin at the Durham Assizes, before Sir James
Whitlock in August .....

1629. Second Series of Indictments against Cosin at the
Durham Assizes before Sir Henry Yelverton, July 20 .

Bishop Howson s order respecting the Nicene Creed
Cosin charged with denying the Royal Supremacy .
Order of House of Commons on the sense of the Articles,

January 28

Smart s Treatise on Altars .....
Influence of the above Trials upon Cosin s Corrections

(a. ) Of Kubrick, 2, relating to Ornaments

(b.) Of Kubrick, 84, relating to the Nicene Creed

(c.) Of Kubrick, 75, relating to the turning of the Holy
Table Altar-wise ...

(d.) Of Kubrick, 76, in respect of " North side"
Practice of Bishop Cosin after 1662, with regard to the

position at the Holy Table

(e.) Of Kubrick, 106, in inserting the words "before the
Table"

1630. Further Articles against Cosin, drawn up by Smart .

1631. Bishop Howson ordered to desist from meddling
with Cosin ..

1633. Charles I. visits Durham, and the Quire ordered to

be permanently cleared of pews .
1635. Cosin elected Master of Peterhouse, sets up a new

Altar with Ornaments in the Chapel

PAGE

cxxvii

cliii

clxii

clxxix

ccxxxvii

cccvi

cccxxii

cccxxiv

cccxxvi

cccxxvii

cccxxx

cccxxxii
cccxxxvi
cccxxxvii

cccxxxviii
ib.
cccxlii

ib.
cccxlvi

cccxlviii
cccliv

ccclv

ccclvii
ccclix

ccclxi
ccclxii

ccclxiii
1637. The Scotch Communion Office issued, based on the

same Sources as Cosin s Corrections . . ccclxiv

Influence of the Notes in Cosin s Interleaved Prayer-Book

of 1619 (extending to c. 1638) upon his Corrections in the

Prayer-Book ccclxvi

Influence of the Notes in Cosin s Interleaved Prayer-Book

of 1638 upon his Corrections in the Prayer-Book . ccclxviii

CONTENTS.

PAGE

Influence of Cosin s MS. Notes, c. 1640, upon his Correc
tions in the Prayer- Book ..... ccclxx

Influence of Cosin s Considerations, c. 1640, upon his

Corrections ...... ccclxxi

Influence of the Proceedings of the Lords Committee, 1640-

41, upon Cosin s Corrections in the Prayer-Book . ccclxxix

An account of Cosin s Corrected copy of the Prayer-Book,

1619, with corrections made (Qy.) to 1640 . . ccclxxxv

Influence of this Book on the Revision by Convocation ccclxxxvii

1641, Jan. 23. Report by Committee upon Charges against

Cosin ..... . ccclxxxix

March II. Impeachment of Cosin sent to the Lords . ib.
Articles produced at the Trial, with Cosin s Answer to
the same ...... cccxc

1643. Cosin quits the kingdom for Paris . . . cccxcv

HISTORICAL SURVEY OF THE WORK OF REVISION.

The Savoy Conference, April 15 July 25, 1661 . . cccxcvi

The Ministers Exceptions, and Concessions of the Bishops cccxcix

Influence of the above Exceptions and Concessions upon
the Revision ...... cccci

Revision of the Prayer-Book by Convocation, Nov. 21 to -
Dec. 20, 1 66 1 . . . . . ccccvii

Additional Notes by Cosin, Wren, an Anonymous writer,

and the Convocation of York .... ccccxvi
THE ANNEXED BOOK. Signed Dec. 20, 1661.

Description of the Annexed Book .... ccccxxxv

Corrections requiring to be made in the same, from imper
fect copy ....... ccccxxxvii

Corrections made subsequently to the Copy . . ccccxli

Consideration of the subsequent Corrections made in Con
vocation Copy and the Annexed Book, between Dec. 20
and Feb. 25th . . . . . . ccccxlix

THE ACT OF UNIFORMITY.

1 66 1, Dec. 1 6. Message to the Lords to remind them of

the Bill ....... cccclvii

1662, Jan. 14. Bill read first time in the Lords . . ib.
Jan. 28. The Commons impatient. Account of the state

of affairs by Chancellor Clarendon . . . ib.

Jan. 28. The Committee of the House of Lords object to

the 1604 Book ...... cccclviii

Feb. 24. Book sent down by the King . . . cccclix

Feb. 25. The Chancellor reports the Book, and delivers

the King s message . . . . . ib.

[Feb. 27. Committee sit upon the Bill up to March 13] . ib.
Mar. 3. Speech of the King to the House of Commons . cccclx

CONTENTS.

PAGE

March 5. Convocation debates Corrections made "per

domum Parliament^ .... . cccclxn

March 13. The Committee Report the Bill, with the

Revised Book cccclxm

March 15. The Lords finish reading the Revised Book

before proceeding to the Bill . cccclxiv

March 16. Convocation is informed that their Book is

accepted . . . . ib -

March 17. The Lords proceed with the Bill. Debates

continued to April 10 .

April 10. A Conference desired by the Commons . cccclxix

Who read the Revised Book, April 14, and debate the

Amendments by the Lords . . . . v&gt;.

April 1 6. Debate upon the Prayer-Book negatived . cccclxxi

April 17. Debate upon the Clause of the Bill and Amend
ments of the House of Lords . . . cccclxxn
[Proceedings of Convocation between March 22 and
L April 26] ... - cccclxxviu
April 30. Conference again desired by the Commons . cccclxxix
May 7. Report upon the Conference . . cccclxxx
May 19. The King present. The Royal Assent given

to the Bill for Uniformity . . . ccc

The Act of Uniformity, printed entire, in sections . . ib.

THE PRINTED BOOKS OF 1662 . . diii

Sancroft engaged in the work, June 1 6 . . dvii

Copies not sufficient against August 24 . . ib.

Order for the Forms of Prayer for the 5th of Nov., &c.,

and Titles, &c., for the Prayer for the Royal Family . dvin

Versions in Welsh, Latin, and French . . . dix

THE SEALED BOOKS OF 1662 dx

Nov. 21. Dr. Crofts engaged comparing the Books . ib.
Description of the Sealed Books . . . dxi

Letters Patent for Sealing the Books . . dxii

Seal attached Dec. 13, 1662 . . dxvi

Collation of the Sealed Books with the Annexed Books, &c. dxvii

INTRODUCTION.

THE REIGN OF EDWARD VI.
Jan. 28, 1547 July 6, 1553.

E reign of Edward VI. dates from January 28, 1547%
the day of his father s death.

I. THE ORDER OF THE COMMUNION, 1548.

In the first Parliament held at Westminster in this reign,
namely, Nov. 4 to Dec. 24, 1547, an Art was passed b "Against
such as unreverently speak against the Sacrament of the Altar,
and of the receiving thereof under both kinds," by which,
indirectly, the Service of the Mass was affected; for it en
joins

That the said most blessed Sacrament be hereafter commonly de
livered and ministered unto the people .... under both the kinds ....
and also that the Priest which shall minister the same, shall at the least
one day before exhort all persons which shall be present, likewise to
resort, and prepare themselves to receive the same. And when the day
prefixed cometh, after a godly exhortation by the Minister made," &c.
[i Edw.VI., cap. I.]

Connected with this Act of Parliament was the issue of an
authorized " Order for administering the Holy Communion c ."
The Records of Convocation being so imperfect, we are left
in ignorance as to how far that body took the initiative, but
from the Register of Abp. Cranmer, and from some notes
taken by a member, evidently present, which have been pre
served, we learn that the Convocation which had commenced
its session on Nov. 5, 1547, agreed on Nov. 22

Throughout this introduction the dates had not received the Lords assent. Re-
given in the text are according to the new turned finally from Commons, Dec. 20,
style. In extracts, if the old style is used, 1547.
the new style is given in brackets. " This had been already ordered. Strype

h Read first time in the Lords, Nov. 12
second time, Nov. 15 ; third time, Nov. 17
delivered to the Chancellor, Nov. 26 ; de

thus writes respecting the last year of
Henry VIII. : "And the two last things
the Archbishop was concerned in by the

livered to the Lord Protector, Dec. 3 King were these. The King commanded

and to the Judges Marvin and Porteman, him to pen a.for&gt;n for the alteration of the

Dec. 5. Read again, Dec. 7 and 10, and mass into a communion. . . . The work our

concluded with the assent of all the King committed to the Archbishop, who,

Lords, excepting five out of the fifteen no question, undertook it very gladly : but

Bishops who were present. On Dec. 17, the death of the King prevented this taking

a provision annexed to the Bill was sent effect." "Memorahs of Cranmer," voL i.

to the Commons, but not accepted, as it p. 198 U39&gt;-

INTRODUCTION.

"That the Prolocutor [the Dean of Lincoln] in the name of the -whole
house should carry some petitions unto the most reverend father in God
the Archbishop [Cranmer], viz.

" I. That provision be made that the ecclesiastical law may be ex
amined and promulged according to the Statute of Parliament in the
35 of Henry VIII.

" II. That for certain urgent causes the convocation of this clergy, c.

"III. That the works of the bishops and others, who by the com
mand of the convocation, have laboured in examining, reforming, and
publishing, the divine service may be produced and laid before the ex
amination of this house d .

" IV. That the statute of paying tint first-fruits? &c.

From the MS. Records in Corpus College, Cambridge, we
learn that at their fifth sitting, on Nov. 30, 1547,

This day Mr. Prolocutor exhibited and caused to be read publicly,
a form of a certain ordinance, delivered by the most reverend the Arch
bishop of Canterbury, for the receiving of the body of our Lord under
both kinds, viz. of bread and wine. To which he himself subscribed
and some others, viz. Mr. Prolocutor ; Mr. Cranmer, Archdeacon of Can
terbury e ;" &c., &c.

It appears that letters missive were sent March I3th, by
the Privy Council to all the Bishops, together with the said
Communion Book, to be distributed against the next Easter
(April 10, 1548). In these letters, after reference to the Act,
it is said,

" ... the King s Majesty minding ... to have the said statute well exe
cuted . . . hath 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 to be used in all places of the
King s Majesty s dominions in the distribution of the said most Holy Sa
crament, as may appear to you by the book thereof which we send here
with unto you f ."

Of this ORDER OF THE COMMUNION, very few original copies
can be referred to as in existence. They are all without date

d Copied by Strype from a vol. of MSS. ii. p. 419, together with the words of the

in C. C. C. C. Library, entitled, Synod- Petition itself, which is in English.

alia. See "Memorials of Cranmer," vol. e Strype s "Ecclesiastical Memorials,"

i. p. 220 (1551. A copy of the above Acts vol. ii. pt. i. p. 96 &lt;6i).

occurs also in Latin amongst Cranmer s f Printed by Cardwell, " Documentary

papers preserved in Lambeth Palace. They Annals," vol. i. p. 72, from Foxe s Collec-

are printed by Cardwell in Synodalia, vol. tion of Papers (Harleian).

THE ORDER OF THE COMMUNION, 1548. xix

in the title, but those which have a colophon, bear precisely
the same date, namely, March 8, 1548 .

The title and colophon are as follows :

"THE ORDER OF THE COMMUNION.

Colophon, Imprinted at London the viii daye of Marche in the seconde
yere of the reign of our Sovereign lorde Kyng Edward the sixt. By
Richard Grafton, printer to his most royall Maiestie. In the year of our
Lorde M.D.XLVIII.

i. In the Bodleian Library ---- 4. In the "Cosin" (Diocesan) Libr

ary,

2. In the British Museum, C. 25. f. 15. Durham.

3. In the British Museum, C. 25. f. 12. 5. In the University Library, Durham,
,, In the Cambridge Public Library. bequeathed by Dr. Routh.

In the Bodleian is a copy, which has no colophon, and no printer s
name on the title-page, but the bare words, " The Order of the Commu
nion." It has every appearance of being an earlier copy than the
others h , and so probably the first issued.

In the British Museum are two copies, but they are distinctly of
different impressions. One has a title surrounded by an ornamental
border with figures, and is marked C. 25. f. 15. ; the other has a border
of semi-Corinthian character, and is marked C. 25. f. 12.

In the Cambridge Library is a copy which appears, from slight notes,
to be of the same impression as C. 25. f. 12.

In the "Cosin" Library, Durham, is a copy which has much resem
blance to C. 25. f. 12., but there are several minor variations, which shew
that it belongs (at least in great part) to another impression.

In the University Library, Durham, is a copy bequeathed by the late
Dr. Routh J. This appears to be of a different impression from any of
the above, and has several verbal alterations.

The colophon k throughout Nos. 2 to 5 is the same.

s Later and modern reprints will be appears in the other three, and their page-

found in Sparrow s Collection of Arti- matter is quite different from this.

cles, Injunctions, &c., London, 1684, p. This copy has, besides numerous varia-

^ m ,r,H tral , lge s Alhance of Divine tions in spelling from the other copy, a

Offices Oxford 1846, [p. 493] ; in Wil- singular misprint, viz. " whereas he hath

kinss Lonciha, London, 1737; in Card- a warrant of God s word for the same "

wells Iwo Books of Common Prayer instead of "no warrant." Also it has

set forth by Authority/ Oxford, 1852, "by the ipriest," instead of "by the

[p. 427] ; in Clays " Book of Common priest," (J 112).

Prayer Illustrated," London, 1841, [p. 185]; J The copy printed by the Parker So-

and in the Iwo Liturgies," edited for the ciety follows Dr. Routh s copy. The col-

Parker Society Cambridge, 1844, p. 3. btion is from the Cambridge copy, and

_ A collation of thiscopy with Dr. Routh s shews that the verbal variations are few,

is given by Dr. Cardwell, at the end of the and of the slightest character e e whereo/

two Liturgies. Such errors as " arti- (otwhtrsfav.forfaro/.atujforar.trufy

cular (j for auricular and secret confes- for tnu, to for of, unto for to, of for in,

sion, conhrmitie for " conformitye," doingior doying (i.e. as in 1540, "diyne"),

rather could not" for "either could the words " on " and "/" omitted, and

not seem to shew an early impression, in one case, "yet" inserted. Dr. Card-

as these words are corrected afterwards. well also printed from the same copy.

There ,s no printer s name so it may per- k With only a few slight literal varia-

naps be by \vhitchurche. Grafton s name tions.

INTRODUCTION.

The Proclamation, moreover, which is appended to all the
copies, leaves no doubt as to its connection with the Act
of Parliament in question, as the following extracts will
shew :

" The Proclamation.

"Edward by the grace of God King of England, &c. ... for so much
as in our high court of Parliament lately holden at Westminster, it
was by us, with the consent of the Lords spiritual and temporal, and
Commons there assembled, most godly and agreeably to Christ s holy
Institution enacted, that the most blessed Sacrament of the body and blood
of our Saviour Christ should from [t]henceforth be commonly delivered
and ministered unto all persons, within our Realm of England and Ireland
and other our dominions, under both kinds ....

" Our pleasure is, by the advice of our most dear Uncle the Duke of
Somerset, Governor of our person, and protector of [all] our Realms,
Dominions and Subjects, and other [of] our Privy Council, that the said
Blessed Sacrament be ministered unto our people, only after such form and
manner as hereafter, by our authority, with the advice before mentioned,
is set forth and declared." ....

This " Order of Communion" is printed in the course of
the following pages, under the initials O.H.C. 1548, but the
parts do not appear there consecutively. It formed the basis
of the Order prescribed in the Prayer-Book of 1549, but it
was not adopted in its entirety, as a reference to the present
work will shew .

It will be seen also that it is not the whole Service, but is
supplementary to the Mass, which was still said in Latin as far
as the Priest s reception of the Sacrament ; and the Mass was
still to be said " until other order should be provided." The
rubric, 98, The time of the Communion, &c. [see p. 236] will

1 In this work the ORDER will be found PAGE

printed as follows : ? 113- Then shall the Priest . 250

THE ORDER OF THE COMMUNION. Our blessed Lord

PAGE } 114. Then shall the Priest

\ 92. First the Parson, &*c.

Dear friends, and you

The way and means thereto .
? 98. The time of the Communion
\ 38. And turn to them that are

Dearly beloved in the Lord .

Judge therefore yourselves .

adge th
. Then

the Priest
If any man here be
{ no. Here the Priest shall pause

You that do truly .
\ 112. Then shall a general Con

fession ....
Almighty God, Father of

228 Hear what comfortable .

115. Then shall the Priest
2 3 We do not presume

236

222

ib.

224

\ 1 1 6. Then shall the Priest .

The Body of our Lord .
1 1 9. A nd the Priest delivering

b. The Blood of our Lord

ib. \ 121. If there be a Deacon

2 -t 8 ? 128. Then shall the Priest
ib.

ib. \ 141. Note, that the Bread .

ib. \ 142. Note that if doth so chance

ib.
258
The Peace of God

ib.
ib.
ib.

ib.
ib.

ib.
262

ib.

INJUNCTIONS, HOMILIES, &c., 1547.

shew at once its place in the Service, and the use of the Latin
Mass is further exemplified in rubric 143 [see p. 262].

Early in the reign (1547) certain INJUNCTIONS appear to
have been issued, which also may in some degree be said to
have anticipated some of the features of the Prayer -Book ;
for as yet no visible change had been made in the services
of the Church.

" Injunctions given by the Most excellent Prince Edward VI., by the
grace of God King, c. To all and singular his loving subjects as well
of the clergy as of the laity," &c.

By these Injunctions (thirty-six in number) it was ordered
amongst other things, that the Paternoster, the Creed, and the
Ten Commandments were to be recited to the parishioners
" in English after the Gospel, on every Holy Day when there
was no sermon"." Also, "That in the time of high mass,
within every church, he that saith or singeth the same shall
read, or cause to be read, the Epistle and Gospel of that Mass
in English, and not in Latin." And also " every Sunday and
Holyday one chapter of the New Testament in English, at
Mattins immediately after the Lessons, and at Evensong
after * Magnificat one chapter of the Old Testament . And
before high mass the priests . . . shall sing, or say plainly the
Litany which is set forth in English P." These Injunctions
are referred to in rubric 133 of the first Prayer-Book.

Also, on July 31, 1547, was issued the First Book of
" HOMILIES," containing twelve in number* 1 :

"Certain Sermons or homilies appoynted by the Kynge s Majestic to
be redde by all persones, vicars, curates, &c. 4to. London. Imprinted
by Richard Grafton, 1547."

Six quarto impressions were issued by Grafton during 1547, and three by Whitgift.
From 1548 to 1552 five quarto and one small 8vo. were issued by Grafton (4), Whit-
church (i), and Oswen (i).

The Homilies are referred to in rubrics 6, 86, and 130
in the Prayer-Book of 1549.

m These are printed by Cardwell, " Do- n Above Injunctions, cap. 4. (See also

cuments," p. 4, from a copy in the Bod- Injunctions of 1536, and Primer of 1545).
leian. The Visitation in which these in- Ibid., cap. 21. f Ibid., cap. 23.

junctions were to be put in force appears i The Second Book, although composed

to have been ordered (according to Strype) by the same authors, was not issued till

Sept. i, 1547. 1563.

xxii INTRODUCTION.

II. THE FIRST PRAYER-BOOK OF EDWARD VI., 1549.

The Second Parliament of Edward VI. commenced Nov.
24, 1548, and continued to March, 1549. An Act was passed
Jan. 22, 1549 r , authorizing the issue of a complete Service-
Book. Of the preparation we know very little : Commis
sioners, we are told, had been appointed by the Crown to
draw up the Order ; and these met at Windsor in May, 1548 s .
The Act is entitled,

"An Act for Uniformity of Service and Administration of the Sacra
ments throughotit the Realm.

Where of long time there hath been had in this Realm of England,
and in Wales, divers forms of Common Prayer, commonly called the
Service of the Church. That is to say, the use of Sarum, of York, of
Bangor, and of Lincoln ; and besides the same now of late much more
divers and sundry Forms and Fashions l have been used in the Cathedral
and Parish Churches of England and Wales, as well concerning the
Mattens, or Morning Prayer, and the Evensong, as also concerning the
Holy Communion, commonly called the Mass, with divers and sundry
rites and ceremonies concerning the same, and in the administration of
other Sacraments of the Church. . . .

"Whereupon his Highness by the most prudent advice

... .to the intent a uniform, quiet, and godly order should be had
concerning the premisses, hath appointed the Archbishop of Canterbury,
and certain of the most learned and discreet Bishops, and other learned
men of this realm to consider and ponder the premisses. (4.) And there-

The second year of King Edward VI. ment, and by all other learned men of this

began Jan. 28, 1548 n. s., and ended Jan. realm "in their synods and Convocations

27, 1549 n. s., so that the Act was passed provincial." Ibid., p. 331.

within eight days of the end of the second There is no evidence as to what these

year of his reign. " formes and fashions " were. There is

The Act appears from the " Journals " in the Bodleian Library a book entitled

to have been read a third time in the " The Order for Matrimony, imprinted at

Lords, Jan. 15, and returned from the London by Antony Scoloker, dwelling in

Commons, Jan. 22, 1549. At the third the Savoy rentes without Temple-barre,"

reading it was opposed by seven out of the which may possibly belong to such. It

seventeen bishops who were present. has the words, Cum Privilegio, &&amp;gt;c., but

8 Strype, from documents to which he no date ; internal evidence points to it as
had access, writes, " For the consideration belonging to the close of 1547, or begin-
and preparation of this Book of Common ning of 1548. It appears to regard " Mar-
Prayer, together with other matters in riage " as one of the " Sacraments."
Religion, were committed first of all to To this should also be added, "The
divers learned divines, as was shewn be- PSALTER or Boke of the Psalms where
fore. And what they had concluded upon unto is added the LETANY and certayne
was offered the Convocation. And after other Devout Prayers ; set forth with the
all this the Parliament approved it, and King s most gracious lycence Anno Domini
gave it its ratification." " Ecclesiastical MDXLVIII. Mensis Julii. Imprinted at
Memorials," vol. ii. pt. i, p. 137 (87). London by me Roger Car, for Anthoni

The main evidence is a letter in which Smyth dwellyng in Paules Churchyarde :"

Edward speaks of the book set forth ... A copy of this is in the British Museum,

by the assent of the Bishops in Parlia- [Press mark, C. 25. b.]

FIRST PRAYER-BOOK OF EDWARD VI. 1549. xxiii

upon having as well eye and respect to the most sincere and pure Chris
tian Religion taught by the Scripture, as to the usages in the Primitive
Church, should draw and make one convenient order, rite and fashion of
common and open prayer, and administration of the Sacraments, to be
had and used in his Majesty s realm of England and in Wales ; the which
at this time by the aid of the Holy Ghost, with one uniform agreement is
of them concluded, set forth and delivered to his highness, to his great
comfort and quietness of mind, in a book intituled,

" The Book of Common Prayer, and Administration of the Sacraments,

and other rites and ceremonies of the Church^

after the Use of the Church of England.

" (5.) Wherefore the Lords Spiritual and Temporal, and the Commons
in this present Parliament assembled, .... (6. ) humbly prayen that it may
be ordained and enacted by his Majesty .... that all and singular
ministers in any Cathedral or Parish Church, or other place within this
realm of England, Wales, Calice, and the Marches of the same, or other
the King s Dominions, shall from and after the Feast of Pentecost next
coming [June 9, 1549], be bounden to say and use the Mattens, Even
song, Celebration of the Lord s Supper, commonly called the Mass, and
administration of each [of] the Sacraments, and all their common and
open Prayer in such order and form as is mentioned in the same book,
and none other or otherwise." [2nd Edw. VI. cap. i.]

Although the Act of Parliament was passed January 22,
1549, yet the earliest Prayer- Book of which we have copies
remaining is dated March 7, 1549, that is, our copies belong
really to the third year of Edward VI. ; but the Act (and no
doubt a MS. copy of the book with it, as it is distinctly re
ferred to as set forth) was issued within the second year of
Edward VI.

There are several editions of this Prayer-Book, of which
copies have been preserved to us ; they all bear the date of
1549, and may be arranged as follows under the heads of
the printers names, i.e. Whitchurch, Grafton, and Oswen u .
Under each name are arranged the books according to the
dates given in the colophon ; and beneath these again are
arranged the several impressions, that is, the copies differ from
each other in the spelling of the words, though they bear the
same date.

u To these may be added a copy Noted redi Poweli. Put forward at the command
(by John Merbecke), printed in 1550, of Sir Antony St. Leger, Lord Deputy.
410. [British Museum, C. 10. a. n. and Copies are preserved in Emmanuel Col-
845. c. 8.] (Reprinted in Facsimile by lege Library, Cambridge, and Trinity Col-
Pickering, 1844) ; and an Irish edition in lege, Dublin,
folio, 1551, Dubliniae in officina Humph-

xxiv INTRODUCTION.

BOOKS PRINTED BY WHITCHURCH.

I. LONDINI IN OFFICINA Edouardi Whitchurch. ANNO DO. 1549,

Mense Martii. folio.

Colophon (at end of Offices), Imprinted at London in Flete strete at the

signe of the Sunne over against the conduyte, by Edwarde Whit-

churche. The SEVENTH day of Marche, the year of our Lorde 1549 x .

1. British Museum, C. 25. 1. 14. Also C. 25. m. 6. One copy in the Bodleiany ; and

one in Bishop Cosin s Library, Durham.

Two copies are in the British Museum, apparently of the same im
pression, i.e. C. 25. 1. 14. and C. 25. m. 6. (the latter in bad condition,
and wanting title). A copy of the Offices also occurs at the end of C. 25.
m. 15 (the Book itself being printed by Grafton).

The copy in the Bodleian Library (wanting title) appears to agree with
the above, and to be of the same impression.

II. LONDINI IN OFFICINA Edouardi Whitchurche, ANNO DO. 1549,
Mense Maii. folio.

Colophon, Imprinted at London in Flete strete at the signe of the Sunne,
over against the conduyte, by Edwarde Whitchurche. The fourth
daye of Maye the yeare of our Lorde, 1549.

2. British Museum, C. 25. m. 12. Also C. 25. m. 3. ; and two copies in the Bodleian.
,, British Museum, C. 25. m. 13.

3. Copies also in Christ Church Library, Oxford ; and the University Library,

Durham.

The May copies differ in their page-matter from the March copies,
more matter being got in, and so the total number of pages reduced.

Two copies in the British Museum, C. 25. m. 12. and C. 25. m. 3.,
appear to be of the same impression, though the leaf of prices at the end
varies. But C. 25. m. 13. is a distinctly different impression, though the
same in page-matter, and with the same title and colophon.

In the Bodleian are two copies ; they appear to be both of the same im
pression, and to belong to the type of C. 25. m. 12.

III. LONDINI IN OFFICINA Edouardi Whitchurche, ANNO DO. 1549,
Mense Junii. folio.

Colophon, Imprinted at London in Flete strete at the signe of the Sunne
over against the conduyte, by Edwarde Whitchurche. The .xvi. daye
of lune the yeare of our Lorde, 1549.

4. British Museum, C. 25. 1. 4.

5. British Museum, C. 25. m. 2. ; also C. 9. c. n. ; and two copies in the Bodleian.

6. Copy in the Bodleian Library (bound with Bible).

1 This is the edition followed by Mr. f The Offices are paged separately ; the

Pickering in his series of reprints. Litany which precedes is not paged at all.

FIRST PRAYER-BOOK OF EDWARD VI. 1549. xxv

The June copies of Whitchurch have the same page-matter throughout
as the May copies, and are in many respects very similar.

The British Museum possesses three copies. Of these, the first C. 25.
1. 4. (with June in both title and colophon) follows very closely in
many (but not in all) of the variations of spelling, &c., the May Book
C. 25. m. 12.

The other two, C. 25. m. 2. and C. 9. c. II. appear to agree so much
with each other, as to justify attributing them to the same impression,
but a different one from C. 25. 1. 4. These two. seem rather to follow
the C. 25. m. 13. The copy C. 9. c. II. is the most perfect ; as the copy
C. 25. m. 2., though undoubtedly a June Book, has a colophon of May 4
stuck into it, as well as the last leaf of a May copy.

The Bodleian also possesses three copies. Two of them (similar to
each other) appear to follow (according to collation notes) B. Mus.,
C. 25. 1. 4., and may therefore be attributed provisionally to the same im
pression. Both have titles of Mense Junii, and both the colophon of
June, but in the second copy in MS. only.

The third copy in the Bodleian (which is bound up with a Bible which
once belonged to Bishop Barlow,) though shewing some similarity to the
C. 25. m. 2. type, must be pronounced to be, as regards most of the sheets,
of a different impression from any above-mentioned.

BOOKS PRINTED BY GRAFTON.

IV. LONDINI, in officina Richardi Graftoni. Regii impressoris. Anno
Domini MDXLIX. Mense Martii. folio.

7. British Museum, C. 25. 1. 15.

8. British Museum, C. 25. m. 15. (with Offices of Whitchurch).
. British Museum, 468. a. 5.

10. Second part of the copy in Brasenose College Library, Oxford.

11. British Museum, C. 25. m. 14.

12. British Museum, C. 25. 1. 5. and 468. a. 20.

The Grafton copies vary in page-matter, initials, &c., from all the
Whitchurch copies. Some have the dates of March in the title, and
March 8 in the colophon : others, June in the title and colophon : some
have the leaves foliated, others not.

The British Museum has two copies with March in the title-page, both
foliated. The first, C. 25. 1. 15. has the three leaves containing the
Te Deum and Litany, with (an incorrect) continuation of the numbers
on the pages following on at the end after the Commination Service.
There is no colophon at the end of the Communion Service, but at the
end of these three leaves it occurs, after the price.
Colophon at end of Book, Imprinted in the house of Richard Grafton,

Printer to the Kynges Maiestie.

INTRODUCTION.

The next copy, C. 25. m. (15.) has the same page-matter, but differs
considerably in the spelling from C. 25. 1. 15. It has at the end of the
Communion the following colophon :

Colophon at end of the Communion, Imprinted at London viij daye of
Marche in the third yere of the reigne of our Sovereigne Lord Kyng
Edward the VI. by Richard Grafton, printer to his most royal
Maiestie (= 1549 n. s.)

The Book is then made up complete by insertion of the Offices printed
by Whitchurch, before referred to.

The third copy, marked 468. a. 5- differs frequently in the spelling
from both the other two copies. It is foliated, and possibly a March copy,
but it has lost its title-page, and no colophon appears in any part of
the Book.

Mention should be made here of a copy in Brasenose College Library,
which, while it has a March title, and the March colophon of Grafton at
the end of the Communion, has also a second colophon at the end of the
four pages containing the Te Deum and Canticles, thus :

Second Colophon (at end of leaves inserted}, Imprinted at London, the
xvi day of Marche in the thirde year of the reigne of our Sovereigne
Lord Kyng Edward the .VI. by Richard Grafton printer to his most
royall Majestic.

In the Brasenose copy the Offices are those of Whitchurche, with the
colophon of March vii.

Another copy in the British Museum is of a totally different impression,
the page-matter being quite different from the others, and the pages not
foliated : it is marked C. 25. m. 14. The Litany is inserted in its proper
place at the end of the Communion, and is noted in the Table of Contents.
It has the date of June in the colophon, which is as follows :

Colophon at end of the Book, Excusum Londini, in sedibus Richardi
Graftoni. Regii impressoris. Mense Junii, M.D.xlix.

The leaves not foliated.

There are two more Books in the British Museum, which must be
placed amongst the June copies of Grafton, though neither of them have
the title-page preserved. The one, C. 25. 1. $ is not foliated, and, though
similar to C. 25. m. 14. in the page-matter, has sufficient variations in the
spelling to shew that it belongs to another impression. It has a colophon
at the end, with the date Mense Junii. The other, 468. a. 20. has neither
title nor colophon ; in fact, all the early part, down to the 3rd Sunday in
Advent, is wanting, and the two last leaves ; but what remains justifies
classing it as of the same impression as C. 25. 1. 5.

FIRST PRAYER-BOOK OF EDWARD VI. 1549. xxvii

BOOKS PRINTED BY OSWEN.

V. Wigorniae in officina loannis Ostoseni, ANNO DO. 1549. Mense Maii.
Colophon, Imprinted the .xxiiii. day of May. Anno M.D.XLIX. At

Worceter by Jhon Oswen.

13. British Museum, C. 10. a. 10. and in Magdalen College Library, Oxford.

One copy is preserved in the British Museum (C. 10. a. 10.), having title
and colophon complete.

Another copy is preserved in Magdalen College Library, Oxford.

VI. Wigornioe in officina Joannis Ostooeni, ANNO DO. 1549. Mense Julii.
Colophon, Imprinted the xxx day of July, ANNO DO. MD.XLIX. At

Worcester by Jhon Oswen.

14. British Museum, 468, b. 5. and in Bodleian Library,

One copy is preserved in the British Museum (468. b. 5).
Another copy in the Bodleian, with similar title and colophon.

Dr. Cardwell, in the first edition of " The Two Liturgies,"
adopted Douce s view that the copy printed in May, by
Whitchurche, was the oldest, and that the March editions
belonged to 1550, reckoning according to the new style. But
a note 2 was appended to his second edition, in which he
shews that Douce s view was untenable ; and sums up the
evidence in favour of the editions with the colophons bearing
date of March 7 and 8, being undoubtedly the earliest we
have remaining. The Book was used in the London Churches
on Easter Day [April 21], 1549, and there had been plenty
of time for the printing to have taken place between the
passing of the Act on January 21, and the issue of the Book
by March 7, of the same year.

The new Book of Common Prayer, based upon the earlier
Latin Service-books a , included, as regards the Administration
of the Communion, the " Order for the Communion" printed
in 1548. Indeed there is reason to infer that the Commis
sioners appointed for the one, were chiefly concerned in

1 See Note A of the Preface to Card- lished in London, under the title, "A

well s "The Two Liturgies of King Ed- simple and religious consultation by what

ward VI. Compared." Third Edition. means a Christian Reformation may be

Oxford, 1852, p. xxxviii. begun among men," &c. Imprinted by

a Dr. Cardwell suggests that when they John Daye, London, 1547" land again
departed from the ancient Liturgies, they 1548]. And that in the Offices the Corn-
were influenced by the work of the Foreign missioners were indebted to the works of
Reformers, and especially by the work of Melancthon and Bucer, and through them
Herman, Archbishop of Cologne, which to the older Liturgy of Nuremberg,
had been translated into English, and pub-

xxviii INTRODUCTION.

drawing up the other. In incorporating it with the early part
of the Mass, which now appears wholly in English, several
slight alterations were made, as well in the sequence of the
prayers and rubrical directions, as in the wording.

The Exhortation given some day or two before ( 92)
is retained the same ; but the two Exhortations to those who
are disposed to receive ( 88 and 89) are thrown into one.
The rubric, no, which relates to the pausing of the Priest
to give time for any to withdraw, is practically retained in
intent and substance in rubric 97, where those that mind
not to receive are ordered to depart out of the quire where the
communicants are assembled. The rubrics, with the prayers
following, from in to 117, will be seen to be copied
very exactly. The words of delivery, it will be observed, are
slightly changed. In the early Book they are firstly ( 117),
"preserve thy body," and secondly ( 119), "preserve thy
soul;" but in the new Book, in each case, "preserve thy
body and soul." After this, in the new Book is a consider
able addition before 128, where the Blessing is given. Seve
ral collects and prayers are also added. Of the two final
rubrics, 141, 143, the former is retained, the latter is
omitted b .

III. THE ORDINAL OF EDWARD VI. 1550.

Before passing on to the next Book, it is necessary to speak
t of an Ordinal which was issued early in 1550.

The Session of Parliament of the third year of Edward VI.
was commenced Nov. 4, 1549, and continued to the ist of
February, 1550 (i.e. in the fourth year of Edward VI.) Amongst
the Acts we find one passed Jan. 31 c , entitled,

"An Act for the Ordering of Ecclesiastical Ministers."

" Forasmuch as Concord and Unity to be had within the King s Majesty s
Dominions, it is requisite to have one uniform fashion and manner for
Making and Consecrating of Bishops, Priests, Deacons, or Ministers of
the Church. Be it therefore enacted .... that such form and manner
.... as by Six Prelates, and six other men of this realm, learned in God s
law, by the King s Majesty to be appointed and assigned .... shall be

b In ed. 1662 it is in substance restored, c Five of the Bishops opposing in the

see 5 124. House of Lords.

THE ORDINAL OF EDWARD VI. 1550.

devised for that purpose and set forth under the Great Seal of England
before the first day of April next coming." .... [3rd Edw. VI. cap. 12.]

This Ordinal was entitled,

" The Form and Maner of Makyng and Consecratying of Archbishoppes,
Bishoppes, Priests, and Deacons," 4to., 1549.

Colophon, Richardus Graftonus typographus Regius excudebat Mense
Martii A. M.DXLIX.

1. British Museum, 472. a. n., and 224. c. 15.

2. British Museum, C. 25. g.

Three copies are in the British Museum. They each consist of forty
pages, and are without foliation. Those marked 472. a. II. and 224.
c. 15. are of the same impression.

That marked C. 25. g. has frequent variations from the other two in
spelling, in initial letters, and in other details.

There can be little doubt but that this is the book intended
by the Act, and that the year 1549 is according to the old
style, and therefore that the real date was March, 1550, ac
cording to our reckoning, that is, the book was printed and
was issued just after the passing of the Act, and before April i.

In the following pages the Ordinal is printed entire, and
has been treated as part of the First Prayer-Book ; but it was
not until the Second Prayer-Book that it is found printed as
part of the volume.

An Act previous to this (cap. 10) orders the putting away
divers books and images before the last day of June following
(June 30, 1550). The books were the old Service-books,
and they are enumerated as " Antiphoners, Missals, Grailes,
Processionals, Manuals, Legends, Pies, Portuaries, Primers
in Latin and English, Couchers, Journals, Ordinals, or other
books or writings whatsoever, heretofore used for the service of
the Church." It should be added, that this Act begins by re
ferring to the " uniform, quiet, and godly order of Common
and open Prayer in a Book entitled * The Book of Common
Prayer, &c., which the King s most excellent Majesty hath of
late set forth and established by authority of Parliament."

INTRODUCTION.

IV. THE SECOND PRAYER-BOOK OF EDWARD VI., 1552.

In the Session of Parliament of the fifth and sixth of Ed
ward VI., which commenced Jan. 23, 1552, and continued to
the 1 5th of April, an Act was passed, for a revision of the
Prayer-Book. The Commission to whom the revision was en
trusted had completed their work by the end of 1551 d . The
Bill was finally returned to the House of Lords April 14,
1552 e (i.e. in the sixth year of Edward s reign).

The Act commenced as follows :

" For the Uniformity of Set vice and Administration of Sacraments
throughout the Realm.

" Where there hath been a very godly order set forth by the Authority of
Parliament for Common Prayer and administration of the Sacraments, to
be used in the mother tongue within this Church of England agreeable to
the Word of God, and the primitive Church, very comfortable to all good
people. . . . And yet this notwithstanding, a great number of people, . . .
abstain and refuse to come to their Parish Churches, . . .

"For Reformation hereof be it enacted .... that from and after the

feast of All Saints next coming, all and every person and persons

shall diligently. . . . endeavour themselves to resort to their Parish Church
or Chapel accustomed f . . . . &c.

And because there hath risen in the use and exercise of the aforesaid
Common Service in the Church, heretofore set forth, divers doubts for the
fashion and manner of the ministration of the same, rather by the curiosity
of the Minister and mistakers, than of any other worthy cause : therefore
as well for the more plain and manifest explanation thereof, as for the more
perfection of the said order or Common Service, in some places where it
is necessary to make the same prayer and fashion of Service more earnest
and fit to stir Christian people to the true honouring of Almighty God :

"The King s most excellent Majesty, with the assent of the Lords and
Commons in this present Parliament assembled, and by the authority of
the same, hath caused the aforesaid order of Common Service, entitled
THE BOOK OF COMMON PRAYER, to be faithfully and godly perused,
explained, and made fully perfect ; and by the aforesaid authority hath an-

d There is reason to believe that Convo- formity of Service," &c., as above ; two

cation was induced to delegate its autho- Bishops only opposing.

ritv to a Commission appointed by the It will be observed that two different

King. See Heylin, " Hist. Ref.," p. 121. Acts are here joined into one, the first part

e The Bill was read the first time in the wholly relating to " bringing men to Ser-
Lords March 31, under the title of " A Bill vice," in accordance with the title of the
tor the due coming to Church upon the Bill as it was originally introduced, the
Sundays and Holidays." On April 6 it was rest relating to authorizing a new " Corn-
read a third time, as a Bill "For the Uni- mon Prayer-Book. "

THE SECOND PRAYER-BOOK OF EDWARD VI. 1552. xxxi

nexed and joined it, so explained and perfected to this present Statute, add
ing also a " FORM AND MANNER of making and consecrating of Arch
bishops, Bishops, Priests and Deacons," to be of like force, authority and
value, as the same like foresaid book entitled The Book of Common
Prayer was before : and to be accepted, received, used and esteemed in like
sort and manner .... as by the Act of Parliament, made in the second
year of the King s Majesty s reign ....

"And by the authority aforesaid, it is now further enacted, that if any
manner person or persons .... shall after the said feast of All Saints
(Nov. r, 1552) willingly and wittingly hear and be present at any other
manner or form of Common Prayer, or Administration of the Sacraments,
of making of Ministers in the Churches, or of any other rites contained in
the book annexed to this Act, than is mentioned and set forth in the
said book .... and shall be thereof convicted .... shall for the first
offence suffer imprisonment for six months, without bail or mainprise ;
and for the second offence .... imprisonment for one whole year ; and
for the third offence in like manner imprisonment during his or their lives.
" And for the more knowledge to be given hereof and better observation
of this law, be it enacted by the authority aforesaid that all and singular
Curates shall upon one Sunday every quarter of the year during one whole
year next following the foresaid feast of All Saints next coming, read this
present Act in the Church at the time of the most Assembly, and likewise
once in every year following * . . . ." [6th Edw. VI. cap. I.]

The Prayer-Book attached to this Act is the one known as
the Second Prayer-Book of Edward VI., and is referred to
throughout this work as, " Second Edw. VI. 1552."

Of the causes which led to the re-issue of the Book, and of
the foreign h influence brought to bear upon the revision,
it is out of place here to speak. It is treated of in all his
tories of the Prayer-Book.

The editions of this Prayer-Book, like those of 1549, are
issued by the three privileged printers, namely, Whitchurch,
Grafton, and Oswen ; and the editions of which copies are
remaining to us are here arranged under their respective
names J :

B For this reason we find the Act of Anglic conscript o sermone patrio, et in
Uniformity printed at the commencement latinam lingnam conversa et edtta ab

of the Prayer-Book. Alex. Alesio, 410., Lipsiae, 1551. There

ly be as well to point out that is a copy also in the Bodleian Library.
a copy of the Translation into Latin made, In LBohn s] Lowndes Catalogue, men-

It may

as is supposed by some, for Bucer s benefit tion is made of a book printed in 1552 in

(who took great part in the revision of 410. by _ Jugge and Cawoode. Also of

our Prayer-Book without knowing our Ian- a book in 8vo., as printed in ffidibus

guage) is in the British Museum, marked R. Graftoni, 1553." Neither of these ap-

221. e. 5. It is entitled, Ordinatio eccle- pear to be in the British Museum.
site seu Mifiisterii Ecclesiastici, in Regno

INTRODUCTION.

BOOKS PRINTED BY WHITCHURCH.

I. Londini, in officina Edovardi Whytchurche, Anno 1552. folio.
Colophon, Imprinted at London in Fletestrete at the signe of the Sunne

over agaynste the conduite by Edwarde Whitchurche, M.D.LII.

i. Bodleian. Very perfect copy, also

British Museum, C. 25. 1. 9. ; and 468. b. 7. (wanting title) ; and Bp. Cosin s Library,
Durham.

It is not easy to divide satisfactorily the folio Books of Whitchurch of
1552, but it would appear that the first issue had several faults, which
later issues corrected ; some copies have a page of errata, entitled, " Faultes
Escaped."

The Bodleian possesses a copy of this kind complete J.

The British Museum has two copies one perfect (C. 25. 1. 9.); the
other (468. b. 7.) wanting the first eight pages. The collation seems to
shew that all three belong to the same impression.

II. Londini, in officina Edwardi Whytchurche, Anno 1552. folio.
Colophon, Imprinted at London in Fletestrete at the signe of the Sunne

over agaynste the conduite by Edwarde Whitchurche, M.D.LII.

2. British Museum, 468. a. 7. ; and one copy in the Bodleian Library.

3. Another copy in the Bodleian Library.

Of a later issue, the British Museum also possesses a complete copy,
viz. 468. a. 7. k There is a slight overrunning in some of the pages, e.g.
some of the Canticles are now printed entire, instead of merely a reference
being given, and several variations in spelling.

The Bodleian possesses two copies. One (bound in old leather), which
appears by the notes of collation to be of precisely the same impression
as the British Museum 468. a. 7.

The other (bound in new calf) belongs to an impression different to any,
partaking, in some of its variations, of the first type, and in others of the
later type.

III. Londini in officina Edwardi Whytchurch, Anno I55 2 - 4^-
Colophon, Imprinted at London in Fletestrete at the signe of the Sunne

over agaynste the conduite by Edwarde Whitchurche, M.D.LII.
4. British Museum, C. 23. b. 26 ;
5- C. 25. h. 5.

The British Museum possesses two copies : both have the Psalter, printed
uniform, and bound with them ; in the first (C. 23. 1. 6.) at the commence-

J From this, or a similar copy, Mr. J This is the copy followed by the late

Pickering s reprint has been taken. Dr. Cardwell in printing the "Two Litur-

k This is the identical copy followed in gies ofEdw. VI. Compared." 8vo. Oxford,

the edition by the Parker Society. 1852.

THE SECOND PRAYER-BOOK OF EDWARD VI. 1552. xxxiii

ment, in the other at the end. The title of the Psalter (which appears in
these editions for the first time m as part of the Prayer-Book) is entitled,

" THE PSALTER, or Psalms of David, after the Traslation of the greate
Byble, pointed as it shall be sayde or songe in Churches. "

At the end of the Psalms appear " CERTAYN GODLY PRAYERS." . . .

The two Prayer- Books, as well as the Psalters, are of different impres
sions, as shewn by the spelling. Neither are foliated.

BOOKS PRINTED BY GRAFTON.

IV. Londini, in omcina Richardi Grafton, Regii impressoris, Anno 1552.

folio.

Colophon (at bottom of last page of Ordinal], Richardus Graftonus, Typo-

graphus Regius excudebat. Mense Augusti. Anno Domini 1552.

6. One copy in the Bodleian Library ; also Archiepiscopal Library,

Lambeth, xxiv. 5. 24. ; and in Bishop Cosin s Library, Durham.

To all Grafton copies of 1552, as well as to those which follow, the
Ordinal is invariably attached, with a separate foliation. The page-matter
in all the impressions runs throughout. The Books are foliated, and Arabic
numerals used instead of Roman. The colophons all bear the date of
August ; but there are evidently several issues, and it is not easy to ar
range them in chronological order.

In the Bodleian is a copy (in old black leather, much worn) which has
no foliation. It is different from all others, and has a long table of
" Faultes escaped." It probably belongs to the first impression.

V. Londini, in officina Richardi Grafton, Regii impressoris, Anno 1552.

folio.

Colophon (on separate page], Richardus Graftonus typographus Regius ex
cudebat. Mense Augusti, Anno Domini 1552.

7. British Museum, C. 25. 1. 16. ; and one copy in Bodleian.

8. C. 25. 1. 8.
9- ., C. 25. 1. 7.

10. ,, 468. a. 6.

11. , 468. b. 6. ; and two copies in the Bodleian.

In the British Museum a copy (C. 25. 1. 16.) belongs perhaps to the
next impression ; and there belongs to the same a copy in the Bodleian
(in old calf binding).

Four more copies in the British Museum are all of different impressions
from C. 25. 1. 1 6. , and, what is more, from each other ; for though the page-
matter is the same, the spelling, and other minor typographical features,
constantly vary.

The Bodleian also has two other copies, both of which may be classed
with the type of the British Museum, 468. a. 6.

m A copy of the Psalter, with Mattins 1552, and printed by Grafton, occurs also
and Evensong, bearing the date of March, in the University Library, Durham.

xxxiv INTRODUCTION.

BOOK PRINTED BY OSWEN.

VI. WIGORNI^E in officina Joannis Ostoen. Anno 1552. folio.

No Colophon.

12. One copy in Bodleian Library.

The Bodleian Library possesses a copy. It ends with "The Com-
mination," and has no colophon.

It will be observed, that in the editions of Whitchurch
no month is given in the colophon ; while all of Grafton s
books bear the date of August, 1552. Apart from varia
tions in spelling, it may also be added that the editions
vary in respect of the "Declaration" ( 151) which was
issued by an Order in Council October 27 ; some copies
have not got it at all; in others it is a separate leaf, added
after the Book was printed. It is only in Grafton s later
editions that it appears as part of the Book. So also with
the Act of Uniformity, which appears to be an insertion in
all early copies, and without any definite position. In Grafton s
last editions it is the first Article in the Table of Contents.

The alterations made in the revised Prayer-Book are far
too numerous to attempt to describe here in full, but they
will be easily seen in turning over the following pages.

Among the more extensive changes will be noted the ad
dition of the Sentences, Exhortation, Confession, and Abso
lution, before the beginning of Matins and Evensong, (which
titles were altered throughout to " Morning and Evening
Prayer"); the omission of the " Introits," preceding the
Collects, Epistles, and Gospels (pp. 98 211); the re-arrange
ment of tlie several parts of the Order for the Administra
tion of the Lord s Supper, and that on no very definite prin
ciple ; the introduction of the " Rehearsal of the Ten Com
mandments ;" and several rubrics either omitted, or consider
ably altered. The place of the Litany was now changed,
and made a part of Morning Prayer. The Offices were left
much as they were, on the whole, though several alterations
in detail were made in the rubrics.

Of the more important changes were, first, the Vestments
for the Holy Communion, which had been specially enjoined
in the First Book, were forbidden by omitting rubric ( 7 4),
and by ordering the surplice, which was used for the Matins
and Evensong, to be used at the time of the Communion also,
and at all other times (see 2). Next, the words in the
Prayer of Consecration, beginning " Hear us (O merciful
Father) we beseech thee, and with thy holy Spirit/ c.

THE SECOND PRAYER-BOOK OF EDWARD VI. 1552. xxxv

(p. 244), were considerably modified ; and in the same way
the words spoken at the delivery of the elements, " The Body
of our Lord Jesus Christ," &c., were changed into, " Take,
and eat this"," &c., (see p. 253).

With the same intent also, the word "Altar" was throughom
omitted, or the word " Holy Table " substituted : (for refer- *
ences, see Index, under words, " Altar," " Table," and " Holy
Table"). So also the words, "standing humbly afore the
midst of the Altar," were changed to, " standing at the north
side of the Table," (see 76) ; and " turning him to the Altar,"
( 105, 1 08) omitted. Again, the rubric for arranging the
Communicants " in the Quire," and for " all others that mind
not to receive, to depart out of the Quire" ( 97), was omitted,
and no provision made for the separation of the communi
cants and non - communicants. Perhaps, also, the addition
of the words, " militant here in earth" ( 104), should be
noted, as they are to be taken in connection with the omis
sion of the whole of the paragraph from the same prayer
containing the words, "We commend unto thy mercy (O
Lord) all other thy servants which are departed hence," &c.

The transferring the "certain notes for the more plain
explication," from the end to the beginning, and besides con
siderable omission, the change of title should also be noted.

The Athanasian Creed (55) was ordered to be said thirteen
times annually instead of six, and the Ordinal was now printed
as part of the Prayer-Book.

It is, however, taking a survey of the revision as a whole,
somewhat difficult to reconcile it with the words of the Act
which ushered it in, and was supposed to justify it. There
seems to be but little of the " plain and manifest explana
tion thereof," and the curious admission that the " divers
doubts have aiisen .... rather by the curiosity of the Minister
and mistakers, than of any worthy cause," makes it still more
difficult to discover any consistent principle on which the
revision proceeded.

Six months after the Act was passed (Oct. 27), there appears
to have been an Order issued by the Council (but without

n "And the new form appears to have has been retained in all editions (with the

been suggested from the ritual of a church exception of the Scotch Liturgy of 1637)

of foreigners then resident in England, ever since.

who were among the most remarkable for On Oct. 27, 1552, " a letter was ad-
their rejection of ancient practices, and dressed by the Council to the Lord Chan-
distinct confessions of faith." Cardwell, cellor, to cause to be joined to the Book
Conf., 3rd ed. p. 6. of Common Prayer lately set forth, a de-
It will be seen, that in Elizabeth s Book claration, signed by the King, touching
the t\ro forms were combined in one, which the kneeling at the receiving of the Com-

INTRODUCTION.

the authority of Parliament), which was inserted as a rubric
( 151), and appended to the Communion. It is an expla
nation as to the kneeling during the administration of the
Sacrament. As the Books had been already issued, this
Declaration was printed on a separate slip, and inserted in
the Book, but not always, as already said, in the same place P.

IN the last year of Edward s reign a series of ARTICLES OF
f RELIGION, forty-two in number, were drawn up q by Arch
bishop Cranmer, assisted by a body of Commissioners, who
were appointed by an order in Privy Council issued in 1551.
They were first issued appended to a Catechism, which was
printed both in Latin and English, in May, 1553. They bear
this title in the Book named :

To this Catechism are adioyned "The Articles agreed upon by the
Bishoppes and other learned and godly men, in the last convocation at
London in the yeare of our Lorde M.D.LII. for to roote out the discord
of opinions, and stablish the agreement of trew religion : Likewyse pub
lished by the Kinges Maiesties authoritie. 1553."

It is probable that they were not debated in Convocation,
but that the Upper House formally assented to them, though,
from the records being so imperfect, no evidence, either one
way or the other, can be derived from them r .

The Latin title runs

" Huic Catechismo adjuncti sunt Articuli, de quibus in ultima Synodo
Londinensi Anno Dom. I55 2 &gt; a d tollendam oppinionum dissensionem,
et consensum verse religionis firmandum, inter episcopos et alios eruditos
atque pios viros convenerat : Regia similiter authoritate promulgati. Lon-
dini, cum privilegio sereniss. Regis. Anno Do. M.D.LII I."

These Articles were not printed with any of the Prayer-
Books of Edward VI., and were afterwards revised by Con
vocation in 1553.

munion." Quoted by Strype in " Memo- ZS^X as weu * as over tne Convocation.

rials of Cranmer," vol. i. p. 416 (290). It is incredible that he could have added

P See ante, p. xxvi. the words to the authorized copy, unless

i There is good evidence to shew that there were good grounds for so doing.

they were mainly drawn up by Cran- The evidence against Convocation having

mer, (perhaps assisted by Ridley amongst given their full sanction to the Articles

others,) as he publicly owned afterwards, rests mainly upon its repudiation of them

in his answer to certain interrogatories a year later under Bonner, after Queen

put to him by Queen Mary s Commis- Mary had come to the throne, and the

sioners. See Strype s "Cranmer," bk. ii. denial of some of the members having had

cap. 27, and bk. iii. cap. 19. "the Catechism," to which the Articles

r Archbishop Cranmer presided over the were adjoined, ever submitted to them

Royal Commission (which had been sane- at all.

tioned by Parliament in an Act passed

THE REIGN OF QUEEN MARY.

THE REIGN OF QUEEN MARY,
July 6, 1553 Nov. 17, 1558.

THE death of Edward VI. and the accession of MARY,
at once brought back the Papal power over the country,
and with it the suppression of the Service-Books of Edward e
the Sixth s reign.

The second session of Parliament in the first year of
Mary s reign, commenced Oct. 24, 1553, and was dissolved on
Dec. 6 in the same year. One Act contains a Repeal of
the Act of Edw. VI. "against such as shall speak irreve
rently of the Body and Blood of Christ ;" and of the 2nd of
Edw. VI., " concerning the Uniformity of Service and Admi
nistration of the Sacraments ;" also of Acts 3 and 4 Edw. VI.,
" for abolishing divers books and images ;" also the Act of
5 and 6 Edw. VI. , for the " Uniformity of Common Prayer
and Administration of the Sacraments;" besides other Acts
affecting the doctrine and discipline of the Church of Eng
land, which have not been referred to in these introductory
remarks. It also provided that

"All such Divine Service, and Administration of Sacraments as
were most commonly used in England in the last year of Henry VIII.
shall be used through the realm after the 2O th day of December Anno
Dom. 1553, and no other kind of Service nor Administration of Sa
craments." [ist Mary, ses. 2. cap. 2.]

The next Act passed to this was against Offenders of
Preachers and other Ministers in the Church.

Another Act was passed in a later session, i.e. between No
vember 12, 1554, and 1 6th of January of the next year, for,

" Repealing all Articles and Provisions made against the See Apostolic of
Rome, since the 2Qth year of King Henry VIII." &"c. [i Phil, et Mar.
cap. 8.]

Although all the old Service-Books were everywhere re
stored in the Churches, the Prayer- Books do not seem to
have been destroyed, as the copies remaining of both the
Prayer-Books of Edward the Sixth are more numerous than
those of the first of Elizabeth, or even those of the first year
of James.

INTRODUCTION.

THE REIGN OF QUEEN ELIZABETH,
Nov. 17, 1558 Mar. 24, 1603.

MARY S death, NovemberiT^j^S, jmd ELIZABETH S ac
cession, again changed The~whole state of affairs as regards the
Prayer-Book.

It was not to be expected that the old Book could be
. brought back at once. It was necessary first of all, that the
Acts of Mary s reign should be repealed by Parliament, and
the former Act of Uniformity revived. The Queen, however,
in order to stop the irregular services, which, for want of an
authorized form, were being held, made a provisional order for
the use of the Epistles and Gospels, the Ten Commandments,
Creed, Lord s Prayer, and the Litany, with some few prayers
which were printed at the end of the edition specially named,
without interfering with the Services then in use 8 .

V. QUEEN ELIZABETH S LITANY, 1558.

Within seven weeks of her accession, and previously to
the assembling of the Parliament, mentioned above, Queen
Elizabeth issued a Proclamation (dated December 27, 1558).

"A Proclamation to forbid Preaching and allowing only the reading of
the Epistles and Gospels, 6&lt;r., in English, in the Churches"

"The Queen s Majesty understanding that there be certain persons
having in times past the Office of Ministry in the Church, which now
do purpose to use their former Office in preaching and ministry, and
partly have attempted the same ; assembling specially in the city of
London, in sundry places great number of people ; . . . hath therefore ac
cording to the authority committed to her highness, for the quiet govern
ance of all manner her subjects, thought it necessary to charge and com
mand, like "as hereby her highness doth charge and command all manner of
her subjects, as well those as be called to ministry in the Church as all
others ; that they do forbear to preach or teach, or to give audience to any
manner of doctrine or preaching, other than to the Gospels and Epistles,
commonly called the Gospel and Epistle of the day, ancLtO-tke-ttm com
mandments in the vulgar tongue without exposition or addition, of any

8 The separate publication of the Litany to the people in every Church afore pro-

with prayers at the end was nothing new, cessyons. Also a Letanye with suffrages

as copies were issued in the earliest days to be said or song in the tyme of the

of the Reformation. In the Bodleian is said processyons. London Imprinted by

an example entitled, "An Exhortation, Thomas Berthelet printer to the Kinges

&c. unto prayer thoughte mete by the Highness the xxvii day of May the year

Kinges Majestic and his clergy to be read of our Lord 1544."

QUEEN ELIZABETH S LITANY, 1558. xxxix

manner, sense or meaning to be applied or added ; or to use any other
manner of public prayer, rite or ceremony in the Church, but that which
is already used, and by law received, or the common litany used at this
present in her Majesty s own chapel, and the Lord s Prayer, and the Creed
in English ; until Consultation may be had by parliament by her Majesty,
and her three estates of this realm, for the better conciliation and accord
of such causes, as at this present are moved in matters, and ceremonies
of religion . . .

"Given at her highnesses Palace of Westminster the 27 th day of Decem
ber, the first year of her Majesty s reign V

Of this "Litany used in her Majesty s Chapel," and referred
to in the Proclamation, one or two copies are extant, with
the title

" The Letanye used in the Qtiene s Maiestie s Chapel, according to the
tenor of the Proclamation, Anno Christi, 1559."

The colophon runs as follows :

" Imprinted at London by Richard Jugge, Printer unto the Queen s Ma~
ji sty. Cum privilegio ad Imprimendum solum"

i. In British Museum, 3406. b. (an imperfect copy).
2. In Library of Emmanuel College, Cambridge, (a perfect copy).

The early part is the same as that found in the Prayer-
Book of Edward VI., except that the words " From the
tyranny of the Bishop of Rome and all his detestable enor
mities " are omitted u , and the necessary change of " Ed
ward VI. . . . our King," into " Elizabeth . . . our Queen," with
the additional words, " to keep and strengthen in the true
worshipping of thee," &c. is made.

The latter part consists of several prayers, and amongst
them "A Prayer for the Queen s Majesty," and "A Prayer
for the Holy Clergy," and these Prayers were afterwards in
corporated in the Litany as printed in the authorized Book
of Common Prayer.

It is recorded that this Litany began to be used in some
places on Sunday, January i, 1559.

Printed in Strype s Annals, vol. i. in Elizabeth s reign," (pp. 3 15), from

App. p. 3. a copy then in Mr. Maskell s library. The

u There would appear to have been two other copy differs very little from that

editions of the Litany printed in Eliza- afterwards authorized,
beth s reign, before that printed for the v By Fuller. From the name of Jugge

Queen s Majesty s Chapel, but they do standing alone as the printer, it is clear the

not answer in their title to the wording of book was issued before Feb. 7, 1559, as the

the Act. One of them retains the words partnership between Jugge and Cawode

" From the tyranny of the Bishop of then commenced, and the names always

Rome, &c.," and is printed by the Parker appeared together, so that no time was

Society in " Liturgical Services set forth lost in printing copies.

INTRODUCTION.

VI. THE PRAYER-BOOK OF ELIZABETH, 1559.

, i Her first Session of Parliament was opened the 23rd x of
January, 1559, and ended the 8th of May of the same year.
At the same time, the Convocation was convened as usual,

J, January 24th. They drew up five Articles, three of which di
rectly asserted the Roman doctrine of the Mass, the fourth
asserted the papal supremacy, and the fifth their independence
of Parliament. No notice seems to have been taken of these
resolutions further than their presentation ; but it is obvious
that it was needless to consult Convocation, as then composed,
in respect of restoring Edward s Book. This, too, was already
under consideration by Commissioners, who had been appointed
by the Crown y in the previous December. Sir William Cecil,
the Queen s Secretary, appears to have had the task of selecting
them, viz., Parker, Sandys, Bill, May, Cox, Pilkington, Grindal,
Whitehead, and Sir Thomas Smith. Guest was afterwards
appointed, and seems to have taken a leading part.

The first important Act of Parliament touching the Prayer-
Book was (after considerable debate and opposition in the
Upper House) passed March, i8th, 1559. It was entitled,

"An Act to restore to the Crown the ancient jurisdiction over the estate
ecclesiastical and spiritual, and abolishing all foreign powers repugnant to
the same." [l Eliz. cap. I.]

V This Act repealing those of Mary, revived that of the
ist of Edw. VI. entitled "against such Persons as shall un-
reverently speak against the Sacrament "," &c. The rest of
the Act refers chiefly to the Queen s supremacy.

The next important Act was brought up to the Lords from
the Commons April 25, read the first time April 26, the
second April 27, and concluded (all the Bishops present
voting against it) April 28, 1559 a . It was entitled :

* It was prorogued to the 25th, on ac- * Elizabeth had meanwhile called a Con-
count of the Queen s indisposition. ference (which had met at Westminster,

y It does not appear that they even had Mar. 31, 1559). Indirectly the two or

authority under the Great Seal. They three questions debated concerned the

met at Dr. Thomas Smith s house. Prayer-Book. Rut no reconciliation of any

1 See ante, Introduction, p. ix. The kind was arrived at, the Papal party giving
Bill was brought up from the House of way in nothing. The Declaration issued
Commons, Feb. 27. An additional clause after, and the papers concerning the de-
was added Mar. 15, and it was read the bates, are printed in Cardwell s "Con-
third time Mar. 18, and concluded. The ferences," 3rd ed. p. 25, and pp. 5598.
Archbishop of York and nine Bishops op- They are preserved in the C.C.C. series,
posed the Bill.

THE PRAYER-BOOK OF ELIZABETH, 1559. xli

"An Act for the Uniformity of Common Prayer, and Service in the t
Church, and Administration of the Sacraments.

"Where at the death of our late Sovereign Lord King Edward VI.
there remained one uniform order of common service and prayer, and of
the administration of Sacraments, Rites, and Ceremonies in the Church
of England, which was set forth in one book, entitled : THE BOOK OF
COMMON PRAYER, &c., . . . authorized by Act of Parliament, holden in
the fifth and sixth years of our said late Sovereign Lord King Edward VI.,
entitled : An Act for the Uniformity of Common Prayer, and adminis
tration of the Sacraments, the which was repealed, and taken away by
Act of Parliament, in the first year of the reign of our late Sovereign
Lady Queen Mary, to the great decay of the due honour of God, and
discomfort to the professors of the truth of Christ s religion :

II. " Be it therefore enacted by the authority of this present parliament,
that the said estatute of repeal, and every thing therein contained, only con
cerning the said book, and the Service, administration of the Sacraments,
Rites and Ceremonies contained or appointed, in, or by the said book,
shall be void and of none effect, from and after the feast of the Nativity
of S. John Baptist next coming. And that the said book, with the
order of service, and of the administration of Sacraments, Rites and Cere
monies, with the alterations and additions therein added and appointed
by this estatute, shall stand, and be, from and after the said feast of the ,
Nativity of S.John Baptist, in full force and effect, according to the tenor
and effect of this estatute, any thing in the aforesaid estatute of repeal to .
the contrary notwithstanding.

III. "And further be it enacted by the Queen s highness, with the assent
of the Lords and Commons in this present Parliament assembled, and by
the authority of the same, that all and singular ministers in any cathedral
or parish church, or other place within this realm of England, Wales,
and the marches of the same, or other the Queen s dominions, shall
from and after the Feast of the Nativity of S. John Baptist next coming
[June 24, 1559], be bounden to say and use the Matins, Evensong,
celebration of the Lord s Supper, and administration of each of the Sa
craments, and all the Common and open Prayer, in such order and
form as is mentioned in the said book, so authorised by Parliament in ,
the said fifth and sixth years of the reign of King Edward VI., with
one alteration, or addition of certain Lessons to be used on every Sun
day in the year, and the form of the Litany altered and corrected, and
two sentences only added in the delivery of the Sacrament to the com
municants, and none other, or otherwise.

Towards the end of the Act is the following Clause, to
which special reference will be made presently :

xlii INTRODUCTION.

XXV. "Provided always, and be it enacted, that such ornaments of the
Church and of the ministers thereof shall be retained, and be used, as
was in this Church of England, by authority of Parliament, in the secjmd
year of the reign of King Edward VI. until other order shall be therein
taken by the authority of the Queen s Majesty, with the advice of her
Commissioners appointed and authorised under the great Seal of England
for causes ecclesiastical, or of the Metropolitan of this Realm. " [ I Eliz.
cap. 2.]

The Books were to be in use by June 24, 1559 ; and it
is recorded that Elizabeth shewed her zeal by causing the
Book to be read in her chapel as early as May i2th.

But amongst the copies extant rfone appear to give in the
colophon the month when the Book was printed, and some
have not even the date of the year. The Books known are

BOOK BY JUGGE AND CAWOOD.

I. " Londini, in officina Richardi Jugge & Johannis Cawode, Cum pri-
vilegio Regie Maiestatis. Anno 1559." folio.

No Colophon b .

1. British Museum, C. 25. m. 7.

2. C. 25. 1. 6. ; and C. d. 9.

The British Museum has three copies, none of them foliated, and with
out the Ordinal. That marked C. 25. m. 7. is the most perfect c , and is,
there is reason to think, the earliest. The two copies marked C. 25. 1. 6.
and C. d. 9. are similar in many respects, but the spelling, &c. , shews they
belong to a different impression from that of C. 25. m. 7.

BOOK BY GRAFTON.

II. " Londini in officina Richardi Graftoni cum Privilegio Regie Maies
tatis. Anno 1559 d ." folio.

No Colophon.

British Museum, 468., b. 8., and one copy Bodleian Library.

One copy is in the British Museum, printed by Grafton. It is almost
a verbatim reprint from the impression of his I55 2 book, already referred
to as No. II of that series (468. b. 6.) ; nearly all the errors in pagination,
and the irregular uses of Roman numerals, being repeated.

The Bodleian also possesses a copy, which appears to be of the same
impression .

b There is instead a large square device single copy of a small 8vo. edition of the

occupying the last page, with the mono- Prayer-Book, without date, now in the

gram of Cawode. possession of Lord Ashburnham, is also

c This is the copy used for the edition ascribed to 1559.

printed by the Parker Society. It was Mr. Clay mentions that he has found

then in Mr. Maskell s possession. variations in copies of Grafton s 1559 books,

A This is the edition followed by Mr. sufficient to shew that there was more

Pickering in his series of reprints. A than one impression.

THE PRAYER-BOOK OF ELIZABETH, 1559. xliii

Two points, however, and they are very singular, have to be
noted with regard to these Prayer-Books. The first is, that
copies are exceedingly rare f ; and next, among all that are
known, no copy agrees exactly with the directions of the Act
of Parliament, which, as has been seen, is very explicit.

It remains to speak briefly of the chief changes made in
the edition of 1559, as compared with that of 1552.

First may be named those mentioned, or directly ordered,
in the Act of Parliament. It will be seen that a considerable
change was made generally in the arrangement of the Proper
Lessons appointed (see pp. 22 28) ; and again, in the Calendar
(pp. 22 18), some slight variations were made in the months
of May and June, by a return to the arrangement of r549.
All these, however, can scarcely be said to be wholly covered
by the words, " The addition of certain Lessons to be used
every Sunday in the year," but they are practically so.

The Prayer for the Queen s Majesty ( 154), and that for^
the Clergy ( 155), already referred to as appearing in Queen
Elizabeth s Chapel Litany, " were now incorporated as part of
the Prayer-Book ;" as well as the alterations made in the
suffrage, " That it may please thee to keep and strengthen" &c. ;
the arrangement also of the Prayers generally at the end of
the Litany (as will be seen) was altered, with the addition
also of another Prayer, commencing, " O God, whose nature
and property," &c. (see p. 280). All these may justly be said
to be included under the words, " The Litany altered and
corrected."

The most important change authorized by the Act, was the
addition of two sentences in the delivery of the Sacrament.
These two sentences were (as has already been said), those
of the edition of 1549, which were added to those of 1552,
so that both were retained.

Beyond these alterations there were to be " none other, or
otherwise."

But on turning to the first rubric of 1552, we find it is
ordered that " Morning and Evening Prayer shall be used
in such place .... as the people may best hear." Instead of

f Some two hundred years and more ward VI. ... I also add a Third Book

ago, this Book was just as scarce as now. of Common Prayer, revised and esta-

Burgess, in his note dated May 16, 1665, blished in i Elizabeth, which book is very

bequeathing his Books of Common Prayer tuzrd to be had, that was then printed,

to Oxford, says, " I humbly offer all I I could never see any other of that edi-

have, viz. the First Book of the and of tion." Wood s " Athenae Oxon.," (Bliss),

Edward VI., as also the Second Book vol. iii. p. 685.
of Common Prayer in 5 and 6 of Ed-

xliv INTRODUCTION.

following this, we find in all Elizabeth s books that the Prayers
are " to be said in the accustomed place of the Church, Chapel
or Chancel" (see T, p. 64). To this change there is no re
ference whatever in the Act.

The next change, however, is one of great importance.

t The rubric ( 74) of 1549, ordering the use of special Vest
ments at the Communion, had been abrogated by a very defi-

N nite rubric ( 2) of 1552, forbidding the Alb, Vestment, or
Cope. In the new rubric ( 2) of 1559, it is ordered that the

" Minister shall use such Ornaments as were in use in the second
year of Edward VI., i.e. according to the old Book of 1549.
It is, however, to be observed, that although the Act of Uni
formity does not sanction this change as a change to be made
in the rubrics of the Prayer-Book, it does sanction the prin
ciple of the change ; the very words used of the new rubric
being almost the same as those of Clause XXV. of this same
uAct of Uniformity g .

The reason for making a separate clause in the Act, instead
of putting the change on the same level with the other
changes in the Prayer -Book, is probably to be found in
the appended words,

" Until other order shall be therein taken by the Authority of the
Queen s Majesty, with the advice of her Commissioners appointed and
Authorized under the great seal of England for Causes ecclesiastical, or

(__ of the Metropolitan of this realm."

The alterations named in the Act were fully deliberated
and authorized changes in the Book itself; the latter an
order, to continue or not in force as should be found expe
dient : but the printing it in the Prayer- Book (and no Prayer-
Book of this reign is in existence without it) gave it a status ;
* and as will be seen by the after history of the rubric, the status
thus gained was never lost, and the rubric is continued still.

It was deliberately so inserted in its proper place in the
Prayer-Book by the revisers, as a letter from 3an,dys to Parker
(who was absent from the discussion a good part of the time
on account of illness) shews. He writes, " Our gloss upon
r this text is, that we shall not be forced to use them, but that
others in the meantime shall not convey them away ; but that

g See ante, Introduction, p. xxxiii. ; corporated in substance in the Act itself.

Prayer-Book, p. 64. Why it should ap- It is clear that the paper handed to the

pear so late among the clauses is not clear. Commissioners by the Queen s Secretary

It is generally supposed that it was in- , pressed upon them the acceptance of the

serted at the direct command of the Queen, First Book, and not the Second. See

and before the paper was submitted to the Cardwell s " Conferences," 3rd ed. p. 22,

Commons, and that then the rubric was in- and p. 37.

THE PRAYER-BOOK OF ELIZABETH, 1559. xlv

they may remain for the Queen V The Act of Uniformity
itself was also printed at the commencement of the book entire
(i.e. with the paragraph in question), and this in the earliest
copies issued, for it appears in all as the first item in the
" Table of Contents." Hence the paragraph appears twice
over in all the Prayer- Books of that reign.

The omission of the paragraph, 151, at the end of the
Communion, should perhaps be also noted. The circum
stances of the introduction of this, which is rather a decla
ration than a rubric, have already been told ! . As it did not
belong to the Prayer-Book sanctioned by the Act of 1552, so
it required no mention in the Act of 1559 to repeal it. But
in all 1559 Prayer-Books it was omitted, and was not restored
till 1662, and then only in substance.

There were several editions during this reign, presenting
a general uniformity. The chief exception was the edition
of 1578, which was attached to a folio copy of the Geneva
Bible. The novelty here was to change the word " Priest "
throughout to " Minister." The Offices for Private Baptism,
for Confirmation, and for the Churching of Women, were
omitted; so also the first four rubrics in the Communion
Service, and the introductory rubric in the Office for Public
Baptism. These innovations were not generally adopted k ,
but others, e.g. the alteration of the Collect for St. Mark s
Day, (made probably at this time,) and several verbal altera
tions made in 1596, were followed in all books, and authorized
in 1604. To these should be added the thorough revision
of the Daily Lessons as well as the Proper Lessons in 1561.

The following may be accepted as a tolerably complete
list of the editions issued throughout the reign :

1560. Jugge and Cawode J 4to. j 1565. W. Serres 8vo.

1561. ,, ,, folio. 1566. Jugge and Cawode folio.

1562. ,, ,, 4to. & folio.

I57O- 55 5, i6mo.

I 5 6 5- &gt;5 55 Svo. i 1571- ,, ,, folio.

h Printed in Strype s " Annals of the Re- ters to the Queen s Maiestie, 1560."

formation," vol. i. p. 122 (Oxford ed. 1824), There is also, in equally good condition,

from MSS. in C.C.C. Cambridge. a Latin copy of the same size, which had

1 Introduction, p. xxviii. belonged to Thomas Baker (he has added

k It will be seen further on that some of to his autograph "ejectus "), of S. John s

these unauthorized alterations continued College, Cambridge. The Colophon is,

until Charles the First s reign. " Excusum Londini apud Rcginaldum

In the Bodleian is a very perfect copy Wolfium Regiae maiestatis in Latinis typo-

o this Prayer-Book. The imprint is, " In graphum." The date of 1560, both in title

oflkina Richardi lugge et Johannis Ca- and colophon, has been added with a pen.
" "

, .

wode, 1560," The CWtf/,60 is, "Imprinted Copies of this are also in the British
at London in Poules Churchyarde, by Museum, as well as Latin copies of 1574
Richarde lugge and Jhon Cawode, Prin- and 1594.

xlvi

INTRODUCTION.

1571. J. Cawode

folio.

1585. C. Barker

i6mo.

1572. R. Jugge

4to.

1586. folio &

i6mo.

I573-

4to.

1588. Jugge and Cawode

8vo.

1575-

4to. & i6mo.

1589. C. Barker

4to.

1577- (?)

8vo.

1590.

folio.

1578. C. Barker

folio m .

1592. Deputies of C. Barker

folio.

I579-

4to.

1595-

folio.

1580. Widow of R.

Jugge folio,

1596.

4to.

4to. & i6mo.

1597-

folio.

1581. C. Barker

folio.

1598.

8vo.

1582.

4to.

1599-

4to.

1583-

4to.

1600. ,,

folio.

1584.

4to. & i6mo.

During this reign were issued numerous Injunctions, Ad
vertisements, Proclamations, &c., and other documents, more
or less connected with the Prayer-Book. It will be convenient
to take them in chronological order.

The first series of INJUNCTIONS were issued by the Queen
in the first year of her reign (= 1559). They are almost
entirely a repetition of those of Edward VI., issued in 1547,
on his accession. The following year the Archbishop and
Bishops drew up " Interpretations and further Considerations
of these Injunctions n ."

Next in order should be noted Queen Elizabeth s Letter
respecting the LESSONS in the Prayer-Book, Jan. 22, 1561 :

" J3y the Quene. ELIZABETH. Moste reverend father in God

we greet you well. Letting you to understande that where it is provided
by Acte of Parliament holden in the first yere of our reigne, that when
soever we shall see cause to take further order in any rite or ceremonie ap
pointed in the book of Common prayer, and our pleasure knowne therein
either to our Commissioners for causes ecclesiasticall or to the metro-
politane, that then eftsoones consideration should be had therein ; we there
fore understanding that there be in the said Book certain chapiters for
lessons, and other things appointed to be read, which might be supplyed
with other chapiters or parcells of Scripture, tending to the hearing of the
unlearned or laye people more to their edification ; and that furthermore in
sundry Churches and Chappells where divine service .... be used there is
such negligence, and lacke of convenient reverence used towards the comelye

m This is appended to a folio Bible, and has
the word " minister" substituted through
out for the word " priest." There are
three copies in the British Museum, and
one in the Bodleian.

n Both are printed in Cardwell s " Docu
mentary Annals," vol. i. p. 210, and p. 236.

Preserved in Parker s Register at
Lambeth. Also printed in Cardwell s
"Documentary Annals."

INJUNCTIONS, 1559. HOMILIES, 1563. xlvii

keeping, and order of the said Churches, and especially of the upper parte
called the Chancels

"Have thought good to require you our said Commissioners so autho
rized by our great seal for causes ecclesiasticall, or foure of you .... to
peruse the order of the said lessons throughout the whole yere, and to cause
some new Calenders to be imprinted p whereby such chapters or parcells
of less edification may be removed, and other more profitable may supply
their roomes ; and further also to consider as becometh, the forsaide great
disorders in the decaies of Churches and in the unseemly keepinge and
order of the chauncells ....

" Yeaven under our signet at our palace of Westminster the 22nd clay of
Januarye, the thirde yere of our reign ( 1561 n. s.)"

The Second Book of HOMILIES appeared 1563, contain
ing twenty- one additional Homilies. It was entitled,

"The Seconde Form of Homelyes of such matters as were promysed
and Intituled in the former part of Homelyes set out by the aucthoritie of
the Queene s Maiestie, and to be read in every Paryshe Churche agre-
ablye, 1563."

Eight impressions issued by Jugge and Cawood during 1563.

Between 1552 and 1576 seven different impressions of the first Book were also

issued by Jugge and Cawode.

The names of the writers are not known, but many of the
Homilies are ascribed with much probability to Bp. Jewel.
The Book was submitted to Convocation, which met on January
12, and passed both Houses February 5, 1563.

The forty -two ARTICLES OF RELIGION, which had been
agreed upon in 1552, were revised in the Convocation of*
Canterbury, and reduced to their present form and number,
namely, thirty-nine 1, and solemnly subscribed by both Houses r . ,

P Considerable changes were made both Parker," vol. i. p. 237 (120). An exami-

in the Daily and Sunday Lessons. As nation, however, of this MS., which is

they were aiterwards adopted in the 1604 still in existence, shews that Strype is not

Book, they can be seen in pp. 22 29 and quite right in his description. The body

pp. 40 64 of the present work. Very few of the MS. contains Parker s emendations,

additional changes were made in 1604. already incorporated. The red marks

i "The pains the Archbishop [Matthew shew the furtlier emendations, made after

Parker] took in these Articles of Religion he had submitted his draft to the Upper

was very considerable. For it was his House.

judgment and care, that reduced the forty- r The Register of the Acts of the Upper
two Articles of Religion framed under House during this period has been hap-
King Edward into thirty-nine. And there pily preserved. The MSS. also, already
is extant the Archbishop s own original referred to, which were bequeathed by
book [in C.C.C. Libr., Cambridge,] where- Parker to Corpus Christi College, Cam-
in appear his corrections, alterations and bridge, contain a paper with the signa-
additions, and expungings, made by his tures of the Archbishop and Bishops. It
own red-lead pen. according to which (in was signed Jan. 29, 1562 ( 1563 n. S.).
the main) the Articles then passed, and It was not signed by the Lower House
remain to this day." Strype s "Life of until February, part signing Feb. 5, the

xlviii INTRODUCTION.

This memorable Convocation was summoned by the Queen s
brief, Nov. IT, 1562, and assembled Jan. 12, 1563 : and the
title of the " little book " which was issued soon after was
as follows :

" Articles, whereupon it was agreed by the Archbysshops and Bisshops
of both the Provinces and the whole Clergye, in the Convocation holden at
London in the yere of our Lord God MD.LXII. (= 1563, n.s. ), according
to the computation of the Churche of England, for thauoydyng of the
diuersities of opinions and for the stablyshing of consent touching true
religion. Put foorth by the Quene s aucthoritie."

Colophon, Imprinted at London in Powles Church yarde by Richard Jugge
and John Cawood, Printers to the Quene s Maiestie. C. p. R. M.

1. Cambridge University Library.

2. St. John s College Library, Cambridge.

There are distinctly two impressions of the Book, but the only variations
are the corrections of a few misprints s .

There can be no doubt this is the Book referred to by the
Act of Parliament which passed the Lords May 23, 1571.

In 1571 the Articles were again considered in Convocation,
on the occasion of members being called upon by the Pro
locutor to sign them : and shortly after, i.e. May 4th l , 1571,
it was agreed,

"That when the Book of Articles touching doctrine shall be fully agreed
upon, then the same shall be put in print by the appointment of my Lord
of Sarum u , and a price rated for the same to be sold.

" Item. That the same being printed, every Bishop to have a convenient
number thereof, to be published in their Synods throughout their several
dioceses, and to be read in every parish Church four times a-year."

remainder February 12 ; a paper contain- croachment upon the Queen s prerogative

ing some of these signatures is also extant In 1571, however, the Parliament, which

in the same collection. met April 2, at once brought in again se-

s There was also the Latin edition veral Bills of the previous Session, amongst

printed by Reynold Wolfe; a copy of which was this ; (i.e. on April 7). On the

which is in the Bodleian Library. 3rd of May it was sent up to the Lords,

1 No doubt the action of Parliament where, having passed the necessary read-
had much to do with these proceedings. ings, it received the royal assent May 29.
Early in Elizabeth s reign, a Bill had been It distinctly refers to the book of 1562
introduced into Parliament respecting the (=1563), giving the full title as printed
Articles, described as " The Bill with above, and requires all the clergy to sub-
a little book printed in the year 1562 -scribe to the same. Nothing is said of the
(= 1563) for the sound Christian Religion." Revision then actually in progress by Con-
It was read the first time Dec. 5, 1566, vocation, and consequently the Act 13
and the second and third time on Dec. 10 Eliz. cap. 12. enjoined subscription to the
and 13 respectively. It was brought up to Articles of 1563, and not to those of 1571.
the Lords, and (as the Journal shews) read " Bp. Jewel. He died soon after, viz.
the first time Dec. 14. But it proceeded Sept. 23, 1571.
no further, as it was considered an en-

THE ARTICLES, 1563, &c. ADVERTISEMENTS, 1564. xlix

On the nth of May it appears all signed the Articles x , and
soon afterwards copies of these Articles were re-issued with
Bishop Jewel s alterations. The title of the new Book was

" Articuli de quibus convenit inter Archiepiscopos et Episcopos utrius-
que provinciae et clerum universum in synodo Londini An. Dom. 1562.
secundum computationem ecclesiae Anglicanse ; ad tollendam opinionum
dissensionem, et consensum in vera religione firmandum. yEditi autho-
ritate serenissimae Reginse.

"Londini apud lohannem Dayum. Typographum. An. Domini. 1571."

The English edition has the same title-page as that of
1563, but with the following colophon :

Colophon, Imprinted at London in Poules Churchyard by Richarde lugge
and John Cawood, Printers to the Queenes Maiestie, in Anno Domini
1571 C. P. R. m.

Since then the Articles have undergone no change. They
were never printed with any of the early Prayer - Books ;
but for many years past it has been customary to do so. It
will be observed that in the title appear the words, " in the
Convocation holden at London in the year 1562," and at the
end " The Ratification," thus :

" This Book of Articles before rehearsed, is again approved, and allowed
iff be holden and executed within the Realm, by the assent and consent of our
Sovereign Lady ELIZABETH, by the grace of God, of England, France,
and Ireland, Queen, Defender of the Faith, &c. Which Articles were
deliberately read, and confirmed again by the subscription of the hands of
the Archbishop and Bishops of the Upper-house, and by the subscription of
the whole Clergy of the Nether-house in their Convocation, in the Year
of our Lord 1571."

A series of "ADVERTISEMENTS" were issued in the seventh^,
year of Elizabeth s reign y, on Jan. 25, 1564. These have been
supposed to be such as are referred to in the appended
words of the Act of Uniformity of 1559, viz. "until other
order shall be taken," &c.

The title of these Advertisements runs as follows :

" Advertisements partly for due Order, in the publique administration of
Common Prayers and usinge the holy Sacraments, and partly for the ap- ,
parell of all persons ecclesiasticall, by vertue of the queen s Majesties letters,

1 This copy, in MS. with the signa- 7 In the Canons of 1604, (No. XXIV-X
tures attached, is also preserved in Corpus direct reference is made to " the Adver-
tollege, Cambridge. tisements published anno 7. EJiz."

1 INTRODUCTION.

commaunding the same, the 2$t/i day of January, in the seventh year e of the
raigne of our soveraigne Lady Elizabeth, by the grace of God of England,
Fraunce and Irelande queen, Defender of the Faith, &c."

Some of these touch very closely upon one or two of the
rubrics of the Prayer-Book; but, judged as a whole, they do
not appear to be intended to interfere with, or supersede
them ; nor do their provisions seem in any way afterwards
to have influenced any change in a single rubric of the Prayer-
Book printed later in Elizabeth s reign, or those of the reign
following. Their object seems, in the cases in question, to
have been (as would appear was the object in several previous
injunctions,) to enforce some discipline, trusting to time and
circumstances to enforce the full discipline laid down in the
Prayer-Book \

Although issued on the sole authority of the Crown, they
were drawn up no doubt by the Archbishop with the assist
ance of the other " Commissioners in causes ecclesiastical."
Several of the provisions seem to have been suggested by the
debates in that remarkable Convocation of 1562, but the
Commissioners appear practically to have turned almost a
deaf ear to the proposals a of the Puritan party, which was
now very strong in the Lower House, and had several sup
porters in the Upper House of Convocation also.

_ * To take an instance from the "Adver- Naturally the words "at least" must be

tisements " of 1564. No. X. orders "That understood, though they are not expressed,

in Cathedral Churches and Colleges the It cannot mean that he is only to preach

holy Communion be ministered upon the once every three months, while the Prayer-

first or second Sunday of every month at Book implies a Sermon (? 86j or a Homily

the least ; so that both Dean, preben- every Sunday. In other words, this latter

daries, priests, and clerks do receive .... Order no more limits the frequency of the

four times in the year at the least." In the Sermon than the former that of the cele-

face of this the rubric ( 140) of 1552, which bration of the Communion, or the recep-

had been repeated in the Book of 1559, was tion by the communicants. So, also, in

retained throughout all the Prayer-Books other similar matters, the Advertisements

issued during Elizabeth s reign, and was appear solely to impose a minimum to

again repeated in the Book of 1604, and be enforced in accordance with the rubrics,

in all issued afterwards. It runs: "In not a limitation in opposition to them.

Cathedrals and Collegiate Churches, where What these were will be seen in the

be many priests and deacons, they shall full account of this Convocation, given in

all receive the Communion with the Minis- Strype s " Annals," vol. i. caps, xxvii.

ter every Sunday at the least." In other xxxi. The Resolutions, amongst others,

words, it would appear that the Adver- that " the sign of the cross should not

tisement prescribes what the Bishops were be used in Baptism," that "copes and

bound to enforce ; and it thus imposes ad- surplices should be taken away," that

ministration once a-month as the minimum "kneeling at the Communion should be

permitted. It surely cannot be argued, that optional," were nearly carried in the

any encouragement of less frequent ad- Lower House. The numbers were

ministration of the Holy Communion was Present, approving . . 43

wanted, when the circumstances of the lax Proxies 15

discipline of the times is taken into account.

So again, No. VII. runs : " If the par- 58

son be able, he shall preach in his own , Present, opposing . . 35

person every three months, or else shall Proxies 24

preach by another, so that his absence be

approved by the ordinary of the diocese." 59.

ORDINAL, &c., 1565.

Next some reference should be made to the ORDINAL,
which was now an integral part of the Prayer-Book. There
was an Act relating to it passed in the Session of Parliament
which was opened Sept. 30, 1565, i.e. in the eighth year of.
Elizabeth s reign b . It is entitled,

An Act for declaring the Making and Consecrating of the Archbishops
and Bishops of this Realm to be good, lawful, and perfect.

"Forasmuch as divers questions, by overmuch boldness of speech and
talk, -amongst many of the common sort of people, being unlearned, hath
lately grown upon the making and consecrating Archbishops and Bishops
within this realm . . . . &C.

^ Wherefore .... be it now declared and enacted by the authority of
this present Parliament, that the said Act and Statute, made in the first
year of the reign of our Sovereign Lady the Queen s Majesty, whereby the
said Book of Common Prayer and Administration of the Sacraments, with
other Rites and Ceremonies, is authorized and allowed to be used, shall
stand and remain good and perfect to all respects and purposes. And that
such Order and Form for the Consecrating of Archbishops and Bishops,
and for the making of Priests, Deacons and Ministers, as was set forth in
the time of the late King Edward the Sixth, and added to the said Book
of Common Prayer, and authorized by Parliament in the fifth and sixth
years of the said late King, shall stand and be in full force and effect." ....
[8th Eliz. cap. i.]

As to the MIDDLEBOROUGH Prayer-Book (as it is called),
which was printed in 1584, it is only necessary to point to it as
exhibiting in a condensed form the views of the Puritan party,
and as marking the acknowledgment by the former of their
inability to obtain the desired reduction of the authorized
Book to their level ; and is only so far connected with the his
tory of the Prayer-Book, as shewing what alterations were not
made, rather than illustrating any that were, either in the
revision of 1604, or again in 1662 c .

!,! 1 T1 V S ! S ne , of , the A Ac H Deferred to in your Majesty . . . that it may be enacted

the last clause of the Act of Uniformity of ... that the book hereunto annexed . .

Charles 11 It was brought up from the and everything therein contained, maybe

House of Commons, Dec. 2, 1566, and at from henceforth authorized, put in use

once read three times and concluded. and practised throughout all your Ma-

1 he book has been reprinted in the jetties dominions." It is impossible to

Rev. Peter Halls Series, vol. i. pp. i- describe the book. An extract giving the

139- In the books written at the time it is whole Burial Service, will give a good

seldom referred to, that it cannot have notion perhaps of the principles on which

been extensively used. One writer re- the book was compiled : OF BURIAL.

cords that A book of the form of Com- The corpse is reverently to be brought to

ra -\?. rs &gt; *? .*? P e , nn ed, statute
d th the

d th -f , the J? etltion t( &gt; bours in comel
the Queea ran, " May it therefore please ther ceremony.

the grave, accompanied with the neigh-
bours in comely manner, without any fur-

lii INTRODUCTION.

THE REIGN OF JAMES THE FIRST,
March 24, 1603 March 27, 1625.

ON King James s arrival in England the hopes of the Puri
tans were revived, and a petition (amongst others) was pre
sented to him, signed by some 750 of the clergy.

It was in consequence of such that a Proclamation 4 was
issued dated Oct. 24, 1603. It was entitled

"A Proclamation concerning such as seditiously seek reformation in
Church matters.

"As we have ever from our Infancy had manifold proofs of God s
great goodness," &c. . . .

"... Yet forasmuch as .... that informations were daily brought unto
us, by divers, that some things used in this church were both scandalous
to many seeming zealous, and gave advantage to the adversaries ; we
conceived that no subject could be so fit for us to shew our thankfulness
to God as upon serious examination of the state of this Church, to redeem it
from such scandals as both by the one side and the other were laid upon it.
For our Instruction wherein we appointed a meeting to be had before
ourself, and our Council of divers of the bishops, and other learned men
the first day of the next month [Nov. I, 1603]. But by reason of the
sickness reigning in many places of our Kingdom, the unseasonable time
of the year for travel, and the incommodity of the place of our abode
for such an assembly, we were constrained to defer it till after Christ
mas. . . . Given under our hand at Wilton the 24th day of October, ....

MDCIII."

This was the HAMPTON COURT CONFERENCE, and it was
eventually opened after some delay on Jan. 14, 1604.
To it were summoned by letters

"Eight Bishops beside the Archbishop [Whitgift], six Deans of Cathe
dral Churches, besides the Dean of the King s Chapel, two Doctors of
Divinity, and one Archdeacon. Those that appeared for the Puritans
were four, viz. Dr. Reynolds, Dr. Sparks, Mr. Knewstubs, and Mr.
Chaderton e ."

The Conference lasted till Jan. 18, the king himself pre
siding, and taking a leading part in the discussions through
out. The substance of the Conference was drawn up by

d Printed in Cardwell s " Documentary " Life of Whitgift," vol. ii. p. 485.
Annals, " vol. ii. p. 6z, from an original copy Strype s "Life of Whitgift," vol. ii.

in Bodleian. Also in substance in Strype s p. 492.

THE HAMPTON COURT CONFERENCE, 1604. liii

William Barlow, D.D., Dean of Chester, who was present,
and was printed under the following title :

" Sum and Substance of the Conference at Hampton Court, Jan. 14,
1603. 4to., London, 1604 f ."

[Reprinted 1625 and 1638.]

Upon the conclusion of the Conference, a Memorial was
drawn up of some of the principal points to be considered
(according as the king had directed) by the Lords of the
Privy Council and the Lord Bishops.

"Concerning an order to be taken in some causes ecclesiastical, whereof
the most are expressed in certain articles contained in a Schedule re
maining with the Lor*d Archbishop of Canterbury."

The paper referred to was as follows :

" Some additions to be made to the Catechism in point of the Sacra
ments. And the same to be generally observed in all churches.

" In the rubric in Private Baptism, insert these words, to cause to be
baptized, &c.

"That considerations be had, what chapters both of the Apocrypha
and Canonical Scriptures are meetest to be read in the churches."

The remaining clauses relate to the translation of the Bible, and to the
qualification of Ministers, and to the proceedings of Chancellors .

The next step was that the king issued an order h , dated
Feb. 9, to certain Commissioners. It begins :

"Whereas all such jurisdictions, rights, privileges, superiorities and
pre-eminences, spiritual and ecclesiastical . . . are for ever, by authority
of Parliament of this our realme, united and annexed to the imperial
crown of the same.

" And whereas also by Act of Parliament it is provided and enacted,
that whenever we shall cause to take further order, for or concerning any
ornament, right, or ceremony in the Book commonly called the Book of

f This is printed in Cardwell s " History 8 Printed by Strype, (from MS. in Cot-

of Conferences," 3 rd ed., p. i6z. Ionian Library,) Whitgift, vol. ii. p. 503.

In addition, a letter written by the Bi- With this also should be compared the
shop of Durham to the Archbishop of York, paper presumed to be in the Bishop of
giving a short account of the Conference, London s handwriting, in which the titles
will be found printed in the Appendix to of the Absolution and of Confirmation, also
btrype s Whitgift, vol. iii. p. 402 (236), as Private Baptism by Women, and the read-
well as by Cardwell. And a letter from ing of the Apocrypha, are noted. Printed
latnck Galloway to the Presbytery at also by Strype, ibid., p. 501.
Edinburgh, as well as King James own h This Order is printed in full in French
characteristic letter in reference to the and English, in Rymer s Faedera, vol. vii.
Conference, should be mentioned. Card- p. 105. Hagae, 1742. See also Introd.,
well gives all the above. p. li.

INTRODUCTION.

Common Prayer, . . . and our pleasure known therein, either to our
Commissioners authorized under our great seal for causes ecclesiastical,
or for the Metropolitan of this our Realme of England, and thus further
orders should be taken therein accordingly.

" We, therefore, understanding that there were in the said booke
certeyne things which might require some declaration and enlargement
by way of explanation, and in that respect have required you our metro-
politane, and you the Bishops of London and Chichester, and some other
of our Commissioners, &c., according to the intent and meaning of the
said statute, and some other statutes alsoe, and by our supreme authority
and prerogative royal, to take some care and pains therein, have re
ceived from you the said particular thinges in the said booke declared
and enlarged by way of explanation, made by you ojur metropolitan, and
the rest of our said Commissioners, in manner and form following. ..."

Here follows a very complete list of the alteration sand the
additions, especially those to the Catechism, which are given
in full. After authorizing the Archbishop to command Robert
Barker newly to print the said Communion Book, it con
cludes :

" And these our letters patents, or the enrollment thereof, shall be your
sufficient warrant for all and every the premisses contained in them. Wit
ness our selfe at Westminster the ninth day of February" (=Feb. 9, 1604).

VII. THE PRAYER-BOOK OF JAMES I., 1604.

The practical result of the Hampton Court Conference was
the issue of the following PROCLAMATION *, which was printed
with all the Prayer-Books, and made to follow on after the
Act of Uniformity of Elizabeth, which was still retained. It
is dated March 5, 1604.

" A Proclamation for the authorizing and Uniformity of the Book of

Common Prayer, to be used throughout the Realm.

" Although it cannot be unknown to our Subjects by the former Declara
tions we have published, what Our purposes and proceedings have been in
matters of Religion since our coming to this Crown : Yet the same being
now by us reduced to a settled Form : We have occasion to repeat some
what of that which hath passed : And how at our very first entry into the
Realm, being entertained and importuned with Informations of sundry
Ministers, complaining of the errors and imperfections of the Church here,
as well in matter of Doctrine as of Discipline : Although we had no reason

i Printed by Cardwell, from an original copy preserved in the Bodleian, "Docu
mentary Annals," vol. ii. p. 76.

THE PRAYER-BOOK OF JAMES I. 1604. Iv

to presume that things were so far amiss, as was pretended. . . . Yet
because the importunity of the Complainers was great, their affirmations
vehement, and the zeal wherewith the same did seem to be accompanied,
very specious : We were moved thereby to make it Our occasion to dis
charge that duty which is the chiefest of all Kingly duties, that is, to settle
the Affairs of Religion, and the Service of God before their own. . . .
{The Proclamation then refers at length to the Hampton Court Conference. }
" For we found mighty and vehement Informations supported with so
weak and slender proofs, as it appeared unto Us and our Council, that
there was no cause why any Change should have been at all in that which
was most Impugned, the Book of Common Prayer, containing the Form
of the Public Service of God here established, neither in the Doctrine
which appeared to be sincere, nor in the Forms and Rites which were
justified out of the practice of the Primitive Church. Notwithstanding
we thought meet, with consent of the Bishops and other Learned Men
there present, That some small things might rather be explained than
changed, not that the same might not very well have been borne with by
men, who would have made a reasonable Construction of them. . . . And
for that purpose gave forth Our Commission under Our Great Seal of Eng
land, to the Archbishop of Canterbury and others, according to the Form
which the Laws of this Realm in like case prescribe to be used, to make
the said Explanation and to cause the whole Book of Common Prayer,
with the same Explanations, to be newly printed. Which being now done,
and established anew after so serious a deliberation, although We doubt
not but all our Subjects both Ministers and others will receive the same
with such Reverence as appertaineth, and conform themselves thereunto
every man in that which him concerneth : Yet have We thought it ne
cessary, to make known by Proclamation Our authorizing of the same,
And to require and enjoin all men, as well Ecclesiastical as Temporal,
to conform themselves unto it, and to the practice thereof, as the only
public form of serving of God, established and allowed to be in this
Realm. . . .

" Wherefore We require all Archbishops, Bishops, and all other public
Ministers, as well Ecclesiastical as Civil, to do their duties in causing the
same to be obeyed, and in punishing the Offenders according to the Laws
of the Realm heretofore established, for the authorizing of the said Book
of Common Prayer. And we think it also necessary that the said Arch-
bishops, and Bishops, do each of them in his Province and Diocese take
order, that every Parish do procure to themselves within such time as
they shall think good to limit, one of the said Books so explained. . . .
Given at our Palace of Westminster the fifth day of March in the first
year of our reign of England, France and Ireland, and of Scotland the
seven and thirtieth, Anno Domini MDCHI." [=Mar. 5, 1604 n. s.~]

Ivi INTRODUCTION.

James s first Parliament was opened March 19, 1604, but
no reference in any Act whatever was made to the New
Prayer-Book, though questions connected with it were de
bated. There is no evidence either that the new Prayer-
Book was submitted to Convocation j . The alterations, there
fore, rested wholly on the authority of the Crown, assisted by
the Bishops and others as Commissioners.

At the same time, however, it must not be overlooked
that the Convocation by agreeing a short time after upon the
Canons, accepted the alterations of the Prayer-Book by King
James, for Canon LXXX. runs as follows :

" The Church-wardens . . . shall provide the Book of Common Prayer,
lately explained in some few points by his Majesty s Authority, according
to the laws and his Highness s prerogative in that behalf, ..."

It appears, however, that another royal proclamation k was
needed to obtain conformity, and was issued July 16. This
again adopts a narrative form, and so gives an outline of the
history of the revision. It begins :

"The care which we have had, and pains which we have taken to
settle the affairs of this Church of England, .... may sufficiently appear by
our former actions .... We held at our honour of Hampton Court, for that
purpose a Conference between some principal Bishops and Deans of this
Church, and such other learned men as understood or favoured the opinions
of those that seek alteration before ourself and our council. Of which
Conference the issue was that no well-grounded matter appeared to us,
or our said council, why the state of the Church here by law established,
should in any material point be altered. . . . Whereupon we published by our
Proclamation, what had been the issue of that Conference. . . . Notwith
standing, at the late assembly of our parliament, there wanted not many
that renewed with no little earnestness the questions before determined, and
many more as well about the Book of Common Prayer, as other matters
of church-government, and importuned us for our assent to many altera
tions therein. . . . We have thought good once again to give notice there
of to all our subjects by public declaration, who, we doubt not but
will receive great satisfaction, when they shall understand that after so
much impugning, there appeareth no cause why the form of the Service
of God wherein . they have been nourished so many years, should be
changed. ... Of many of which [persons] we hope that .... they will

J Amongst the proceedings of Convoca- may be said to discuss the rubric, 200.
tion no reference to the Prayer-Book ap- k Printed by Cardwell from an original

pears, unless the debate "23 die [Maii, copy in the BorUeian, " Documentary An-

1604] controversia de cruce in Baptismo," nals," vol. ii. p. 80.

THE PRAYER-BOOK OF JAMES I. 1604.

conform themselves. . . . But if our hope herein fail us, we must advertise
them .... that what untractable men do not perform upon admonition,
they must be compelled unto by authority. . . . And yet by advice ....
we have thought good to give time to all ministers disobedient to the
orders of the Church, and to ecclesiastical authority here by law estab
lished .... until the last of November now next ensuing.

"Given at our Manor of Otelands, the i6th day of July, in the second
year of our reign. . . . A.D. 1604."

The attacks made by the Puritans upon the New Prayer-
Book were very numerous throughout the reign ; and the
main charge was, that the New Prayer-Book was not author
ized by Parliament, and therefore not binding. The chief ar
gument on one side turned upon the inability of the Sovereign
to make any alterations whatever without the aid of Parlia
ment. It was contended on the other, that the Act of Par
liament of the first of Elizabeth had distinctly given such
power to her Majesty, and further, that her successor inherited
that power. Clause 25 of the Act has already been quoted
(see p. xix), but Clause 26 of the same Act provides,

"26. And also That if there shall happen any contempt or irreverence,
to be used in the Ceremonies or Rites of the Church, by the misusing of
the Orders appointed in this book, the Queen s Majesty may, by the like
advice of the said Commissioners or Metropolitan, ordain and publish
such further ceremonies or rites as may be most for the advancement of
God s glory, the Edifying of his Church, and due reverence of Christ s
Holy Mysteries and Sacraments." (ist Elizabeth, cap. ii. cl. 26. ) l

The Prayer-Book (with the Proclamation of Mar. 5 printed
entire at the beginning, and referred to in the Table of Con
tents) must have been issued some time in March, 1604.
The editions of this year of which copies remain are

I. Imprinted by Robert Barker, London. 1603 [=1604 n. s.] folio.
British Museum, C. 25. m. n. Also 3405 ee. ; and 1275, b. n., but imperfect ;

and also in the Cambridge Library.

II. Imprinted at London by Robert Barker, Printer to the King s
most excellent Maiestie. i6o4 m . folio.

i. In the Bodleian Library, and in the British Museum, 3406, d. 5. ; and C. 25. h. 13.
2. Copies in private collections n .

1 Probably, too, reference is intended m This appears to be the edition followed

to ist Eliz., cap. i. cl. 18. And that Act by Mr. Pickering in his series of reprints,

may be compared with the Act for the Lowndes also gives a 410. and an 8vo. edi-

Royal Supremacy, i.e. of the 26th of tion of 1604, both Printed by R. Barker.
Henry VIII., cap. i. Neither the Bodleian or the British

Iviii INTRODUCTION.

There are slight typographical differences between the editions of 1603
and 1604, and Mr. Lathbury points out that there are evidently two editions
of 1604, but the variations scarcely perceptible. There is, however, one
notable error which distinguishes them. In the second rubric ( 2) the
word "all" is omitted, and the passage runs, "and at other times in his
ministration. " This error, which now crept in, was perpetuated through
all copies printed afterwards till that of 1625 .

The differences between James s Book and Elizabeth s
have, however, to be noted. As will be seen, the alterations
in the early part, i.e. in the Table of Proper Lessons and in
the Kalendar Lessons, are numerous, but of no great im
portance. These are mentioned in detail in the King s order.
The introduction of the List of Holy Days, p. 30, and of the
Table to find Easter, p. 36, are rather editorial improvements
than actual changes.

It will be noted that the rubrics, as to the place of Morning
Prayer, and on Church Ornaments ( i and 2), introduced
in Elizabeth s reign, are kept intact, and totally uninfluenced
by the Advertisements of 1564. In the rubric ( 9) the words
" or remission of sins," were added after the word "absolu
tion." In the Gospel for the Second Sunday after Easter
(p. 148), and for the Twentieth Sunday after Trinity, the
words " Christ said" and "Jesus said" were printed in italic,
and the words " to his disciples " omitted p . Amongst the
Collects, that for S. Mark s Day (see p. 194) had the ad
dition already made to it authorized. In the LITANY (see
p. 270) an addition was made in the Supplication for the
Queen and Royal Family, and amongst the Prayers at the
end of the Litany also (see p. 276), a special Prayer was
inserted. The Thanksgivings were also now added (see
pp.282, 284)1.

Museum appear to possess copies of the commanded it to be restored, and sent

type omitting the word "all," in rubric me to his printing-house to see it done.

\ 2. Ever since that time it has so continued."

A singular note relating to it occurs From Cosin s Notes on Book of Common

in the interleaved Prayer-Book (printed in Prayer, Oxford, 1855, Works, vol. v. p. 231.
1638), which is preserved at Durham. P A curious discussion took place upon

The notes are all in Bp. Cosin s own hand- this point in the Conference ; the King

writing, and opposite to this rubric occurs himself is recorded to have suggested the

the following : " The word ail here had omission of the words. Cardvvell, Conf.,

been divers years omitted in the editions p. IQS.

of this book, contrary to the true copy of 1 These additional prayers are all printed
it set forth in the first year of Queen Eliza- in full in the King s order to the Arch-
be th (which was done either by the negli- bishop (referred to in Introduction, p. liii. ),
gence of the Printer or upon design) until under the title "An enlargement of thanks-
King Charles the First, in the first year of giving for divers benefits by way of ex-
his reign, [= 27 Mar. 1625 to 26 Mar. 1626,] planation."

THE PRAYER-BOOK OF JAMES I. 1604.

lix

In the rubrics to the Private BAPTISM of Children and
Infants ( 213, 214, 217, and 229), it will be seen
several alterations were made, mainly because great laxity
had here crept in, and these new rubrics are printed in full
in the King s order. In Confirmation an addition was made
to the title, see p. 318 and p. 328; and in the CATECHISM
was the greatest addition of all. The words of the order are,
"An explanation of Baptism and the Lord s Supper, to be
added to the end of the Catechism in these questions and
answers following. Question. How many Sacraments hath
Christ ordained in His Church, " &c., the whole being given
in the King s order r .

Throughout the reign various editions of the Prayer-Book
were issued . The following list is based upon such informa
tion as was accessible, and no doubt might be extended :

1605. R. Barker

1607*. ,,

1608.

1609. ,,

1611. ,,

1612.
1613.

1614. ,,

folio & 4to.

4to. & i6mo.

4 to.

4 to.
4to. & 8vo.

4to.

4 to.

1615. R. Barker folio & 24010.

1616. R. Barker folio.

1617. ,, folio.

1618. Norton and Bill 4to.&8vo.

1619. ,, folio.

1620. Barker and Bill 410.

1621. ,, 4 to.

1622. Norton and Bill folio.

1623. 8vo.

The CANONS agreed upon in the Convocation of Canter
bury, which was opened March 20, 1604, were most import
ant, as bearing upon many of the rubrics of the Prayer-Book u .

The Licence from the Crown, authorizing the Convocation

* The copy of the Prayer-Book followed
in this work does not agree very accu
rately with the words as given in the order
as printed by Rymer, e.g. in Prayer-Book
"outward visible, "for "outward and visi
ble ;" " inward spiritual, V"0r " inward and
spiritual ;" " the strengthening and re
freshing of our souls,"_/b?- " strengthening
of our souls;" " mercy," for "mercies,"
&c. So also previously in the rubrics
before Baptism the order has } 213, "in
this fashion ;" \ 214, "let the minister that
be present ;" \ 216, "things effectual to this
Sacrament."

John Williams, Bishop of Lincoln,
(afterwards Archbishop of York,) in order
to extend the knowledge of the English
Liturgy abroad, had it translated into
both French and Spanish, and printed at
his own cost. One was entitled " La Li-

turgie Angloise," the other " Liturgia
Inglesa.

1 A copy of this in the Bodleian has
Bp. Barlow s autograph and notes.

u As has already been observed as re
gards Elizabeth s Advertisements of 1564,
on which these Canons of 1604 are mainly
based (many of them being simply repeti
tions), they do not appear to be intended
to supersede the directions of the Prayer-
Book. See ante, note to p. 1. In the
special case of Canon No. xxiv. which
speaks of the vestments of the Minister in
all Cathedral and Collegiate Churches,
direct reference is made to the Advertise
ments, i.e. " the principal minister using
a decent cope, and being assisted with
the Gospeller and Epistler agreeably, ac
cording to the Advertisements published
Anno 7 Eliz."

Ix INTRODUCTION.

to make the Canons, bore date April 12, 1604, and they were
submitted to that House by the Bishop of London, May 2,
1604. The Convocation of York, though it had met at the
same time as that of Canterbury, did not formally agree to
the new Canons till January 1606. These are the Canons
which are still in force, having been confirmed by letters
patent under the great seal, and are referred to in the Prayer-
Book of 1662, viz. in 211. They are one hundred and
forty-one in number, and appear to be mainly collected from,
or based upon, the Injunctions, Advertisements, and Synodal
Acts of the reigns of Edward VI. and Elizabeth 1 .

In the second Parliament, which commenced Nov. 5, 1605,
the day when the Gunpowder Conspiracy was discovered,
an Act was passed (Jan. 30, 1606) for a THANKSGIVING for
the occasion. The Act runs as follows :

"An Act for a Publick Thanksgiving to Almighty God every year on the
fifth day of November.

" Be it therefore enacted by the King s most excellent Majesty, the Lords
Spiritual and Temporal, and the Commons in this present Parliament as
sembled . . . that all and singular ministers . . . within this realm, . . . shall
always upon the 5 th day of November say Morning Prayer, and give unto
Almighty God thanks for this most happy deliverance . . . And . . . that
every minister shall give warning to his Parishioners publicly in the Church
at Morning Prayer, the Sunday before every such fifth Day of November, for
the due observation of the said day, and after Morning Prayer or Preach
ing upon the said fifth day of November, they read publicly, distinctly and
plainly this present Act." [3rd James I. cap. I.]

The form of Prayer was issued separately, and does not ap
pear to have been then printed with the Prayer-Book u , and it
will be observed that the Act did not order it to be so printed.

The NEW TRANSLATION of the Bible also affected all
the Epistles and Gospels, and wherever else the Scriptures
were used in the Service of the Church. The Orders for
this translation were issued in 1607, and the names of those
engaged, and the rules to be observed, have been handed
down to us v .

4 A series of Canons also were passed of Church Government. None of the Acts

in 1606, (see Overall s " Convocation of this Session were sanctioned by the

Book," and Cardwell s " Synodalia," vol. Crown.

i. p. 330,) but they do riot touch upon the u It was not till 1662 that it formed part

Prayer-Book, and relate almost entirely to of the Prayer-Book.

the Holy Scriptures. In Overall s "Con- T They are given in Burnet s Hist. Re
vocation Book," are other proceedings of form., vol. ii. App. p. 366. Also in Card-
Convocation touching upon the questions well s Documentary Annals, vol. ii. p. 140.

THE REIGN OF CHARLES I.

THE REIGN OF CHARLES I.,
March 27, 1625 Jan. 30, 1649.

No Bill in reference to the Prayer- Book was for several
years brought before Parliament, nor was any Commission
appointed by the King himself. The new Prayer- Book printed
during the first year of Charles s accession, presents no greater
deviation from the editions of James s reign than is common
to all the reprints w .

Cosin, however, was charged x with " having lately made
some alterations in the Prayer-Book," and also " putting in
of Priests for Ministers." The charge probably rested on no
more solid grounds than he restored the word "all" in the
second rubric, and brought the edition of the Prayer-Book
into conformity with the lawful copies of 1559 or 1604, by
putting back the word " Priest," when, either accidentally or
intentionally, it had been omitted y .

Various customs, contrary to the rubrics, had crept in,
and irregularities in the administration of the Sacraments
were frequent. Against these for awhile the Bishops con
tended, and notably Archbishop Laud, but at length (i.e.
Feb. 1 6, 1641) an Act was brought in by the Commons, and
a Committee eventually appointed (March i)

" to take into consideration all innovations in the Church respecting
religion,"

and afterwards to associate with them certain learned divines z .
The result of their deliberations was a proposal to yield to the
Puritan party, (which had now assumed distinctly a political
character and status,) several points which involved the sur
rendering the very principles of Church authority. As was
to be expected, such proposals merely served as an incentive
to further demands, for late in the session of 1641 a Bill was
brought in which involved the disuse of the Prayer-Book,
though it was not then carried. Early in 1645 tne Parliament
issued the " Directory," and the Prayer-Book was wholly set
aside.

A copy of the 1625 book (which is and " Minister." Books issued the same

very scarce) is in the Bodleian. It is the year even vary. Cardwell notes that

copy which belonged to Secretary Nico- eds. of 1607, 1627, 1634, and 1639, have

las, and has his autograph notes. " Minister" in the rubric (J 9), while eds.

1 Prynne s " Briefe Censure of Cozen s of 1632 and 1633 have " Priest."

Cozening Devotions," 4tp., 1629. The Committee consisted often earls,

i See note, ante p. Iviii. On comparing ten bishops, and ten lay barons. The

a number of books printed between 1604 divines called in included Archbishop

and 1642, there seems to be great irre- Usher, Drs. Prideaux, Warde, Twiss, and

gularity as to the use of the word " Priest " Hacket.

Ixii INTRODUCTION.

VIII. THE SCOTCH PRAYER-BOOK, 1637.

DURING this reign a Prayer-Book was drawn up for the
use of the Church of Scotland. The Proclamation was issued
December 12, 1636, but both the editions of this Prayer-
Book which are extant bear the year 1637 in their title-
pages. For this reason, throughout the following pages, it
will be found referred to as the " Scotch Liturgy, 1637."

The part which Archbishop Laud played in the matter is
told in his own " Account of his troubles and trial." It was
made an important accusation against him

" that he had maliciously and traitorously plotted . . . . and to that purpose
hath laboured to introduce into the Kingdom of Scotland divers innovations
both in religion and government, all or the most part tending to Popery and
superstition, to the great grievance and discontent of his Majesty s subjects of
that nation a ."

He tells us in the second chapter of that work that

"At his Majesty s return in the same year (1633), I was by his spe
cial grace and favour made Archbishop of Canterbury, 19 Septembris.
The debate about the Scottish Liturgy was pursued afresh ; and at last
resolved by the King, that some Scottish Bishops should draw up
a Liturgy, as near that of England as might be, and that then his Majesty
would have that confirmed and settled for the use of that Kingdom.
This Liturgy was carefully considered of, and at last printed and pub
lished, an. 1637 V

Again, in his direct answer to the charge already quoted,
he says :

"As for the way of introducing it, I ever advised the Bishops, both in
his Majesty s presence, and at other times both by word and by writing, that
they would look carefully to it, and be sure to do nothing about it but what

should be agreeable to the laws of that kingdom And in a letter

of mine, after my last coming out of Scotland, thus I wrote to the late
Reverend Archbishop of St. Andrew s, Sept. 30, 1636, concerning the
Liturgy: That whether that of England or another was resolved on,
yet they should proceed circumspectly; because his Majesty had no intend-
ment to do anything but that which was according to honour and justice,
and the laws of that kingdom. And a copy of this letter I have by me
yet to shew c ."

See Laud s " Works," Anglo-Catholic b See Laud s "Works," ibid., vol. iii.

Library edition, vol. iii. p. 425, (Oxford, p. 278.
Parker, 1853.) c Laud s "Works," vol. iii. p. 428.

THE SCOTCH LITURGY, 1637. Ixiii

It would appear that as early as 1629, King Charles had
formally consulted the Scotch Bishops about a Prayer-Book.
Nothing, however, came of it. After his coronation in Scot
land in 1633, he again urged upon them the adoption of
a Liturgy. Some were for the adoption of the English form,
others for a special Scotch form, but they were in a minority.
Already one had been drawn up in King James s time, and
there is reason to believe that this was again proposed in sub
stance, though perhaps with alterations. A MS. copy of
a Form of Prayer, having all the appearance of having been
most carefully transcribed for some legal purpose, is preserved
in the British Museum, and now bound up with one of the
1637 Prayer- Books d . It is entitled :

" The Book of Common Prayer and Administration of the Sacraments,
with other Rites and Ceremonies of the Church of Scotland. As it was sette
down at first, before the change thereof made by the Archbishop of Can
terbury, and sent back to Scotland."

It differs frequently very much from the English Book,
though evidently based upon it. One of the rubrics may be
given as a specimen, from the Communion :

" After Sermon is ended, the Minister shall come down from the pulpit to
the Table, and standing at the syde thereof, shall use this short prayer ; say
ing, Almighty God, unto -whom all hearts, &&amp;gt;c."

The drawing up of the new Book appears mainly to have
been left to Wren and Laud. The English edition of 1632
was used, and the alterations and additions were made in
the margin : it had also the Royal Warrant attached to it,
dated from Whitehall, April 19, 1636.

In the end, however, undue haste was used. The Liturgy
was authorized by the Privy Council without first submitting
the whole matter to the General Assembly of the Scottish
Church. The use of the new Liturgy was to have com
menced Easter Day, 1637, but it was afterwards altered to
July the 23rd.

The Proclamation attached to this Liturgy was as follows :

. d The evidence is very slight that this suffered. (British Museum, C. 36. g.)

is the form m question. The MS. appears In this Warrant the King refers to

to be perfect, but the leaves are cut very "another book signed by us at Hampton

lose, and some of the head-lines have Court, Sept. 28, 1634."

INTRODUCTION.

" A Proclamation for the authorizing of the Book of Common Prayer

to be used throughout the Realm of Scotland.

" Charles, by the grace of God, King of Great Britain, France, and
Ireland, Defender of the Faith, To our Lovits Messengers,

our Sheriffs in that part, conjunctly and severally, specially constitute,
greeting. Forasmuch as We, ever since our entry to the imperial Crown
of this our ancient kingdom of Scotland, especially since our late being here
in the same, have divers times recommended to the Archbishops and
Bishops here the publishing of a Public Form of Service, in the Worship
of God, which we would have uniformly observed therein. . . .

" OUR WILL is, and We charge you straitly, and command, that in
continent these our Letters seen, you pass, and in our Name and Autho
rity command and charge all our subjects, .... to conform themselves to
the said Public Form of Worship, which is the only Form which We
(having taken the Counsel of our Clergy) think fit to be used in God s
Public Worship in this our Kingdom : Commanding also all Archbishops,
and Bishops, and other Presbyters and Churchmen, to take a special care
that the same be duly obeyed and observed, and the contraveners con-
dignly censured and punished ; and to have special care that every Parish,
betwixt [this] and Pasch next, procure unto themselves two at least of
the said Books of Common Prayer, for the use of the Parish. . . .

"Given under our Signet, at Edinburgh, the Twentieth day of
December, and of our Reign the Twelfth Year, 1636.
" Per actum Secreti Consilii."

The rejection of this Prayer-Book by the clergy and people
of Scotland, and the political questions connected with it,
belong to the general history of these times rather than to the
special history of the Prayer-Book. Laud s own words con
cisely sum up the matter :

" It seems the Bishops trusted with this business went not the right
way, by a General Assembly, and other legal courses of that Kingdom.
But what way soever was taken, or in whomsoever there was a failure,
this was certain in the event : the Bishops were deceived in their ex
pectation of a peaceable admission of that Service-Book ; the King lost
the honour and safety of that settlement ; and that Kingdom such a form
of God s Service, as I fear they will never come near again f . "

Copies of two different impressions of the book exist,
both printed, however, the same year, and with scarcely any
variation between them.

f See Laud s Works, ibid., vol. iii. p. 378.

THE SCOTCH LITURGY, 1637. Ixv

Printed by Robert Young, Printer to the King s most excellent Ma
jestic, M. DC. XXXVII. folia.
No Colophon.

1. British Museum, C. 36. g. (with a MS. copy of another Prayer-Book inserted) ;
468. b. 10. (bound at end of a 1595 English Prayer-Book) ; and 6. d. i.

Also four similar copies in the Bodleian Library g.

2. Copies in other collections h .

This Liturgy will be found, by reference to the following
pages, to present several variations from the edition of 1604.
The chief and most important was the substitution throughout
of the word "Presbyter" for the word "Priest." In seve
ral cases also " Minister " is changed into " Presbyter or
Minister."

It will also be seen that although the Book failed in re
spect of its immediate purpose, it influenced the revision
which was afterwards made in 1662, that is, our own autho
rized Prayer-Book, and for this reason some of the alterations
are not without interest.

The addition of a Preface (p. 6) explaining the circum
stances of the issue of the Book, was added, and this evi
dently suggested the Preface in 1662. Several notes referring
to the Tables and Kalendars ! given at the beginning of the
Prayer-Book, are also partially followed. The use through,
out (or nearly so) of the new translation of the Bible is also
noticeable. The direction for the Absolution to be pro
nounced by the Presbyter standing ( 9), while the people
are kneeling, was followed also in the next Book. In 22,
the Creed, which before was to be said, was now to be " said
or sung," and this alteration was also adopted. In the same way
the rubric 29, respecting the Litany. Rubric 95, provides
that a " bason" be used in which the alms shall be gathered,
and that it shall then be presented by the Presbyter " before
the Lord, and set upon the Holy Table." This was adopted
almost exactly by the edition of 1662. The restoration of the
rubric 98, ordering the time when the Presbyter should place

i : This impression may be known by the celled, in consequence of an omission of

addition of the words, Everyone stand- verse 31 of Psalm cix., as was discovered

"%u n sa * u &gt; after th e Gloria, $ 15. by one copy having the uncancelled sheet.

1 he ISALTERS bound up with the Prayer- *&gt; One of these (i.e. without the words

Books also shew variations. Some have "Every one, &-V .,") is followed by Mr.

the word " Certaine " after the "finis," as Pickering in his series of reprints.

it it was intended that the collection of In the Kalendar itself the addition of

Certain Prayers should be added to the Scotch Saints Days amongst the black-
volume. In all copies (and there are not letter Days, may be noted, e.g. David,

than three varied impressions of the Mungo, Colman, &c. These of course

same date 1636), sheet h h, folio 3, is can- were not followed.

INTRODUCTION.

the bread and wine upon the Lord s Table previous to conse
cration, was also followed in 1662. In the Prayer for the
Church Militant ( 104), considerable alteration was made
from that of 1552, and the additions were partially adopted
in the 1662 Book. So in the Prayer for Consecration (107)
considerable change was made : the word " absolution " was
introduced in 113: a new rubric ( 125) was also made,
providing for the covering of the elements, and was adopted
in substance, but with the omission of the word " corporal."
Amongst the Prayers at the end of the Litany a new Prayer
was introduced, to be said during the Ember-weeks ( 159),
and this was also adopted in 1662.

Having pointed out the chief variations which were after
wards adopted at the last revision, it remains to note a few
of those which were not. In the rubric 2, respecting vest
ments, all reference is omitted to the Act of 2nd of Edw. VI.,
and it is implied that a special order would shortly be issued.
Instead of the "Benedicite" (p. 7 6 ) the 23rd Psalm was sub
stituted. In rubric 61, the old custom (still retained to
this day) of the people saying " Glory be to God " before
the Gospel, and "Thanks be to thee, O Lord" after the
Gospel, was set down as a definite direction. Rubric 82
is in substance the same as 62 : but the words are here
given as, " Glory be to thee, O Lord." In the Holy Commu
nion ( 75), it was ordered that the Holy Table should have at
Communion-time a carpet and a fair white linen cloth upon it,
with other decent furniture. Further, " that it should stand at
the uppermost part of the chancel or church." Thirdly, that
the Presbyter ( 76) was to stand at the north side or end
thereof. In none of these, however, was the book followed
by the 1662 edition, which adopted, as regards 75 and 76,
the rubrics of 1552.

Several additional sentences were provided to be said during
the Offertory ( 93) : and the words " Collect of humble ac
cess" were added also to 115. A new rubric ( 131) was
introduced, applying one-half of the Offertory for providing
" books of divinity ;" and in rubric 141 the additional words
were inserted, "though it shall be lawful to have wafer-bread,"
before "it shall suffice."

In the Baptismal Service, the rubric of the Book of
1549 (see p. 312), for the changing periodically and the sanc
tifying of the water for Baptism, was, in substance, restored
(p. 289), but this was not followed in 1662.

THE DIRECTORY, 1645.

There was no special Ordinal prepared for the ordaining
of Presbyters, all the known copies ending with the Com-
mination.

We have now arrived at the time when the Puritan party
gained the ascendant, and all the doctrine and discipline of
the Prayer-Book was cast on one side.

The DIRECTORY, as it was termed, was compiled and ordered
(Jan. 3, 1645) to be used in all the Churches, instead of the
Prayer- Book. The following is the title :

"A Directory for the Publike Worship of God, throughout the Three
Kingdoms of England, Scotland and Ireland. Together with an Ordi
nance of Parliament for the taking away of the Book of Common Prayer,
and for establishing and observing of this present Directory throughout the
Kingdom of England and Dominion of Wales. London, for the Good of
the Commonwealth, 1644 ( = 1645)."

The following is the Ordinance which is referred to :

"Die Veneris 3 Januarii*, 1644 [ = 1645 n.s.] An Ordinance of Par
liament, for the taking away of the Book of Common Prayer, and for the
establishing and putting in execution of the Directory for the Public Wor
ship of God. "

"The Lords and Commons assembled in Parliament, taking into seri
ous consideration the manifold inconveniences that have arisen by the Book
of Common Prayer in this kingdom ; and resolving according to their Cove
nant, to reform religion according to the Word of God, and the example
of the best reformed Churches ; have consulted with the reverend, pious,
and learned Divines, called together for that purpose ; and do judge it
necessary that the said Book of Common Prayer be abolished, and the
Directory for the Public Worship of God hereafter mentioned be established
and observed, in all the Churches within this kingdom. Be it therefore
Ordained by the Lords and Commons assembled in Parliament, that the
Statute of the 2nd and 3rd years of King Edward the VI. , entitled, The
Penalty for not using Uniformity of Service .... and the Statute of the
5th or 6th year of the^ame King .... and so much of the Statute of the
1st year of Queen Elizabeth, and so much of the Statute of the 5th year of
the said Queen .... and so much of the Statute of the 8th year of the
same Queen .... be repealed, void .... c. And that the Directory
for Public Worship herein set forth shall be henceforth used, pursued and
observed according to the true intent and meaning of this Ordinance in all
exercises of the Public Worship of God ".... &c.

i Archbishop Laud, with whose name is associated the previous Liturgy, was be
headed on the loth of the same month.

Ixviii INTRODUCTION.

Another Ordinance, March 13, 1645, provides,

"Die Jovis 13 Martii, 1466 ( = 1645 n. s.) It is this day ordered by the
Lords and Commons in Parliament assembled, that this Directory and
Ordinance concerning it, be forthwith printed and published. Wherein
Master Henry Rob rough, and Master Adoniram Byfield, the Scribes of
the Assembly of Divines, are required to use all possible care and diligence,
that it be from time to time faithfully and exactly done. And for prevent
ing of all abuses therein, it is further ordered, that no person or persons
whatsoever shall presume to print or reprint the same in any volume, but
only such as shall be appointed and authorized thereunto by the said
scribes .... " H. Elsynge, Cler. ParL D. Com."

"We do appoint and authorize Evan Tyler, Alexander Fifield, Ralph
Smith, and John Field to print this Directory and Ordinance concern
ing it. "Henry Robrough, Scribe; Adoniram Byfield, Scribe."

The first Ordinance imposed no penalty on persons using
the Common Prayer, nor required all copies to be brought to
the Committees ; consequently the new Directory made little
way, as is confessed k . People liked neither parting with their
old books, nor cared to purchase the new one. Another
Ordinance was therefore issued Aug. 23, 1645

"Whereas by an Ordinance of Parliament made Jan. 3 ... it was . . .
ordained that the said Book of Common Prayer should not remain or
be thenceforth used in any Church ... yet nevertheless in regard that . . .
there was no special direction made or contained for the speedy dispersing
of the said Directory . . . nor any punishment set down either for the using
of the said Book of Common Prayer, or the non-using of the Directory ; by
means whereof there hath been as yet little fruit of the said Ordinance : The
Lords and Commons do ordain that the Knights and Burgesses of the
several counties, shall send printed books of the said Directory fairly bound
up in leather, unto the Committees of Parliament residing in the said
several respective Counties, who shall with all convenient speed send the
same unto the several respective constables or other officers of all the
several Parishes . . . that is to say, one book unto the respective constables
... to be paid before by the inhabitants.

" And it is further hereby ordained . . . that the several and respective
constables . . . shall within one week after their receipts of the said books,
deliver the said books unto the several ministers upon pain that every
[one] . . . that shall make default therein, shall forfeit and pay for every
such default the sum of five shillings.

k Bp. Jeremy Taylor, in the preface to There are thirty-one Charges, beginning,

"An Apology for Authorized and Set i. A Form of Worship composed to the

Forms of Liturgy, &c.," (1646. See Eden s dishonour of the Reformation. ... 2. A

vol. v. p. 252,) reviews the Directory. Direction without a rule, &c.

THE DIRECTORY, 1645.

Ixix

" And it is further ordained, that if any person or persons whatsoever,
shall at any time or times hereafter use or cause the aforesaid Book of
Common Prayer to be used in any Church, Chapel, or public place of
worship, or in any private place or family within the kingdom of England,

that then every such person so offending therein shall, for the first

offence, forfeit and pay the sum of jive pounds of lawful English money ;
for the second offence, the sum of ten pounds ; and for the third offence,
shall suffer one whole year s imprisonment, without bail or mainprise. . .

".It is further ordered and ordained, that all Common Prayer books
remaining in parish- churches and chapels shall, within a month after the
publishing of this Ordinance, be by the churchwardens or constables of the
respective parishes (under the penalty of forty shillings, to be employed as
aforesaid) carried unto the Committees of the respective counties where
they shall be found, to be disposed of as the Parliament shall direct."

No set Form of Prayer was issued by the authority of Par
liament, except in one remarkable case, and that was a Special
Prayer-Book for Sailors, entitled,

" A Supply of Prayer for the Ships that want Ministers to Pray with
them, agreeable to the Directory established by Parliament. Published by
Authority. 4to. Printed for John Field." (No date. )

The following list of editions of the Prayer-Book 1 issued
during the reign, is (like the others already given) as com
plete as material at hand will permit :

1625. Norton and Bill

1627. ,,

1628. ,,

1629. ,, ,,

1630. T. and T. Buck

1631. R. Barker

1632. ,,

folio.

24mo.

(2) 8vo.

folio.

4to.

fol. & 8vo.
4to. & 8vo.

1633. R. Barker fol. 4to. & 8vo.

1633. R. Barker and assigns

of Bill 410. & 8vo.

1633. R. Young (Edinb. ) sm. 8vo.

1634. R. Barker fol. & 4to.

1634. R. Young (Edinb.) sm. 8vo.

1635. R. Barker 410. & 8vo.

Several of these have a series of
" Godly prayers " at the end ; and some
have the Metrical Psalms with the title,
" Psalms of KING DAVID translated by
K.IMG JAMES."

1636. R. Barker 10 folio.

1636. John Bill folio.

1637. 2 SCOTCH BOOKS, q.v. folio.
1637. R. Barker and assigns

of John Bill sm. 4to.

1637. Soc. Stat. (Dublin) 4to.

1638. R. Barker and assigns folio.
1638. Barker and Bill 481110.
1638. R. Barker Svo.
1638. Buck and Daniel folio.

1638. (Cambridge) 4to.

1639. R. Barker folio. 4to. & Svo.

1641. R. Barker and Bill.4to. Svo.

1642. (London) 11 Svo.

m A copy of this ed. in the Bodleian has
several MS. notes by Sir Philip Warwick.

n "A new Booke of Common Prayer ac
cording to the Forme of the Kirkeof Scot
land," was printed 1644, in London, Svo.

Ixx INTRODUCTION.

During the reign no important INJUNCTIONS were issued by
the King. We have, however, preserved to us copies of seve
ral Injunctions, &c. issued by Bishops, and a large number of
the documents entitled " Articles to be enquired of" at their
Visitations, which throw considerable light upon the practices
which were considered to be in accordance with, or contrary
to, the rubrics at this time.

In the year 1628, a new edition of the ARTICLES being
printed, we find \heYs\for the first time preceded by a declara
tion. The title now ran,

" Articles agreed upon by the Archbishops and Bishops of both Pro
vinces, and the whole Clergy, in the Convocation holden at London in the
year 1562, for the Avoiding of Diversities of opinions, and for the establish
ing of consent touching true Religion : Reprinted by his Majesty s com
mandment, with his Royal Declaration prefixed thereto ."

This Declaration commences :

"Being by God s ordinance according to Our just Title, Defender of
the Faith and Supreme Governour of the Church within these our Do
minions ; We hold it most agreeable to this our Kingly Office and our
own religious zeal, to conserve and maintain the Church committed to
Our charge in Unity," &c.

The Articles, with this declaration, will be found still
printed in most of our Prayer-Books in use at the present
time.

The passing of the seventeen CANONS in 1640, in a Con
vocation which was continued (contrary to ordinary custom)
after the Parliament had been dissolved, may be mentioned.
Their only bearing on the Prayer-Book, however, is a refer
ence in No. 7, respecting the position of the HolyTable ( 75).
They also enjoin attendance at the service for the Accession
of King Charles, which had been prepared in 1636 P.

Considerable controversy has arisen the King, but after a two days debate
as to the authorship of this Declaration, it were, Dec. 16, 1640, voted unlawful by
having been supposed by some to be that the Parliament. Later on, Aug. 13, 1641,
of King James. The answer is, that all the same Parliament impeached fourteen
copies of 1624 and previously are without of the Bishops for their share in passing
it, and that of 1628 is the earliest known them. These Canons were never re-
copy found with it. See, for note of con- pealed by Convocation, but they were
troversy, Cardwell s " Documentary An- excepted from confirmation in the Act of
nals," vol. ii. p. 221. 13 Charles II.

P These Canons were duly ratified by

THE REIGN OF CHARLES II., 1662. Ixxi

THE REIGN OF CHARLES II.,
Jan. 30, 1649 Feb. 6, 1685.

THE date of the actual accession of Charles II., May 29,
1660, is not that of the commencement of his reign, which,
on the principle that " the King never dies," was decided
by the legal authorities of the time to date from the day
of his father s martyrdom, viz., Jan. 30, 1649. Consequently,
the Parliament, which assembled April 25, and continued till
Dec. 29, 1660, is that of the twelfth year of his reign.

The day after Charles s entry into London, it was ordered
by the Commons that a Bill be prepared, and shortly after
an Act was passed, as follows :

"For a perfettial Anniversary Thanksgiving on the nine and twentieth
day of May.

"Be it therefore enacted by the King s most excellent Majesty, the
Lords and Commons in this present Parliament assembled, .... that all
ministers of God s word and sacraments, in every Church .... and
their successors, shall in all succeeding ages annually celebrate the twenty-
ninth of May, by rendering their hearty public praises and thanksgivings
unto Almighty God. ... Be it further enacted, that every minister shall
give notice to his Parishioners publicly in the Church, at Morning Prayer,
the Lord s Day next before. . . . And shall then likewise publicly and dis
tinctly read the present Act to the People." [i2th Chas. II., cap. 14.]

On the Restoration of the Monarchy the Prayer-Book was
restored also q , and the Book of 1604 was therefore again,
in 1660, the authorized Book of Common Prayer.

The King also issued a Declaration (Oct. 25, 1660,) in
which he gave out hopes to the Puritan party that consider
able concessions would be made to them. He also promised
that a Commission should be appointed, and the Prayer-Book
should be reviewed.

During the years 1660 and 1661 several editions of this
Book were printed, and in various sizes, as it was, of course,
not possible to find copies of the old editions sufficient for
use in the churches. One edition, perhaps the first issued,
(but it has no printer s name,) was evidently reprinted in such
a hurry that the names of the royal family were not altered,
and on the title-page of the Ordinal the date 1639 was re-

i The Parliament proclaimed Charles duly used. Throughout the country, how-
king on May 8, in 1660, and when the Lords ever, the use was adopted gradually. We
met in Westminster Abbey, on May 10, find mention of it being used for the first
to observe a day of thanksgiving for the time, e.g. by Bp. Patrick (mentioned in
same, the Book of Common Prayer was his autobiography), July 22, 1660.

Ixxii INTRODUCTION.

tained, shewing the date of the copy printed from. The other
editions, however, issued from the Royal Printing-houses,
have those corrections made which are usual at the beginning
of each reign r .

The following appear to be the editions issued in this reign
before the revision :

1660. (No printer s name) folio. I 1660. H. Hills 8vo.

Bill and Barker 4to. I 1661. Bill folio.

THE PRAYER-BOOK OF CHARLES II., 1662.

The first event to be recorded in connection with the Re
vision of the Prayer- Book is the issue of a Commission (in
accordance with a previous Declaration), directed to twelve
Bishops and twelve Presbyterian Divines, (with nine assistants
on each side, to supply the places of the principals when they
should be absent,) to review the Book of Common Prayer.
This is known as the SAVOY CONFERENCE. The Warrant is
dated from Westminster, March 25, 1661 ; and it begins :

" Charles by the grace of God, &c. To our Trusty and Wellbeloved the
most Reverend Father in God Accepted Archbishop of York, The right
Reverend Father in God Gilbert Bishop of London, &c. &c. Greeting.
.... Whereas by our Declaration 8 of October last (October 25, 1660)
concerning Ecclesiastical Affairs, We did amongst other things express
an esteem &lt;?/~the liturgy of the Church of England contained in the Book of
Common Prayer ; And yet since We find some Exceptions made against
several things therein, We did by our said Declaration declare We would
appoint an equal Number of learned Divines of Both persuasions to Re
view the same, and to make such alterations therein as should be thought
most necessary, and some Additional forms in the scripture Phrase as near
as might be, suited unto the Nature of the several parts of Worship.

" We therefore, in Accomplishment of our said Will and intent, and
of our continued and constant Care and Study for the Peace and Unity
of the Churches within our Dominions, and for the Removal of all Ex
ceptions and differences, and occasions of differences and exceptions, from
amongst our good Subjects, for or concerning the said Book of Common

* The words, however, " which hast partly, that King Charles was then un-

promised to be a father of thine elect and married. In eds. 1632 and after, when

of their seed," in the Prayer for the Royal there was royal issue, and Prince Charles

Family, rubric 158, (which was now trans- and the Lady Mary are named, the clause

ferred from the end of the Litany to the was replaced.

end of the Morning and Evening Prayer, s This Declaration referred to, is printed

see pp. 83, 93,) were changed at once in Cardwell s "Documentary Annals,"

into " the fountain of all goodness." Partly, vol. ii. pp. 285301 ; and "Conferences,"

no doubt, as they offended some, and 3rd. ed., p. 286.

THE SAVOY CONFERENCE, 1661. Ixxiii

Prayer or any thing therein contained, do by this our Letters Patent
require, authorize, constitute and appoint you the said Accepted Arch-
Bishop of York, Gilbert Bishop of London, &c. ... To advise upon and
Review the said Book of Common Prayer, comparing the same with the
most Ancient Liturgies which have been used in the Church in the
Primitive and purest times ; and to that End to Assemble and meet toge
ther from time to time, and at such times within the space of four Calen
dar months now next ensuing, and in the master s lodgings in the Savoy,
in the Strand, in the County of Middlesex, or in such other place or places
as to you shall be thought fit and convenient, to take into your serious
and grave Considerations the several directions and rules, forms of Prayer
and things in the said Book of Common Prayer contained, and to advise
and consult upon and about the same, and the several Objections and
exceptions which shall now be raised against the same ; And if occasion
be, to make such reasonable and necessary Alterations, Corrections and
Amendments therein as by and Between you the said Archbishops, Doctors
and persons hereby required and authorized to meet and advise as afore
said shall be agreed upon to be needful or expedient, for the Giving satis
faction to tender Consciences, and the restoring and continuance of Peace
and Unity in the Churches under our Protection and Government ; But
avoiding as much as may be all unnecessary alterations (abbreviations} from
the forms and liturgy wherewith the People are already Acquainted, and
have been so long received in the Church of England 1 ."

The Savoy Conference was opened April 15, 1661, at the
Bishop of London s Lodgings (as provided) in the Savoy.
An Account of the Proceedings was printed and published
shortly after, under the following title :

"An Accompt of all the Proceedings of the Commissioners of both
perswasions appointed by his Sacred Majesty according to letters patent
for the review of the Book of Common Prayer." London, printed for
R. H. 1661.

Besides this, we have in Baxter s " History of his Life and
Times" a full account of his own part in the business. The
work it must be remembered is the writing of a partizan,
and therefore everything is made to appear favourable to the
Puritan side of the question ; at the same time, the narrative
appears to be strictly accurate. The following extract is
taken from his book :

"May 14. I desired my brethren that we might draw up a plain and
earnest petition to the Bishops. This motion was accepted, and I was

1 Printed in Kennett s " Register," " Wilkins s Concilia, and Cardwell s " Con
ferences," 3rd ed., p. 298.

Ixxiv INTRODUCTION.

desired to draw up the petition, which I did, and it was examined, and
with a word or two of alteration, consented to. When we met the
Bishops to deliver this paper I was required to deliver it to them, and,
if it were possible, to get audience for the petition before all the company.
.... I delivered the petition when I had read it, and with a fair copy
of our REFORMED LITURGY, called Additional Forms and Alterations,
and they received both, and so we departed."

We have here mention of the " Reformed Liturgy." This,
which to all intents and purposes was to supersede the exist
ing Prayer-Book, was drawn up by Baxter himself in a fort
night. He thus writes elsewhere :

"The drawing up of Exceptions they undertook themselves. The draw
ing up of the Additions and New Forms they imposed upon me alone, be
cause I had been guilty of that design from the beginning, and of engaging
them in that piece of service. And some of them thought it would prove
odious to the independents, and others who are against a Liturgy as such.
Hereupon I departed from them, and came among them no more till I had
finished my task, which was a fortnight s time u . "

The Petition, which was the chief document produced, con
sisted of two parts : first, general proposals ; and next, par
ticular exceptions. These are very numerous, but they are
important, as the compilers may be accepted as the authorized
exponents of the views of the Puritan party of the time.
Taken as a whole, they exhibit clearly how far removed were
the views of that party from those of the old reformers, such
as Cranmer or Ridley, or even those of Bucer or Peter
Martyr. To print them in full would occupy more space
than can be given. A Summary is therefore given as drawn
up by Calamy v , who was present throughout the proceedings,
and may be said to have acted as Baxter s lieutenant, so that
no injustice can be done to the Puritan arguments by giving
his version.

u From Baxter s Life, by Sylvester, folio, first crave God s assistance and accept-

London, 1696. In substance in Calamy s ance of the worship to be performed, in

" Abridgement," vol. i. p. 151. At the end these or the like words:

of that volume (but with separate paging) " Eternal, incomprehensible, and in-

his work is printed entire. It is entitled visible GOD, infinite in power, wisdom and

" The Reformed Liturgy. The Ordinary goodness, dwelling in the Light which no

Publick- Worship on the Lord s Day." man can approach, where thousand thou-

Calamy (p. 155) says : " And that the sands minister unto Thee, and ten thou-

world may judge what sort of Forms they sand times ten thousand stand before

were which the members desired to have Thee . . ." &c.

liberty to use . . . this Reformed Liturgy It was printed separately, London, 1661 ;

is here added at the close of this volume and has been reprinted amongst Hall s

at large, as it was then drawn up. " Liturgies," Bath, 1847.

The opening paragraph is here given as v " An Abridgment of I

Mr. Baxter s His-
es. By Edmund
reverently composed, let the Minister Calamy, D.D., 2 vols. 8vo., London, 1713.

a specimen : " The Congregation being tory of his Life and Times." By Edmund

"alai

THE SAVOY CONFERENCE, 1661. Ixxv

In this paper they proposed " That the Prayers and materials of the
Liturgy might have nothing in them doubtful, or questioned amongst
pious, learned, and orthodox persons.

"That as the Reformers at first so composed the Liturgy as might be
most likely to win upon the Papists, and draw them into their Church and
Communion, by varying as little as they well could from the Romish form
before in use ; so it might, according to the same rule of prudence, be
then so composed as to gain upon the judgments and affections of all
those who, in the substantiate of the Protestant Religion, are of the same
persuasion.

That the Repetitions and Responsals of Clerk and people be omitted.
That the petitions of the Litany might be cast into one Solemn Prayer, to
be offered up by the Minister, and not so as the Precatory Part should be
uttered only by the people x .

" That there be nothing in the Liturgy countenancing the observation of
Lent as a religious fast. That the religious observations of Saints Days
and Vigils be omitted.

"That the Liturgy be not so imposed as totally to exclude the gift
of Prayer in any part of public worship.

That the New Translation of the Scriptures be used instead of the
Old Version y, which in many places is justly exceptionable. That
Apocryphal Lessons might be omitted.

"That the Minister be not required to rehearse the Liturgy at the
Communion Table.

" That the word Priest and Curate throughout the book be turned into
that of Minister z , and Sunday into Lord s Day.

"That obsolete words be changed into words generally received and
better understood.

That no portions of the Old Testament, or of the Book of the Acts,
be styled or read as Epistles a .

That the Phrase which supposes all in Communion to be regenerated
(while due care is not taken about the exercise of discipline) might be re
formed, and that the petitions in the prayers might have a more orderly
connection, and the forms be of a more competent length, which would be
most to edification, and tend to gain the reverence of the people.

" That the Liturgy might be so contrived as to comprehend the sum of

* At the end of Baxter s "Reformed" of Archbishop Laud is thus referred to:

Liturgy," he has given a new Litany, " Nor do you yield the Psalms to be read

composed upon this plan. in the new translation, nor the word Priest

y In ed. 1662, (as in the Scotch ed.,) to be changed for Minister or Presbyter,

the Epistles and Gospels, Sentences, &c., though both, have been yielded in the

were taken from the New Version. Scottish Liturgie."

1 In the address to the Bishops near In ed. 1662, in all the cases named,,

the close of the Conference, (drawn up by "For the Epistle" was substituted for

Baxter,) the unfortunate Scotch Liturgy " The Epistle.

Ixxvi INTRODUCTION.

all such sins as are ordinarily to be confessed in Prayer by the Church, and
of such petitions and thanksgivings as are ordinarily to be put up to God ;
and the Catechism annexed might summarily comprehend all such doctrines
as are necessary to be believed, and there explicitly set down.

" That ceremonies not necessary in themselves, and that had for above
an hundred years caused sad divisions, and been the fountain of mani
fold evils, might not be imposed by the Liturgy, but left at liberty."

" After which general proposals," writes Calamy, " a great
many particular EXCEPTIONS were added as to the several
parts of the Liturgy, and passages in it, of which these that
follow are the chief." To these have been added the numbers
of the rubrics, for the sake of ready reference :

"As to the MORNING AND EVENING PRAYER, they excepted against
that part of the rubrick which, speaking of ornaments to be used, left
room to bring back the Cope, Albe, and other vestments b [ 2].

" Against the leaving out the Doxology at the end of the Lord s Prayer c
[ II, &c.], by the frequent repetition of Glory be to the Father, &c.
[ I 3&gt; *5&gt; & c -]&gt; tne singing of the Lessons, Epistles, and Gospels d
[ 1 6], and against the using of the Benedicite [ 18] rather than a Psalm
or Scripture Hymn.

" In the LITANY [p. 268] they excepted against the expression deadly
sin, and moved it might be changed into heinous, or grievous. Against
the expression sudden Death, which they moved to be changed into dying
suddenly and unpreparedly. And against praying for all that travel by
land and water, c. so universally, which they desired to have put inde
finitely those that travel, &c.

"In the COLLECT [p. 105] for Christmas Day they excepted against
the word this day e and two or three days successively ; and they excepted
against several expressions in divers other Collects for festival times f .

"In the ORDER FOR THE ADMINISTRATION OF THE LORD S SUPPER
they excepted against the time assigned for giving notice to the minister
as too short, when confined to overnight, or in the morning* [ 71], as to
persons who designed to communicate. They excepted against the rubric
about the ministers keeping unqualified persons from the Lord s table

b In^ the full report the exception ran d In ed. 1662, the part of the rubric

thus: "Forasmuch as the Rubrick seemeth containing the words, "shall be sung in

to bring back the cope, albe, and other a plain tune," was omitted,

vestments forbidden in the Common Prayer e In ed. 1662, altered to "as at this

Book 5 & 6 of Edward VI., and for the time."

reasons alledged against Ceremonies under * In ed. 1662, some new Collects were

our i8th General Exception, we desire it added, and some altered,

may be wholly left out." g In ed. 1662, altered to "at least some

c In some cases, in ed. 1662, the doxology time the day before."
was inserted.

THE SAVOY CONFERENCE, 1661.

Ixxvii

[ 72] as not sufficiently clear and strong^. As to the rehearsing the ten
Commandments there, they excepted against leaving out the preface to
them [ 79] ; against the way of reading the fourth commandment ;
against kneeling at the reading of this more than other parts of Scripture ;
and against the short intermixed prayers of the people, when the minister s
concluding with one suitable prayer would be much better. As to the
Exhortations [ 88, 91, 92], they excepted against some of them as un
seasonable to be read at the Communion 1 . And whereas tis said that
tis requisite that no man should come but with a full trust [p. 230],
they excepted against it as tending to discourage persons under trouble
of mind.

" They excepted against the prayer at the Consecration [p. 244] as not
sufficiently explicit and distinct, the breaking the bread not being so much
as mentioned k ; and against the requiring the minister to deliver the
Bread and Wine into every particular communicant s hand with distinct
words to each [ 117], and against the obliging all to kneel 1 ; and every
parishioner to receive three times in the year.

" As to BAPTISM, they objected against being obliged to baptize the
children of all comers 1 " [ 180] ; against the shortness of the warning
mentioned when a child was to be baptized ; against covenanting sureties

h Although, in ed. 1662, this rubric was
re-written, the substance of the previous
rubrics was retained. In Baxter s pro
posed Book there is a section on Pastoral
discipline.

It commences thus: "The recital of
the curses are said in the Book of Com
mon Prayer, to be instead of the godly
discipline of the primitive Church, (till it
can be restored again, which is much to be
wished ;) which is the putting of notorious
sinners to open penitence . . whom the
minister shall not suffer to partake of the
Lord s Table, until they have openly de
clared themselves to have truly repented
and amended their former naughty lives,
provided there be place for due appeals to
superior powers."

When we look for the course of proceed
ing, we find amongst many similar sen
tences the following : "If yet the of
fender remain impenitent, let the pastor
openly declare him unmeet for the Com
munion of the Church, and require him to
abstain from it, and require the Church to
avoid Communion with him. And let him
bind him by the denunciation of the threat-
enings of God against the impenitent."
There then follow several forms, i.e. " Of
Public Admonition to the Impenitent,"
" Form of Confession to be made before
the Congregation," " Form of Rejection
from the Communion of the Church,"
" Form of Absolution and Reception of
the Penitent," " Form of Thanksgiving
or Prayer for the Restored Penitent."

In ed. 1662, some slight amendments
were made.

k In ed. 1662, a rubric is added, and
here to break the bread." In Baxter s
proposed Book, in the "Order of Cele
brating the Sacrament of the Body and
Blood of Christ," is inserted the following :
" Then let the Minister take the Bread
and break it in the sight of the people,
saying: The Body of Christ was broken
for us, and offered once for all to sanctify
us : Behold the sacrificed Lamb of God,
that taketh away the sins of the world."

So far from taking exception to the
words of Delivery, they are very similar.
They run as follows : " Then let the Mi
nister deliver the Bread thus consecrated
and broken to the Communicants, first
taking and eating it himself as one of
them, ivherf he hath said, Take ye, eat
ye ; This is the Body of Christ, which is
broken for you. Do this in remembrance
of Him."

1 The re-introduction of the Declaration
(? 151) may be said to have been suggested
by this objection.

m The rubric at the commencement of
"Baxter s Celebration of the Sacrament
of Baptism," is very full upon this point :
"Let no minister, that is therein unsatis
fied, be forced against his judgment to
baptize the child of open atheists, idolaters,
or infidels, or that are unbaptized them
selves, or of such as do not competently
understand the essentials of Christianity

Ixxviii INTRODUCTION.

[ 179, &c.] to the overlooking of parents in whose sight the child is bap
tized ; against confining baptism to the font" [ 181] ; against that ex
pression in the first prayer of sanctifying Jordan and all waters by Christ s
Baptism [p. 288] ; against the promising and answering of sureties in
the name of the infant [ 192, 193] ; against the expression in the
second prayer of receiving remission of sins by spiritual regeneration
[p. 290] ; against that expression in the prayer after Baptism, which in
sinuates as if every child that is baptized was regenerated by God s Holy
Spirit P [ 203], and against the Cross * [ 200].

"In the CATECHISM they excepted against the mentioning god
fathers and godmothers in giving the name [p. 320] ; against the intimation
of regeneration as universally attending Baptism ; against rehearsing the
Commandments any otherwise than according to the new translation
[p. 322] ; against the mentioning two sacraments only as generally neces
sary to salvation [p. 324], when there are two only; against seeming to
found Baptism upon actual faith and repentance [p. 326], and that espe
cially as performed by the promise of the sureties r ; and against the
omitting a particular explication of Faith, Repentance, the two covenants,
Justification, Sanctification, Adoption, and Regeneration ; against the
rubrick asserting the certain undoubted salvation of baptized infants,
-without exception [ 254 and 210]. Against the slight rise of CON
FIRMATION 8 [p. 318] ; against the supposition in the prayer [p. 328]
that all who have come to be confirmed, have the spirit of Christ and
forgiveness of all their sins ; against the founding of Confirmation upon
apostolical practice, in the prayer after the imposition of hands [p. 330],
and against making the receipt of Confirmation absolutely necessary to
the holy Communion 1 [ 269].

" In MATRIMONY they excepted against the necessary use of the ring
[ 283] ; and the expression, with my body I thee worship, &c. [p. 338].

"In the Order for the VISITATION OF THE SICK they excepted
against the Form of Absolution [ 309], as not stifficiently declarative and
conditional ; and against injoining the minister to give the Sacrament to
every sick person that desires it [ 320].

n In the second rubric in Baxter s Book, (? 211), referring to the XXXth Canon,

however, occurs: "The font is to be respecting "The use of the sign of the

a aced to the greatest conveniency of the Cross."
inister and people." r In ed. 1662, the Answer was modified,

In ed. 1662, the words, "didst sanctify and changed to "Because they promise

the flood Jordan, &c.," were altered to them both by their sureties," &c.
" by Baptism in the river Jordan didst s The title of the section in Baxter s

sanctify water," &c. Book which represents Confirmation is :

p The words of the prayer in Baxter s " Of Catechizing and the Approbation of

Book are : "and hast now received this those that are to be admitted to the Lord s

child into Thy covenant and Church, as Supper. 1

a member of Christ by this Sacrament of * In ed. 1662, the words are modified,

Regeneration." and changed to " be confirmed, or be ready

1 Ined. 1662, a special rubric was added and desirous to be confirmed."

THE SAVOY CONFERENCE, 1661. Ixxix

" In the Office of BURIAL they excepted against the minister being
obliged to meet the corpse [ 339] ; against the common use of that expres
sion of God s taking to himself [ 344] the souls of all that are offered to
burial, which is not true of persons living and dying in open and notorious
sins ; against giving God hearty thanks [ 351] for delivering all that are
offered to burial out of the miseries of this sinful world, &c. , which may
harden the wicked, and is inconsistent with the largest rational charity,
and against hoping that those rest in God, who have not by their actual
repentance given any ground for the hope of their blessed estate u . "

The discussions which took place were chiefly upon the
principles rather than upon the details of the proposed
changes. Baxter s chief complaint is, that the Bishops do
not admit the desirability of change ; e.g. under

"July 18. When the Bishops were to have sent us two papers, one of
their concessions .... the other of their acceptances of our offered forms
.... instead of both .... they sent us such a paper as they did before
of their reasonings against all our exceptions, without any abatements or
alterations at all that are worth naming"

Again, later on he writes in a complaining tone, but seems
to ignore the terms of the Commission v :

"But they resolutely insisted that they had nothing to do till we had
proved that there was any necessity of alteration, which we had not yet
done, and that they were there to answer to our proofs. And here we
were left in a very great strait : if we should enter into dispute with them
we gave up the end and hope of our endeavours if we refused it we
knew that they would boast that when it came to the setting to we would
not so much as attempt to prove anything unlawful in the Liturgy. "

Although the discussion between the three chosen on the
one side (Pearson, Sparrow, and Gunning), and three on the
other (Baxter, Bates, and Jacomb), is interesting, it is too ex
tended to be printed in full, and cannot well be summarized.
In one of the accounts of the Conference, however, a cha
racteristic paper which Bishop Cosin put in is printed, which
is sufficiently important to have a place given to it here :

u These objections were probably met ers," p. Ixv., e.g. "Comparing the same
by the insertion of the rubric ( 338), " And with the most ancient Liturgies," Ad
here is to be noted that the Office ensuing vise about the several objections and ex-
is not to be used for any that die un- ceptions that shall be raised." "And if
baptized," &c. occasion be to make," &c.

v See the " Order to the Commission-

Ixxx INTRODUCTION.

" Wednesday, July 24. Bishop Cosin brings in a paper :

" I. That the question may be put to the managers of the division,
whether there be anything in the doctrine or discipline of the Common
Prayer or the Ceremonies contrary to the Word of God, and if they can
make any such appear let them be satisfied.

" II. If not, let them then propose what they desire in point of
expediency, and acknowledge it to be no more.

" III. Let that there be received from them, and speedily taken into
consideration and judgment of that Convocation, who are the proper and
authentic representatives of the Ministry, in whose judgment they ought
to acquiesce in such matters, and not only so, but to let the people that
follow them know that they ought not to disturb the peace of the Church
under the pretence of the prosecution of expediency, since the division of
the Church is the great inexpedient. "

On the last day of meeting, which was the 24th of July,
Baxter writes :

" Lastly, I desired Bishop Morley to resolve us what account we were
jointly to give his Majesty of our proceedings, that we might not wrong
each other ; and by his and their consent it was agreed on, that all our
account was to be that we were all agreed on the ends for the Church s wel
fare, unity and peace, and his Majesty s happiness and contentment ; but
after all our debates were disagreed of the means ; and this was the end
of that Assembly and Commission."

The discussions of the Conference were therefore of little
doctrinal importance in the final revision of the Prayer-Book x .
The demands made by the Presbyterians were such, it has
been seen, that the Bishops could not yield to them, and the
Conference closed after a continuance of somewhat more than
three months, July 25, 1661. Still, as will be seen by the
notes given above, a large number of minor criticisms were
duly considered, and in many cases suggestions were adopted
in the revision of the Book by the Committee duly appointed
afterwards by Convocation.

"Above and beyond the definite list 281 and \ 282. "Death us depart,"
given by Calamy of the chief objections altered to "Death us do part;" \ 294.
made by the Puritans, there were several "After the Gospel a Sermon," omitted,

minor criticisms, which
slight changes in the P

uggested some (as the rubric continues " if there be no
Iyer-Book, e.g. sermon"); \ 295. " It is convenient that,"

254. "That no man sh
omitted; \ 258. "The cu
bring or send," &c., ins
to meet the criticism tha

\ 112. "By one of the m nisters," only; inserted; \ 309. "if he humbly and heartily
That nc

11 think," &c., desire it," inserted; \ 339. "at the en-
ate shall either trance to the Churchyard ;" \ 357. "some
rted, (in order convenient place ;" and in the same Ser-
the consent of vice, Psalms 116 and 127 substituted for

the minister of the place should be given) ; Psalm 121.

THE UPPER HOUSE OF CONVOCATION, 1661. Ixxxi

THE UPPER HOUSE OF CONVOCATION.

Convocation had been summoned to meet on May 8, 1661.

The Register of Convocation commences the Session with
the Mandate from the Archbishop of Canterbury (Juxon) to
the Bishop of London, to summon the Convocation to St. Paul s
on that day. It recites the writ of the King :

"Charles, by the Grace of God, King of England, &c. to the most
reverend father in God, William, Archbishop of Canterbury, Primate of
all England and Metropolitan greeting .... We command .... that
you have summoned to appear before you in the Cathedral Church of
St. Paul s, London, on the eighth day of May next, all the Bishops of your
Province, the Deans of Cathedrals, Archdeacons, &c. &c. Witness myself
at Westminster, April II, in the thirteenth year of our reign [= 1661]."

During the sitting of the Conference, they did not discuss
any questions relating to the revision of the Prayer-Book.
They, however, had other business before them, amongst
which was, the providing a Form of Prayer and Thanks
giving for the King s Birth and Return." On May 16 the
question was introduced, and a Committee appointed for
drawing up

"Special prayers for the birth day of our Lord King as well as for his
most happy return to his kingdom, namely on the 29th day of this present
month. Also for special and particular Prayers to be publicly read every
year on the 3Oth day of January ?."

On May the i8th, the Bishop of Ely brought in the draft
copy of the Prayers, and on the Prolocutor being summoned,
they were delivered to him for consideration by the Lower
House ; and on the 22nd, the Form having passed both
Houses, an Order of Council was issued for printing the said
form, so that it might be ready for use the following 2Qth
of May, on which day it was read in all the London churches.
This torm till quite recently stood in all our Prayer-Books.

It was issued as

" A FORM OF PRAYER with Thanksgiving to be used .... on the 2Qth
of May yearly, for his Maiestie s happy return to his kingdoms ; it being
also the day of his birth. London, J. Bill and C. Barker, 4to. 1661 z ."

y This form of Prayer was not issued as a day of fasting and humiliation, is

till the commencement of the following dated from " Whitehall, the yth^of Janu-

year. "The Order of the King in Coun- ary, in the isth year ol our reign"= 1662.
cil" for printing, reading, and using a A copy is in the British Museum,

form of Divine Service prepared tor the marked 472 a. 28.
3oth day of January being to be observed

Ixxxii INTRODUCTION.

On May 18 also, in Convocation, the Bishop of London
introduced a motion for a " Form for the baptizing of adult
persons" and for the drawing up of this, appointed the Bi
shops of Salisbury, Peterborough, and St. Asaph z . On May
31, the form was laid before the House, and received their
approval. This form was afterwards incorporated into the
Prayer- Book, and is that which is still in use.

On June 7 a copy of the Proclamation a for a General Fast
was read, and the Convocation appointed a Committee of
four Bishops, and eight members of the Lower House, to
draw up special prayers for the occasion. It was entitled

" A Form of Prayer to be used upon the twelfth day of June and upon
the nineteenth of the said month, being the several days appointed for
a general fast for the averting those sicknesses and diseases and that
dearth and scarcity, which justly may be feared from the late immoderate
rain and waters. London, 4to. i66i b ."

The remaining business this Session related chiefly to a con
sideration of the Canons, and on July 3.1 the Convocation
was adjourned to November 21, 1661.

The above are drawn from the record of proceedings of
the Upper House. By chance, amongst the MSS. preserved
at Lambeth d , there is an account of what the business was
in which the Lower House of Convocation were engaged
during the same part of the Session. The Journals of the
Lower House have been entirely lost, so that these few illus
trative notes are valuable :

THE LOWER HOUSE OF CONVOCATION.
1661.

May 1 6. Chosen to attend the bishops at Elie House the next morning at
8 o clock, concerning a FORM OF PRAYER FOR MAY 29th, the
prolocutor and eight more, scilicet, the deans of Sarum [Dr. Baily],

1 The main composition is attributed to b A copy is in the British Museum,

the Bishop of St. Asaph. marked 472 a. 12.

m On May 31, a message had been c On May 31, too, an Order in Council

brought from the Commons into the Lords, was made that a Commission should be

desiring that his Majesty might be moved issued authorising Convocation to consult

to issue a Proclamation for observing a of matters relating to the settlement of the

" publick day of humiliation on account Church. And on July 17 some of the

of immoderate rain ;" and, on June 7, Canons were laid before the Upper House

when the proclamation was issued, the Con- of Convocation by the Bishop of Sarum,

vocation was engaged to draw up the same and the consideration of these Canons oc-

against the following Wednesday (i3th) cupied the House to the end of the Session,

whentheday was to be observed in Lcndon; d MSS. Lambeth. Vol. 577, containing

and the next Wednesday after, it was to an account of the revisers of the Liturgy,

be observed in the provinces. and written in Abp. Bancroft s own hand.

THE LOWER HOUSE OF CONVOCATION, 1661. Ixxxiii
1661.

Chichester [Dr. Henshaw], Peterborough [Dr. Rainbow], and Nor-
wich [Dr. Crofts] ; the archdeacon of Surry [Dr. Pearson], of Can-
terbury [Dr. George Hall], Dr. Creed, and Dr. Martin.

May 18. Chosen to attend the bishops for the review of the book for the
30th of January, the dean of Gloucester [Dr. Brough], of Lichfield
[Dr. Paul], the archdeacon of St. Albans [Dr. Frank], Dr. Crow-
ther, the dean of Christ Church Oxford [Dr. Fell], Dr. Fleetwood,
Dr. Pory, archdeacon of Middlesex, Dr. Gunning.

To attend the bishops at the Savoy on Monday next at 3 o clock
afternoon, to consult about the FORM OF BAPTIZING THE ADULTS,
the dean of Westminster [Dr. Earl], of Worcester [Dr. Oliver],
archdeacon of Sudbury [Dr. Sparrow], archdeacon of Wilts [Dr.
Creed], Dr. Heywood, Dr. Gunning.

May 22. [Prayers being over] Precibus peractis, ordered that each keep
his place, that but one speak at once, and that without interrup
tion ; none to use long speeches ; to have a constant verger.

May 24. A prayer or collect to be made for the parliament sitting, and
one for the synod ; referred to Dr. Pory and the archbishop s other
chaplains to draw up and present the same to this house the
next session.

May 31. Dr. Pory e [introduced the FORM OF PRAYER for the Parliament
and synod] introduxit formam precationum pro parliamento et
synodo. The approbation of them referred to the dean of Wells
[Dr. Creighton], Dr. Creed, Dr. Pearson, Dr. Crowther, and the
archbishop s two chaplains.

June 7. A form of prayer [according to the royal command] ( juxta edictum
regium), with humiliation for the immoderate rain, and thanksgiving
for the change thereof by fair weather, referred to eight of this
house [who are to attend four bishops at Elie House this after
noon], scilicet, the dean of Winton [Dr. Alexander Hyde], the dean
ot Sarum [Dr. Bailie], the dean of Wells [Dr. Creighton], Dr.
Priaulx, Dr. Gulston, Dr. Preston, Dr. Rawley."

Although the revision of the Prayer- Book was not yet
before Convocation, a Bill for " Uniformity " was brought in
by the Commons, and after due reading was sent up to the
Lords, as the following notes from the Journals of the respec
tive Houses will shew :

Dr. Pory was Archdeacon of Middle- a form of Prayers put forth by Authority,

sex, and it is therefore to him that we owe 1628. The words " Our most religious and

mainly, perhaps, the Prayer for the Parlia- gracious King" are found in a lorm pri -

ment as we have it now. But it is based vided for the Pestilence in 1625, (i.e. in

on an earlier prayer, which is found in the first year of King Charles).

Ixxxiv INTRODUCTION.

HOUSE OF COMMONS.
1661.

June 25. A Committee had been appointed (a) to view the several laws
for confirming the Liturgy of the Church of England.

(b) To make search, whether the Original book of the Liturgy
annexed to the Act passed in the fifth and sixth years of the reign
of King Edward VI. be yet extant.

(c) To bring in a compendious Bill to supply any deficit in the
former laws ; and (d) to provide for an effectual conformity to the
Liturgy of the Church, for the time to come.

June 29. A BILL FOR THE UNIFORMITY of Public Prayers and Adminis
tration of Sacraments was this day read the first time. Ordered
that the same be read the second time on Wednesday next
[i.e. 3rd], the first publick Bill.

July 3. Resolved, that the BILL FOR UNIFORMITY of public Prayers and
Administration of Sacraments, together with the Printed Book of
Common Prayer, now brought in, intituled, "The Book of Com
mon Prayer and Administration of the Sacraments, and other Rites
and Ceremonies of the Church of England annexed thereunto," be
committed to [Here follows the list of the Committee, consisting
of 165 names], And they are to meet this afternoon at Four of the
Clock in the Star Chamber : and if the Original Book of Common
Prayer cannot be found f , then to report the said /// book, and
their opinion touching the same, and to send for Persons, Papers,
and Records *.

July 8. Sir Edmund Pierce reports from the Committee several amend
ments, and an addition and proviso to be added to the said Bill.
Which he read, with the coherence, in his place. Resolved that
this House doth agree to the said amendments and additions, and
upon reading of the said proviso, the same was ordered to be
amended at the clerk s table ; and so amended was afterwards
read twice. [Later in the day, after attending at the House of
Peers], It was ordered that the annexing the Book of Common
Prayer to the Bill for Uniformity, and the obliterating the two

R The next business, although it does absence. It was resolved that those that
not refer to the Prayer-Book, is sufficiently then were sick, "and not in town, who
striking to warrant a note being inserted have not communicated, have time to corn-
here. A Report is made "touching the municate, and bring certificates on Mon-
Members of this House who had not re- day next of their so doing." "As to Mr.
ceived the Sacrament of the Lord s Supper Love, this House being much unsatisfied
according to the order of this House. both with the matter and manner of his
That besides Sir Ralph Ash ton, who had excuse, Resolved that he be suspended
the tacit dispensation of the House, the from sitting in this House until he shall
several persons undernamed had not re- communicate and bring certificate thereof
ceived the same. [Here follow 21 names.] from the said commissioner. And then this
Some have different reasons assigned why House adjourned till seven of the clock
they had not communicated, sickness, or to-morrow morning."

THE BILL FOR UNIFORMITY, 1661. Ixxxv

1661.

Prayers inserted before the reading Psalms, be taken into con
sideration to-morrow morning.

July 9. A BILL FOR THE UNIFORMITY, &c., being ingrossed, was this
day read the third time. And a Book intituled the "Book of
Common Prayer and Administration of the Sacraments and other
Rites and Ceremonies of the Church of England which was im
printed at London in the year 1604," was at the clerk s table
annexed to the said Bill. Part of the two Prayers inserted therein,
before the reading Psalms, being first taken out, and the other part
thereof obliterated b . And a proviso l tendered to be added to the
said Bill being twice read, was upon the question laid aside.

Resolved, that the said Bill, with the said Book of Common Prayer,
so annexed, do pass. Resolved that the title of the said Bill shall
be "An Act for the Uniformity of Publick Prayers and Adminis
tration of Sacraments. "

HOUSE OF LORDS.

July 10. A message brought from the House of Commons, by Sir Thomas
Fanshaw and others, who brought up an Act passed their House,
intituled "An Act for the Uniformity of Public Prayers and Ad
ministration of Sacraments/ wherein they desire their Lordships
concurrence.

To this Bill it will have been observed that a printed copy
of the Prayer-Book of 1604 had been attached by the Com
mons, as the original Book could not be found. By accepting
King James corrections as part of the authorized Book, the
House of Commons was practically confirming them, though
one of the chief charges against the Book brought by the
Puritans had been that it was not sanctioned by Parliament.
They would not take a copy of Charles the First s reign, pos
sibly because there was no definite authority attached to any
special Book ; and further, the Books ot that reign were
looked upon with some suspicion by the Puritan party, as
they fancied that the text had been tampered with by Arch
bishop Laud j .

As will be seen in the sequel, the question whether this
Book or another should be used was warmly debated, and
it was possibly with a dread of corrections being made either

h What the two prayers were which had What this proviso was is not men-

been inserted before the reading Psalms, tioned in the "Journals."

does not appear. Possibly they had been J And also by Bishop Cosin, according

inserted by the Committee, at the same to Prynne s charge, see ante p. Ixi.
time as the proviso and other amendments.

Ixxxvi INTRODUCTION.

in one direction or the other, that both parties were anxious
to press the measure forward, without waiting for any results
from the Savoy Conference, which was now only two-thirds
of the way through the time allotted for its continuance.
The House of Lords received the Bill from the Commons on
July roth, but they appear to have laid it on one side, and
on July 3&lt;Dth the House was adjourned until Nov. 20th.

The Bill sent up by the Commons of course therefore re
mained in abeyance, and meanwhile (i.e. Oct. loth) Letters
were issued by the King to the Convocation, to take in hand
a revision of the Book of Common Prayer. It would appear
that the Letters to the Archbishop of York were afterwards
issued k . Of the latter the following is a copy :

"CHARLES R.

" Most reverend Father in God, we greet you well : Whereas by our
Commission under our great seal of England, bearing date the tenth day
of July last, we did amongst other things give full and free and lawful
liberty to you as President of the Convocation, and to others the Bishops
and Clergy of our Province of York, to confer, debate, treat, consider, con
sult and agree of and upon such other Points, Matters, and Things as we
from time to time should deliver or cause to be delivered to you in Writing
under our Sign Manual or Privy Signet, to be debated, considered, con
sulted and concluded upon, any Statutes, Act of Parliament, Proclama
tion, Provision, Restraint, Clause, Matter or Thing to the contrary notwith
standing : Our pleasure therefore is, and according to the Liberty and Power
reserved by our said Commission we do hereby authorize and require that
you review or cause a review to be had and taken both of the Book of Com
mon Prayer, and of the Book of the form and manner of making and con
secrating Bishops, Priests and Deacons, and after mature consideration
that you make such additions or alterations in the said Books, respectively,
as to you shall seem meet and convenient : Which our pleasure is that you
exhibit and present unto us in writing for our further consideration, allow
ance or confirmation, and in so doing this shall be your warrant. Given
at our Court at Whitehall the 22nd day of November, 1661. By his
Majesty s Command.

"To our Right Trusty and well beloved, the most reverend Father
in God Acceptus Archbishop of York."

k Calendar of State Papers, Domestic Kennett s " Register," and it is possible

series, Charles II. 1661-2, p. IOQ. The that the date is erroneously given. They

Summary of the letters to the Archbishop were read in the Convocation of York,

of Canterbury is given, and a note that November 22. It is probable they were

similar letters were sent to the Archbishop issued at the same time as those to the

of York. The above copy is taken from Archbishop of Canterbury, i.e. Oct. 10.

THE UPPER HOUSE OF CONVOCATION, 1661. Ixxxvii

UPPER HOUSE OF CONVOCATION.

On the re-assembling of the Upper House of Convocation,
and the Archbishop of Canterbury (Juxon) presiding, the
King s letters were read l for a Review OF THE BOOK OF COM
MON PRAYER. The Upper House proceeded to deliberate at
once, and appointed a Committee, consisting of the Bishops
of Durham, Ely, Oxford, Rochester, Sarum, Worcester, Lin
coln, and Gloucester.

By the following account, as it appears in the Registers
of Convocation, (which m are for the most part somewhat
meagre in their information,) it will be seen that the business
was hurried forward :

1661.

Nov. 21, between 2 and 4 P.M. Letters of our lord the King directed to
the Archbishop of Canterbury, and confirmed under his own hand
and privy seal, were brought in and by command of the Reverend
Father read by me the aforesaid notary public. And the aforesaid
Reverend Father presiding, and the other Bishops in Session with
him, with all reverence, submission, and humility gratefully re
ceived the same ; and after a little while, the said Reverend Father,
with the consent of the House ordered the Prolocutor, with the
dignitaries and clergy of the Lower House, to be summoned to
him : and when they had come into his presence, and of the other
Bishops sitting with him, and in the presence of the said Prolo
cutor, the aforesaid royal letters by order of the said President
were publicly read by me the aforesaid notary public.

And then when the Reverend Father had sent away the Prolo
cutor, with the rest of the Members of the Lower House, the said
Reverend Father with his brother Bishops held a debate and con
ference about the revision of the BOOK OF COMMON PRAYER, &c.,
according to the power and liberty granted to them by the said
royal letters. And to this effect, the said Reverend Father, with
the unanimous consent of his brethren, elected the Reverend Fa
thers in Christ . . . [John Cosin], Bishop of Durham ; Matthew
[Wren], Bishop of Ely ; Robert [Skinner], Bishop of Oxford ;

1 The letters were read in the Convoca- m They are chiefly the mere official

tion of the Province of Canterbury, No- entries 01 formal Acts, and recorded in the

vember 21 ; in that of York, Nov. 22 ; and technical Latin, e.g. : "22 die Novembris

arrangements were made so that by the inter horas 8 et 9 ante meridiem, etc. . .

aid of proxies the work could be carried Eodem die inter horas 2 et 4 post meri-

on by both Provinces simultaneously. For diem ; . . . . post ulteriorem progressum

a full account of the arrangements of the revisionis libri publicarum precum per eos

Proxies, see documents quoted in Ken- fact dictus dominus Episcopus, eta, con-

nett s " Register," pp. 564566. tinuavit, etc., juxta schedulam, 6cc.

Ixxxviii INTRODUCTION.

John [Warner], Bishop of Rochester ; Humphry [Henchman],
Bishop of Salisbury; George [Morley], Bishop of Worcester;
Robert [Sanderson], Bishop of Lincoln ; and William [Nicholson],
Bishop of Gloucester, and gave his authority to them, or three
of them at the least, to proceed in the said business ; and ap
pointed them to meet at the Palace of the lord Bishop of Ely
at five o clock P. M. each day except Sundays, until the said work
was finished. And afterwards it was agreed amongst the said Bi
shops, for the better and more rapid expediting of the said business,
that the said Book of Common Prayer should be reviewed in this
House at once ; and a great part of the same was read and revised
as far as, ... [left blank in MS.]

Or as it stands in the original thus :

". . . Et ad eundem effectum, dictus reverendus pater [Archiep. Cant]
cum unanimi consensu confratrum suorum, elegit reverendos in Christo
Patres . . . Dunelmen ; Matthoeum Elien , Robertum Oxon , Johannem
Roffen , Humfridum Sarum, Georgium Wigorn, Robertum Lincoln , et
Willielmum Gloucestren et commisit vices suas eisdem, aut eorum tribus
ad minus, ad procedendum in dicto negotio ; et ordinavit eos ad con-
veniendum apud palatium reverendi patris domini Episcopi Elien, hora
quinta post meridiem cujuslibet diei (exceptis diebus dominicis) donee
dictum negotium perficiatur. Et postea consensum fuit inter dictos epis-
copos pro meliori et citiori festinatione dicti negotii, ut dictus liber Pub-
licarum Precum revideatur in hac domo pro praesenti ; et magna parte
ejusdem perlecta et revisa usque ad ..."

It is thought sufficient to give a brief abstract in English
of the record, and so far only as it relates to the revision
of the Prayer-Book, to shew something of their manner of
proceeding :

1661.

Nov. 22, between 8 and 10 A. M. of that day, &c. The Reverend Father,
&c., after making further progress in the revision of the Book of
Prayer .... adjourned.

The same day, between 2 and 4 P.M. Further progress in re
vision of the Book was made by them.

Nov. 23 n , between 8 and 10 A.M. After some debate, the Prolocutor was
summoned from the Lower House, and the Archbishop delivered to
him the FIRST PART of the Prayer-Book, already revised and ex
amined by the Upper House, to be revised by the Lower House,
desiring that the Prolocutor, with the whole of the Clergy of the
n On a Saturday.

THE UPPER HOUSE OF CONVOCATION, 1661. ixxxix
1661.

Lower House, should review and amend the said part if it should
be found necessary, with all speed they could. On his dismissal
they made further progress in the revision of the remainder.

Nov. 25, between 8 and 10 A.M. Further progress.

Nov. 26, between 8 and 10 A.M. Further progress.

Nov. 27, between 8 and 10 A.M. The Prolocutor returned the part ex
amined by the Lower House, with a schedule of emendations, and
received the remaining part to be revised.

Nov. 28, between 8 and 10 A.M. The schedule brought from the Lower
House revised and examined, and a part of the Psalms of David read.

Nov. 29, between 8 and 10 A.M. Revision of the ORDINATION of Dea
cons, Priests, and Bishops.

Dec. 2, between 8 and 10 A.M. The PREFACE, "sive exordium libri,"
was brought forward p , and was publicly read, and committed for
examination to the care of the Bishops of Ely, Oxon., Sarum, and
St. Asaph.

Dec. 3, between 8 and 10 A.M. Debate.

Dec. 4, between 8 and 10 A.M. Debate.

Dec. 5, between 8 and 10 A.M. Mr. Pell brought forward the Calendar
to be annexed to the Prayer-Book. The examination of the same
committed to the Bishop of Carlisle. A debate upon the FORM OF
PRAYERS to be provided tor those at Sea.

Dec. 6, between 8 and 10 A.M. The Preface, or Exordium, brought for
ward by those to whom it had been committed, and in part read
publicly.

Dec. 7, between 8 and 10 A.M. Debate.

Dec. 9, between 8 and 10 A.M. Some emendations on the "Burial of the
Dead at Sea, on the Commination Service, and on the Thanks
giving of Women after Childbirth," were made, and then it was
unanimously agreed that there should be a single Form of Prayer
to be used before and after the Sermon.

Dec. 10, between 8 and 10 A.M. Some further emendations in the Com
mination Service made by the Bishops, beyond those brought from
the Lower House. The Prolocutor being sent for, the Service
was again submitted to the Lower House.

Dec. II, between 8 and 10 A.M. Debate.

Dec. 12, between Sand IOA.M. Petition from the Lower House (as
serted to have been passed unanimously), praying that two or three
from the Lower House should be admitted to a conference with the

i.e. Monday. They did not sit on the said to have been drawn up by Sanderson,

previous Saturday. Bishop of Lincoln. [Kennett, Resist.,

P This pretace, beginning " It hath been p. 475.]
the wisdom ol the Church ol England," is

INTRODUCTION.

1661.

Bishops. Three are admitted, and the Prolocutor hands in several
sheets of emendations, which are read and carefully considered and
approved.

Dec. 13, between 8 and 10 A.M. Debate as to choosing fit and proper per
sons, both from this and the Lower House, for a diligent examina
tion of the Prayer-Book. Eventually chosen, Bishops of Sarum
[Henchman], St. Asaph [Griffith], Carlisle [Sterne], and Gloucester
[Nicholson], to represent the Upper House ; while the Prolocutor
chose for the Lower House, Robert Pory, John Pearson, and
.... [Anthony] Sparrowe. Further emendations brought forward,
and some new Collects publicly read and revised.

Dec. 14, between 8 and 10 A.M. The Bishop of Norwich [Reynolds],
brings forward a Form of Prayer drawn up by him for Thanks
giving for General Mercies. The GENERAL THANKSGIVINOI was
read, and a debate upon it.

Dec. 1 8, between 8 and 10 A.M. Debate.

Dec. 19, between 8 and 10 A.M. Debate as to the form of subscription
to the Prayer-Book entrusted to the Bishops of Durham and Sarum,
with the assistance of Drs. Chaworth and Burrell.

between 2 and 4 P.M. The four above named met at the office

of the Chief- Registrar of the Archbishop of Canterbury, and there,
in the presence of two Public Notaries, examined the records, old
books, and archives, and unanimously agreed upon the form of
subscription.

Dec. 20, between 8 and 10 A. M. The said Bishops of this Province, law
fully assembled in their synod, unanimously received, approved,
and subscribed the " Book of Common Prayers, of the Admi
nistration of the Sacraments, and of other rites of the English
Church, together with the form of Making and Consecrating
Bishops, Priests, and Deacons." [Librum precum publicarum,
administrationis Sacramentorum, aliorumque rituum ecclesice Angli-
canae, una cum forma et modo ordinandi et consecrandi episcopos,
presbyteros et diaconos.] Revised according to the letters of his
royal Majesty, issued in this cause, and containing . . . pages ", and
already received, approved, and subscribed by the most reverend
Father in God William, Lord Archbishop of Canterbury, Primate
of all England, and Metropolitan. And then all the Bishops there
present (except the Bishops of Oxon, St. Asaph, and Llandaff,

n There is no reason to doubt that this An account of this book, (which may

form which we have in our Prayer-Books, be termed "The Annexed Book," from

was drawn up by the Bishop of Norwich having been annexed to the Act of Uni-

(Reynolds) himself, though it has usually formity, and) which is wholly in MS., will

been ascribed to Sanderson. be given later on.

THE UPPER HOUSE OF CONVOCATION, 1661.

XCl

whom they left in the Convocation House to see the members of
the Lower House sign) went to the House of Parliament, and the
whole Convocation subscribed unanimously.
The same day, between I and 4 P. M. Debate.

The Prayer-Book, then, thus hurried forward, was received,
approved and subscribed by the members of both Houses
December 20, 1661 ".

is extracted, see Cardwell s " Synodalia,"
-ol. ii. pp. 631691 ; or Gibson s " Sy-
^ 1854), PP-

For the names of those who subscribed,

see later on, under the account of the vol. n. pp. 631691 ; or Gibson s by-

" MS. copy" annexed to the Act. For nodus Anghcana, (Oxford ed. 1854),^ pp.

the fuller account of the proceedings of 198243 ; also Kennett s " Register, ua-

this Convocation, from which the above der the different days.

INTRODUCTION.

THE REVISED BOOK
COMPARED WITH COSIN S CORRECTIONS.

IT will be convenient here to leave for a time the narrative
of the official proceedings, and to attempt to describe the
REVISED BOOK, explaining somewhat the nature of that re
vision. Since we have the original MS. preserved to us as
it left Convocation, it has been thought well to print the cor
rections entire, and with them extracts from other MSS. which .
seem to explain the reason or origin of those corrections.
Later on, also, it will be attempted to shew the history of
these several notes, and their bearing upon the revised copy.

Upon the Committee appointed by the Upper House of
Convocation, it will be observed that the first named was
the Bishop of Durham, viz. John Cosin ; and there can be
little doubt, from the evidence which will appear, that he,
at least, took the initiative, if he did not exercise the chief
control during the work of revision. Bishop Cosin had, for
years previously, as is here shewn, devoted much time to the
consideration of the principles on which the Prayer-Book was
compiled. He had gradually collected a large mass of mate
rial relating to the subject in the shape of notes, some ori
ginal, but the greater part compiled from various sources,
which rendered him especially qualified to advise upon the
difficulties which arose in the course of discussion. These
collections are practically three in number a .

COSIN S PRAYER-BOOK, 1619.
(i.) A First Series of Notes in an interleaved Prayer-Book of A.D. 1619 b .

COSIN S PRAYER-BOOK, 1638.

(2.) A Second Series of Notes in an interleaved Prayer-Book of
A.D. 1638.

a The three series of Notes combined in Library at Durham. Nicholls has printed

one, were arranged in systematic order by these notes as Cosin s, but states, pro-

Dr. William Nicholls, who printed them in bably on the authority of Hickes, that

an Appendix to his book, entitled "A Com- they were made from the Collection o i

ment on the Book of Common Prayer and Bishop Overall by a chaplain or friend

Administration of the Sacraments. Lon- of his.

don, folio, 1710." To the series also he c This is in Bishop Cosin s Library also,

added some few additional notes by Dr. It was entered in the Catalogue as "The

John Mill, editor of the New Testament. Common Prayer-Book in Large Paper,

Bishop Cosin s notes have also been set forth A 1638, with the book ot Con-
printed under their separate divisions, and secration and Ordination, wherein be in-
carefully compared with the originals, (as serted leaves of white paper through the
far as the MSS. exist,) in Cosin s Works whole book, for my own notes and obser-
in the Anglo-Catholic Library, vol. v. vations upon it both doctrinal and prac-

b This is preserved in Bishop Cosin s tical."

THE REVISED BOOK, 1661. xciii

Cosm s MS. NOTES.
(3.) A Third Series of Notes in a MS. book d .

Of the above, the first two are in existence. The third,
if in existence at all, is not known, and we are therefore
dependent for the contents upon Dr. Nichol s printed copy.
The notes seem to have been made at various intervals e .

The next Book to be mentioned is a Series of Notes, based
upon those in the Books already mentioned, and evidently
prepared by Bishop Cosin directly with a view to a revision
of the Prayer-Book, viz. :

COSIN S CONSIDERATIONS, &c., c. 1641.

(4.) Particulars to be considered, explained, and corrected in the Book
of Common Prayer f .

It is probable that these were drawn up in 1641, that is,
four years before the overthrow of the Prayer-Book in King
Charles ^the First s reign, and when a revision of the book
seemed imminent 8 .

^ While this Book contains what may be called the " sugges
tions," there is another Book, in which several of the altera
tions are made in accordance with them. It may be de
scribed as

COSIN S CORRECTED COPY, 164061.

(5.) A Series of Corrections and alterations (chiefly in Bishop Cosin s
handwriting) in a printed Prayer-Book of 1619, but these corrections are
further amended in another hand, which is undoubtedly that of Sancroft h .

It may well be conceived that the corrections first made
were preserved, and perhaps from time to time added to 1 ;

* Unfortunately this cannot be found. g As already mentioned [p. Ixi.] a Corn-
It is thus described by Dr. Nichols when mittee had been appointed nominally "to
it was transcribed for his Prayer-Book. take into consideration all innovations in
C" signifies Bishop Cosin s additional the Church;" in reality to revise the
notes in a MS. in 8vo., containing about Prayer-Book so as to meet the views of
300 pages, written in Bishop Cosin s own the Puritan party,
hand, and being in the possession of the

Reverend Mr. C. Neil, Vicar of North- ~ T hls book ls m the Cosm Llbrar V at

allerton, in Yorkshire, were communicated P^ham. These corrections were to have

by him at the instance of Dr. Pickering." een pnnted with the other series m the

For further details, see the Preface to Anglo-Catholic Library, but the plan was

Cosin s Works, vol. v. in A.-C. Library. not carned out -

f These are written on some folio leaves Nichols, in his Prayer-Book, thus

bound up with the Annotated Book of speaks of these notes :" Whether or no

1619 (the first of the series above men- these iollowing observations were drawn

tioned). They are also printed in the up by Dr. Cosins b efore the restoration of

Anglo - Catholic Library, Cosin, vol. v. King Charles, or afterwards upon the last

P-5 02 - revic-v of the C. P., I cannot say; but

INTRODUCTION.

and that, when the revision of 1661 was first proposed, and
Bishop Cosin was called upon to take an important part in
the Savoy Conference, as we have seen was the case, they
were finally revised, and, as will be shewn in the sequel, pro
bably laid before the Committee appointed by Convocation,
which held their first sitting, and began their work of revision,
November 21, 1661.

It will be found also, that while most of the corrections are
in Bishop Co sin s handwriting, (although, as appears, of dif
ferent dates,) some additional corrections, and some oblitera
tions of, or alterations in, previous corrections, have been
made in what is undoubtedly Bancroft s writing. It will be
shewn that these final alterations were probably made by
order of " my Lords the Bishops at Ely house."

This book of Bishop Cosin s was evidently prepared for the
printers, for on the fly-leaf, in the Bishop s own handwriting,
we find the following :

designed as direction shall be given
by y e ABp.

6. Print all y* Creeds allw. in
3 Paragraphs.

7. Printed by y e K. Printr.

In all the Epistles and Gospdls
follow the new translation and in
y* Gosp. at Baptisme y* lesson at
y* Buriall, y* exhortation at mar
riage.

Never Cutt of any the Lord s praier
Creed or any Collect uf h an &&amp;gt;&lt;:. but
whenever they are repeated print
them out at large.

Nev* print y 6 Lord s prayer beyond
evill. Amen.

first fly-leaf, the verso being left blank.]

Cosin s corrected copy, 1640-61.

[In Bishop Cosin s hand.]
Directions to be given toy* Printer.

1. To page y&lt; whole Booke.

2. Not to adde, leave out or alter
anything in any volume wherein it
shalbe printed hereafter.

3. Not to print any Capitall let
ters with profane Pictures in them.

4. As much as may be to compose
so that y* Leaf be not to be turned
over in any Collect Creed or verse
of a Psalme.

5. A faire frontispeice before at
V e beginning of y 6 booke and before
y* Psalter, to be cutte in brasse, and

[The above is written on the recto of the

All this, however, has been written over again in another
handwriting, which is undoubtedly Sancroft s. It will be seen
that the substance is given, but it is put rather more clearly,
and the arrangement is better. Probably there was no point

this is plain, that those reviewers had very
great regard to these remarks, they hav
ing altered most things according as was
therein desired. And it is probable, that

they were laid before the board, Bishop
Cosins being one of the principal com
missioners."

THE REVISED BOOK, 1661.

xcv

raised for discussion, and, indeed, it might even have been
written out, before it was laid before the Bishops. It runs
as follows :

As mzich as may be, Compose soe,
that the Leafe be not to be turned
over in any Collect, Creed, verse of
a Psalme, middle of a sentence &&amp;gt;c.

Sett not your oune Names in the
Title page, nor else where in the
Booke, but only Printed at London
by y* printers to the Kings most
Exc. Maty such a yeare.

Print [ Glorie be to the Father &&amp;gt;c. ]
at the end of every Psalm and every
part of ye cxix Psalme.
In this booke,

Where a line is drawne through
ye words, that is all to be left out.

Where a line is drawne under the
words, yt is to be printed in ye Ro-
mane letter.

Where a prickt line is drawne
under the words, that is not part
of the booke ; but only a direction
to the Printer or Reader.

Where this note [is sette, a breake
is to be made, or a new line begunne.

Where a double line is drawne
under any words, they are to be
printed in Capitalls.

Cosin s corrected copy, 1640-61.

[In Sancroft s hand.]
Directions to be given to the
Printer.

Sett a faire frontespeece at the be
ginning of the Booke, and another
before the Psalter, to be designed as
tJie ArchB. shall direct, and after
to be cutte in Brasse.

Page the whole Booke.

Adde nothing, Leave out nothing.
Alter nothing, in what volume-so-
ever it be printed. Particularly never
cult of the Lord s Prayer, Creed or
any Collect &&amp;gt;c. with an &&amp;gt;c. but
wJiereever they are to be used print
them out at large ; and adde Amen
to the end of every Prayer.

Never print the Lord s Prayer
beyond deliver us from evil. Amen.

Print the Creeds alwaies in 3 Para
graphs, relating to ye 3 Persons,

with

Print not Capitall Letters
profane pictures in them.

In all the Epistles, and Gospels,
follow the new Translation.

[The above is written on the recto of the second fly-leaf, the verso being left blank.]

Next are inserted four leaves of smaller size, but evidently
belonging to the book.

^ The first contains the rough draft of the form of assent of
Convocation to the corrections, together with notes how the
signatures are to be attached f . It begins,

Liber precum publicarum, administrationis Sacramentorum, &c.

The second leaf contains a fair transcript of

A Table of ally* Feasts y* are to be observed in y 9 Church of England.
* This will be given later on under the account of the " Annexed copy ."

xcvi INTRODUCTION.

The third leaf contains
A Table of y* Vigils, Fasts and daies of Abstinence*.

The fourth leaf contains " the table of Contents h ," written
out fairly, and including some slight variations besides the
later corrections.

The book, it should be added, is in an admirable state of
preservation, and though the writing of Bishop Cosin when
erased is not always legible, the greater part is very clear.
Still many of the pages have a very confused appearance, not
only on account of the obliteration of the text and the mar
ginal additions, but from these marginal additions being in
many cases struck through and others added in their steaoi.

For this reason probably it is we find that still another
book was prepared, which contains all the final corrections,
and which may be described as

BANCROFT S FAIR COPY, 1661.

(6. ) A fair copy of those of the above-named corrections which have not
been subsequently erased. The MS. is wholly in Sancroft s handwriting,
and written in a Prayer-Book of i634 k .

The exact purpose of this book and its after use may be
open to question. There are several considerations, which
will be referred to later on, seeming to shew that it was the
book which must have been read from, in the Upper as well
as in the Lower House of Convocation.

It will be sufficient here to note the following circumstances.

Bancroft was Bishop Cosin s Chaplain, and practically his
Secretary, and so might have made the alterations in Cosin s
book, and finally transcribed it, independently of any official

8 These two Tables are fair transcripts except that after the Catechism two leaves

of the text as corrected in the body of the had been inserted, containing the correc-

book. They will be notod further on. tions made in the Order of Confirmation

h This will be found printed on p. cviii. written out " fair," as the page remaining

* William Sancrott was born in Suffolk, (which has been marked through) shews ;

in 1616. He was educated at Cambridge, and these have been torn out. Also the

but was ejected from his fellowship ior Form of Prayer tor the Baptizing ot Adults

his Churchmanship, and fled to the Con- (which had been prepared by C on vocation

tinent. He returned at the Restoration, May 18, 1661) had been written on a couple

and Bishop Cosin made him his chaplain. of inserted leaves, and these have again

He became in turn Dean of York, and both been torn out. In both instances

Dean of St. Paul s, London, in 1664, In they must have been "fair copies," such

1668 he was Archdeacon, and in 1677 as would be given to the printer, and

Archbishop of Canterbury. He was one there can be little doubt but that they

of the seven Prelates sent to the Tower were taken out by Bancroft himself and

in 1688. In 1691 he was suspended, and sent to the office for this purpose. He

died in 1693. was appointed the Supervisor of the

k This book is a folio Prayer-Book pre- press" (see under March 8, 1662), and it

served in the Bodleian Library. It is in would have been needless for him to copy

very good condition, and quite perfect, the whole out again.

THE REVISED BOOK, 1661.

purpose, as far as the evidence from the actual handwriting is
concerned. Still it would be difficult to assign any reason
why Cosin should entrust the alteration, and in some hun
dred cases the erasure, of his proposed amendments to his
chaplain. Undoubtedly these corrections and erasures are,
in a very large number of instances, in Sancroft s hand, and
it is the final amendments only that Bancroft has copied off
into this book, which is thus called " the fair copy." On the
other hand, from a note which will afterwards be specially
referred to, and which was written by Sancroft in Cosin s
corrected copy, it is almost certain that Sancroft was acting
as Secretary to the Committee of Bishops sitting at Ely House.

If then we assume that the corrections in Sancroft s hand
were made by order of that Committee, we see why Cosin s
corrections should be amended by his Chaplain ; why others
should be struck through, and stet written in his Chaplain s
hand against the printed matter which Cosin had marked for
omission ; and why also, in the same book, several additional
corrections were made, all, or nearly all, of which were adopted
by Convocation, and are in our Prayer-Books now. The note,
too, cannot be explained on any other hypothesis. And
finally, we here discover a reason why a " fair copy" should
be made. These numerous alterations struck through, and
the amended corrections had, in very many cases, rendered
the page unreadable ; and as the result of the Committee s
work had to be read out, certainly to the Upper House, and
probably to the Lower House of Convocation also, a "fair
copy" was absolutely needed.

No further corrections seem to have been made in this
book after the copy was prepared by Sancroft, but still it
was not the book finally followed by the printers. As will
be noticed presently, the corrections in the official copy issued
by Convocation are also in Sancroft s handwriting, shewing
that he acted as Secretary during the debates upon the Prayer-
Book in the House, as well as during those in Committee.
It must be presumed that when the " fair copy" was read, and
the several clauses agreed to, they were copied into the new
book. This may be entitled,

The CONVOCATION (i.e. OFFICIAL) COPY. 1661.
(7.) The Book of Common Prayer and Administration of the Sacra
ments, and other Rites and Ceremonies of the Church of England. Im
printed at London by Robert Barker, Printer to the King s most excellent
Maiestie ; and by the assigns of John Bill. 1636. folio.

xcviii INTRODUCTION.

It is clear that this last mentioned book the most im
portant perhaps of all was the Official Copy of the Convo
cation, from two circumstances ; first, that it was discovered 1
amongst the Records of the House of Lords lying with the
"Annexed book," i.e. the book annexed to the Act of Uni
formity m ; and secondly, that we know from the journals of the
House a message was sent from the Commons to the Lords,

[Ap. 10. ] 1662, to deliver the book "wherein the alterations are made, out
of which the other book [i.e. the copy annexed to the Act of Uniformity]
was fairly written.

The book thus discovered can be no other.

But apart from this external evidence, the internal evidence
of the book itself, with all the corrections copied off on to the
" Annexed copy n ," and embodying so large a majority of those
which appear in Bancroft s book, and in identically the same
words, leaves little room for doubting its official character.
The circumstance, too, that the corrections are in Bancroft s
handwriting, is not without its value, when we remember that
besides being Cosin s Secretary, he was appointed Supervisor
by Convocation , for the printing of the book, and hence may
well have acted as their Secretary throughout.

On the other hand, the presence of the same handwriting
in the three successive books deprives us of what might have
been a valuable addition to our evidence in the work of tracing
the relative bearing of each of the three books upon the pro
gress of the revision. And, indeed, when we attempt to fix
the exact days on which the pages of each book were revised,
the identity of the handwriting presents, as will be shewn in
the sequel, more difficulties on the one hand, than it removes
on the other.

From the importance of the last of these books, it has been
thought well to print all the corrections P throughout, and by
means of italic type and obliterated letters to shew the exact

1 It was found in the same press in the vocation to have been subscribed Dec. 20,

Victoria Tower with the Act, but had 1661.

hitherto been unnoticed, or at least un- n With but one or two slight variations,
recorded. It has been photozincographed See Register of Upper House of Con-
tinder the direction of Sir Henry James ; vocation, under March 8, 1661.
but as lew copies were issued, they are f It has not been thought necessary to
now comparatively scarce. note the invariable erasure of " which"

m From the "Convocation Copy" the and substitution of "who" in all Collects

MS. Annexed copy" appears to have and Prayers (except in the Lord s Prayer) ;

been transcribed to all intents verbatim, the almost invariable substitution of " are"

and at the end of this we find the form of for " be," and the writing out of the words

assent, and the signatures of the several in full, instead of the &c. at the endings

members of both Houses, recorded, as of Prayers and Collects, and similar minor

already noticed, in the Register of Con- corrections.

THE REVISED BOOK, 1661. xcix

nature and manner of the several corrections. For the same
reason, the corrected text of this book is printed in full mea
sure across the top of the page.

But beneath the page, in " half measure" length, it has been
thought well to exhibit the corrections made in the two pre
vious books, so that a comparison is readily instituted, and
a correction can be traced from its origin in the first book, or
is at once seen to have its beginning only in the last book,
that is, in the House of Convocation.

But beyond this, as has already been pointed out, the cor
rected book of Bishop Cosin represents practically the drift
of the notes made by him for many years in his Prayer Books.
As these are preserved, it has been thought that it would not
be otherwise than interesting, and in many cases not without
value, to give the extracts from his previous writings, wherever
they seem to bear directly upon a rubric either expunged, or
retained, or in any way altered.

The references q to each of the books are plainly printed,
and where additional illustrations from the record of the
Savoy Conference in 1661, or of the Lords Committee in
1641, are added, these are also marked in the same black
type, and the dates invariably added.

But, as said before, the most important book of the whole is
that which gives the direct result of the deliberations of Con
vocation, and which was accepted practically by both the
House of Lords and the House of Commons in its entirety.

This book is one of the ordinary folio books of the reign of
King Charles the First The corrections are for the most part
made in the margin, but in some few cases leaves are inserted.

At the commencement of the book we find four leaves so
inserted, and on the first side of the first leaf, we find the new
PREFACE, which appears here for the first time, and is no doubt
that which had been brought forward in Convocation, Dec. 2,
and having been committed was in part read, Dec. 6, 1661.

q It will be readily seen, by the thick- by the ordinary roman type, and this,

letter headings to the paragraphs, from when erased by a line drawn through it

which books the corrections, or notes, are with ink in the original, is represented

derived. These have been arranged as far here (on account of typographical conve-

as typographical exigencies will admit, so nience) by a white line drawn through the

as to correspond with the notes of the letters. Further details of the nature of

" Official Copy," as corrected in Convo- the corrections are given in small type

cation. within brackets.

In the Corrected books the italic type In the Notes and Illustrations from

throughout represents -written insertions. Cosin s Prayer-Books, or the Proceedings

As a rule, of course, these are written over of the Lords or Savoy Committee, the

the lines erased in the original, but they italic type is sometimes used to call atten-

are here, to save space, inserted in the tion to the exact passage which bears upon

line. The printed matter is represented the rubric which it is intended to illustrate.

INTRODUCTION.

[Throughout the following pages the italic type is invariably used for manuscript
insertions and corrections; the roman type represents the original printed copy.
Erasures are shewn by a line drawn through the type. ]

THE PREFACE.

TT hath been the -wisdom of the Church of England ever since the first
compiling of her Publick Liturgy, &c.

[This preface is written in full, and is the same as in

ed. 1662, see p. 12. There is also written in the margin

with a "prickt" line, (see p. xcv.) the following]

To be inserted after y e Act for Unifprmitie.

This Preface, which is exactly the same as we now have
in our Prayer- Books, occupies the greater part of the first
leaf inserted 1 . On the second leaf of those inserted, also we
have a summary of the chief corrections thus given in MS.

ALTERATIONS.
OLD NE W

LITANY
Bishops Pastors 6 Ministers Bishops Priests 6 Deacons

COLLECT

The yd Sunday in Advent A larger and more proper inserted

for Christmas day

this dav as at this time [as also in ye Preface

at ye Communion]

for Easter Tuesday is put for Low Easier

for Whitsunday
upon this day as at this time

? Epistle For / Epistle [*/je*j**tta* m

COMMUNION

Overnight or else in f morning be-
fore y e beginning of Morning prayer
or immediately after

rubrick

iny e body ofy e church, or in y* chancel in y* most convenient place

in y e upper end of y e chanctl
or of y* body of y e church
where there is no chancel

There are some erasures, but to all substituted, and one or two other similar

appearance merely the corrections of corrections.

clerical errors in copying, e.g. "among" . This Preface was drawn up and read

is altered to "amongst;" "and" before in Convocation, Dec. 2, 1661. No lepie-

" laudable practice " is erased, and " or " sentative of it is tound in Cosm s book.

THE REVISED BOOK, 1661.

[OLD]

north side

Bishops Pastors 6 Curates
The I st d^ 2 nd Exhortations

In y e 3"&lt;f Exhortation this clause
[//any of you be a blasphemer
of God an hinderer 6&lt;r]
These "words [before this Congregation]
Before y e Confession for these words [ei
ther by one of them, or else by y* minister]
In y c 2 nd Prayer after receiving for
[in thy mysticall body]
In y e last rubric but one these -words
[And y e Parish shall be discharged of
such sums of money or other dutyes which
hitherto they have payed for y same by
order of their houses every Sunday]

[NEW]

north part

Bishops 6 Curates

are altered and fitted for timely

notice &&amp;gt; preparation to y e

Communion

is left out
omitted

ly one ofy* ministers
in y e mysticall body of
thy Son

omitted as nccdlesse now

BAPTISME

dist sanctify y e flood Jordan &&amp;gt; all other in y* river Jordan diJst

waters sanctify water

dost thou forsake ? doest thou in y e name of this

At is. I forsake

[End of I st page.]

childe renounce ?
A&gt;ts. I renounce.

PRIVATE BAPTISME.
This demand [whether thinke you y e childe
to be lawfully & perfectly baptized]

omitted

CONFIRM A TION.

In y e Rub rick for these words [untill such set before y e Catechisme
time as he can say y e Catechisme 6 be nntill such time as he be con-
confirmed] these firmed or be ready &&amp;gt; desirous

to be confirmed
CA TECHISME.

y* King and his ministers y King and all that are put

in authority itnder him

cii INTRODUCTION.

[OLD] [NEW]

water wherein y e person baptized is dipped Water wherein y* Person is
or sprinkled in it. In y e name &&amp;gt;&lt;:. baptized, in y e name &c.

Yea they doe performe them both by their Because they promise them
sureties, who promise & vow them both in both by their sureties, which
their names promise

MATRIMONY.
The words [in Paradise] omitted

depart do part

children s children unto y* 3 r&lt;J (& 4 &lt;; gene- children Christianly and vir~
ration tuously brought up

loi ing &* amiable to her husband as Rachel, amiable, faithfull &lt;S obedient
wise as Rebecca, faithfull &* obedient as to her husband
Sara

The neiv married persons, the same day It is convenient y* y* new mar-
of their marriage^ must receive y e commu- ried persons should receive
nion y 6 communion at y e time of

y r marriage or y e first oppor
tunity after y r marriage

VIS IT A TION OF Y% SICK.

In y e Psalme y e 5 last verses omitted

BURIALL.

y* lesson read before they goe to y e grave

eyes eares

of resurrection ofy e Resurrection
this our brother omitted

them that be elected y e faith/till

CHURCHING,
for Psalme 121 Il6 or 127

w ch hast delivei ed wee give thee hearty thanks

for that thou hast vouchsafed
to deliver
in her vocation omitted

Note i/* All ye Epistles &&amp;gt; Gospels & most ofy e Sentences of Scripture are
put iny e last Translation ofy e Bible.

These are all y* materiall Alterations: y e rest are onely verball, or
y* changeing of some Rubricks for ye better performing of y e Service or
y e new moulding some ofy e Collects.

The next leaf is also written upon on both sides. The
recto page begins thus :

THE REVISED BOOK, 1661.

ADDITIONS.

[OLD] [NEW}

deliver us from evil for thine is y e kingdome, y*

power &lt;5r y" glory for ever

6 ever {here 6* in some other
places]

Praise ye the Lord Arts, The Lords name be

praised
LITANY.
privy conspiracy
heresy
To y 6 Prayer in time of dearth

In y* of plague
Almighty God zv ch in thy wrath

& rebellion
&lt;ST schisme
Another Prayer added

didst then

COLLECTS.

Iny e 3 * rubric k added

COMMUNION.

didst send a plague upon thine

(none people in y* wildernesse,

for their obstinate rebellion

against Moses & Aaron &

also

accept of an atonement &*

Two Prayers for y* Ember

weekes

A Thanksgiving for restoring

publique peace

A Prayer for y* Parliament

A Collect for y* 6 Sunday
after y e Epiphany.
Epistle I John 3. I.
Gospel S. Matt. 24. 23.
A Collect for Easter Eve
An Antheme on Easter Day
I Cor. 5. 7.

Provided y t every Minister so
repelling any as is specified,
in this or in y* next preceding
Paragraph of this Kubrick
shall be obliged to give an ac
count of y same to y e Ordi
nary within 14 days after at
y&lt; furthest, &* y e Ordinary
shall proceede against y e of
fending person according to
y* Canon

CIV

INTRODUCTION.

[OLD]

the Lord thy God

{* to accept our almes
adversity

draw mere

At y e prayer of Consecration

[NEW]

who brought thee out ofy e land
of Egypt, oiit of y e house of
bondage

and oblations

And wee also bless thy holy
name for all thy servants de
parted this life in thy faith
& fear, beseeching thee to
give TIS grace so to follow
their good examples, that w th
them u e may be partakers of
thy heavenly kingdoms
in full assurance of faith
Marginal! Notes, directing y e
Action ofy e Priest.

[End of 3 rd Page.]

BAPTISMS

A fourth demand added here,
& in Private Baptisme

In y 6 prayer after y e demands, after these
words [ye supplications of thy congrega
tion^ added

A marginall note added

At y* end of y e rubric k is added this De
claration

An Office for baptizing stich as are of riper
years

Wilt thou then obediently
keepe God s holy will &&amp;gt;
Commandements and walke
in y e same all y e dayes of thy
life? Ans. I will
Sanctify this water to y 6
mysticall washing away of
sin

Here shall y e Priest make
a Crosse iipon y e childes fore
head

It is certaine by God s word
that persons s w ch are baptized
dying before they committ
actuall sin are undoubtedly
saved

added

8 This is the word to which reference
is made in the House of Lords under
May 8. The question had already been
brought before the Upper House of Con

vocation, Ap. 21, as will be seen. See
also further on in this Introduction, in the
Notes on the Ministration of Public Bap
tism.

THE REVISED BOOK, 1661. cv

[OLD} [NEW}

CONFIRM A TION.

Then shall y* Bishop say
Doe you here in y e presence of
God and of this Congrega
tion, &&amp;gt;c. and every one shall
audibly answer, I doe

A fiery* words of Confirmation added y* /," be w th you. An. And

wth thy spirit.
Y e Lord s Prayer

After y* Collect Another Prayer added

VISITATION OF Y* SICK.

forever Ans. Spare us good Lord.

p 2 &lt; d Prayer enlarged.

A Commendatory Prayer
A Prayer for a sick childe
A Prayer, when there appeares
small hope of recovery
A Commendatory at y e point
of death

A Prayer for persons trou
bled in minde.
BUR I ALL.

After they are come into
y e Church shall be read one
or both these psalmes 39, 90.
everlasting glory through Jesus Christ our

Lord

aty e end Y e Grace of our L d Jesus

Christ, &&amp;lt;r.

CO MM IN A TION.

In y e last prayer after \looke upon us In y e merits and mediation of

thy blessed Son Jesus Christ
our L d . Amen.
Then shall y Minister alone
say

Ye Lord blesse us & keepe us,
y e L d lift up y" light of his
countenance upon t(s, &
give us peace now & for
evermore. Amen.

cvi

INTRODUCTION.

In consequence of the above insertions, the result is that
the original title-page of the Prayer-Book forms leaf 4 of the
volume as it now stands.

The Prayer-Book in which the corrections as sanctioned by
Convocation were recorded, was a copy of the edition of 1636,
and the title has the customary large woodcut border (which
had served for several previous books), but with the royal arms
fresh engraved, and with the unicorn pieced into the block,
but not very dexterously so. One or two additions are made
to the title, in the same handwriting as the corrections in the
rest of the book ; and these are shewn here, as throughout the
following pages, by the italic type.

THE

BOOK OF
COMMON PRAYER AND

Administration of the
Sacraments :
and other

according to y* Use of the Church
rites and Ceremonies of the Church A of England
Together with y* Psalter or Psalms of DAVID
pointed as they are to be sung or said in Churches.

And the Forme or Manner of
Making, Ordeining and Consecrating of Bi
shops, Priests, and Deacons.

Imprinted at London by
the Printers
P.cbert Barker, Printer to the King s most excellent Maiestie ;

Cosin s corrected copy, 1640-61.

[In the. following the first corrections are

by Cosin, the final by Bancroft.]

of the Church after according to y*

use ofy* Church of England.

Together with the Pczlme: Psalter
or Psalmes of David pointed as they
are to be sung or said in churches

,,-;; c f DJ.,^ Pried: 6^ Dcz
And the forme or manner &&amp;gt;c.

[Continued as printed in ed. 1662, down to]

Imprinted at London
by the King: Printers to the Kings
most excellent Maiestie :

Bancroft s fair copy, 1661.

[The Title has only the final corrections

made similar to the above, down to]

1634.

Cum Privilegio.

THE REVISED BOOK, 1661.

cvu

At the back of the title the printed Table of Contents is
crossed through, and re-written on a new leaf, although the
variations are very few.

THE CONTENTS OF THIS BOOK,

1. An Act for the Uniformitie of Common Prayer.

2. The Preface.

3. Concerning y* Service ofy* Church.

4. Concerning Ceremonies.

5. The Order how y* Psalter is appointed to be read.

6. The Order how y* rest of the holy Scripture is appointed to be read.

7. A Table of proper Lessons and Psalms.

8. Tables and Rules for y* Feasts and Fasts through the -whole year.

9. The Calendar, withy" Table of Lessons.

Cosin s corrected copy, 1640-61.

THE CONTENTS OF THIS BOOK.

An Act for th* Uniformitie of
Common Prayer pag. \.&c.
2\A Proclamation^ for the esta-
blishing thereof.
Preface, concerning the Ser
vice of the Church.

3. 4, A\other Preface Of Ceremo-

2S why some be\abolished
some retained\

4. 5. TheY)rder how the Ksalter is

)inted to be reafl.
6. The cVrder how the Vest of
holy ^Scripture is appointed
to be Yead. \

6. 7. Proper IVsalmes and Lessons
at Monning and EveAing
Prayer \OTC Sundayes cvr.d
^tc and otk$r
Holy Daj

[Down to this point some of the cor
rections appear to be in Bancroft s writing,
as if he had begun to revise Cosin s Cor
rections. Instead of going further he has
struck the whole through with a pen and
re -written the page entire in the inserted
leaf at the beginning of the book already
referred to. The remainder of the Cor
rections (which are wholly Cosin s) are as
iollows,]

1 of AT^

-.; P~,,,&lt;.
- a j .

by Cosin.]

[Written in the mar
Omitte

Proper PsalmA on certaine
feasts and day\ of the yetre.
An Almanacke Tables & Rules
for the moveab\e and im-
moveable feasts, together with
the dayes of fasting and ab-
\stinence through \hc whole
veere.

9. 10. \The Kalendar, ^ith the
Table and Kalenqar o/for
Palmes and Lessees, with
:essarie Rules appertain-
to the same.

77. Th^ Order for Mo\ning
prVyer and
Prayer daily throughout
the jteere.

11. 12. T

tions fcalled the Litanie.)

12. 13. The Collects, Epistles

Gospete to be used at tl
ministrktion of the hoi
communion throwout tl
yeere.

cviii

INTRODUCTION.

10. The Order for Morning Prayer,

11. The Order for Evening Prayer.

12. The Creed of S. Athanasius.

13. The Litanie.

14. Prayers and Thanksgivings upon several Occasions.

15. The Collects, Epistles, and Gospels, to be used at the Ministration of the

holy Communion, throughout the year.

1 6. TJie Order of the Ministration of y e Holy Communion.

17. The Order of Baptism both Publick and Private.

1 8. The Order of Baptism for those of Riper Years.

Cosin s corrected copy, 1640-61,
(continued. )

14. The Ordel of the Ministra
tion of thte Lord s Supper
or Holy Communion.
The administration of Bap
tisms both\ publicke and
private.

15.

21.

v. here alco ii o. The Cate-
chisme for chWrer..
The Order of Confirmation,
"he forme of

solemnizing H\ly Matri
mony.

The Order for Visitation of
the Sicke.

ie Communiom of the

icke.
1\e Order for Burial of the

Thanksgiving ot for of
nen after childbiAth.
immination against sin-
ners\ with certaine prVyers

24. The Psalt^: to be sung or hid
at Morning and Evening Pray,
with the Tabee before it in wftat
order the Psalmes are to be said.

25. The forme ai\l manner of Ma,

ing, ^ksdeyning, ancT&insecrating

Bishops^P^iests, and DectXQns.
[The Revised copy, as written by Sancroft
on the leaf inserted in the beginning of
Cosin s book, is as follows,]
THE CONTENTS OF THIS BOOK.
An Act for the Uniformity of
CoWion Prayer.

A Proclamation for the Autho
rizing the same.

A Preface concerning the Service
of the Church.

Another Preface, of Ceremonies.
The Order, how the Psalter is ap
pointed to be read.

The Order how the rest of Holy
Scripture is to be read.

The Table of proper Lessons, dr
Psalmes.

Tables, & Rules for the Feastes,
and Fasts through the yearc.

The Kalendar with the Table of
Psalmes &&amp;gt; Lessons.

The Order of Morning 6 Even
ing Prayer through y e yeare.
The Litanie.

Praters 6 Thanksgivings upon
severall Occasions.

The Collects, Epistles, 6^ Gospels
throughout the yeare.

The Order for the Ministration
of the Holy Coluunion.

The Ministration of Publick Bap-
tisme of Children.

THE REVISED BOOK, 1661.

cix

19. Tlie Catechism, with the Order for Confirmation of Children.

20. Matrimonie.

21. Visitation of the Sick, and Communion of the Sick.

22. Burial.

23. Thanksgiving for Women after Child-bearing.

24. A Commutation, or denouncing of God s anger and judgments against

Sinners.

25. The Psalter.

26. The Order of Prayers to be used at Sea.

27. A Form and Manner of Ordaining Bishops, Priests, and Deacons.

AN ACT FOR THE UNIFORMITIE OF COMMON PRAYER
AND SERVICE, &c.

[After the Title, are inserted the words,]

prinio Elisabeth.

"Where at the death of our late Sovereigne Lord King Edward the
Sixt," &c.

Cosin s corrected copy, 1640-61,
(continued. )

The Ministration of Private Bap-
tisme in houses.

The Order of Baptising such, as
be of yeares of Discretion .

The Catcchistne.

The Order of Confirmation.

The forme of solemnization of
Matrimony.

The order for the Visitation of
the Sick.

The Co~munion of the Sick.

TheorderfortheBurialloftheDead.

The Thanksgiving of Women
after Childbirth.

A Commotion against sinners
IV th certaine Prayers, 6r.

The Psalter or Psalmes of
David; iv th the table, in -what order
they are every month to be read.

Tlte Forme and Manner of
Making, Ordeining &* Consecrating
of Bishops, Priests, &&amp;gt; Deacons.

1 As written in Cosin s copy the line
runs, " such as be of yeares of discretion."
Sancroft in his "fair copy" has written,

[After the Contents, and before the Act of
Uniformity, is inserted in Cosin s book
what appears to be an early proof impres
sion of the engraved title, which after
wards was inserted in the Sealed Books.
It has not the engraver s name attached,
but it has in the lower ornamental
panel (exactly as appears in the Sealed
Books) :

" London :

Printed by his Alai"" Printers,
cum Privilegio.

1WDCLXII."

It is followed by two printed leaves, en
titled,

Prayers for the Parliament,
in winch the first Collect for the King s
Majestic contain the words " with thy
favour to behold our most gracious sove-
raigne Lord King JAMES." There are no
corrections or marks upon it by which to
determine the purpose of its insertion.]

AN ACTE FOR THE UNIFORMITIE

OF COMMON PRAYER, &c.
made in the first yeare of the reigne

of Qu. Eliz.

[The following corrections were made
by Cosin, but afterwards his MS. was
erased ; and against the erased printed
matter the word " stet" written by San-
croft.]

Bishops . . . shall have the use and
exercise of their full power and au
thority ... to reform correct . . .

" be of perfect age ;" but he has erased
it, and written after it the former words.

INTRODUCTION.

The next two leaves contain the Proclamation of James,
all crossed through, and a note written at the top :

This Proclamation is left out, and heere followeth THE PREFACE
which you have at y* beginning of this book.

Althc:

Cosin s corrected copy, 1640-61.

against this Act and Statute and
anything in any other Law. . . .

Bishops . . . shall have the exercise
of their full power ... to enquire
in their Visitation . . .

such ornaments of the church ....
until other order shall be therein
taken by authority of the Queene s
king^s Majesty his heyres and suc
cessors ....

the queene s" king s Majesty his
heyres and successors may by the
like advise ....

any other the queene c u king s do
minions and countries ....

[The above corrections are not transcribed
in Bancroft s fair copy.]

A PROCLAMATION, &c.

[This is allowed to stand. A side line,
with a cross and a " q," is written against
the paragraph, "because we had scene
the Kingdome under that forme of Re
ligion, c.," but no corrections are made
or note added.]

Cosin s Prayer-Book, 1638.

"This Proclamation was penned
by Sir Thomas Lake, (at that time
one of the king s principal secre
taries,) with the advice of divers
bishops T ."

Bancroft s fair copy, 1661.

THE CONTENTS OF THIS BOOK.

[The printed copy is marked through as
before, but without any correction pre
viously made. A fresh leaf is pasted
into the book, and on it was written an
exact copy of the MS. in Cosin s book.
It will be seen that this MS. was not
exactly followed by the Convocation
copy.]

AN ACTE FOR THE UNIFORMITIE

OF COMMON PRAYER, &c.

[The Act of Uniformity follows untouched,
except against the paragraphs in which
suggestions were made by Cosin in his
book; a "q" is written in the margin,
and at the Commencement are inserted
the words,]

made in tJie first yeare of y* raigne
ofQ.Eliz:

A PROCLAMATION, &c.

[This is allowed to stand untouched.]

Cosin s Considerations, c. 1640.

" I. The Proclamation lately
added to the book after the con
ference at Hampton Court, is no
legal part thereof, and were better
omitted ; for the Act of Parliament
prefixed to the book forbids any
addition thereunto."

Underlined for omission, but stet added in Bancroft s hand.
See Introduction, p. liv.

THE REVISED BOOK, 1661.

cxi

The next leaf, as printed, begins

THE PREFACE

Concerning the Service ofy* Church.

" TTIERE was never anythii g by the wit of man so well devised, or
J- so sure established, which in continuance of time hath not," &c.

There are, besides the change in the title, a few minor
alterations to be noted, e.g. x

ministers cf in the congregation ; . . . . mediation of in God s word)

chould might continually profit more and more

stories a nd legends with multitude 0/" responds, verses,

before after three or four chapters were read out,

have been daily said and eft repeated, and the rest utterly omitted.

for prayer oc touching and for the reading of the holy Scripture

that which is evidently grounded upon agreeable to the same ;

[Each of the above two paragraphs is erased.]

Cosin s corrected copy, 1640-61.

THE A PREFACE

[The following corrections only appear y]

Concerning the Service of God

in y e Church

ministers of the Congregation Church
continually profit more and more

Stories &* legends with multitudes

#/" responds &r* verses
Commemorations and Syncdab

\stetY =:-iiicd
before after

So that \stef\ z here ihx cfcr: you
ac touching & for

Tr ""the " r-ore b this order, :c.

\*A Jf ;i1 J^/Jrro Sr^

[These two paragraphs are erased.]

* The places of these alterations will be
readily seen by reference to pp. 7 and 8 of
the Prayer-Book ; such slight grammatical
alterations as "understand," "under
stood," "are," "whereas," "practice,"
&c., are not noted here.

J Except also one or two minor cor
rections, e.g. "be" for "are," "under

Bancroft s fair copy, 1661.

THE A PREFACE.

[The final corrections, as shewn in Cosin s
copy, only appear.]

Furthermore b" *b ; " ~~ i&lt;&gt;~ K *~

&^r\ ;f ov,,, ,,r;u ;,,^/v~ s.~
.. _, ^ j to ^,

[These two paragraphs are erased.]

Cosin s Prayer-Book, 1619.

Furthermore by this order, the
Citrates shall need no other books for
their public service. I cannot see
what kind of commendation this can
be : sure the more books, the more
solemn would God s service be.

stood" for " understanded," and some
marks for re-arranging the paragraphs, not
copied into the Con-vocation Copy.

1 In these cases it is evident that Cosin s
correction had not been approved, and that
Sancroft has therefore written stet over
the printed words erased by Cosin.

CX11

INTRODUCTION.

And forasmuch as nothing can almcst be so plainely set forth ;
Though it be appointed in the dfere v/ritten Pref-ce that all things
And all Priests and Deacons ehall be bcur.d are to say daily the ....

Cosin s corrected copy, 1640-61.
Though it be appointed, &c.

[There is written in the margin against
this paragraph, with a " prickt" line]

Alter v e charact* to faire italick and

set it on y e other side.
[To the end of the paragraph is added,]

Especially in the Colledges and
Halls a of either University and in
y e Schooles of Westminster, Eaton,
&&amp;gt; Winchester*.

And all the Priests and Deacons,
&c.

[Against this is written in the margin,]
Alter y* charact* to Italick.

Bancroft s fair copy, 1661.

[After paragraph "Though it be," &c.]
Especially in the Colledges of either
University and in the Schooles of
Westminster, Eaton 6 Winchester.

Cosin s Considerations, c. 1640.
2. In the order betwixt the Pre
face and the treatise of Ceremonies,
it is allowed to all men to say the
morning and evening service pri
vately in any language (besides the
English) which they understand.
Here an explanation is wanting,
whether this word privately may
not be extended to colleges in either
of the universities, and some other
places (as Westminster, Eton, and
Winchester schools) for whose use

a In Cosin s book the words "and Halls"
are written in afterwards over the line,
but not copied into Bancroft s " fair copy."

b In Cosin s copy the word " Winches
ter " is inserted afterwards in darker ink.

Queen Elizabeth, in the second year
of her reign c , caused the Common
Prayer-book to be set forth in
Latin, as being the most proper
language for them.

3. unless he be otherwise rea
sonably letted Which requires an
explanation (against them that ac
count themselves reasonably letted
by any common and ordinary affairs
of their own) whether anything but
sickness or necessary absence abroad
shall be sufficient to excuse them
from this duty.

Lords Committee, 1641.

Innovations in discipline, No. 1 8
runs : " By introducing Latin ser
vices in the Communion of late in
Oxford, and into some colledges in
Cambridge at Morning and Even
ing Prayer, so that some young stu
dents and the servants of the col-
ledge do not understand the prayers. "

Considerations, No. 8. Whether
according to that end of the preface
before the Common Prayer, the cu
rate should be bound to read Morn
ing and Evening Prayer every day
in the Church, if he be at home and
not reasonably letted ; and why not
only on Wednesday and Friday
morning, and in the afternoon on
Saturday with holy day eves."

c " Literse patentes Reginse de Forma
precum publicarum Latine vertenda. Dat
apud palatium nostrum de Westmonasterio
sexto die Aprilis anno r. g. secundo =
1560."

THE REVISED BOOK, 1661.

cxm

[Concerning the Service of the Church, continued.]

except they be let by preaching, studying cf divinity, not being let by

sicknesse, or some other urgent cause ;

And the Curate . . . not being otherwise reasonably letted, hindered
and shall tell a. bell thereto, cause a bell to be tolled thereunto
that such z.z be disposed the people may come to hear.

"Op CEREMONIES, why some be abolished, and some retained."
"Of such ceremonies as be used in the Church," &c.

[No correclion whatever is made in the above.]

Cosin s corrected copy, 1640-61.

let b" T " &gt;a * w *b r " T c-t"d" "~ x f D""" ; t"
by sicknesse or by some other [stet]
urgent zr.d xxfcigxsd cause as y*

ll cause a bell to be tolled thereto,
convenient time before he begin,

.;.- *,. k. .. /,,

[This has been afterwards erased, and
does not appear in Sancroft s " lair copy."]

that such as be disposed the Parish
ioners may come.

And the curate . . . not being other
wise reasonably letted as before.

OF CEREMONIES.
[Before the title is added,]

A not her Preface. d
[No further correction.]

Bancroft s fair copy, 1661.

[The final corrections as above only
are made.]

Cosin s Prayer-Book, 1619.

Of Ceremonies, &c.
This is the same verbatim with

that which is in the Service- Book
of King Edward VI. e ; the preface
then being retained, it seems all
the ceremonies of that book are
still justified by our Church, though
some of them, at Calvin s and Bu-
cer s instance, were omitted in the
review of the book 5 Edw. VI.,
as not accounted absolutely neces
sary.

" at length turned to -vanity and
superstition.} None of these can
be meant of any ceremonies used
in King Edward s first Service-
Book, for that book has these very
words, and therefore they must be
meant of other ceremonies, which
they in the Church of England at
that time refused, and of none other
that are since omitted ; I say omit
ted only, and not condemned; for
if our Church had meant to con
demn the ceremonies used in that
book, they would never have taken
the same discourse about ceremo
nies to do it, which is here used to
approve and authorize them, but
they would have made some other
of set purpose to condemn them.

* In Cosin s book the words " Another It is both in the Book of Common

preface are repeated in the margin in Prayer of 1549 and 1552.
oaacroft s wntinsr.

INTRODUCTION.

nroccinrr tli

to be id
j^t certain

[Erased, and in its stead]

THE ORDER How the Psalter is appointed to be read.

The Psalter shall be read thorow once every moneth, as it is there ap
pointed both for Morning and Evening Prayer. But in February it shall
be read onely to y* twenty eigth, or twenty ninth day of that month.
[The paragraphs beginning respectively]

[are all erased.]
And whereas Januarie, March, May, July . . . that the same psalms, &c.

[continued as printed.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[Erased, and in its stead]
THE ORDER how the Psalter is
appointed to be read.

[Against this in Cosin s Book is written,
but afterwards erased]

Sett this as a title by itself in y e page

before.

[In Sancroft s "fair copy" there is only
the marginal note.]

In Italick.

The Psalter shall be read thorow
once every Moneth, {:x::pi Fcb-
ri .zry} as it is there in order ap
pointed both for Morning and
Evening Prayer, only in Febru
ary it shall be read to y e 28 or 29
day of the month.

[In Cosin s " Corrected Copy" only, does
the following rubrick appear. It is written
at the bottom of the page, but it has been
afterwards erased.]

And itt^february, wher^Hhath but
xxviti atyes, let all the^Rs^almes

fipointedfory* 2\dayofy e month
\readthat day at fuorning prayer,
and all y e Psalme\ appointed for
y e day be read y\same 2^ day
at Evening Prayer \ and on y e
xxvtii day, let y e usmll Psalmes
of tk&Otthole 2tyh day\&gt;e read at
Morning* an d y Psalmes ap
pointed for y e whole 30/X day be
read at ^Evening. And \vhen it
hath xxix\iayes, let all y e flsalnles
usually appointed for tha\2gth
day be read \t Morning ; antf all
y e Psalmes oj\v e next day at E\en-
ing: that so y\ whole Psalter may
be read through on that month
also.
And because that come

T 1 ^ o,rc,^, TV^.V^fl, c-^oll

And because T ar.uar"

[These three rubricks are wholly erased.]

And whereas January, March, May

. . . that the same Psalmes . . .

[Continued as printed.]

THE REVISED BOOK, 1661.

[This paragraph is erased.]

And whereby the Cxix. Psalm is divided into, &c.

[Paragraph continued as printed, down to]

above four or five of the said portions, as you shall perceive to be n r&gt;fo/

And here is also to be noted th?.t in th c T^W- ~

[The whole paragraph erased, and at bottom of the page is added.]
And at the end of every Psalm, and of every such part ofy e , &c.

[Continued the same as in Bancroft s "fair copy."]
Note, that the Psalter followeth the division of the Hebrewes, dry.
[Continued the same as in Sancroft s " fair copy."]

THE ORDER HOW THE REST OF the HOLY SCRIPTURE (beside the Psalter)
is appointed to be read.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

And where as the Cxix. . . .

[Rubrick continued down to]

above foure or five of the said por-

I. 11 A. U

noted in thic Table follcv/in" at

- Evening Prayer, and five at Morn

ing as in the Psalter is appointed.

And here ; " " 1 "~ *~ ^" ""

[Paragraph erased, and instead]

And at the end of every Psalme, and

of every such part ofy e cxix Psalme

shall be repeated this Hymne, Glory

be to the Father, & [to the Sonne,

&&amp;gt; to the Holy Ghost :] As it was

in the beginning, [is now & ever

shallbeworldwithoutend. Attn.]

Note, that the Psalter followeih the

division of the Hebrewes and the
Translation of the Great English
Bible, set forth &lt;2) used in the time
ofK. H. VI I L & l Edw. VI.

THE ORDER HOW THE REST
OF HOLY SCRIPTURE (beside the
Psalter) is appointed to be read.

Cosin s Considerations, c. 1640.
"4. In the order how the rest
of the Holy Scripture, besides the
Psalter, is appointed to be read, it
is said, ( That the Old Testament
shall be read through every year
once, except, &c., which in King
Edward s first service - book was
accordingly done ; but afterwards,
since the lessons were interposed
for Sundays and holydays, this
order cannot be observed, and there
fore ought to be amended).

f In Cosin s "Corrected copy" the words "Henry VIII. and" are written in above
the line, and are in darker ink than the rest. s Abbreviated in Bancroft.

cxvi

INTRODUCTION.

The old Testament is appointed for the first Lessons at Morning
Evening prayer: and shall bee :

and therefore are left unread, so as the most part thereof will be read every
yeare once, as in the Kalendar is appointed.

The new Testament is appointed for the second, &c.

[Continued as printed, except]

of the which there be are onely certain proper lessons appointed upon
divers proper Feasts.

And to know what lessons shall be read every day fir.de looke for the
day of the moneth in the Kalender following, & there ye shall perceive
find the Becks & Chapters that shall be read for the Lessons both at
Morning & Evening prayer. Except onely y* Moveable Feasts, w ch are not
in the Kalendar, &&amp;gt; the Immoveable, where there is a blank left in y e columne
of Lessons ; the proper Lessons for all w ch dayes are to be found in y* Table
of proper Lessons.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

The Old Testament is appointed
for the First Lessons at Morning &
Evening Prayer, and the most part
thereof shall be read thorow every
yeere once except certains Bcckes
* &lt;^h"~terc v/hich be least cdi-

f,,;*~ 1 %~;~V.4. Vne.* K~~ c-~-~;l

j -"&gt;&gt; -.,.-..

""^ therefore are left unread, as in

y e Kalendar is appointed.

The New Testament is appointed
for the second, &c.

[In Cosin s copy the latter part of this
paragraph is erased, but appears to have
been re -written by Sancroft as originally
printed.]

of the which there be only certaine

proper Lessons appointed upon

divers proper Feasts.

And to know what Lessons shall

be read every day, finds the day of

the Moneth looke in the Kalendar

following and in the Table of Proper

Lessons and there ye shall perceive
the Beekec & Chapters that shall
be read for the Lessons both at
Morning and Evening Prayer.

Cosin s Considerations, c. 1640.
" That whensoever any proper
lessons are appointed for the Sun
days or for any feast-day, then shall
the lessons appointed in the kalen-
dar for the day of the month be
omitted. But here is no provision
made for the feast-days that fall
upon a Sunday, whether the lessons
appointed for the Sunday or that
feast-day shall be taken. For want
of which provision, in some places
they read one lesson, and in other
some another, according to the
curate s choice, which breeds diver
sity in the service, and is against
the uniformity intended in it by the
Act of Parliament, and the pre
faces before named."

THE REVISED BOOK, 1661.

CXVll

And here is to be Noted *, that whensoever there be any proper Psalms
or Lessons are appointed for the Sundries or for a:v react moY~aM~ ~-
ur.moveable then the Psalms & Lessons of ordinary course appointed
in the Psalter & Kalender if they be different shall be omitted for that
time.

Ye must Note also that the Collect Epistle & Gospel appointed for
the Sunday shal serve all the week after, except there shall fall come feast
that hath hie proper where it is not in this book other wise ordered.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

And here is to be noted that
whensoever there be any proper
Psalmes or Lessons are appointed

iticY2n~ls cr unmcYscitlc tlicn. the
Psalmes & Lessons of ordinary
course appointed in the Psalter &&amp;gt;
Kalendar (if they be different) shalbe
omitted for that time.

Ye muct Abte also that the Col
lect, Epistle, and Gospel appointed
for the Sunday shall serve all the
week after, except there shall fall
some feast that hath his proper
where it is not in the book otherwise
ordered.

[In Cosin s copy the following rubric has
been added and afterwards erased.]

Ar.d e C?!h:i "J- ^

g Should be " note," but the "d" omitted
to be erased.

h The writing from this point in Cosin s
13ook is not only struck through with a
pen, but thoroughly obliterated. The
variation of the colour of the ink enables
a few words to be detected, but it is im
possible to read the whole.

1 Cosin has written against this in the

Cosin s Prayer-Book, 1619.

"ye must note also that the collect,
epistle, and gospel, appointed for
Sunday shall serve all the week
after 1 .] Which is so appointed,
for that the epistle and gospel are
to be read every day of the week,
as every day there should be a com
munion. If people be married
upon the week-day, at that time by
this book they are enjoined to re
ceive ; and so when women after
child-birth are churched ; or when
men in cathedral churches (where
they are enjoined it every Sunday
at the least) shall desire to have the
communion on the week-day ; that
then the collect, epistle, and gospel
shall be used, which was appointed
for the Sunday.

inner margin of the book, " The Second
exception of tlie Surveyor," as he had also
done to a preceding paragraph, as to the
" excepting certain books &lt;Sc chapters which
are less edifying." The book which Cosin
here refers to, and frequently afterwards
throughout the " Considerations," is en
titled, " The Survey 01 the Book of Com
mon Prayer," London, izmo., 1606.

cxviii

INTRODUCTION.

[The Order how the Rest of Holy Scripture, continued. 1
an.-* the "eer r Lord

ay be divided, e.
e beginning of any Lesson, e.
~f p v. T far shall be read

Tf- E0 c ft as the first chapter of Saint Matthev. i: read, &c.

[The above four paragraphs are all erased.]

PROPER LESSONS TO BE READ for the first Lessons both at Morning
& Evening Prayer on the Sundayes and other Holy-dales thorowout the

Lessons proper for Sundaies.
[The corrections in the Lessons appointed, made by Cosin and Bancroft, are all adopted.]

Cosin s corrected copy, 1640-61
Bancroft s fair copy, 1661.

[The above 3 Paragraphs erased.]
Item -5b oft as the first chapter
of Saint Matthew is read either for
Lesson or Gospel [stet], yee shall
begin the same at v 18 (The birth
of Jesus Christ was on this wise
&c.) And the third chapter of
Saint Lukes Gospel, shall be read
unto these words v 23 So that he
was supposed to be the sonne of
Joseph, c.

[At end of " The Order how the rest of
holy Scripture is appointed to be read,"
is written]

And to the end the people may the
better heare and understand, in
such places, where they doe sing,
the Lessons Epistle &&amp;gt; Gospel shall
be sung or pronounced in a plaine
tune, after the manner of distinct
reading.

[The above, it will be observed, does not
appear in the Convocation Copy. ]

PROPER LESSONS to bee read
for the First Lessons both at Morn
ing & Evening Prayer on th

Sundayes and other Holydaies tho-
rowout the whole yeere, and for

T ^ fl^* Qart/t-nsl T ^oc^i-vf

Lessons proper for Sundaies.
[In Cosin s copy only, appear the fol
lowing corrections ; as it will be seen, they
were all erased.]

Sundays of before y: {"^!^$} ~f

Ckri:t, :o~c~ly called f.V Ad
vent.

Sundayes after the 5-rik of Chrici
t~.c!y csU:d Christmas.

Sundayes after ike Mar.ifeciaiior-. of
Chri t to the ^entilec^ called the
Epiphanie.

Septuagesima or the Third S-.tr.dsy
i.f~ Ler.t.

Sexagesima or the Secor.d Sttxdsy

Quinquagesima, or ih: S tr.dsy r.:~t

Lx??*!? proper for Holy-day::.
Annunciation of our Lady Lord t:

[The corrections in the lists of Lessons
appointed for the Sundays and Holy-days
have been followed by the Convocation
Copy, and appear in the printed ed. 1662
(q.v. p. 21 29) ; except that the words
sometimes printed in the original at the
beginnings and endings of portions of
chapters, were left standing by Cosin and
Sancroft, but were erased as needless m
the Convocation Copy.]

THE REVISED BOOK, 1661.

CX1X

PROPER PSALMES ON CERTAIN DAYS.

[Sancroft s corrections only are made.]

Ash Wednesday. Mattins 6. 32. 38. Evensong 102. 130. 143.
Good Friday. Mattins 22. 40. 54. Evensong 69. 88.

[Next follows]

THE TABLE for the Order of the Psalms to be said, &c.

[The whole of this page is erased.]

[Here a leaf is inserted, with The Table of Feasts for xl. years on verso. See next page.
Tables and Rules for y e Movcable &&amp;gt; Immoveable Feasts &c. 6-r.
vid. imed post Kaiendar.

Cosin s corrected copy, 1640-61.

[In Cosin s copy only were the following
additions to the Proper Psalms made, but
all except Ash-Wednesday and Good Fri
day erased.]

Proper Psalmes on certaine feasts
and dayes oftheyeere.

Ash Wednesday. Mattins. 6. 23.
32. 38. \J4penit. Evensong. 69.

102. 130. 143. ij^penit.
Good Friday. Mattins. 3. 22. 23.

40. 54. Evensong. 54. 69. 88.
Rogation Monday\ Mattins. Psal.

12. 13. 107. S6.\)0. Evensong.

Jlank.]
Rogation Tuesday, \Ialtins. Psal.

28\ 42. 46. 70. \ Evensong.

[BlaVk.]
Rogatio\ Wednesday. Matins. Psal.

8. I9.\J3- 103. 104. i A. Even
song. [Blank.]
S. Michaek& All Angels Day.

Mattins. U. 80. 91. Eve\isong.

103. 104.
All Saints /W Mattins. l\ 15.

84. 91. Ei

119. (1st part.\ 145. 149.

Sancroft s fair copy, 1661.

[The Proper Psalms only are written in
for Ash-Wednesday and Good Friday, as
above.]

Cosin s corrected copy, 1640-61.

[In Cosin s copy the following note has
been written over the page. Then the
whole page has been erased, and the note
also.]

t this table before y e Psalter and
omit it

.he foot of the pagdis the following.]
Note\that upon the\&lt;) th day of y*
th y e 95 Psalm \ere appointed
in rder is not to be\used or re-
after, y t being tfy same with
Venii\exultemus (whic\is y e same

at Morning Pr\
[The above\ it will be seen, hasXbeen cor-

[Ai\

rectetl before being erase
Note also y*\tipon y e 12 th day\the 67
Psalme and upon y* 19 * ifay y*
98 Psalm are not to be said o^ re
peated after\y e first and second
lesson at
[Here follows, "Tables and Rules," &c.]

Bancroft s fair copy, 1661.
THE TABLE for the Order of the
PSALMS, &c.

[The whole of this erased.]

[In Sancroft s copy are here inserted
two leaves of MS. TABLES & R ULES
for the moveable & immoveable Feasts,
S=c. This is noted later, as in the Con
vocation copy the Table is put after the
Kalendar.]

INTRODUCTION.

A x i ALMANACK for xxxlx "ears.

[This is erased as far as 1660, and in the margin is written]

A TABLE OF F MOVEABLE FEASTS calculated for xl yeares. (See
y e P a S e nex t before] viz. beginning from y e yeare 1 66 1 and continued to
y e yeare 1690 1700 w ih y e addition ofy e epact, Sundaies after y e Epiphanie t
and Trinity, for all those yeares.

[At the foot of the page the last part of the note is erased, thus,]
day of March, the same day supposed to be the first day upon v. h:ch the

A TABLE OF THE MOVEABLE FEASTS calculated for xl yeares.

[On the verso of a leaf inserted, and opposite to this page, a fresh Table is carefully
written in entire as it is printed in the Sealed Books (See Prayer-Book, pp. 36-7.) It
contains the notes of the years 1661 1700, and at the foot of the page is written,]

Note that the supputation of the yeare of our LORD in y e Church of
England beginneth the 25 day of March.

To FIND EASTER FOR EVER

[This page is left untouched, except at the end of the rubric at the bottom
of the page is added,]

But note that y* name of the month is set at the left hand, or else just
with y e figure, &followeth not, as in other Tables by descent, but collaterall.

After this follows the Kalendar. For the reasons given
before, it has not been thought necessary to detail all the
various corrections ; they will readily be seen on referring to
the Prayer-Book k .

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
$ AM ALMANACKS table of the
Aloveable feasts for xxxix yeares.
[Cosin s book has in the margin,]

This Alz".zr.z;k Table is to be re-
nerved.

[Sancroft s copy has]
This table to be rennved.

A A Table To FIND EASTER FOR

EVER.

[In both Sancroft and Cosin this page
is left untouched.]

Lords Committee, 1641.
Considerations, I : " Whether the
names of some departed Saints and
others should not be quite expunged
in the Kalendar."

Savoy Conference, 1661.
Exceptions, No. 6. ... that the
names of all other [Saints days]
now inserted in the Kalendar, which
are not in the first and second books
of Edward the VI. may be left out.

See Prayer-Book, pp. 41-63.

THE REVISED BOOK, 1661.

THE KALENDAR W^ THE TABLE of LESSONS.

[The following are the chief corrections in these Tables. The column containing the
Psalms is omitted ; the Sun riseth and Sun falleth and the Signs of the Zodiac, &c.,
are omitted ; Init: Reg: Carol: erased against March 27.

The titles of the Saints days, &c. in the Calendar are throughout given more fully
(as will be seen by reference to pp. 39 63 of the Prayer- Book), and one or two more
days to be observed are inserted, i.e. against Jan. 30, K. Charles Mart. against
May 27, Ven: Bede Pr: and against June 17 (erroneously for June 22) St. Albau m .]

[At the bottom of the first page is the following " prickt" note.]
The first lessons are y* same as before : only y* 6 th of Exodus, W* -was
read Oct. I amongst y e Apocrypha is now restored to its proper place
in January ; and so y e following Lessons remove before it, till y e first
of October be again otherwise supplied. The same is to be said of some Apo
cryphal additions to Daniel, w ch were read with y e Canonicall chapters
of y e prophecy ; but are now removed to y* end of y Apocryphal Lessons.
There are I st & 2 nd Lessons appointed for 29 * Feb : y l y e same service may
not be read two daies together in y* leap year.

Cosin s corrected copy, 1640-61.
THE KALENDAR with the

table of lessons.

[Cosin s corrections are but few in number,
the following are the chief.]

Pv.rif. of Mar/. Presentation of
Christ, commonly called The Pu
rification of the Virgin Mary.

Annunc. of Christ to y e Virg. Mary.

Augustine sent to convert y Saxons.

St. Peter and St. Paul. Apost.

Richard [stet} n Alphege [stet} n

Dunstan [stet} "

John Evan, ante port. Lat.

[Mar. 24] Mit. Reg. laco

[June 19] Nat. K. James

Bancroft s fair copy, 1661.
THE KALENDAR with the
table ofP:zl~~ zr.d[stet} Lessons.

l The " Christmas Day" is left standing,
but in the Convocation copy it is altered
to Nativitie of Christ.

m The Venerable Bede gives the date

ly as
decimo Kalendarum J.uliarum," i.e. the

distinctl

e gi
t. B.

Passus est. B. Albanus die

22nd of June. This as written in roman
figures xxii. might be easily read xvii. if
the second letter was not made perfectly,
and hence probably the error. It is per
petuated in all the Sealed Books, as well as
in all modern editions of the Prayer-Book.

B The word stet has been written in by
Sancroft.

These corrections respecting the ru-

[Sancroft s corrections are but few in
number, and are as follows.]
Convers: Paul.
Barnabas

[In margin to each is written]

print it in red letters
Feb. 24. N:t: ikzi i~ ~-~y L:?.p:

February 29.

[added]

P In leapyeare [Ps.] 29 [Dent.] xiv
[Luk.j xi P. [Deut.] xv [Ephes.] v.
John Evang. ante Port. Lat.
Augustine, sent to convert the

Saxons.
Init. P.e~. Carol.

TY^rr rl^roo

T},wv ^,-,,,00 v.-nA q

brications in the Kalendar appear to arise
from carelessness of the printers, as the
errors vary in the different editions.

P In the Convocation Book these four
lessons are written in thus : Deut. xiv.
Matt. vii. Deut. xv. & Rom. xii. In
the Sealed Books, Deut. xiii. Matt. vii.
Deut. xiv. and Rom. xii.

^ In Sancroft s book the columns for
the Psalms for February and March are
corrected, and the names of the Months
opposite the beginning of the Kalends in
the middle of each month are erased.
The Astronomical notes are left.

cxxii

INTRODUCTION.

, TABLES AND RULES f or the Moveable & Immoveable Feasts, Together
with y* days of fasting and abstinence through y e whole year.

[This title is inserted, with a marginal direction to the printer.]
This to be placed before y* Kalendar.

RULES TO KNOW WHEN THE MOVEABLE FEASTS

and Holy dates begin.

Easter-day (on w ch y e rest depend) is allivaies y e first Sunday after y*
first Full Moon which happens next after the one 6 twentieth day of
March ; and if the Fidl Moon happens upon a Sunday , Easter day is the
Sunday after.

Advent Sunday is allwayes the nearest Sunday to y* Feast of Saint Andrew,
whether before or after.

[Here follows the Table as printed in ed. 1662. See Prayer-Book, p. 31.]

Cosin s corrected copy, 1640-61.

[The page containing "To find Easter
for ever," has the following written be
neath it.]

A Table of all the feasts that are
to be observed \in the Church of Eng
land through] r the year.

All the Sundays in y e yeare, &c.
ut infra post Calendarium

A Table ofy e Vigils, fasts & days
of Abstinence to be observed in the
yeare.

The Eves and Vigils before
The Nativity ut infra ibm.
Days of Fasting or abstinence
The 40 Dayes of Lent &&amp;gt;c. ibm.

[At the bottom of the same page, and in
Bancroft s handwriting, is the following]

By the Ecclesiastical lawes of this
Realme, there be some times in the
yeare, wherein marriages are not
usually solemnized as.

From

Advent
Septuag.
Roga
tion.

58 dales after
"OZ
8 daies after
Easter
Trinitie
Sunday.

Bancroft s fair copy, 1661.

[Contents of the two MS. leaves in
serted in Sancroft s copy.]

TABLES AND RULES for

the Moveable and Immoveable Feasts
Together w th the dayes of Abstinence
through the whole yeare.

Rules to know, when the Moveable
Feasts, &&amp;gt; Holy daies begin.
Easter daie (on w ch the rest depend]
is allwaies the fourth Sunday after
y e New Moon w ch happens upon or
next after the Nones of March And
if the New Moon happeneth upon
a Sunday, reckon that inclusively
for one ofy*fower.

[Advent Sunday is allwaies the
nearest Sunday to the feast of S.
Andrew whether before or after.

Sunday
is

Septuagesima
Sexagesi-ma
Quinquagesima
Q uadragesitna

Rogation Sun
day

Ascension Day
Whitsunday
TrinitySunday

A :z!::i!ztic" table of the
[See p. cxxv.]

weekes
8 before

1 Easter
6

] 5 weekes

is ~\ 40 dayes

7 weekes

^8 weekes J

after
Easter

These words are written over the line, and apparently by Sancroft.

THE REVISED BOOK, 1661.

[Then follows the Table of Days as printed in ed. 1662.]

THESE A Table of all the Feasts y t are to be observed re?. HOLI
DAYS r.nd none ether in y* Church of England through y* yeare :

That ic to cay : All Sundays, &c.

A Table of the Vigils, Fasts &&amp;gt; days of Abstinence . . .

Days of Fasting or Abstinence.

Certain solemn days for which particular services are appointed.

[The list of the Feasts is corrected so as to bring it into accordance with Sancroft s
"fair copy," and the Table of Vigils, Feasts, Daies of abstinence, and Certain Solemn
Days, added as in printed copy of ed. 1662. See Prayer-Book, p. 31.]

Cosin s corrected copy, 1640-61.

[At the end of the Calendar the following
corrections are made in the printed copy.J

THESE to be observed for HOLY
DAYES and none other, &c.

The dayes of the feastes .... Of
&& Prc:x".tzii:n:f Christ C^-ly
called the Purification.

Of the An^nciaiion of Ckrict
: ~~~ zxly :~ll:d the Annunciation
of the blessed Virgin.

[The above corrections being erased, they
do not appear in Sancroft s copy.]

The Evens or Vigils before

1. Y* Nativitie ofo r Lord.

4. Easter Day.

5. Ascension Day.

6. Pentecost.

2. Purification of y* Virg. M.

3. Annunciation of our Lord.
7.

All Szir.i:.
*

[The above corrections and additions,
with also some few other minor verbal
alterations, appear to have been followed
in substance by the two transcripts of
Bancroft, but the page is very confused. ]

Bancroft s fair copy, 1661.
THESE TO BE OBSERVED as &c.

[In Sancroft s book this page is erased,
and a Corrected copy is given on the two
leaves inserted before the Kalendar, on
which is written as below.]

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[In Cosin s copy the following has been
written out fairly by Sancroft, on two
smaller leaves, inserted with others at the
beginning of the book.

In Sancroft s fair copy it has been writ
ten out on two folio leaves, inserted be
fore the Kalendar.]

A TABLE of all the Feasts that
are to be observed in the Church of
England through the year.
All Sundaies in the year e.
The Days of the Feasts of
The Circumcision of our Lord Jesus

Christ.

The Epiphany.
The Conversion of S. Paul.
The Purification of the blessed

Virgin.

S. Matthias the Apostle.
The Annunciation of tJie blessed

Virgin.

S. Mark the Evangelist.
S. Philip and S. Jacob the Apostles.
The Ascension of our Lord Jesus

Christ.

CXX1V

INTRODUCTION.

[Pages inserted in Cosin

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

S. Barnabas.

The Nativity of S. John Baptist.

S. Peter the Apostle.

S. James the Apostle.

S. Bartholomews} the Apostle.

S. Matthew the Apostle.

S. Michael and all Angels.

S. Ltike the Evangelist.

S. Simon and S. Jude, the Apostles.

All Saints.

S. Andrew the Apostle.

S. Thomas the Apostle.

The Nativity of our Lord.

S. Stephen the Martyr.

S. John the Evangelist.

The Holy Innocents.

Monday \

and I in Easter- Weelte.
Tttesday i
Monday \

and [in Whitsun-Weeke.
Tuesday)

The 5 day of November being the day
of the Papists Conspiracie &

The 29 day of May being the day of
the Kings Birth and Returne.

[In Cosin s copy the first page of the
fair transcript by Sancroft ends here, as
well as the folio page in Bancroft s "fair
copy." In both, the verso of the first leaf
is blank, and on the recto of the second
leaf commences]

A TABLE of the Vigils, Fasts
6 dates of Abstinence to be observed
in the year e.

The Evens or Vigils before
The Nativity of our Lord.

s and Sancroft s copies.]

The Purification of the Blessed Vir
gin Mary.
The Annunciation of the Blessed

Virgin.
Easter- Day.
A scension - Day.
Pentecost.
S. Matthias.
S. John Baptist.
S. Peter.
S. James.
S. Bartholomew.
S. Matthew.
S. Simon and S. Jude.
S. Andrew.
S. Thomas.
All Saints.

Note, that if any of these Feast-
D ays fall tipon a Monday, then the
Vigil or Fast-Day shall be kept upon
the Saturday, and not upon Jhe Sun
day next before it.

Dates of Fasting or Abstinence.
I. The 40 dales of Lent c:pc:iz

/- i 17..: j,..

dates
The ember weekes at the 4 Seasons,

being \ /the first Sunday in

the Lent.

Friday

&
Saturday

Wednesday the feast of Pente-

cost
Sept. 14
Dec. 13

3. The three Rogation dates, being
the Monday, Tuesday & 1 Wednesday
before Holy Thursday, or the Ascen
sion of our Lord:

THE REVISED BOOK, 1661.

cxxv

4. All the Fridaies in the yeare ex
cept those that fall within y e twelve
dates of Christmas.

5. The 30 * of January being the
day of the Murder &&amp;gt; Martyrdom
of King CHARLES the first.

6. By the ecclesiastical laws of this
realme there be some times in the
yeare, wherein Marriages are not
usually solemnized as

from

Advent f \ 8 dates after the

I Sunday ! Epiphanie.
Septita%.\ until t 8 dates after Easter.
Rogation \- Trinitie Sunday.

[At the bottom of the page is written.]

The Calendar W* the Table, &c.

[The verso of this leaf is blank.]

Bancroft s fair copy, 1661.

[Continuation of the two MS. pages in
serted in Bancroft s copy.]

A Cd :". .! c.!i Table of the Move-
able Feasts for yeares z . ad not (p.*

A Table to find Easter for Ever
v. ad not. A *

A Table of all the Feasts . . .
[See p. cxxlii.]

Cosin s Prayer-Book, 1619.

" These to be observed for Holy-
days, and none other*.] I suppose
this whole page to be but the prin
ter s work, no order of the Church,
as appears by the sequent declara
tion of the beginning and ending of
the lawyers terms j for what had

churchmen to do with them ? And
so here for holydays, I never could
see where it was 1 appointed, that
these here should be observed and
no other. Which are holydays, and
which are not, according to the pur
pose and intent of our Church, ap
pears by the lessons appointed be
fore as proper for holydays, where
are many more days accounted holy,
than here are by the ignorance of
the printer. In the statute of
5 Edw., cap. 3, these indeed were
appointed, and none other ; but that
statute being repealed, I Mary I.
cap. 2, and being not since revived,
we are to stick rather to the autho
rity of this service-book, in the
catalogue of lessons proper (as be
fore), rather than to the printer s
pleasure and ignorance. I cannot
tell ; it seems the printer was loth
to lose the work of his servants so
many holydays in the year as he
saw proper lessons appointed for
before, and therefore he comes
stealing in with this lay-direction,
which the people s indevotion and
carelessness of observing any day
was ready enough to lay hold on and
to make a rule of, though it be no
more a part of the service-book esta
blished by the Church, than that the
lawyers terms should have their be
ginning and ending as is here noted. "
" A brief declaration when every
term beginneth and endeth.} What
has this to do with so holy and
divine a book? There are alma
nacks enough to hold it."

The reference v/ill be found page cxxi.
The reference will be found pa^e cxx.

u Bp. Cosin has written against this,
The st/i exception of the Surveyor."

CXXV1

INTRODUCTION.

T A-nATTnuj itrlian oirat-Tr to-YV. V&gt;/rriiri of V. Krf

[The title, with all that belongs to it, is erased.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

rkiro-.-i7 Tc..-m&lt;V&gt;a&lt;-;v.&gt;of K .-&gt;- oJ4.1, S-,r.
~ J ~ &

[is wholly erased.]

Cosin s Prayer-Book, 1638.

" A brief declaration when every
term beginneth and endeth.~\ This
declaration of the terms, which is
Here annexed to the observation of
holydays, was first made and set
forth by the Injunctions of King
Henry VIII. and the convoca
tion of the clergy, A. 1536, where
it was ordered, that the people
might freely go to their work upon
all such holydays (as were usually
before kept) which fell either in the
time of harvest, (counted from the
first day of July to the 2Qth of Sep
tember, ) or in any time of the four
several terms when the king s judges
sat at Westminster. But yet these
holydays (here in our book men
tioned) are specially excepted by
those Injunctions of King Henry
VIII. and his clergy-convocation,
and commanded to be kept solemn
and holy by every man, the har
vest-time and the term-time not

withstanding. And therefore I see
no use of this declaration when the
terms begin and end to be added
to our holydays in this place, for
neither was it permitted in King
Henry the VIHth s time, nor is it
in ours, that any man should go to
his work upon these days appointed
to be kept sacred, whether they
fall in term-time or no. "

Lords Committee, 1641.

Considerations, No. 4 : "Whether
Lessons of Canonical Scripture
should not be put into the Kalendar
instead of the Apocrypha."

Savoy Conference, 1661.

Exceptions of Ministers. Where
as divers chapters of the apocryphal
books appointed to be read are
charged to be .... of dubious and
uncertain credit, it is therefore de
sired that nothing be read in the
church for lessons, but the holy
Scriptures of the Old and New
Testament."

[These two notes upon the Apocryphal
lessons illustrate the paragraph on p. cxxi.
The space did not allow of their insertion
in their proper place, and thereiore they
are printed here. ]

It will have been seen that hitherto, although the corrections
have been very numerous, no important questions have been
involved. They have been mostly editorial ; but it is evident
that they were carefully considered, by the fact that a great
many of Cosin s proposals appear to have been erased, and
even the Convocation copy differs frequently from the fair
copy of the corrections which had passed Committee.

The next correction is an important one, and it is therefore
shewn more clearly, the inserted words being written over
the line.

THE REVISED BOOK, 1661.

cxxvu

/or

THE ORDER V7HEP.E MORNING

daily to be said and used throughout the yeare.
AND EVENING PRAYER shall be need and Id
[ I.] The Morning and Evening Prayer shall be used in the accustomed
place of the Church, Chappel, or Chancel, except it shal be otherwise

Cosin s corrected copy, 1640-61.

THE ORDER V/HERE for MORN
ING AND EVENING PRAYER.
chall daily to be used and sayd

throughout the yeare.
[Before the title Cosin has written]

Set the first Title and y 2 orders
following on t/te other side, retro,
ivith a fayre compartment before
it [and in Italick letters } *

[ I.] The Morning and Evening
prayer shall .... of the place.
And the Chancels shall *.- d-i-idcd
s~^*,, si* /,,/.. / fi,, r 1 !,*...*!, ~~,J

remain as they have done in times

past.

[In the margin is written]

[The corrections to the above rubric are
however all erased, but whether by San-
croft or not there is no evidence to shew.]

Bancroft s fair copy, 1661.
THE ORDER WHERE for, &c.

[Same correction in title as above.]

[ I.] The Morning and Evening, c.

[No correction in this rubric. ]

Cosin s Prayer-Book, 1638.

"Shall be used in the accustomed
place, &c.] Which word accus
tomed was added here of pur
pose, that it might refer to the use
of former times, and not to the
later alterations, that some of the
ordinaries and people had made in
or after the fifth year of King

Edward the Vlth. For the second
liturgy then compiled hath not this
word accustomed put into the
rubrics ?.

And that accustomed place was
the quire, as appeareth by the first
words of the first book, set forth
in the second year of King Edward
the Vlth. : The priest being in
the quire, shall begin the Morning
Prayer with a loud voice. But
since that time, at the instance of
the parishioners, many ordinaries,
in most places, have otherwise de
termined and ordered it, as here
they had leave to do. And from
hence it was, somewhat after the
beginning of Queen Elizabeth s
reign, that the minister had a desk
or a smaller pulpit set up for him,
whereat to read divine service and
the lessons, in the body of the
parish church, whereas aforetimes
he performed all his office at his
own seat in the chancel, and so in
divers places, where the ordinary
did not alter it, he doth still, turn
ing himself only towards the people
that be in the body of the church,
when he readeth the lessons."

Lords Committee, 1641.
il Memorandum, That the reading-
desk be placed in the church, where
divine service may best be heard of
all the people. "

These words added by Sancroft.

See Prayer-Book, p. 64.

CXXV111

INTRODUCTION.

determined by the Ordinary of the place ; and the Chancels shall re-
maine as they have done in times past.

[There are no corrections in the above rubric.]

Cosin s Prayer-Book, 1638.

" Except it shall be otherwise de
termined by the ordinary. ] But note
here, that their power was limited
and restrained to the reading of
Morning and Evening Prayer only ;
so that the Communion-service was
by this very order and law here re
served to the chancel, neither had
any ordinary a liberty or power
given him to bring it, or give leave
to have it brought, into the body of
the church, and to place the commu
nion-table there, as in divers parish
churches of this realm, and espe
cially in cities or other great towns,
they, and the churchwardens, with
their ministers, have presumed to
do at their own pleasure. Nor had
the ordinaries any power neither to
alter the accustomed place of the
Morning and Evening Prayer, but
only where there was some con
troversy about it, what place was
the most convenient for the reading
thereof.

" And the chancels shall remain
as they have done in times past.~\
That is, distinguished from the body
of the church by a frame of open
work, and furnished with a row of
chairs or stools on either side ; and
if there were formerly any steps up

1 These were the "Articles to be in
quired of by the Churchwardens and
Swornmen," issued by Cosin when he was
Archdeacon of the East Riding, York
shire. They were printed at London in
1627, reprinted in Cosin s Works (A.C. L. ),
vol. ii. p. i.

* These are the Visitation Articles after

to the place where the altar or
table stood, that they should be
suffered to continue so still, and
not to be taken down and laid level
with the lower ground, as lately
they have been by violence and dis
order, contrary to law and custom."

Savoy Conference, 1661.

[ I.] Exceptions of Ministers.
We desire that the words of the
first rubrick may be expressed as
in the book established by autho
rity of parliament 5 and 6 Edw. VI.

Answer of Bishops. We think
it fit that the rubric stand as it is,
and all to be left to the discretion
of the ordinary.

Cosin s Articles of Visita
tions, 1627 z .

"Is there a partition between the
body of the church and the chancel ?
and if not, when, and by whom,
and by what authority was it taken
down?"

Cosin s Articles of Visita
tions, 1662 R .

"Is there a partition between
your church and your chancel, a
comely fair table placed at the
upper part of it, for the Adminis
tration of the Sacrament of the
Lord s Supper?"

he was Bishop of Durham, and are pro
bably those which were brought forward
in Convocation, March 8, 1662, and sub
mitted to the Archbishop oi Canterbury.
See INTRODUCTION under this date. They
are printed in Cosin s Works (A.-C.L.),
vol. iv. p. 505.

THE REVISED BOOK, 1661.

such ornaments of the Church and of

[ 2.] "And here is to be noted that the Minister at the time of the Com-
the Ministers thereof at all times of their ministration, shall be retained and be
*~nrien and at a!! other times in hie Ministration shall use such cma*
in use, as were in this Church of England by the

nients in the Church, as *.vcre in nee by authority of Parliament in
the second yeer of the reign of K. EDWARD the Sixt, according to the

Cosin s corrected copy, 1640-61.
[ 2.] And here is to be noted
that,

hT,~ A*; n ;etoi- of

[The rest of the rubrick is erased, and
then is written by Cosin himself in the
margin. ]

. . . such ornaments of the Church 6
of the Ministers thereof at all times
of their ministration shalbe reteined
&lt;2r&gt; be in use as were in this Church
of England by the Authority of Par
liament in the second year of the
reigne of K. Edw. VI. That is to
say . . . [a surplice. ] c

These are the words ofy e Act
itself -v. supra d .

[There is also an additional direction
written across the middle of the page,
and before "AN ORDER," &c.]

Place at y e end hereof on the
other side a fleuron.

Bancroft s fair copy, 1661.
[ 2.] And here is to be noted, &c.

[The rubrick is wholly erased, and instead]
And heere is to be noted, That such
Ornaments of the Church, and
of the Ministers thereof at all
times of their Ministration shall be
reteined dr 3 be in use, as were in
this Church of England by the Au
thority of Parliament in the second
year of the reigne of K. Edw. VI.
[In the margin is added the following note,]
These are the words of the Act itself,
penult ut supra e .

b The Edition of the Prayer-Book used,
Le. of the year 1619, is one of those printed
with " and at other times," instead of " and
at all other times." The word all is writ
ten in (no doubt by Cosin). It is after
wards erased, and the word omit" written
in margin (Qy. by Cosin). This in turn is
marked through, as well as the greater
part of the rubrick itself.

c Cosin appears to have left space marked
by a row of points, to have a list of or
naments filled in after discussion, accord
ing to the note in his "Considerations,"
1641 (vide page cxxxvi.) The Bishops not
agreeing to a definite list, the points are
erased. The words "A surplice" have
been written in with darker ink than the

rest, and so at a different time.

d These words appear to have been writ
ten in by Sancroft, probably to express the
reason of the change as adopted by the
Committee, as he has repeated them in
the copy which, it is presumed, he pre
pared tor the consideration of Convocation
itself.

e This is the last clause but one (No 25)
of the Act of Uniformity of Elizabeth,
which was printed at the beginning ol the
Prayer-Book used for the corrections, [see
Introduction, p. xlii.] It will have been
already observed that there was a dif
ference between the rubrick as inserted in
the Prayer-Book in Elizabeth s reign and
the clause of the Act of Parliament.

[See next page.

cxxx

INTRODUCTION.

[Notes on the Second Rubrick.]
Cosin s Prayer-Book, 1619. | by the direction of the Church

[ 2. ] A s were in use. ] And then
were in use, not a surplice and
hood, as we now use, but a plain
white alb, with a vestment or cope
over it; and therefore, according
to this rubric, are we all still bound
to wear albs and vestments, as have
been so long time worn in the
Church of God, howsoever it is
neglected. For the disuse of these
ornaments, we may thank them that
came from Geneva, and in the be
ginning of Queen Elizabeth s reign,
being set in places of government,
suffered every negligent priest to
do what him listed, so he would
but profess a difference and oppo
sition in all things (though never
so lawful otherwise) against the
Church of Rome, and the cere
monies therein used. If any man
shall answer, that now the $%th
canon * hath appointed it otherwise,
and that these things are alterable

wherein we live; I answer, that
such matters are to be altered by
the same authority wherewith they
were established, and that if that
authority be the convocation of the
clergy, as I think it is (only that),
the f lAfth canon commands us to ob
serve all the ceremonies prescribed
in this book. I would fain know how
we should observe both canons f ."

* \The$&gt;th Canon (0/1603) referred

to by Cosin, runs as follows.
" Every Minister saying the pub-
lick Prayers, or ministering the Sa
craments, or other Rites of the
Church, shall wear a decent and
comely surplice with sleeves, to be
provided at the charge of the Parish.
And if any question arise touching
the matter, decency, or correctness
thereof, the same shall be decided
by the discretion of the Ordinary.
Furthermore, such Ministers as are
graduates shall wear upon their sur
plices . . . such hoods," &c.]

\_Notefrotn previous page continued. ]
For the sake, however, of ready reference they are both printed here.

The words of the ACT OF PARLIAMENT
were (i Eliz. cap. 2. \ 25)

(a) Provided always, & be it enacted, that
such ornaments of the Church, and of
the Ministers thereof,

(b) shall be retained and be in use

The words of the RUBRIC in Elizabeth s
and subsequent Books were

(a) And here is to be noted that the Mini
ster at the time of the Communion, and
at all other times in his ministration,

(b) shall use such ornaments in the
Church,

(d) in the second year of the reign of King
Edward the VI.

(d) in the second year of the reign of
King Edward VI.

(e) until other order shall be therein taken
by authority of the Queen s Majesty,
with the advice of her Commissioners

appointed and authorized under the great (e) [omitted.]

seal of England for causes ecclesiastical,

or of the Metropolitan of this Realm.

This note, giving the reason of his altering the rubrick in 1662, is valuable, as it
explains at once how the word " retained" came to be inserted.

f Bp. Cosin has added (evidently at I see, refers to the Canons, and until such
a later time), " But the act of parliament, time as other order shall be taken."

THE REVISED BOOK, 1661.

cxxxi

[Notes on the Second
[The 2\th Canon (of the same series,
1603), provides as folloivs.

" In all Cathedral and Collegiate
Churches the Holy Communion
shall be administered ... the prin
cipal Minister using a decent Cope,
and being assisted with the Gos
peller and Epistoller agreably, ac
cording to the Advertisements pub
lished Anno 7 Eliz. ]

[The Advertisements thus referred
to, are "Advertisements partly for
due order, in the public Administra
tion of Common Prayers, and using
the holy Sacraments, and partly for
the Apparel of all persons ecclesi
astical, by virtue of the Queen s Ma
jesty s letters commanding the same,
the 25th dayo! January in the seventh
year of the reign (1564) of our Sove
reign Lady Elizabeth &c.

" . . . . Item, in Ministration
of the Holy Communion in the
Cat hed rail and Collegiate Churches,
the principal Minister shall use a
Cope with Gospeller and Epistoler
agreably ; and at all other prayers,
to be sayde at the Communion table,
to use no copes but surplesses.

"Item, that the Deans and Pre
bendaries wear a surplesse with a
silke hoode in the quyer, &c.

" Item, that every Minister say
ing any publique Prayers, or minis-
tringe of the Sacramentes, or other
rites of the Church, shall weare
a comely surples with sleeves, to
bee provided at the charges of the
Parish. And that the Parish pro
vide a decent table," &c.]

[It is to be observed that these in Eliza
beth s Advertisements lollowed on, in con
secutive order as printed above, and were
not separated as in the Canons of 1603.]

t f The \^th Canon referred to by
Cosin orders that "all Ministers like
wise shall observe the Orders, Rites,
and Ceremonies prescribed in the
Book of Common Prayer. . .without
either diminishing ... or adding
anything in the matter or form
thereof."]

Kubrick continued.]

Cosin s Prayer-Book, 1638.

" At the time of the Communion. }
And at the celebration of the holy
Communion it was ordained, by the
rules and orders of the first liturgy
set forth by the Church of Eng
land, and confirmed by authority
of parliament, in the second year of
the reign of King Edward the Vlth. :
[ 74] That the priest who shall then
execute the holy ministry, shall put
upon him the vesture appointed,
&c. : . . . and, that other priests
and deacons, who shall help him
in that ministration, shall have upon
them likewise the vestments ap
pointed for their ministry ; that is
to say, albs with tunicles : &c.

"And at all other times of his
ministration.] That is, (as is set
forth in the first liturgy of King
Edward before mentioned,) [ 2] in
the saying or singing of matins and
evensong, baptizing and burying,
the minister in parish churches,
and chapels annexed, shall use a
surplice. And in all cathedral
churches and colleges, the deans,
&c., may use in the quire, besides
their surplices, such hoods, &c.

" The word all here had been
divers years omitted in the editions
of this book, contrary to the true
copy of it, set forth in the first year
of Queen Elizabeth, (which was
done either by the negligence of
the printer or upon design,) until
King Charles the First, in the first
year of his reign, commanded it to
be restored, and sent me to his print
ing house to see it done ; ever since
which time it has so continued.

cxxxii

INTRODUCTION.

[Notes to the Second Rubrick continued.]

Cosin s Prayer-Book, 1638.

"As "were in usf, 6^.] Among
other ornaments of the church that
were then in use, the setting of two
lights upon the communion-table or
altar was one, appointed by the
king s Injunctions * (set forth about
that time, and mentioned or rati
fied by the act of parliament here
named*,) whereby all other wax-
lights and tapers, which in former
times of superstition men were wont
to place before their shrines and
images of saints, being taken away
and utterly abolished, it was re
quired, that two lights only should
be placed upon the altar, to signify
the joy and splendour we receive
from the light of Christ s blessed
gospel. Bene B. Lutherus in for
mula missce sive Cotnmunionis, quam
Wittmburgensi Ecclesice anno stipe-
rioris seculi vicesimo tertio prase rip-
sit, Nee canddas (inquit} nee thu-
rificationem prohibemus, seal nee exi-
gimus ; esto hoc liberum h .

* [ The following is the paragraph
from the Injunctions 0/~ 1547 re
ferred to by Cosin.
"They shall suffer from hence
forth no torches nor candles, tapers

8 If the act referred to is 2 & 3 Edw.
VI., c. i, then by it the Book of Common
Prayer is enjoined ; but it cannot be said
that these Injunctions are directly either
mentioned in it or ratified by it as Cosin
implies. It is true that the preamble of
the Act probably refers to Edward s In
junctions, when it speaks of " his Highnes
council having divers times assayed to
stay innovations," &c. Also it may be
argued that the Prayer-Book, which the
Act enjoins, refers directly in one of the
rubrics (J 133) to "such form as is ap
pointed by the King s Majesty s injunc
tions," and so acknowledges their exist
ence and authority. Still, on the whole,
it is not clear to what passage Cosin refers

or images of wax, to be set afore
any image or picture, but only two
lights upon the high altar, before
the Sacrament, which for the sig
nification that Christ is the very
true light of the world, they shall
suffer to remain still 1 ."]

By authority of parliament.}
Which confirmed both the first li
turgy and the Injunctions of King
Edward the Sixth k .

In the second year of the reign of
King Edward the Sixth. ] For it is
here to be noted, that in his time
there were two several liturgies,
and two several acts of parliament
made to confirm them. One in the
second year, and another in the
fifth year of his reign. In which
fifth year, (upon the disuse which
some men made of the former orna
ments, or upon the displeasure that
other men took against them both
at home and abroad,) it was ap
pointed by the second liturgy, and
enacted by parliament authority,
That the minister, at the time of
the Communion, and at all other
times in his ministration, should
use neither alb, vestment, nor cope ;
but being an archbishop or bishop,

which could be said to amount to a dis
tinct ratification.

h This Latin is from Calixtus, already
noted. The reference is to the Formula
Missae seu Communionis pro Ecclesia
Wittenbergensi ad Lectio Evangelii.
Lutheri Op., torn. ii. fol. 384. Witteb.
1562.

1 Cardwell (quoting from Burnet) gives
as the Parliamentary aut/tority for the
issue of these Injunctions by the Council,
the Act 31 Henry VIII. cap. 8; but he
himself points out that it was more pro
bable the Council proceeded under Act 28
Henry VIII. cap. 7, and 35 Henry VIII.
cap. i.

* Vide note g.

THE REVISED BOOK, 1661.

cxxxiii

[Notes to the Second Kubrick continued.]

Cosin s Prayer-Book, 1638.
should have and wear a rochet ;
and being a priest or deacon, should
have and wear a surplice only.
And yet this latter book, and act
of parliament thereunto annexed,
did not condemn either the orna
ments, or any thing beside that was
appointed in the former book, but
acknowledged it all to have been
a very godly order, agreeable to
the Word of God and the primitive
Church t. Whereupon, by autho
rity of parliament, in the first year
of Queen Elizabeth , albeit it was
thought most meet to follow and
continue the order of divine service
in Psalms, lessons, hymns, and
prayers, (a few of them only va
ried,) which was set forth in the
fifth year of King Edward ; yet for
the ornaments of the church, and
of the ministers thereof, the order
appointed in the second year of
his reign was retained and the
same are we bound still to observe.
Which is a note wherewith those
men are not so well acquainted as
they should be, who inveigh against
our present ornaments in the church,
and think them to be innovations
introduced lately by an arbitrary
power, against law ; whereas, in
deed, they are appointed by the law
itself. And this Judge Yelverton
acknowledged and contessed to me,
(when I had declared the matter
to him, as here I set it forth,) in

his circuit at Durham, not long
before his death, having been of
another mind before.

"According to the act of parlia
ment set forth in the beginning of
this book. pemtlt. , in these words :
Provided always, and be it en
acted, that such ornaments of the
church, (whereunto the adorning
and decent furniture of the com
munion-table relate,) and of the
ministers thereof, (as the alb or
surplice, vestment or cope, with the
rochet and the pastoral staff before
mentioned,) shall be retained and
be in use, as was in this Church of
England, by authority of parlia
ment, in the second (not the fifth)
year of the reign of King Edward
the Sixth ; until other order shall
be therein taken, by the authority
of the queen s majesty, with the
advice of her commissioners ap
pointed and authorized under the
great seal of England, for causes
ecclesiastical, or of the metropolitan
of this realm. Which other order,
so qualified as is here appointed to
be, was never yet made m .

f [ The following are the words of
the Act of Parliament, 5 & 6 Edw.
VI. c. I, referred to by Cosin:

"Where[as] there hath been a
very godly order set forth by autho
rity of parliament for common
prayer, and administration of the
Sacrament," (referring to that of
the second year of the king s reign,)
"to be used in the mother tongue
within the Church of England,
agreeable to the Word ol God and
the primitive Church."

1 Act of i Eliz. c. 2. \ i and 13.

m It is not clear to what qualification
Cosin refers. The Advertisements of 7th
of Elizabeth were issued " by vertuc of
the queenes Majesties Letters command

ing the :&gt;ame," and they were agreed upon
and subscribed by the Primate and five
Bishops " Commissioners in causes eccle
siastical."

CXXX1V

INTRODUCTION,

[Notes to the Second Rubrick continued.]

Cosin s MS. Notes.

Ceremonies abolished. ] H e [Bucer]
likewise finds fault there with those
Ministers that still used vestments
and lights in the Church, with the
gestures of bowing and crossing.
.... All which he wished to have
altered, and so it was in the 5th of
Edward VI.

" But in the beginning of Queen
Elizabeth, all the ornaments of the
Church were restored again, by the
Act of Uniformity, and the posture
of the table in the place where the
altar stood, was specially appointed
by the queen s injunctions n .

[ 2.] "Such ornaments, 6r.]
The particulars of these ornaments
(both of the church and of the mi
nisters thereof, as in the end of the
Act of Uniformity, ) are referred not
to the fifth of Edw. VI., as the
service itself is in the beginning of
that Act, for in that fifth year were
all ornaments taken away, (but a
surplice only,) both from bishops
and priests, and all other ministers,
and nothing was left for the church,
but a font, a table, and a linen
cloth upon it, (at the time of the
Communion only,) but to the se
cond year of that king, when his
Service-book and Injunctions were
in force by authority of parliament.
And in those books many other

ornaments are appointed ; as, two
lights to be set upon the altar or
communion-table, a cope or vest
ment for the priest and for the bi
shop, besides their albs, surplices,
and rochets, the bishop s crozier-
staff, to be holden by him at his
ministration and ordinations ; and
those ornaments of the church,
which by former laws, not then
abrogated, were in use, by virtue
of the statute 25 Henry VIII. ,
and for them the provincial con
stitutions are to be consulted, such
as have not been repealed, standing
then in the second year of King
Edw. VI. , and being still in force
by virtue of this rubric and act of
parliament.

[ 2.] " Such ornaments as were
in use in the second year of King
Edward VI. ] In that year, by the
authority of parliament, was this
order set forth, in the end of the
Service-book then appointed. At
Morning and Evening Prayer, the
administration of baptism, the burial
of the dead, &c. in parish-churches,
the minister shall put upon him a
surplice ; in cathedral and collegiate
churches, and in colleges, the arch
deacons, deans, presidents and
masters, may use the ornaments
also belonging to their degrees and
dignities. But in all other places

n Injunctions, i Elizabeth = 1559.

The following is the last section of the
Act 25 Hen. VIII. c. 19, which enacts
the revision of the Canon Law by thirty-
two commissioners to be appointed by the
crown : " Provided also that such canons,
constitutions, ordinances and synodals pro
vincial being already made, which be not
contrariant, nor repugnant to the laws,

statutes and customs of this realm, nor to
the damage or hurt of the king s prero
gative royal, shall now still be used and
executed as they were afore the making ot
this Act, till such time as they be viewed,
searched or otherwise ordered and deter
mined by the said two and thirty persons,
or the more part ot them, according to the
tenor, form and effect of this present Act."

THE REVISED BOOK, 1661.

cxxxv

[Notes to the Second Rubrick continued.]

Cosin s MS. Notes (continued}.
it shall be free for them whether
they will use any surplice or not.
The bishop administering the Lord s
Supper, and celebrating the Sacra
ments, shall wear a rochet or alb,
with a cope or vestment ; and he
shall have also his pastoral staff.
And before the Communion, upon
the day appointed for the celebra
tion of the Lord s Supper, the priest
having on him an alb, with a vest
ment or cope, shall stand at the
altar ; and where there be many
priests and deacons, so many of
them as be needful shall help the
chief minister, having albs or tuni-
cles upon them.

"These ornaments and vestures
of the ministers were so displeasing
to Calvin P and Bucer, that the one
in his letters to the Protector, and
the other in his censure of the li
turgy, sent to Archbishop Cranmer,
urged very vehemently to have
them taken away, not thinking it
tolerable, that we should have any
thing common with the papists,
but shew forth our Christian liberty,
in the simplicity of the gospel.

"Hereupon, when a parliament
was called, in the fifth year of King
Edward, they altered the former
book, and made another order, for
vestments, copes, and albs not to
be worn at all ; allowing an arch
bishop, and a bishop, a rochet only,
and a priest or deacon to wear no
thing but a surplice.

" But by the Act of Uniformity

the parliament thought fit, not to
continue this last order, but to re
store the first again ; which since
that time was never altered by any
other law, and therefore it is still in
force at this day.

"And both bishops, priests and
deacons, that knowingly and wil
fully break this order, are as hardly
censured in the preface to this book
concerning ceremonies, as ever
Calvin or Bucer censured the cere
monies themselves. Among other
ornaments of the church also then
in use, in the second year of Edw.
VI. there were two lights appointed
by his injunctions (which the parlia
ment had authorized him to make \
and whereof otherwhiles they made
mention,, as acknowledging them to
be binding,) to be set upon the
high-altar, as a significant ceremony
of the light which Christ s Gospel
brought into the world ; and this at
the same time, when all other lights
and tapers superstitiously set before
images, were by the same Injunc
tions, with many other absurd cere
monies and superfluities, taken
away. These lights were (by virtue
of this present rubric, referring to
what was in use in the second of
Edw. VI.) afterwards continued in
all the queen s chapels, during her
whole reign ; and so are they in
the king s, and in many cathedral
churches, besides the chapels of
divers noblemen, bishops, and col
leges to this day.

"It was well known, that the

The vestments and ornaments are not mentioned specially in this letter.
1 See note i, p. cxxxii.

cxxxvi

INTRODUCTION.

[Notes to the Second Rubrick continued.]

Cosin s MS. Notes (continued).

Lord-treasurer Burleigh (who was
no friend to superstition or popery)
used them constantly in his chapel,
with other ornaments of fronts, palls
and books, upon his altar. The
like did Bishop Andrewes*, who
was a man who knew well what he
did, and as free from popish super
stition as any in the kingdom be
sides. In the latter end of King
Edward s time they used them in
Scotland itself, as appears by Cal
vin s Epistle to Knox, and his
fellow-reformers there, anno 1554,
Ep. 206, where he takes exception
against them, for following the
custom of England.

" To this head we refer the organ,
the font, the altar, the communion
table, and the pulpit, with the co
verings and ornaments of them all ;
together with the paten, chalice,
and corporas, which were all in
use in the second of Edw. VI. by
the authority of the acts of parlia
ment then made."

Cosin s Considerations, 1641.

"And in the same rubric, The
minister is appointed to use such
ornaments in the church, and at all
times in his ministrations, as were
in use in the second year of King
Edward the Sixth, according to
the Act of Parliament. But what
those ornaments of the church and
of the ministers were, is not here
specified, and they are so unknown
to many, that by most they are
neglected. Wherefore it were re
quisite that those ornaments used

in the second year of King Edward,
should be here particularly named
and set forth, that there might be
no difference about them."

The Lords Committee, 1641.

Consideration, No. 3. Whether
the rubrick should not be mended,
where all vestments in time of di
vine service, are now commanded
which were used 2 Edw. VI.

Innovations in discipline, No. 3.
Advancing candlesticks in many
churches upon the altar so called.

Savoy Conference, 1661.

Exceptions of Ministers. [ 2.]
Forasmuch as this rubric seemeth
to bring back the cope, albe, &c.,
and other vestments forbidden by
the Common Prayer-Book, 5 & 6
Edw. VI., and so our reasons
alledged against ceremonies un
der our eighteenth general excep
tion we desire it may be wholly
left out.

Answer of Bishops. For the rea
sons given in our answer to the
1 8th general, whither you refer us,
we think it fit that the rubric con
tinue as it is.

[The passage to which reference is more
especially made, Perhaps, is that in which
the Surplice is among other " ceremonies"
" excepted" by the ministers.]

This in brief may here suffice for
the surplice ; that reason and expe
rience teaches that decent ornaments
and habits preserve reverence, and
are held therefore necessary to the
solemnity of royall acts and acts of
justice, and why not as well to the
solemnity of religious worship.

See the plan of Bp. Andrewes Chapel. " Minor English Works," p. xcvii.

THE REVISED BOOK, 1661.

cxxxvii

[Notes to the Second Rubrick continued.]

Cosin s Reply to Fuller, 1658.

[Certain charges were made against
Cosin when he was a Prebendary of Dur
ham, c. 1640, by a Mr. Smart, and these
were repeated in Fuller s Church History.]

Lib. ii. fol. 173. The Doctor is
charged to have set up in the church
of Durham a marble altar with che-
rubims, which cost two thousand
pounds, with all the appurtenances
thereof, namely, a cope with the
Trinity, and God the Father in the
figure of an old man ; another, with
the crucifix and image of Christ,
with a red beard and blue cap. Be
sides he was accused for lighting
two hundred wax candles about the
altar on Candlemas day, for for
bidding any psalms... &c.

[When Cosin saw the passage, he wrote
a letter to a Mr. Warren in answer to it,
dated Paris, April 6, 1658 (i.e. when in
exile). In his reply he says, "The answers
I gave in upon oath, and justified before
their Lordships, were to this effect.]

I. "That the Communion Table
in the Church of Durham, which
is said to be the marble altar with
cherubims, was not set up by me,
but by the Dean and Chapter there
(whereof Mr. Smart was one), many
years before I became Prebendary
of that Church, or ever saw the
county. . . .

3. "That likewise the Copes used
in that Church were brought in thi
ther long before my time, and when
Mr. Smart the complainant was Pre-

There are five Copes preserved at
Durham, and they are now (Sept., 1876)
in a glass case in the " New Library," for
merly the Monastic Dormitory. On the
upper part of one of them is handsomely
embroidered the Crucifixion, and this is
probably the one to which Cosin reter.s as
having, " the story of the Passion." An
other, of handsome crimson silk (and which

bendary there ; who also allowed
his part (as I was ready to prove
by the act book) of the money that
they cost, for they cost but little.

4. "That as I never approved the
Picture of the Trinity, or the image
of God the Father in .the Figure of
an old man, or otherwise, to be
made or placed any where at all,
so I was well assured, that there
were none such (nor to my know
ledge or hearsay ever had been)
put upon any cope that was ever
used there among us : one there
was that had the story of the Pas
sion embroidered on it, but the cope
that I used to wear was of plain
white satin only, without any em
broidery upon it at all 8 ."

[The image of Christ is explained to
have been on the top of Bp. Halford s tomb,
of the fifteenth century.]

6. In the course of his reply he
says, "Yet upon the Communion
Table they that used to light the
Candles (the sacrists and the virgers)
never set more than two fair can
dles, with a few smaller size near to
them, which they put there of pur
pose that the people all about might
have the better use of them for sing
ing the Psalms and reading the les
sons out of the Bible ; but two hun
dred was a greater number than they
used all the church over, either upon
Candlemas night or any other ."

was presented by Charles I.), represents
David holding the head of Goliath. There
is another of a red colour embroidered
with foliage and cherubims. The Cope
of "plain white Satin" does not appear
to have been preserved.

For the whole reply, and to similar
charges, see the Answer to Fuller s Charge
in Cosin s Works (A.-C.L.), vol. iv. p. 390.

INTRODUCTION.

On the opposite page the "Order for Morning Prayer"
commences as follows :

AM The ORDER FOR MORNING PRAYER daily thorowout the
yeer.

[ 7.] At the beginning both of Morning Prayer, znd likev. ise of Evening
Prayer, the Minister shall read with a loud voice some one or more of
these sentences of the .... and then he shall say . . .

At v/hit time "&gt;" t ; "r&lt;"- d~th ~~-t hi~ fie.

Wheny* wicked man turneth away from ....

[The first sentence only is marked through, and then the following marginal
direction to printer.]

" And the rest of these sentences follow also y* last translation."

[To the last sentence is added]

no truth in us [But] if wee confesse our sinns he is faith full, and just, to
forgive us our sinns and to cleanse us from all unrighteousnesse.

Cosin s corrected copy, 1640-61.

The beginning of Morning & Even

ing Prayer.

[ 7.] At the beginning both of
Morning prayer and likev/he of
Evening prayer the Minister (y l is

[The above words erased, probably by
Sancroft]

shall read with a loud voice some
one or more of these sentences of
the Scriptures that follow.

[The above words are erased, but stet put
against them in Sancroft s hand.]

At what time soever a sinner, &c.

[The following additional sentences are
written in Cosin s hand, and afterwards
all struck through with a pen ; against the
last, however, is written the word stet in
Sancroft s hand, and only this therefore
appears in the "fair copy."]

ile he may be\found, Call ye
him while he\s neere.

v. 7. Lef the wickeck forsake his
way \ and the unrighteous man
his thoughts, and let nwn returns
unto tmtLord, and he\t&gt;ill have
mercy u/^n him, and to \tr God,
for he wilhabundantly pai

v. 9. If we confess our sins, \he is
faithful andyust to forgive
sins, and to cleanse us from ll
unrighteousness\ \stci\

Sancroft s fair copy, 1661.

[The title is marked through, and the fol
lowing words written instead,]

The beginning of Morning 6 Even
ing Prayer.

[ 7.] At the beginning both of
Morning Prayer and likev/ise of
Evening Prayer,... one or more of
these sentences.

[At the end of the last sentence is added,]
v. 9. If wee confesse our sins, 6-v.
[As above.]

THE REVISED BOOK, 1661.

CXXX1X

Dearly beloved brethren the scripture, &c.

[ 8.] after the Minister all kneeling.

[ 9.] the Minister Priest alone standing ; y* people still kneeling.

. . . wherefore v. r e let us beseech him to grant . . .
[ 10.] shall answer here and at the end of all other prayers. Amen.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

Dearly beloved brethren, &c.

[In Cosin s copy only is the above written,
and afterwards erased.]

[ 8.] A general Confession . . .

after the Minister all kneeling.
[ 9.] the Minister alone standing,

and all the people still kneeling.

[ 10.] shall answer heere and at the

end of all other prayers. A men.

[Here is written in as a new heading.]

AN ORDER FOR MORNING

PR A YER.
[In the margin of Cosin s book is written]

Place here afleuron.

Sett here a fay re compartement

before this title.

Cosin s Prayer-Book* 1619.

[8.] "Kneeling.} Kneeling is
he most fit gesture for humble

penitents The ayth Canon

takes order that the Communion be
delivered to none but those that
kneel ; and it is as fit we should
have the like order taken, that this
following absolution be pronounced
to none but those that kneel nei
ther. For else there will be no
excuse for us, nor no reason left us
to render the puritans, why our
Church should more punish them,
or hinder them from the benefit of

the Sacrament for not kneeling
then, than it doth punish other
men, or hinder them of the benefit
of absolution, for not kneeling in
the time of confession. It is a like
case, and would be better thought
on by men of wisdom and autho
rity, whose neglect and carelessness
in this kind gives not only cause ot
great offence and scandal to them
that are reverently and well dis
posed, but withal is a cause of great
impiety and scorn of our solemnity
in God s service ; and it is objected
to us by the puritans, in their Sur
vey, p. 71, and by the papists
passim. "

Cosin s Considerations, c. 1640.

[ 9-1 " After the confession is ap
pointed the absolution, which some
ministers read standing and some
kneeling. For uniformity herein,
it should be declared what posture
he ought to use, and the posture of
kneeling is not agreeable to it, be
cause it is no prayer to God, but
pronouncing so many words to the
people.

[9.] "The words there (in the
rubric) or remission of sins, were
added at the instance of the mini
sters u in the conference at Hamp
ton Court ; but it is no legal addi
tion, for the Act of Parliament for
bids it.

u Cosin had first written it " Puritans " and altered it to "ministers."

cxl

INTRODUCTION.

in.] Then shall the Minister begin shall kneele and say the Lords prayer
with ~ loud an audible voice : the people also kneeling &* repeating it with
him both here & wheresoever else it is used in Divine Service.

[To the end of the Lord s prayer is added,]
For thine is the kingdom, the power and the Gloriefor e^jer and ever. A men.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ ii.] Then chal! the minister shall
kneel 6 begin the Lord s Prayer
with a loud voyce : the people also
kneeling &&amp;gt; repeating it with him,
both here &&amp;gt; wherever else it is
used in Divine Service.
[In Cosin s copy only, is the following
alteration]

Our Father v/hich who art in hea
ven, fec.

[At end of the Lord s Prayer, after the
word " evill," is added in both]

Amen.

Cosin s Prayer-Book, 1619.

[ n.] " Then shall the minister
begin the Lord s Prayer. ~\ Here
begins the service : for that which
goes before is but a preparation
to it, and is newly added in King
Edward s second book in imitation
of the liturgy and mass of the
Church of Rome.

Cosin s Considerations, c. 1640.
[ n.] "In the rubric before the
Lord s Prayer, the minister is ap
pointed to begin it, but the people
are not appointed to say after him,
as in cathedral churches and most
places besides they use to do. To
prevent all diversity therein, there
wants an explanation to that pur
pose.

Savoy Conference, 1661.

[ II.] Exceptions of Ministers,
We desire that these words, "For
thine is the kingdom, the power
and the glory, for ever and ever.
Amen," may be always added unto
the Lord s Prayer.

Answer of Bishops. These words,
"for thine is the kingdom," &c.,
are not in St. I/uke, nor in the
ancient copies of St. Matt., never
mentioned in the ancient comments,
nor used in the Latin church, and
therefore questioned whether they be
part of the gospel ; there is no rea
son that they should be always used.

[ II.] Exceptions of Ministers.
And that this prayer may not be en-
joyned to be so often used in morn
ing and evening service.

Answer of Bishops. It is used
but twice in the morning and twice
in the evening service ; and twice
cannot be called often, much less
so often. For the litany, commu
nion, baptism, &c., they are offices
distinct from morning and evening
prayer, and it is not fit that any
of them should want the Lord s
Prayer.

Lords Committee, 1641.
Considerations, No. 5. That the
Doxology should always be printed
at the end of the Lord s Prayer, and
be always said by the Minister.

THE REVISED BOOK, 1661.

cxli

[ 12.] Then likewise he shall say, &c.

[ 13.] Here all standing up the Priest shall say

Glory be to the Father, &c.

Answer.

As it was in the beginning, c.

Praise ye the Lord.

Answer. The Lords name be praised.
[ 14.] Then shall be said or sung this psalm following : Except on Easier

day upon which another Anthem is appointed. And on the nineteenth

day of every month it is not to be read here, but in y* ordinary course of

the Psalmes.

Cosin s corrected copy, 1640-61.
[ 12.] Then like- ice he \z!! :i=~d-

:- ~ ::p ih: Pried i\ likewise he shall

say or sing.
[ 13.] Here all standing up the

Priest sayth.

Glory be to the Father, &c.
Answer.

As it was in the, &c.

Praise ye the Lord.

The Lord s name be praised.
[The following, written in by Cosin, has
been erased.]

[4.] And iipon\any Sunday or
day this \ommemoration
Jiis rising from N^e dead shalbe
or sung.

Priest.

Chrishh risen again,
And up\t the feast of &gt;
Christ ou\ Passover is
for us,

Therefore let\is keep the feast,
ut in di,e Pasch.

[The following appears to be in San-
croft s handwriting, as a substitute for the
portion erased.]

[ 14.] Then shall be said or sung
this psalm following (except on y e
feast of Easter day when another

anthem is appointed) : one verse
by the Priest, and another by the
people ; and the same order shalbe
observed in all Psalmes, &Hymnes
throughout this booke. But in Col-
ledges and where there is a Quire,
the same shalbe sung by sides as
hath bin accustomed.

Bancroft s fair copy, 1661.

I 3-] Here all standing up the
Priest saith
Answer. As it was, &c.

14.] this Psalm following, (Ex
cept on Easter day, when another
Ant he me is), &&amp;gt;c.

[Continued as in Cosin s copy.]

Cosin s Considerations, c. 1640.
[13.] "The Gloria Patri, and
the Venite exultcmus, are appointed
next to be said or sung ; but whe
ther by the minister alone, or by
him and the people altematim,
there is not here or anywhere else
(in the hymns and psalms follow
ing, besides the Quicunque vult)
any order given ; which for an uni
formity herein ought in this place
to be added."

y This was written over the line, and
afterwards erased ; also written in the
margin, and erased. There appear to

have been two or three alterations in the
sentence.

cxlii

INTRODUCTION.

115.] Then shall follow certain the Psalmes, in order in order as they be
appointed in a table made for that p^rpo^e except there he proper

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

Then shall follow certain the Psalmes
in order as they be appointed in
a table made, c. . . . And at
the end of every Psalm zr.d of
., * / / *L~ . ;~ z&gt;~~ ~*~

*"- S f~" ~J "

throughout the year, &c.
[Cosin s addition is marked through : also
the whole of the last printed paragraph of
the rubric, but against the paragraph is
written (by Sancroft)]

from hence stet.
Glory be to the Father, &c.

Answer,
As it was in the, &c.

Cosin s Considerations, c. 1640.

[ I 5-l "I n the same rubric the
Gloria Patri, &c. is appointed to
be said at the end of every Psalm
throughout the year. There is a
difference between many, whether it
ought to be said by virtue of this
order at the end of every portion of
the 1 1 9th Psalm, which are ap
pointed for so many Psalms upon
the 24th, 25th, and 26th days of
the month ; for if it shall not be
said before the whole Psalm is
ended, it will not be said during
three whole days together. To
avoid this doubt an explanation of
the rubric is here needful.

[ !5-] "And it is as needful to
name the Jubilate after the Bene-
dictus, and the Canlate Domino after
the Magnificat, and the Deus mise-
reatur after the Nunc dimittis ; for
else some men shall be in a doubt

whether they may repeat the Gloria
Patri, &c. after these Psalms or no.

Lords Committee, 1641.

[ 15.] Innovations in Discipline,
No. 19. By standing up at the
Hymns in the church, and always
at the Gloria Patri.

[ !5-] Considerations, No. f.
Whether Gloria Patri should be re
peated at the end of every Psalm.

Savoy Conference, 1661.

[ 15.] Exceptions of ministers.
By this rubrick, and other places
in the Common Prayer books, the
Gloria Patri is appointed to be said
six times ordinarily in every morn
ing and evening service, frequently
eight times in a morning, some
times ten, which we think carries
with it at least an appearance of
that vain repetition which Christ
forbids ; for the avoiding of which
appearance of evil, we desire it may
be used but once in the morning,
and once in the evening.

Annver of Sis/tops. This doxo-
logy being a solemn confession of
the blessed Trinity, should not be
thought a burden to any Christian
liturgy, especially being so short as
it is ; neither is the repetition of it
to be thought a vain repetition,
more than "his mercy endureth
for ever," so often repeated, psal.
cxxxvi. We cannot give God too
much glory, that being the end of
our creation, and should be the end
of all our services.

THE REVISED BOOK, 1661.

cxliii

Glory be to the Father, & to the Son : &lt;2r&gt; to the Holy Ghost.
Answer. As it was in the beginning, .... &c.

\ 1 6.] Then shall be read t .vo lessens distinctly with a, loud an audible
voice that the people may hear the first lesson taken out of the old testa
ment the second of the sev. like as they be as is appointed in the
Kalender except there be proper Lessons assigned for that day : the
Minister He that readeth the lessen so standing and turning him self
co as he may best be heard of all such as be are present, and before

[The rest of the paragraph is erased, and the following substituted.]
[17.] And after that shall be said or sting in English the Hymn called

Te Deum Laudamus daily throughout y* yeare.
[ 1 6.] Note that before every lesson the Minister shall say, Here beginneth

such a chapter or verse of such a chapter of such a booke. And after every

lesson, Here endcth the first or the second lesson z .

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 1 6.] Then shall be read the two
lessons appointed, distinctly \znd
z::dib!y~\ * with a lowd voice, that
the people may heare. The first
of the Old Testament, the second

~f *!, AT. i:i,, f j,^, r K~

" ~~~j - -r

pointed in the Kalender except
there be proper Lessons assigned
for that day The Minister & that
readeth the lesson so standing and
turning him so self as hee may
best be heard of all such as be
present.

[ 1 6.] And before every lesson the

Minister shall say thus The first,
P

[The rest erased, and written in.]
Heere beginneth such a chapter,
or verse of such a chapter of such
a booke. And after every lesson
Here endeth the first or the second
lesson.

Cosin s MS. Notes.
[ 1 6. ] " The minister that readeth
the Lesson standing, and turning him
so as he may be best heard, &&amp;gt;c.~\
Here he is appointed to turn him ;
therefore, before he reads the lesson,
he is supposed to stand, and to be
turned with his face another way."

Savoy Conference, 1661.

Exceptions of Ministers. [ 16.]
The Lessons, and the Epistles, and
Gospels, being for the most part
neither psalms nor hymns, we know
no warrant why they should be
sung in any place, and conceive
that the distinct reading of them
with an audible voice tends more
to the edification of the church.

Answer of Bishops. " In such
places where they do sing," &c.
The rubric directs only such singing
as is after the manner of distinct
reading, and we never heard of any
inconvenience thereby, and therefore
conceive this demand to be needless.

_* It will be observed that in the final re-
Vision by Convocation, the two portions of
the rubrick marked respectively [\ 16 and
1 17] have been transposed.

The words " and audibly" were in
serted by, and occur only in Cosin, and
have been erased as needless.

cxliv

INTRODUCTION.

&.-nA /f O *v,a ^A fV.o ^. c ^i e ^2" +y.e better hear^ in such ~!aces v. her
e" do sin" there shall the lessons be sun~ in ^ -lain tune after th
&gt;nn/- ,;c.f;^f - n ,i; n ,* ,,&lt; - p ^

[This rubrick is erased, the substance being incorporated in the previous rubrick.]

We praise thee O God we ^knowledge, &c.
i 1 8.] Or this canticle. " Benedicite, omnia opera," :c.
i 19.] And after the Second Lesson . . .

[Rubric erased, and instead]

i 19.] Then shall be read in like manner the second lesson taken out of y e
New Testament and after that y* Hymn following, (Except when y* shall
happen to be read in y e chapter for y e day, or for y e Gospel on S. John
Baptist s day} b .
i 20.] or this C. Psalm.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[Rabrick wholly erased.]

[ 17.] After the first lesson shall
follow be sung or said Te Deum
Laudamus in English dayly
throughout the whole yeere, as
followeth.
We praise thee O God, &c.

[ 1 8.] Or this Canticle " Bene
dicite," &c.

Cosin s corrected copy, 1640-61.
[19.] And after the second lesson
shall bee used and sung or said
Benedictus in English the song of
Zachary in English as followeth.
-when the first chapter of St.
(ke is read for rke Lesson that
s Benedictus i\not :zid cr
repeatjwer again buty^ loops.

Ic:::" in tkq.t case is alway
be used.

[The above, which had been amended,
appears wholly to have been struck through,
and by Bancroft, who has written beneath]

Except when it shall, &&amp;gt;c.
[and he has then incorporated the two
rubricks in one, as appears in the "fair
copy."]

Benedictus. S. Lithe i. 68.
[ 20.] Or this C psalm. Jubilate
Deo PsaL 100.

Bancroft s fair copy, 1661.

[ 19.] And after the second lesson
except when it is the first chapter
of S. Luke or y e latter part of it
shall be tired 2nd sung or said
Benedictus the song of Zacharie,
in English as followeth.

[ 20.] Or this C. Psalm. Jubilate
Deo. PsaL 100.

Lords Committee, 1641.
Considerations, No. 6. Whether
the rubric should not be mended,
where it is said that the lessons
should be sung in a plain tune.
Why not read with a distinct voice?

b In the " Annexed copy" written "on
Books printed " on St. John Baptist s day.

Saint John Baptist s Day." In the Sealed

THE REVISED BOOK, 1661.

cxlv

22.] Then shall be ciid the Creed sung or said y* Apostles Creed by the
Minister and the people standing. (Except onely such daies as the
Creed of S. Athanasius is appointed to be read*. )

} 21.] And after that, these prayers following, v. r el! it evening is it

morning prayer : all devoutly . . .
[ 23. ] . . . . shall say the Lords prayer in English with a loud voice.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 22.] Then shall be sung or said
the Apostles Creede by the Minis
ter & the people standing (except
only some few daies in y* years
on w ck the Creed of S. Athanasius
is after appointed to be used in
stead of it*).

[In Cosin s copy is the following, by
which it appears that he proposed to print
the Athanasian Creed here as he had
written.]

Upon these fe^fs Christma^day, &c.
#tf infra : to V end of
St.24thanasius breed.

Asw. LorX.&c.

Ans Lord, &^.
[The whole erased, probably by Sancroft.]
[ 21.] prayers following, no .veil at

all devoutly, &c.

End-- thy ministers [stet]. L:i
thy pri::t: b: :hih:d y/ith, &c.

. . ~"- -f^ fU^f fi^Uf^fU (^

[Cosin s amendments erased, and stet
written against printed copy by Bancroft.]

Lords Committee, 1641.

[ 17.] Innovations in discipline^
No. 17. By singing the Te Deum
in prose after a Cathedral Church
way, in divers parochial churches,
where the people have no skill in
such musick.

[ 1 8.] Considerations, No. 9.
Whether the hymns Benedicitc. om-
nia opera, &c., may not be left out*

[ 22.] Innovations in Discipline,
No. 8. By the minister s turning his
back to the west, and his face to
the east, when he pronounceth the
Creed, or reads prayers.

Cosin s Prayer-Book, 1619.

[2l.] " Lord have mercy upon
us. Christ have mercy upon us.]
This is in other letters to shew that
according to the ancient custom the
people use to answer the minister,
as at the end of the Litany. And
it is to be noted, that the book
does not everywhere enjoin and
prescribe every little order, what
should be said or done, but take
it for granted that people are ac
quainted with such common, and
things always used already."

e In the "Annexed copy" written
"Dayes" and " Saint Athanasius."

d In Cosin s copy the addition to the
rubrick is in Sancroft s hand.

e Also objected to by the Ministers at
the Savoy, " We desire that some Psalm
or Scripture Hymn may be appointed in
stead of the Apocryphal"

cxlvi

INTRODUCTION.

[ 2 5 ] Then shall follow three Collects .... as followeth all kneeling.
[ 26.] The Second Collect for peace. O God which who art, the . . .
[ 27.] The third Collect for grace. O Lord our heavenly . . .

[After the third Collect for Grace is written]
[ 28. ] In Quires &- places where they sing, here followeth y e Anthem.

[ 29. ] Then these five Prayers following, &c.

[Kubrick written entire as printed in ed. 1662. See Prayer-Book, p. 82.]

A Prayer for y* Kings Majestie, &&amp;gt;c.
Lord our heavenly Father high 6r mighty, &&amp;gt;c.
[The Prayer is written in full as printed in ed. 1662. See Prayer-Eook, p. 83.]

Cosin s corrected copy, 1640-61.
[ 25.] Then shall follow, &c.

[In Cosin s book a large portion of this
rubrick had been erased, but Sancroft has
written against it]

stet tota.

[26.] The second \stef\ Collect

for peace zr.d defer.::.
[ 27.] The third \stct] Collect for

grace *Krs

[Cosin s emendations are erased, and
" stet" written by Sancroft. Beneath is
written in by Cosin,]

[ 28.] In places (2) and Quires (i)
where they sing here followeth the
Antheme.

Here print at large y e Collects for
the King Queene & Clergy with
the Prayer Almighty God who
hast given us grace?

Bancroft s fair copy, 1661.
[25.] Then shall follow, &c.
[ 26. ] The Second Collect for peace.
[ 27.] The Third Collect for grace.

[No corrections in above. Beneath is
written,]

[ 28.] In Queres & places where they

sing, heere followeth the Antheme.

A Prayer for the King s Maiie.

Lord our Heavenly Father high
cSr 3 mighty, &c.

Cosin s Considerations, c. 1641.

[25.] "Before the collects at
Morning and Evening Prayer it is
appointed that the first collect shall
be that of the day, which is ap
pointed at the Communion, and the
Collect for Peace to be always the
second. But when a feast-day falls
upon a Sunday, it is not said here
which of the collects appointed for
either of those days shall be read ;
or whether they may both be read
one after another. Somewhat there
fore is wanting to settle an uni
formity herein.

"(When the Communion-service
is read, this collect is repeated the
second time ; which were fit to be
so ordered, that at one and the
same service, or assembly of the
Church, it should be said but once,
at the Communion-service only 6 .)"

e This is a marginal note written much later by Bp. Cosin.

THE REVISED BOOK, 1661.

cxlvii

A Prayer for l

Almighty God y e fountain of all goodness ; We humbly beseech thee to
blesse Indue them with thy holy Spirit, drv.

[The rest of the Prayer is written as printed in ed. 1662. See Prayer-Book, p. 83.]

A Prayer for y* Clergy & people.
Almighty and ez erlasting God who alone workest, &c.
[The Prayer is written in full, as printed in ed. 1662. See Prayer-Book, p. 83.]

A Prayer of S. Chrysostom.
Almighty God who hast given us grace, &c.

[Written in full, as printed in ed. 1662. See Prayer-Book, p. 83.]

2 Corinthians, 13. The grace of o r Z&lt;* Jesus Christ, &&amp;gt;c.
[Written in full.]

[ 30.] Here endeth y e order of Morning Prayer throughout the Yeare
[All the above Prayers are written on the blank portion of the leaf.]

Cosin s corrected copy, 1640-61.

[Written here by Cosin, but afterwards
erased,]

The grace of o r Lord, &c.
Place here afieuron.
And after that print here Athana-
sius Creed with y* rubrick be
fore it .

Bancroft s fair copy, 1661.

Almighty God the fountain of all

goodnes, &c.
Aim. &&amp;gt; everlasting G. itf^ only

works st great marv. drv.
Almighty G. w ch hast given us grace.
The grace of o r Lord Jesus Christ,

&c.

[Marginal direction to printer.]
Heere print at large y e pravers for
the King y* Royall familie, y*
layer of S. Chrysostome

&lt;^ the grace ofo r L* J. X.

a compartment

And after all these print the Creed
of S. Athanasius w th y* rubrick
before it.

Upon these feasts ; Christmas day,
&c. , ^(t infra.

Whosoever will be saved, &&amp;gt;c., ad
finem.

Thus endeth the Order of Morning

Prayer throughout the year e.

[In margin, Print it in the italick letter.]

frS*- a fleuron ^S 3 ^

Lords Committee, 1641.
Considerations, No. 10. In the
prayer for the clergy, that phrase
perhaps to be altered, " which only
worketh great marvels. "

f A blank space is left in this copy as
Well as in the " Annexed copy."
8 This may have been written here when

the rubric placing the Creed after 22
was erased.

cxlviii

INTRODUCTION.

AN The ORDER FOR EVENING PRAYER daily thorowout the yeer.

[The following is the marginal direction to the printers.]

The Sentences dr Exhortation, y e Confession 6 the Absolution, with
y* rubrics before each are all to be inserted heere, as before at Morning
Prayer.

[ 34.] Then the Priest shall say Minister shall kneel and say the Lords
Prayer, the people also kneeling and repeating it with him.

[To the end of the Lord s Prayer is added.]

For thine is the kingdom, the power and the glorie for ever and ever. Amen.
[ 35-] Then likewise he shall say,
O Lord open thou our lips, &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

AN ORDER FOR EVENING PRAYER

throwout the yeer.
[In Cosin s book this title occurs in the
middle of the page, and the marginal di
rection is given (in Bancroft s hand.)]

Place this title on the other side
[ 34-] After the sentences of Scrip
ture, Exhortation, Confession, and
Absolution, as is before appointed.
The Priest shall say y* Lord s
Prayer and y* people with him
all kneeling shall :zy,
Our Father which art, &c.

[In Cosin s copy, against the Lord s
Prayer is written]

Print it out at large to from Evill

Amen.
[ 35.] Then likewise he, the Pric:i

shall say,

[In Cosin s copy, against "likewise he"
stet is written by Bancroft, and the addi
tion erased.]

Psal. 51. 15. O Lord open, &c.
Psal. 70. I. O God make speed, &c.
O Lord make haste, &c.

[The references appear only in Cosin s
copy.]

Cosin s Prayer-Book, 1619.

[34.] " The Priest shall say, Our
Father, which art in heaven, &&amp;gt;c.]
Not that the Priest should begin
Evensong with the Lord s Prayer,
before he has read the Sentences,
Confession, and Absolution, as at
Morning Prayer, as he is by the rubric
there enjoined, but that after those
Sentences, &c. as a preparation both
to Morning and Evening Prayer, he
should begin and say, Our Father,
&c. And therefore, because many
neglecting the preceding rubric,
which rules this, do begin the Even
song here, it gave occasion to the
puritans, in their Survey to ask,
whether ministers were not as pu
nishable for that neglect, as for not
wearing of a surplice ? And truly
I think they are. It is the four
teenth canon that forbids ministers
to diminish any part of divine ser
vice, as it is appointed, in regard of
preaching, or any other respect,
which they that curtail service are
wont to allege.

THE REVISED BOOK, 1661.

cxlix

[Evening Prayer continued.]

[ 37-1 Here all standing up the Priest shall say,
Glory be to the Father, &lt;fec,
Priest. Praise ye the Lord.
Answer. The Lords name be praised.
[ 38- ] Then shall be said or sung the Psalms in order as they be appointed

**" v ~ - . ---_-.- -- f*. V f,~- _..-..* j--j--~--- fc ~~ x**

that day. Then a Lesson of the old Testament as it is appointed like-
day. And after that, Magnificat ir. English as followeth (or the song of
the blessed Virgin Marie) in English as followeth.

[ 39-] * r -"- Pcalrr., Or else this Psalm except it be on y* nineteenth day
ofy e month when it is read in y e ordinary Course of the Psalmes.
.... for he ic come cometh to judge the earth.

[ 40. ] Then a lesson of the New Testament, as it is appointed : and after that
NuncDimittis in English (or the song of Simeon) in English as folio weth.

[41.] Or else this Psalm (except it be on the twelfth day of the Month. )

[ 42.] Then shall be said or sung y* Apostles Creed by y e Minister and y e
people standing. I believe in God y e Father Aim. &c. &&amp;gt;c.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[In Cosin s copy only.]
[37-] All heere stand up and the

Priest shall say.
Glory be to the Father, &c.
Answer. As it was, &c.

[In Cosin s copy only.]
Priest. Praise ye the Lord.
Answer. The Lords name be praised.
[ 38.] Then shall be sung or said,
the Psalms in order as they
bee appointed in the Table for

Pcalrr.es 2r" ; td f- fV&gt; " f An -"

rr~ - j

Then a lesson of the old Testa
ment as it is appointed likewise
in the Kalender, except there be

day or in the table for proper les

sons. And After that Magnificat

( The Song of the Blessed Virgin

Marie] in English as followeth.
[ 39- ] Or else this Psalm (except it

be ony* nineteenth day ofy e month.

\l-::z-.::: ih:rt\ h when it is said in

the course of the Psalter.
[ 40. ] Testament as it is appointed,

And after that Nunc Dimittis

(the Song of Simeon] in English

as followeth.
[ 41.] Or else this Psalme except it

be on the izth day of the month..
[ 42.] Then shal be sung or said

y Apostles Creed by y* Min r 6

y* people standing.
I beleeve in God, &c.
[Marg. direction to printer in Sancroft s copy.]
Print it out at large w th all y* ru-

bricks prayers &lt;S suffrages after it

to thy Holy Spirit from us.

h A previous correction erased, and occurring only in Cosin s book.

INTRODUCTION.

[Evening Prayer continued.]
[Marginal direction to printer.]

as at morning prayer all to be inserted here word for word to y* end of
_j/ suffrages thy holy Spirit from us.

[ 46.] Then shall follow the Creed v.-ith other prayers, ^ is before
appointed at Morning Prayer after Benedictuc and v. ith three Col
lects : ye first of the day. The second for peace. The third for aid
against all perils, as hereafter followeth : which two last Collects shall
be dayly said at Evening Prayer without alteration.

[ 47.] The Second Collect at Evening Prayer.

[ 48.] The Third Collect for aid against all perils.

Cosin s corrected copy, 1640-61.

[Marginal direction in Cosin s corrected
copy,]

Print heere againe as at Morning
Prayer Then shall be sung or
said, &c. I beleeve in God &c.
except ye . . . tion 1 of Athanasius
Creed unto and take not thy H.
Sp. from us.

[ 46.] Then shall follow the Creed
. . . c. three Collects. First &c.

[ 47.] The second Collect at Even
ing prayer for peace and defence.

[Cosin s correction erased, and stet written
against printed copy by Sancroft.]

The Collect for Grace and

Protection.

Almighty Lord and Everlasting
God vouchsafe we beseech thee, to
direct sanctifie and governe both our
hearts and bodits in the wayes of thy
laws and in the works of thy Com
mandments, that both through thy
most mighty protection both here and
ever, we may be preserved in body
and soule, through our Lord and
Saviour Jesus Christ. Amen.
[This does not appear to have been tran
scribed into Sancroft s fair copy.]

Print herey* Collect f or y e King &c.

as before Morning prayer.

In Quires and places where they

sing here followeth y e Antheme.

[The above two paragraphs are erased.]

[ 48.] The third finall Collect for
aide defence against all perils.
Lighten our the darkness of our
hearts we beseech thee O Lord,
and cf by by thy gracious visitation
and of thy great mercy defend us
from all perils and dangers terrours
and dangers of thic the night, for
the love of thy only Son, our Sa
viour Jesus Christ. Amen.
Here print y* Collects for y e King,
Q. and clergy w th this prayer
Prevent us Lord &lt;2rv. dr the
Grace of our Lord.

Place here a faire fleuron.

Bancroft s fair copy, 1661.
[ 46.] Then shall follow the Creed

. . . c. three Collects. First &c.
[ 47.] The Second Collect, &c.
[ 48.] The third collect for aide,

&c.

[No correction or addition.]

* The words here are illegible.

THE REVISED BOOK, 1661.

cli

[Evening Prayer continued.]

[ 49-1 In Quires &&amp;gt; places, where they sing, here followeth the Anthem*
[Also at the bottom of the page the headings are written as follows.]
A Prayer for the Kings Majestie.
O Lord our heavenly Father, &&amp;gt;c.

A Prayer for
Almighty God y* fountain of all goodn: &&amp;gt;&lt;:.

A Prayer for y* Clergy &&amp;gt; people.
Almighty &&amp;gt; everl. God who alone workest great marvells &C.

A Prayer of S, Chryscstom.
Almighty God who hast given us grace, drv.
2 Cor. 13. The grace of our Lord Jesus Christ, &lt;Srv.
All to be inserted here at large as at Morning Prayer.

Here endeth the Order of Evening Prayer throughout the year e.

Cosin s corrected copy, 1640-61. I

[ 49.] In Quires &c. as at MS Pr.
and then y* Prayets for y&lt; K. y*
B.B. and of Chrysost. and the
Grace of o r L rd as before.

Here endeth y* order of Ev. Pr.
thr. y* ytare.

Bancroft s fair copy, 1661.
[ 49.] In Quires & places where they

sing heere followeth y e antheme.
Lord o r heav: father, high &&amp;gt;

mighty, &.
Aim: G. thefountaine of all goodnes,

&c.
Aim: &&amp;gt; Everl. G. zt^* only workest,

&c.
Almighty G. w c ^ hast given us grace ,

Sc.
The grace of o r Lord Jesus Christ, &c.

[Marginal direction to printer.]
Print all these again at large as in

morning prayer.

Thus endeth the Order of Evening
Prayer throughout the yeare.

[In margin.]

Print it in the Italick letter.
CFSh a fleuron &lt;^F5

Cosin s Prayer-Book, 1619.

The Grace of our Lord Jesus
Christ. Here the minister riseth,
and if there be a sermon, an in-
troit is sung ; and after Sermon
they ascend with three adorations
towards the altar. If both minis
ters or priests, the one at one end,
the other at the other, represent
ing the two cherubims at the mercy
seat. If one be but a deacon he
kneels at the door k .

k This note has the letter "w" attached,
which shews that Cosin took it from Bp.
Andrewes notes. There it appears, though

not in this place, but at the end of the
Litany, which usually preceded the cele-
bration of the Holy Communion.

clii

INTRODUCTION.

AT MORNING PRAYER.

[55-] the Upon these feasts of Christmas day . . . Easter day : the As
cension day Pentecost Whitsunday . . . and upon Trinity Sunday shall be
sung or said immediately after Benedictus at Morning Prayer instead of
the Apostles Creed, this Confession of our Christian faith commonly called
the Creed of S. Athanasius ; by the Minister & People standing,
as touching his manhood.
.... believe rightly in the Incarnation ....

\% t;6.1 Thus endeth the Order ~f M-*"""" s * TT:~ T&gt;^. *T,-,,^T,^,,4-

Lo J J **" *..*.* . -~ ..*-. . ""& ** ** ~-"^ -.*.y^* .. v v*^-.*-^.^..

Cosin s corrected copy, 1640-61.
AT MORNING PRAYER.

[55-1 I" the Upon these feasts of
Christmas day . . . Easter day:
the Ascension : Pentecost Whit
sunday . . . upon Trinity Sunday
shall be sung or said imme
diately after Benedictus, at Morn
ing Prayer instead of the Apostles
Creed) this Confession of our
Christian faith commonly called
the Creed of S. Athanasius, one
verse by the priest, and another
by the people, or in ccll;dgc; z~d

[A prickt note at the side has been
erased so carefully that only a few words
are legible as follows.]

leave out this here . . . after the order
of Morning Prayer . . . the Apostles
Creed at M. P r .

. . . doe keep holy -whole and un-
defiled.

But -// the v/hole three persons
be coeternal.

[Of the above two, the first correction
stands, the second is erased.]

[ 56.] Thus endeth the order, c.
Here sett a fayre fleuron

Bancroft s fair copy, 1661.

A T MORNING PR A YER.

[55.] In the Upon these feasts . . .

[Corrections same as in Cosin s book,

down to]

called the Creed of S. Athanasius one
verse by the Priest and another by
the people.

[Marginal direction to printer.]

Print this rubrick and the Creed fol
lowing at y e end of Morning
Prayer.

[56.] ^"s T^th th Q """ :iQ "" f * r ~

[This rubrick erased.]
C 2 ^ afieuron ^5

Cosin s MS. Notes.
"In the feast of Christmas, &c.1
In the second of Edw. VI. it is
called the Creed of Athanasius, and
appointed to be sung only. In the
fifth of Edw. VI. were the apostles
days here named, and St. John
Baptist s day inserted, that by re
peating this Creed every month (for
so are those days divided) it might
become the more familiar to the
people. And though it be not here
set down, yet I believe the mean
ing was, that the Apostles Creed
should be omitted that day, when
this of Athanasius was repeated. "

THE REVISED BOOK, 1661.

cliii

i 152.] HERE FOLLOWETH THE LETANIE or generall Supplication to be
iised sung or laid after Morning Prayer, upon Sundayes, Wednesdayes
and Fridayes and at other times when it shalbe commanded by the
Ordinarie.
O God the Father of heaven : have

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 152.] HERE FOLLOWETH THE
LITANIE or publick supplication
to be .ised sung or said after
Morning Prayer upon Sundays
. . . drv. the Priest (or Clerks ] kneel
ing in the midst of y* Quire &&amp;gt; all
y e people kneeling and answering
asfolloweth.

Cosin s Prayer-Book, 1619.

[ 152.] "The Litany to be said
or sung in the midst of the church.
Injunct. Eliz.

"The Priest goeth from out of
his seat into the body of the church,
and (at a low desk before the chan
cel door, called the faldstool) kneels,
and says or sings the Litany.

[Elizabeth s Injunctions (1559), re
ferred to by Cosin.
" But immediately before the time
of Communion of the Sacrament,
the Priests with other of the Quire
shall kneel in the midst of the
church, and sing or say plainly and
distinctly the Litany which is set
forth in English, with all the Suf
frages following, to the intent the
people may hear and answer."]

* To be used upon Sundays, Wed
nesdays, and Fridays, dw.] So
ordered by the compilers of this
book, at first in imitation of the
Lutheran Church. Apud nos (saith

Chemnitius, Exam. p. 4, pag. 158)
singulis septimanis certo aliquo die
popuhis frequentior convenit ad pub-
licas et solennes supplicationes t qucs
Litanies vocantur.

Lords Committee, 1641.
Innovations in discipline, No. 9.
[152.] "By reading the Litany
in the midst of the Body of the
church in many of the Parochial
churches. "

Cosin s Considerations, c. 1641.
[ 152.] "In the rubric before
the Litany there is no appointment
at what time of the day, or after
what part of the service, it ought to
be said ; so that a contentious man
may take his liberty to say it after
Evening Prayer, or at any time ot
the day, upon Sundays, Wednes
days, and Fridays, &c., at his own
choice, unless an order be here
added to confine him. Nor is the
place of the Church here specified,
where it shall be said ; though in
the rubric before the Commination
it is presumed that a peculiar place
is appointed for it ; and in Queen
Elizabeth s injunctions, that ap
pointed place is said to be in the
midst of the choir, as in cathedral
and many other churches hath been
accustomed.

cliv

INTRODUCTION.

[Litany continued.]

From all sedition and privie conspiracie 6 rebellion : from all false
doctrine and heresie &lt;S&gt; schism :
universally in the right way.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

From all open Rebellion and sedition
and privie from all conspiracie
and treason from all false doc
trine and heresie 6 schisme:

universally in the right way.

Cosin s Articles of Visitation,
1627.

"Doth he [i.e. your Minister]
upon Sundays, Wednesdays, and
Fridays, add over and above unto
the ordinary service of the morning,
the Litany and suffrages, according
to the laws and Canons provided,
devoutly and distinctly saying it in
the middle alley [i.e. middle aisle
or nave] of the church, after the
manner prescribed by the Injunc
tions 1 ." .

"Whether have you ... a little
faldstool, or desk with some decent
carpet over it, in the middle aley
of the church, whereat the Litany
may be said. "

Cosin s Prayer-Book, 1619.

"From all sedition and privy con
spiracy. ] Here would the puritans
have Henry the Eighth s old words
come in again, which he added to

the litany upon his falling out with
the pope, viz., From the tyranny
of the bishop of Rome and all his
detestable enormities.

Cosin s Considerations, c. 1641.

["In the Litany m , where we pray
for the Catholic Church, the word
universally is falsely printed ; for
it ought to be universal, as it is in
the Latin Catholicam.~\

"In the petition for the clergy
there is a distinction between bishops
and pastors, which are all one.
Inferior priests were never anciently
called pastors.

"In the petition for the magis
trates that word would be altered or
explained ; for the magistrate (as
we now understand the word) is
properly none but the king.

Savoy Conference, 1661.

Exceptions of Ministers. In re
gard that the wages of sin is death ;
we desire that this clause may be
thus altered ; From fornication,
and all other heinous, or grievous
sins"."

Answer of Bishops. The altera
tions here desired are so nice, as
if they that made them were given
to change.

1 In the original draft of these articles
the passage stood, "Doth he say the same
devoutly and reverently kneeling forward
in the mids of the Ch: as is prescribed by
the Injunctions for Uniformitie, and as
the accustomed manner is in all the ex
emplary places & Quires of this realme."

Cosin s Correspondence (Surtees), vol. i.
p. no.

m This passage in brackets is added in
the margin.

n This is but a repetition of the objection
in the Lords Committee, 1641. Consider
ation, No, 34.

THE REVISED BOOK, 1661.

civ

[Litany continued.]

That it may please thee to blesse and preserve our gracious Queen
TVT^., T&gt;..;^ r v.^vioc. an ^ i- ha, vaof /-.f fi&gt;o "" a 1 ! "ro^euie.

-.~.jj - - j x--~^- "

[The words are simply marked through without comment.]

all Bishops Pastours and Ministers of the Church Priests and
Deacons with true knowledge, &c.

[Before the Lord s Prayer is inserted.]

[ r 53-] Then shall the Priest (and y e people -with him} say the Lord s Prayer.
The versicle Priest.

[And the same again further on.]
Answer, As it was in the beginning, &c.

Cosin s corrected copy, 1640-61.

That it may please thee to keep &
strengthen . . . thy servant Jo.ir.es
Charles our most gracious King
& governour.

That it may please thee to bless
&. preserve our ^Toble Prince

Elector Palatine and the Lad"
Elizabeth his v/ife.

[Erased, and in the margin, but to all ap
pearance written at two different times.]

Here such only are to be named
as y* King shall appoint (?* is]

?--~j;.- Qxxr,~ jy. a-- 6^ all

the Roy all familie
leave therefore a blank sface be
tween preserve & . . . and all the
royall familie .

Bancroft s fair copy, 1661.

That it may please thee to blesse
& preserve A our gracious Queene
Mary Prlr.ce Charles and the rest
of the all the Royall progeuie
Jamilie.

[In margin.]

Heere such only are to be named
as the King shall appoint.
Leave therefore a blank space between
preserve and &&amp;gt; all the, &&amp;gt;c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
all Bishops, Pactourc Priests and

Ministers of the Church,
keep all the subordinate Magistrates.
[ 153.] Then shall the Priest (c^

the people with him) say the Lords

prayer.

[In margin and "prickt."]
Print it out at large.
The Versicle Priest.
Priest. Let us pray.
O God merciful father, that &c.
. . . which the craft of the devi/,
and or the subtiltie of the dsvil or
man . . .

Answer. As it was.

Cosin s Prayer-Book, 1619.

" That it may please Thee to bless
and keep the magistrates. ,] Those
that are siibordinate, and have no
authority but from the king. "

The last twelve words appear to have been added by Bancroft.

clvi

INTRODUCTION.

[Litany continued.]

We humbly beseech thee .... of thy names salie
These 3 Collects are here to be omitted: and being thus corrected arc sett
(w th y* two finall prayers y* immediately follow y m ) at y- end both of
Morning &&amp;gt; Evening Prayer P
[ 154.] A Prayer for the Kings Majestic

O Lord our heavenly Father high & mighty, &c.
[ 158.] A Prayer for the Queen, Prince Charles, the rest of the royal!

Almighty God the fountain of all goodness, We humbly, &c.
[In the Prayer itself also the words our " Gracious Queen Mary, Prince Charles, and
the rest of the royal Progenie" are erased.]

Cosin s corrected copy, 1661.
[Before a Prayer for the King s Maiestie.]
Leave these 3 Prayers imprinted here
and sett them after Morning &&amp;gt;
Evening Prayer as before is or
dered there.

[ 154.] A Prayer for the Kings
Majestie.

[ 1 58. ] A Prayer for the Prince * and
sxti.0.. *v* ir;~ u:i^,,~~ f\ -~J

^. fa ^ &gt; . ......

y* Royal Familie ; where such
only are to be named as the King
shall appoint.

Almighty God v. hich hast pro-

OT?c-ts4 f/-v \\t* o -fWKo^- r\f 4-Vra, **} *w%4-

and of their seed the fountain of all
goodness. We humbly beseech thee
to bless [our Noble Prince Charles,
"^redericke the "P-ir"^ E 1 ""* T&gt;I~_
tine and the lad" Elizabeth hie
.vife gracious Q. &&amp;gt;c. and all y*
roy all family,

[The following direction to printer is
added.]

Leave a blank space between blesse
&&amp;gt; all y e Royall familie.

P It will be seen that these prayers num
bered respectively \\ 154, 158, and 155, on
p. 277, are repeated at the end of Morn
ing Prayer, p. 83, and at the end of Even
ing Prayer, p. 90, 54 50, 51, and 52.

Bancroft s fair copy, 1661.

[Before " A Prayer for the King s Majestie,"
the following "prickt" note in margin.]

Leave out this prayer & the two next

heere.
[ 154.] A Prayer for the Kings

Majestie.
[158.] A prayer for the Queene

Royall progenie familie; wheie
such only are to be named as the
King shall appoint.
[In the margin of the prayer itself.]

Leave therefore a blanck space between
blesse and & all ye Roy all familie.

Cosin s Considerations, c. 1641.
[ 158.] "The prayer for the
queen and the royal progeny is not
authorized by Act of Parliament,
but first added by the order and
commandment of King James, and
since continued by King Charles,
with some variation, agreeable to
his own time and condition. Which,
to free it from any exception that
a Parliament might take against it,
were not amiss to be here noted by
a special rubric in the margin. "

i The book Cosin used is dated 1619,
and it must have been printed after March
i, 1619, the date of the Queen s death. In
these prayers, of course, the printed books
vary considerably.

THE REVISED BOOK, 1661.

clvii

[Litany continued.]
[ 155.] A Prayer for the Clergy & people.

Almighty & everlasting God who alone &c.
[ I 5^-] A Prayer of Saint Chrysostome.

[ 157.] Here endeth the Litanie.

PRAYERS AND THANKSGIVINGS

Upon several occasions, to be used before the two finall Prayers ofy* Litanie
or of Morning and :f Evening Prayer.

PR A YERS.

[ 160.] For rain, if the time require.
[ 1 6 1.] For fair weather.

O Almighty Lord God, v:hich -who for the sinne, ....
thic a plague of rain and waters ....
such hir.d .y weather, . . hereby as that we may ....
[ 162.] In the time of dearth and famine.

honour, :c. and glory now & for ever. Amen.
[See ed. 1662, p. 279.]

Cosin s corrected copy, 1640-61.

[ I 55-] ^ Prayer for the Clergie
~~,j ;i~ ~ /7i cr ~_

Almighty and Everlasting God

-+;~n..~n .., j n . j*~^.j sen( j
/ ... . ... d ._._. ...... f . _.., acuu

down upon our Bishops and Cu

rates and \ste(\ the Pz:lcr : of iky

::r * -

all congregations committed to their
charge . . . &c.

[ 156.] A Th: fr.z!l C:U::i zr.d
Prayer of S. Chrysostome.

Sancroft s fair copy, 1661.
[ IS5-] A Prayer f or y* Clergy z~d

s ~ -*"?
[ 156.] A Prayer of S. Chrysostome.

[Note that in Sancroft s "fair copy" the
Head line throughout has been altered
from LKTANY to LITANY.]

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

PRAYERS 6- THANKSGIV
INGS upon severall occasions, to
be used before the fi nail prayer of
the Litanie, or of Morning &
Evening Prayer, if the time re~
quire.

PR A YERS.

[ 1 60.] For rain, if the time re
quire.

[ 1 6 1.] For fair weather.
O Almighty Lord God who

thic a plague of Raine and vaters
unseasonable showers .... thou
Trilt wouldst send us such mo
derate &-* kindly weather v/hereby
as that we may.

[ 162.] In the time of dearth &
famine.

honour &c. and glory now &&amp;gt; for
ever. Amen.

clviii

INTRODUCTION.

[Prayers and Thanksgivings continued.]
[163.] Or this.

" God mercifull Father, who in the time of Elisha" &c.

[Written in full as printed in ed. 1662, and with slight variation from
Bancroft s fair copy. See Prayer-Book, p. 279.]

[ 164.] In the time of warre and tumults.

[ 165.] In the time of any common plague or sicknesse.

O Almightie God v. hich who in thy wrath didst send a plague upon
thine own people in y e wilderness for their obstinate rebellion against
Moses 6 Aaron; and also in the time of King David, . . . &c.

thou didst then command thine accept of an Atonement and didst
command the destroying Angel to cease, . . . &c.

[ I67-]
O God whose nature and property is ever to have, &c.

[A note is here added in margin.]
Vid. chart, insert :

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

Or this.

O God mercifull Father, who in the
time of Elisha the prophet didst
suddenly in Samaria turn great
scarsitie and dearth into plenty
and cheapnesse. Have mercy upon
us, who are now for our sins pun
ished with like adversitie. Increase
y e fruits of y e earth by thy hea
venly Benediction; and grant that
we, receiving thy bountifull liber
ality, may use y e same to thy
glory, the relief of those that are
needy, and our own comfort,
throtigh Jesus Christ our Lord.
Amen.

[ 164.] In the time of warre and
Tumults.

[ 165.] In the time of any common
plague or sicknesse
O Almightie God v/hich who in

thy wrath didst send a plague upon

thine own people in y e wilderness

for their obstinate rebellion against

Moses and Aaron : and also in the

time of King David . . . &c.

command thine accept of an atone
ment and didst command the de
stroying Angel to cease . . . &c.
[ 167.]

O God whose nature . . . &c.

Cosin s Considerations, c. 1641.
[171176.] " The like [note] r
ought to be added at the thanksgiv
ing for rain, fair weather, plenty,
peace, and victory, with those two
for deliverance from the plague ; all
which are here inserted without any
legal authority or Act of Parliament,
(at the instance of those men that
excepted against the book for want
of these thanksgivings, in the con
ference at Hampton Court), only
by the permission of King James."

Lords Committee, 1641.
[ ^S-l Considerations, No. 33.
In the Collect next unto the Collect
against the Pestilence, the clause
perhaps to be mended, "for the
honour of Jesus Christ s sake."

See ante, paragraph from " Cosin s Considerations," referring to \ 158, p. clvi.

THE REVISED BOOK, 1661.

clix

[A leaf is inserted opposite, containing-]

jf PR A YERS.

[ 1 66.] In y* Ember weeks to be said every day for those that are to be
admitted into holy Orders.

Almighty God our heavenly Father, &c.
[159-] Or this.

Almighty God, the giver of all good gifts, . . . replenish them, -with y&lt;
truth of thy doctrine &&amp;gt; endue them -with innocency of life, &&amp;gt;c.

Cosin s corrected copy, 1640-61.
[ 166.] /* ;--*.*.*--;-. .-.

In the ember weekes for those that
arc to be admitted into holy Orders.
Almighty God o r heavenly father
ivho hast purchased to thyself an
universal Church, by the precious
blood of thy dear Son : mercifully
looke upon y* same, and at this time
so guide and governe the minds of
thy servants the Bishops and Pas-
tours of thy flock, that they may
lay hands suddenly on noe man,
but faithfully and wisely make choice
of Jit persons to serve in the sacred
ministery of thy Church. And to
those which shall be Ordained to any
holy function, give thy grace and
heavenly benediction, y* both by their
life and doctrine they may set forth.
thy glory, and set fonvard the sal
vation of all men, to ih: glory cf iky

through Jesus Christ our Lord.
Amen.

* ~~ ~

_ [The above title is erased, and the follow
ing title and prayer written in by Bancroft.]

[ I59-] Or this.

Almighty G. y* giver of all good
gifts, who of thy divine providence
hast appointed divers orders in thy
Church, give thy grace we humbly
bjseeche thee to all those w h are to be
called to any office and administra
tion in y* same ; and so replenish
them with y truth of thy doctrine
&&amp;gt; innccency of life , that they may
faithfully serve before thee, to the
glory of thy great name, and the
benefit of thy holy Church, through
Jesus Christ our Lord. Amen.

Bancroft s fair copy, 1661.
[ 1 66.] In the Ember Weekes : For

those that are to be admitted into

Holy Orders.
Almighty God our Heavenly Father

[This Prayer is written in entire, as
finally corrected, and agrees verbatim
with that written in the Book revised by
Convocation.]

[ 159.] Or this.

Almighty God the giver of all good
gifts.

[This Prayer is written in entire,

as in Cosin.]

[Neither the Prayer "For the High
Court of Parliament," nor " For all Con
ditions of Men, "appear in Sancroft s copy.]

It will be observed that the Prayer for
the Hi^h Court of Parliament has not yet
been written in. See Records oi Convo
cation, under May 24, 31, 1661, p. IxxxiiL

* Note, in the Convocation transcript,
the words " endue them with " have been
inserted.

clx

INTRODUCTION.

[Prayers and Thanksgivings continued.]

[ 1 68.] For the High Court* of Parliament, to be read during their
Session.

Most Gracious God ; we humbly beseech thee, &c.

[ 169.] For all conditions* of men; to be used at such times when the
Litany is not appointed to be said.

O God, y* Creator and Preserver of all mankind, &&amp;gt;c.

[The above are all written in entire, the same as printed in ed. 1662.]
[ 167.] A Prayer y* may be said after any of y* former.

* God who s nature, and property is ever to have mercy, &=c.
as it follovjeth in the Book 1 .

[The recto of the inserted leaf ends here.]

THANKSGIVINGS.
170.] A general Thanksgiving.
Almighty God Father of all mercies, &v.

Vid. Chart, insert ad not +.

[On the verso of the inserted leaf.]
+ A generall Thanksgiving.
Almighty God, Father of all mercies, &&amp;gt;c.

[Written in entire, as printed in ed. 1662.]
171.] For Rain.
O God our Heavenly Father, &c.

as in y* book.

[The end of the inserted leaf.]

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.
[ 167.] A Prayer that may be said

tt rf * after any of the former.

O God whose nature, &c.

of Jesus Christc ke our

In the Annexed copy, the title appears
to have been written, "A Prayer for the
High Court," &c., and so it is printed
in the Sealed Books.

In the Annexed copy "A Collect or
Prayer for all conditions," &c., and so in
Sealed Books.

* In the Annexed copy the Order is
altered, and the Prayer is made to pre
cede the "Prayers for the High Court
of Parliament and for all conditions of

THANKSGIVINGS.

[This title is written in, in both Cosin s
and Sancroft s copy.]

[ 170.]

[The general Thanksgiving is not written
in, either in Cosin s or in Sancroft s copy 1 .]

Men." In the Sealed Books it has been
erroneously printed twice over, first be
fore the Prayer for the High Court of
Parliament, and again after the Prayer for
all Conditions ot Men. In the latter case
it has been struck through with a pen.

y There is a reference to the printed
copy on the previous page, i.e. after Prayer,
165.

1 See the Register of the Upper House
of Convocation, under Dec. 14, 1661.

THE REVISED BOOK, 1661.

clxi

[Prayers and Thanksgivings continued.]

[ 171.] A Thanksgiving For rain.
[ 172.] A Thanksgivirg For fair weather.
[ 173.] A Thanksgiving For plenty.
[ 174.] A Thanksgi-ing for peace and victor/.
For Peace and deliverance from our enemies.
O Almighty God v/hieh who art a strong tower of defence . . .
[ 175.] For restoring publick peace at home.

O Eternall God our Heavenly Father, who alone, &*c.

[Written in entire, and is the same as Cosin s copy, except]
. . . beseeching thee to grant to all of us grace.

[ 176.] A thanksgiving For deliverance from the Plague or other com
mon sicknes.
magnifying thy mercies in the middest of the Cengregatien thy Church

[177.] Or this.

We humbly acknowledge before thee, O most merciful father . . .
... to asswage the neyseme Peetiler.ee contagious sicknes wherewith, &c.

[N.B. " The Litany" in the head-line is erased, and the word " Prayers" is in
serted in its stead in the first three pages, and the word Thanksgivings in the two last.]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[171.] A Thanksgiving For raine.
[ 172.] A Thanksgiving For faire

weather.
[173. ] A Thanksgiving For plentie.

[In Cosin s copy the following alterations
of title occur.]

[ 174.] A Thanksgiving fer Pee.ee
and Victory, For Victory ~-~
Rcb:!:, *?:. [ 175] Restoring of
publick peace at home.

[The original title, and the prayer itself,
is in Cosin s hand ".]

O Eternall God our Heavmly
Father, -who alone makest men to be
of one mind in a house, and still
est y* outrage of a violent and un
ruly people ; We bless thy holy Name
that it hath pleased thee to appease
the seditious tzimults "which have
been lately raised up amongst us;
most humbly beseeching thee to grant

It is presumed that the prayer was
composed by Bishop Cosin himself.

us all grace, that -we may henceforth
obediently walk in thy holy com
mandments, and leading a quitt
and peaceable life in all godliness
and honesty, may continually offer
unto thee our sacrifice of praise and
thanksgiving for these thy mercies
towards us, through Jesus Christ
our Lord. Amen.

[Then follows the new title.]
For deliverance from Forraine inva
sion.

O Almighty God v/hich who art
a strong tower of defence b . . .

[ 176.] A Thank-iving For de
liverance from the Plague.

[ I77-] Or this.

We humbly acknowledge . . .

[In Cosin s copy.]
sett fare a large fleuron.

b It will be observed that this prayer
had originally the previous title of J 174.

clxii

INTRODUCTION.

THE COLLECTS EPISTLES & GOSPELS,
To be used of * Ua rvux.-.^;/ n f *v,a T n rA a c,,,,,^,. ^ V./O,, r^m.

---fr" ---- J

municr. thorowout the year..

% [The following Note is added in the margin.]

Note that y* Collect appointed for every Sunday 6 or for any Holy
day, that hath a Vigil or Eve, shall be said at y* Evening Service next
before.

The FIRST SUNDAY IN ADVENT.

[After the Collect for "The First Sunday in Advent."]

This Collect is to be repeated every day itt h the other Collects in Advent
untill Christmas Eve.

[A marginal direction to the printers is given with "prickt letters."]
The Ej&gt; les 6^ Gospels are all to be corrected after the last translation.

THE THIRD SUNDAY IN ADVENT.

[The printed Collect is erased, and instead]
O Lord Jesu Christ ivho at thy first coming didst send, &c.

[is written in entire ; the same as printed in ed. 1662. See p. xoi.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE COLLECTS EPISTLES & GOS
PELS to be used at the Celebnx-

Ccrr.rr.vir.ien throughout the year.

Note That the Collect appointed for
every Sunday, or for any Holy
day y* hath a Vigil, shall be said
at the Evening Service before.
[After the Collect for the First Sunday

in Advent.]

And this Collect is to be repeated
every day, after the other Collects
appointed in Advent untill Christ
mas Even.

[In margin with "prickt" line.]

In all y* Epistles & Gospels follow
y e new translation.

THE FIRST Dominicall or SUNDAY
IN ADVENT.

[In the margin, in this one instance,
Cosin had written]

q. Lords day*

THE SECOND Dominicall or SUN
DAY IN ADVENT.

[And so on, in Cosin s copy only, through
out, (no notice of itbeing taken in Bancroft s
fair copy), the whole of the Collects up to
"THE Dominicall or SUNDAY next before
Easter"."]

Grant uc that wee may
THE THIRD SUNDAY IN ADVENT.

[The printed Collect erased, and instead]

Lord who, at thy first coming
didst send, &-v. d

[and continued the same as printed in
Prayer-Book, ed. 1662.]

It has not been thought necessary to
repeat this ; Cosin has marked it both in
the text and in the head-line. See also

Cosin s note under TRINITY SUNDAY.

d This Collect presumed to be composed
by Bishop Cosin.

THE REVISED BOOK, 1661.

clxiii

[Collects, &c., continued.]

THE mi SUNDAY IN ADVENT.

we be are sore let & hindered in running y e race y* is set before us, thy
bountifull grace and mercie (through the satisfaction of thy Son our Lord)
may speedily help and deliver us through the satisfaction of thy Son our
Lord ; to whom, &c.

The Nativity of our Lord or The Birth day of
Christ cdmonly called

CHRISTMAS DAY.
and thic day as at this time . . .
with thee 6-v. and the same Spirit ever one God world without end Amen e

S. STEVENS DAY.

[The printed Collect, and the rubrick after, are erased.]
Grant Lord that in all our Suffering here upon earth, &=c.
. . . to succour all those that suffer for thee . . .

[Written in entire, as printed in ed. 1662, see p. 107, and at the end,]

Then shall follow y* Collect ofy e Natwitie w ch shall be said continually

unto New~ Years Eve.

For The Epistle f .

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
THE mi SUNDAY IN ADVENT.

[In both copies, after the Collect, is
written and erased]

[In both copies after the Gospel.]
This Collect Epistle & Gospel shall
serve onlyjtntill Christmas Even.

C5Sh Sett here afleuron. ^
The Nativitie of our Lord, &c.
[As above, and direction to printer added.]

a faire compartement

this day (or at about this time. )

SAINT STEVPHENS DAY.

[Printed collect erased ; instead]
Grant Lord, that in all our suffer
ings heere upon earth.

[Written as printed in Prayer-Book,
ed. 1662, except]

to succour all that stiff er for thee.
New yeares day Even.

Savoy Conference, 1661.
Exceptions of Ministers. We de
sire that in both collects [for Christ
mas day] the word "this day"
may be left out, it being accord
ing to vulgar acceptation a contra
diction.

clxiv

INTRODUCTION.

[Collects, &c., continued.]

S. JOHN the EVANGELISTS DAY.

evangelist John m attain to thy everlasting giftc, Saint John, may
so walk in y* light of thy Truth, that it may at length attain to y* light

of everlasting Life.

The INNOCENTS DAY.

[The printed Collect is erased.]
Almighty God, who out of y e mouths of babes, &c.

[Written in entire, as printed in ed. 1662. See p. in.]

THE SUNDAY AFTER CHRISTMAS DAY.
Almighty God, &c. as upon Christmas Day.

[The above is " prickt," to shew it is a direction to the printer.]

[The Gospel is erased as far as "are fourteen Generations," and added in margin,]

S. Matth. I. 1 8.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
S. JOHN the EVANGELISTS DAY.

The INNOCENTS DAY.
THE SUNDAY AFTER CHRISTMAS

DAY.
As upon Christmas day.

[Marginal direction to printer.]
print it out at large.

[In Cosin s copy the Gospel is erased as
far as "fourteen generations," and at
the beginning is written,]

Omit y* printing of all this to " The
Birth" &c.

[In the margin later,]

Matt. I. 1 8 Here begin y* Gospel.

[In Bancroft simply the erasure, and
in margin]

Matt. i. 1 8.

[At the end in both is added]

This Collect, Epistle &&amp;gt; Gospel are

to be used only till the Circumcision.

Savoy Conference, 1661.
Exceptions of Ministers. We de
sire that these Collects [i.e. the Col
lects for S. John s Day, for the
Holy Innocents, for the first Day

in Lent, for the Fourth Sunday
after Easter, for Trinity Sunday,
for the Sixth and Twelfth Sundays
after Trinity, for S. Luke s and Mi
chaelmas Day] may be further con
sidered and abated, as having in
them divers things that we judge
fit to be altered.

Cosin s Considerations, c. 1640,
" In the rubric upon the Sunday
after Christmas, the same collect is
appointed to be read which was
used upon Christmas-day. But if
the Feast of Circumcision and this
Sunday fall together, it will be
a question which of the collects
ought to be read. (It is likewise
here ordered that the same collect
shall be used upon every day unto
the Circumcision. But how can it
be said in iisdem terminis, and that
said to be done upon this day,
which those following days are
not?) And for resolution herein
some direction would here be
added ; because both cannot be
used, being inconsistent together. "

THE REVISED BOOK, 1661.

dxv

[Collects, &c., continued.]

THE CIRCUMCISION OF CHRIST.

[At the end is added, instead of the printed rubrick.]

The same Collect Epistle &&amp;gt; Gospel shall serve for every day after unto
the Eplphanie.

THE EPIPHANIE or the Manifestation of Christ to y e Gentiles.
THE FIRST SUNDAY AFTER THE EPIPHANIE.

[In the Gospel, after the word "Jerusalem," is added.]

eveiy yeare at y* Feaste of y* Passeover. And -when he was twelve yeares
old, they went up to Jerusalem after the custome . . .

THE mi SUNDAY AFTER THE EPIPHANIE.

God v/hich who knowest, &c. . . . that for rr.ar.s frailr.esse by reason
of y e frailty of our nature .... grant to us the health of body and ecu!,

:orr.e through Christ our Lord such strength and protection as
may support us in all dangers and carry us through all temptations through
Jesus Christ our Lord . Amen.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
THE CIRCUMCISION OF CHRIST.

[In Cosin s copy only, is added]

or New Yeeres Day.
[At end, instead of the printed rubrick.]
And the same Collect Epistle &
Gospel shall serve for every day
after untill the Epiphanie.

THE EPIPHANIE or the Manifes
tation of Christ.

[After the end of the Gospel]
And the same Collect Epistle &
Gospell shall serve till the Sunday
next following.

THE FIRST SUNDAY AFTER THE
EPIPHANIE.

[In the Gospel, added as above.]
every year at the feast, &c.

THE FOURTH SUNDAY AFTER THE
EPIPHANIE.

[In Cosin only, is added in margin to the
Epistle and Gospel respectively,]

or rather 2 Pet. I. 15 to y* 20 v.
or rather Matt. xvii. I. to y* 6 v.

Cosin s Considerations, c. 1640.

[ 64.] "In the rubric after the
Circumcision, it is ordered, that if
there fall any Sunday between that
day and the Epiphany, the same
Collect, Epistle, and Gospel shall
be read, which was used upon the
Day of Circumcision. This defect
may be otherwise supplied by ap
pointing both a Collect, Epistle, and
Gospel more proper for that time.

" For if the Epiphany shall fall
upon Monday or Tuesday, &c. what
Collect must be used for all the
days of the week alter? It is
a great incongruity to use the Col
lect of the Circumcision after the
I Epiphany is past. Thereiore there
i wanteth an order here either to
continue the Collect of the Epi
phany all the days of the week fol
lowing, or to make a new Collect
for the Sunday before."

clxvi

INTRODUCTION.

[Collects, &c., continued.]

THE FIFT SUNDAY AFTER THE EPIPHANIE.
f 65.] The S xth Su^da- if &lt; - v """ ^ a "* -&gt;"\ -v.,,ii ],., *%,. r^u^f ,/

[The above rubrick is erased, and instead is written]
The Sixth Sunday after the Epiphany Vid chart Insert.

[On the verso of a leaf inserted.]
THE SIXTH SUNDAY AFTER THE EPIPHANY.

The Collect.
God whose blessed Son was manifested, &c.

The Epistle.
Behold what manner of Love y e Father hath bestowed upon us, &c.

The Gospel.
Then if any man shal say unto you, &&amp;gt;c.

[All the above written in in full, as printed in ed. 1662. See p. 121.]

THE SUNDAY CALLED SEPTUAGESIMA or the Third Sunday before Lent.

[At end of Collect added.]
and reigneth w ** thee &lt;5 y* Holy Ghost ever one God world, &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
THE FIFTH SUNDAY AFTER THE

EPIPHANY.
The Sixth Sunda" if there e.

[Rubrick erased, and instead, in Cosin

only is written]

And if there be fewer Sundays than
six, yet the Collect Epistle dr&gt;
Gospell of the sixt Sunday shalbe
the last.

THE SIXT SUNDA Y AFTER
THE EPIPHANY.

The Collect.
God whose blessed Sonne was, &.*

[Written in full the same as printed in
Prayer-Book, ed. 1662, but the Epistle and
Gospel have only the reference given and
the catch words to each.]
[In Bancroft s copy is a direction to printer.]
Print it out at large.

a compartement

THE SUNDAY CALLED SEPTUA
GESIMA or the Third Sunday
before Lent.

and reigneth wth Thee O Father and
the Holy Ghost ever one God,
world, &c.

Cosin s Considerations, c. 1640.

[65.] "After the fifth Sunday
there it is appointed, that if there
be a sixth, the same Collect, Epis
tle, and Gospel shall be used which
was read upon the fifth. But it
were both fit and easy rather to
supply the day with Collect, Epis
tle, and Gospel proper to itself,
than to suffer this defect to stand
still without need.

"And if there be but three or
four Sundays after the Epiphany
(as sometimes it will happen), the
Epistle, Gospel, and Collect upon
the fifth, referring to the great Epi
phany of our Saviour at the end of
the world, will be more proper for
the third or fourth Sunday, than
those which are appointed."

8 This Collect is presumed to have been composed by Cosin.

THE REVISED BOOK, 1661.

clxvii

[Collects, &c., continued.]

THE SUNDAY CALLED SEXAGESIMA or the Second Sunday before Lent.

THE SUNDAY CALLED QUINQUAGESIMA or the next Sunday before Lent.
O Lord v:hich doest teach "who hast taught us, &c.

THE FIRST DAY OF LENT commonly called Ash Wednesday.

[After the Collect is added this rubrick.]

This Collect is to be read every day in Lent after y e Collect appointed for
the day.

THE FOURTH SUNDAY IN LENT.
deeds are v/orthily doe worthily deserve to be punished.

SUNDAY NEXT BEFORE EASTER.
towards mankind hast sent thy Sonne our Saviour.

[The Gospel is erased as far as "and he went out and wept bitterly," and added in
margin. ]

S. Matth. 27. I.
[The five last lines of the Gospel also erased.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE SUNDAY CALLED SEXAGE
SIMA or the second Sunday before
Lent.

THE SUNDAY CALLED QUINQUA
GESIMA or the next Sunday be
fore Lent.

[In Cosin s copy, at the eid of the Gos
pel, is added in Sancroft s hand, and re
peated in Sancroft s fair copy,]

This Collect Epistle 6 Gospel shall
serve only till the Weddensday fol
lowing.

[In Cosin s copy is added,]
Sett heere afleurcn.

THE FIRST DAY OF LEI^T comonfy
called Ashwednesday.
[At end of Collect.]

And this Collect (with the Epistle
6 Gospel following) shall serve

untill the Sunday following, and
the Collect is to be repeated every
day in Lent after each Collect ap
pointed during that time h .

Cosin s corrected copy, 1640-61.
SUNDAY NEXT BEFORE EASTER.

[The Gospel is erased as far as " and he
went out and wept bitterly," and in the
margin,]

Leave out y* 26 chapter (w h is
appointed for y* 2 Lesson of this
day} and print only y e 27 chap.

[At point where erasure ceases is written
in margin,]

Matt, xxvii. Where &c.
Here begin y e Gospel.

[Before the four last lines, which are
erased,]

Here end y* Gospel.

" This is very illegibly written in Cosin s
copy, but there does not seen to be any

variation between it and the " fair copy,"
which is clearly written.

clxviii

INTRODUCTION.

[Collects, &c., continued.]

TUESDAY BEFORE EASTER.

[The last part of the Gospel commencing " There were also women a good way off,
erased.]

THURSDAY BEFORE EASTER.

[The last part of the Gospel commencing " and behold then was," is erased.]

Cr: GOOD FRIDAY.
all estates of men in thy holy Ccr~r?g2tie:i Church.

[The Gospel is erased as far as " The same Barabbas was a murderer," and added
in the margin.]

S. John 19. I.

[The last part of same Gospel commencing "After this Joseph of Arimathea," is
erased.]

Bancroft s fair copy, 1661.
SUNDAY NEXT BEFORE EASTER.

[The Gospel is erased as above, and
in the margin,]

This cap is y e second lesson for this
day and therefore heere omitted.

[At point where erasure ceases, inserted
in margin.]

Matt A. 27

[The four last lines of the Gospel also
erased.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
TUESDAY BEFORE EASTER.

[The last part of the Gospel commencing
"There were also women a good way off,"
erased.]

[In Cosin s copy is added,]
Here end y* Gospel.

THURSDAY BEFORE EASTER.

[In Cosin s copy is added,]
Cdmonly called Matindie Thursday.

[The last part of the Gospel commencing
"And behold there was a man," erased.]

[In Cosin s copy, against the reference
to the Gospel, is written, but erased,]

Or rather q. S. John. 15. I. unto

v. 26. They haled me without
a cause v. 25.
[In Bancroft s fair copy is added,]

or Joh. 15 to zr. 26. q.

[At point of erasure is added,]

Here end y* Gospel.

Cosin s corrected copy, 1640-61.
GOOD FRIDAY.

John :S. 19. I.

Leave out y* 1 8. Chapter (w^ is ap
pointed for y&lt; Second Lesson of this
day) and pint only y* 19 Chapter.

S. John xix. Here begin y e Gospel.

[At fourteen lines from the end,]
Heere end y* Gospel.

Bancroft s fair copy, 1661.
GOOD FRIDAY.

[The Gospel is erased as far as " The
same Barabtaswas a murderer."]
|Note in margin.]

This cap if y e 2 nd lesson for the day
& therefore heere omitted.

[At poht where erasure ceases,]
S. John 19.

[The last part of the same Gospel, com
mencing "After this Joseph of Arimathea,"
is erased.]

THE REVISED BOOK, 1661.

clxix

[Collects, &c., continued.]

EASTER EVEN.

The Collect. Grant Lord y* as -wee are, baptized into y* death . . . &lt;&v.
[Written in entire as printed, as in ed. 1662. See Prayer-Book, p. 139.]

EASTER DAY.
[ 67.] At Morning Prayer instead of the Psalm Come. . . .

Christ our passeover is sacrificed for us Therefore let us keep y* Feast, not
w th ye old j^eaven nor w th y* leaven of malice & wickednes ; b^^t w th y* un
leavened bread of Sincerity &* Truth.
Christ rising again from the dead . . .

[Marginal direction to printer.]
All these Anthems are now sett according to the new translation.

[Added after the Second Anthem.]

Glory be to the Father 6 to the Son : &&amp;gt; to the Hofy Ghost.
Answer. As it was in the beginning, is now, and ez&gt;er shall be : world
without end. Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

EASTER EVEN.

The Collect. Grant Lord, &c.
[Written as printed in ed. 1662, except]
by continuall mortifying our cor
rupt affections, our sins may be
buried with him .

[In Cosin s copy,]
Sett here a faire fleuron.

[In Bancroft s copy,]

C^ a fairejleuron *&$

EASTER DAY.

[In Cosin s copy,]
Sett here a fayre compartm nt .
[Written in as the first Anthem.]
Christ our Passeover is zacrif.czd*
offered up for us; Therefore let
us keep the feast. Not w th old
leven, nor w tK the leven of malice
(Sr 3 wickednes : but w* h the unlev-
ened bread of sinceritie &lt;5 truth.

[In Cos&gt;iii s copy, the printed rubrick]

[ 67.] At Mcmi Prayer. . . &c.

[is erased, but siet added to it ; and Cosin s
amendment erased as follows]

TT*~~. ft:, j~.. T .* / f-n v._

~^~.- _, ,~~ j*..**,,..^.

[Written in margin]

I Cor. 5. v. 7. 8.
Rom. 6. v. 9. I Cor. 15. v. 20.

[Added after the second anthem.]
Glory be to y e F. , &c.

Answer. As it was iny*, drV.

Cosin s Considerations, c. 1640.
[ 67.] " At Easter-day it is ap
pointed, that instead of the Venite
exultemus, the two anthems ( Christ
rising, and Christ is risen, ) shall
be used. But there is no Gloria
Patri set to follow either of them,
as after the Venite is ordered be
fore. Therefore the question is,
whether Glory be to the Father,
&c. should not be here added after
either or both of these anthems. "

1 This collect is presumed to have been
Composed by Bp. Cosin.
k In Cosin, " sacrificed" had been erased,

and " offered up" substituted ; the latter
copied by Sancroft ; but the original re
stored in the Convocation copy.

clxx

INTRODUCTION.

[Collects, &c., continued.]

MONDAY IN EASTER WEEK.

Almighty God, which who through thy only begotten, &c.
[No correction.]

TUESDAY IN EASTER WEEK.

[The printed Collect is erased, and the following substituted.]
Almighty God, who through thy onely begotten son Jesus Christ,

[The Collect for Easter Day is written in full, as printed in ed. 1662.
See Prayer-Book, p. 142*.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

MONDAY IN EASTER WEEK.

[In Cosin s copy the following reference

is erased.]
Ai;~Vf rwi ,,,v:^v&gt; *^~ ---- v.

[And the following Collect substituted]

God who for ohr redemption
suffer thy only \egotten Son
to a\e upon the Crosse, \ind by his
glorious Resurrection hah delivered
us frfftn the power of ou* ghostly
enemies\Grant us so to d& daily
from sttme that wee may evsrmore
live with \im in the joy of h\ Re
surrection, trough Jesus Chris

Lord. .

[But this is again erased, and stet writ
ten by Sancroft against the printed Col-
1-ct, so no correction appears in the "fair
copy."]

TUESDAY IN EASTER WEKE.

[In Cosin s copy the printed Collect is
erased, and written in margin,]

[This note is erased, and in Sancroft s
hand is added]

Omit this Collect here, and print it
for y* Sunday foll(nving.

Almighty God &lt;Srv. as on Easter
Day.

In Sancroft s copy the corrections are
made as follows.]

TUESDAY IN EASTER WEKE.
The Collect.

Almighty God who through thy only
begotten Sonne, d^. as iipon Eas
ter day.

[Marginal direction to printer.]

$rint it out at large.

[There is also written in the margin
against the printed Collect, but the Collect
is not erased,]

Omitt this Collect heere and print it
on the Sunday following.

1 In the Sealed Books the Collect is not
repeated under Monday and Tuesday in
Easter-week.

It will be seen that Cosin assigned this
Collect for the first Sunday after Easter
also.

THE REVISED BOOK, 1661.

clxxi

[Collects, &c., continued.]

THE FIRST SUNDAY AFTER EASTER.

Almighty Father, who hast given thine onely Son, &c.

[Written in full, as printed in ed. 1662. See Prayer-Book, p. 147.]

THE FOURTH SUNDAY AFTER EASTER.
Almighty God mk he rr.ir.d

be of one v. ill who alone canst order y* unruly wills &* affections of sinfull
men; grant, &c. &lt;

THE FIFTH SUNDAY AFTER EASTER.

[No correction.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE FIRST SUNDAY AFTER
EASTER.

[In Cosin s copy the printed reference
above is erased, and Cosin has written]

God who for our redemption.
Print it out at large.

(This is, however, erased, and Sancroft
has written]

Almighty F., -who hast given thy
only Son, &&amp;gt;&lt;:., as on Easter
Tuesday.

[In Bancrofts copy the Second Collect
only is written in, and in margin.]

Print it out at large.

THE FIFT SUNDAY AFTER
EASTER.

[After the Gospel, written in
Bancroft s hand,]

This Collect Epistle &&amp;gt; Gospel shall
be used only upon this day.

THE ROGA TION DA VS.

[In Cosin s copy this is written by Cosin,
and in his earlier handwriting ; it is duly
copied into the fair copy. ]

The Collect.

Almighty God, Lord of Heaven &*
Earth, in whom wee live and
move, and have our beeing; who
do st good unto all men, making
thy Sunne to rise on the evill, &lt;5r"
on the good, and sending raine on
the just, and on the unjust : Fa
vourably behold us thy people, who
call upon thy Name, and send us
thy Blessing from heaven, in giv~
ing us fruit full seasons, and Jill-
ing o r Hearts w th food 6 glad-
nes, that both o r hearts and mouths
may be continually filled w tk thy
Praises, giving thanks, to thee in
thy holy Church, through Jesus
Christ o r Lord. Amen.

The Epistle James v. v. 15 toy* 19.

The Gospel Luke xi. to v. II.

[In margin.]

Print them out at large.
C^ afieuron ^JF^)

clxxii

INTRODUCTION.

[Collects, &c., continued.]

THE ASCENSION DAY.
. . . thy onely begotten Sonne our Lord Jesus Christ . . .

WHITSUNDAY.

God v. hich as upon this day hast taught who as at this time didst teach
the hearts, &c.

MUNUAY IN WHITSUN-WEEK.

s v.v, or Whitsur.da".

God who as at this time didst teach y* hearts, &&amp;gt;c.

[Collect for Whitsunday written in full, as printed in ed. 1662. See Prayer-
Book, p. 156 .]

TUESDAY IN WHITSUN WEEK.

Q O ^ v/hich as u~cn this da" hast taught the hearts cf th" faith
ful!, c. as u~en Whitsunda".

God who as at this time didst teach y e hearts, &&amp;gt;c.
[Collect for Whitsunday written in full, as printed in ed. 1662. See Prayer-Book, p. 156".]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

THE ASCENSION DAY.

Fin Cosin s copy the following has been
written, but afterwards erased. ]

[In Sancroft s hand.]

This Collect Epistle &&amp;gt; Gospel shall
serve till the Sunday following.

WHITSUNDAY.

O God v/hich who as upon this
day (or at about this time) hast
taught didst teach y e hearts, &c.

MONDAY IN WHITSUN WEEK.
God v/hich who as upon this day
(or at about this time) hast taught
didst teach the hearts of thy faith-
full, &c. As upon Whitsunday.

[In margin.]
print it out at large.

TUESDAY IN WHITSUN WEEKE.

God v/hich who as upon this day
(or as about this time) hast taught
didst teach the hearts of thy faith
ful people, &c. As upon Whit-

[In margin.]
Print it out at large.

[At end of the Gospel.]
C?^ afleuron **W5

a fair e compartement.

Cosin s Considerations, c. 1640.
[ 69.] " Upon Monday and Tues
day in Whitsun-week the same col
lect is appointed which was read
upon Whit-Sunday itself. But upon
those two days, and all the week fol
lowing, we cannot say As upon this
day. Therefore there is a direction
here wanting for the change of that
word this day into some other."

In the Sealed Book the Collect for
Whitsunday is not repeated either under
Monday or Tuesday in Whitsun-week, but
a rubrick has been added [5 69], directing

that "This Collect serves for Monday &
Tuesday in Whitsun-week." See Prayer-
Book, p. 157.

THE REVISED BOOK, 1661.

clxxiii

[Collects, &c., continued.]

TRINITY SUNDAY.

We beseech thee that through the stedfastnesse of thou wouldst keep us
steadfast in this faith, v/e may 6 evermore be defended us from all ad
versities, &c.

THE n SUNDAY AFTER TRINITIE.

[The printed Collect entirely erased.]
O Lord who never failest to help and govern them, &&amp;gt;c.

[Written in full, as printed in ed. 1662. Sec Prayer-Book, p. 163.]

THE HI SUNDAY AFTER TRINITY.

Lord we beseech thee mercifully to hear us ; and grant y* wee unto
whom thou hast given an heartie desire to pray, grant that may by thy
mightie aid v. r e may be defended and comforted in all dangers &* ad*
versifies through, &c.

THE FIFTH SUNDAY AFTER TRINITY.
that thy congregation church may joyfully serve thee, &c.

THE vni SUNDAY AFTER TRINITY.

God whose never-failing providence i- never deceived ordereth all
things both in Heaven, &&amp;gt; earth ; we humbly beseech thee, that thou *.vilt
to put away from us all hurtfull things and to give us those, &c.

THE ix SUNDAY AFTER TRINITY.

That wev/hich who cannot be do anything that is good without thee, may
by thee be able enabled to live, &c.

THE xi SUNDAY AFTER TRINITY.

God v. hich who declarest thy Almighty power, most chiefly in shew
ing mercy and pity ; give unto ue ?.bund?.ntly thy grace, that v. r e runnin" f
thy promisee, may mercifully grant unto us such a measure of thy grace, that
we running f way of thy comandments may obtain thy gracious promises
&&amp;gt; be made, &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

TRINITY SUNDAY.

[In Cosin s copy]

The i ZWV//Va//0r SUNDAY AFTER
TRINITY.

[Added in margin]

And so print it throughout all y*
Sundays follow^ .

We beseech thee that through thou
the wouldst keepe us stedfastnetse
of in this faith, *.ve may and ever
more be defended us from all ad-
versitie, v. hich who livest, &c.

FIFTH SUNDAY AFTER TRINITY.
that thy Congregation Church.

Throughout the remainder of the A ; s inserted to shew the intention of the
Sundays after Trinity, both to the titles words " or Dominicall " being repeated

in the text and to the head-lines, the mark throughout.

clxxiv

INTRODUCTION.

[Collects, &c., continued.]

THE xii SUNDAY AFTER TRINITY.

oo -" ** - - -"&gt;.* j-- y ~ * ** - -*** j--~ -~ -,--, .... ^ & ..

Jesus Christ our Lord us those good things w ch wee are not worthy to aske y but
through y* merits and mediation of Jems Christ thy Son our Lord. Amen.

THE xin SUNDAY AFTER TRINITY.

tYIOff C *-ii-r\fk&lt; f/i 4-KtT Vk*xrAvtlr v 10 fVv**f fnll w*rvt rtnllr f/\ tfir t V ti

same, through faithfully serve thee in this life that wee faile not finally to
attain thy heavenly promises, through the merits of Jesus Christ our Lord.
Amen.

THE xv SUNDAY AFTER TRINITY.
thy helpey9ww all things hurtfull and lead us, &c.

THE xvi SUNDAY AFTER TRINITY.
Lord. &c thy congregation church.

THE xvni SUNDAY AFTER TRINITY.

grace to avoid the infections of withstand y* temptations of the world,
y* flesh dr 5 the devill, & with pure heart* and minder, &c.

THE xix SUNDAY AFTER TRINITY.

grant that the v/orking of thy mercie mercifully grant, that thy holy
Spirit may in all things, &c.

THE xx SUNDAY AFTER TRINITY.

O Almighty and most mercifull .... keep us we beseech thee from . . .
may v/ith free hearts chearefully accomplish, &c.

THE xxin SUNDAY AFTER TRINITY.
be ready, we beseech thee to hear, &c.

THE xxini SUNDAY AFTER TRINITY.

Lord we beseech thee assoil absolve thy people .... we may all be
delivered from the bands of all those sins, &c.

[At the beginning of the Gospel.]

While Jesus spake unto the people these things unto John s disciples
behold there came, &c.

THE x SUNDAY AFTER TRINITY.

[In Cosin s copy only]
make them^r-^r: ih;:r. gra :: to aske
such things as shall, &c.
[but the correction erased.]

xvi. SUNDAY AFTER TRINITY.

[In Cosin s copy, as well as in Sancroft s
lair copy]

.... and deiend thy cosgrej
church.

THE REVISED BOOK, 1661.

clxxv

[Collects, &c., continued.]

THE xxv SUNDAY AFTER TRINITY.

If there be any moe Sundays before Advent Sunday to supply the same
chall be taken the Service of some of those Sundays that were omitted
betv. eene after the Epiphany and Septuagesima shall be taken in to supply
so many as are here wanting.

And if there be fewer ; the Over-phts may be omitted ; provided that this
last Collect Epistle & Gospel shall alivaies be used upon the Sunday next
before Advent.

THE CONVERSION OF S. PAUL.

[The Collect is entirely erased, and the following substituted.]
God, who, through the preaching of the blessed Apostle, &c.
[Written in full, as printed in ed. 1662. See p. 191.]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
The xxv SUNDAY AFTER TRINITY.

[In Cosin s copy, a rubrick commenced
before the title has been erased.]

If there be any more Sundayes be
fore Advent Sunday, to supplie
v~ --.&lt;&gt; .uu KQ toij-am }} ser
vice of some of those Sundays
that were omitted bet .veer.e after
the Epiphanie and Septuagecima,
shall be taken in to supply so many
as are here wanting.

And if there be feiver then shall the
xxiv or xxiii after Trinity or
both be omitted. Provided, that
this last Collect Epistle & Gospel
shall allwaies be used upon the
Sunday next before Advent.

C??h a faire fleuron. "573

Cosin s Considerations, 1640.
[ 70.] " In the end of the twenty-
fifth Sunday after Trinity it is or
dered, that if there be any more
Sundays before Advent, the office
omitted in the Sundays after the
Epiphany shall be taken in to sup
ply the same. But it will be easy
and more fit to appoint Collects,
Epistles, and Gospels peculiar to
this time, when the Sundays after
Trinity exceed the number of
twenty-five. And because the last
words of the Gospel appointed upon
the twenty-fifth Sunday refer to the
Advent, or Coming of Christ into
the world, next to follow, and to
be remembered in the Church-
service, therefore it were requisite
that here a rubric should be added,
to make this Epistle and Gospel of
the twenty-fifth Sunday to be last
of them all, both when there be
more, and when there be fewer
Sundays after Trinity."

clxxvi INTRODUCTION.

[Collects, &c., continued.]

The Presentation of Christ in y e Temple commonly called
THE PURIFICATION OF S. MARY THE VIRGIN.

with pure and clear mindec clean hearts by y* same thy Son Jesus Christ
our Lord. Amen.

For The epistle. The same that ic appointed for the Sur.d?y.

Behold 1 will send my Messenger, &c. Mai: 3. I.
[Written in entire, to]

&fear not me, s th y e L d of Hosts.

[There is added to the Gospel,]
And when the parents brought in the child. 6rY.

[And so continued to]
and y* grace of God was upon him.

ANNUNCIATION OF THE Blessed VIRGIN MARY.

have known Christ thy Sons y e incarnation of thy Son Jesus Christ by
the message of, &c through the same Jesus Christ our Lord. Amen.

SAINT MARKS DAY.

give us grace that v/e be being not like children carried away with every
blast of vain doctrine but firmly to wa may be established, &c.

Cosin s corrected copy, 1640-61. j [In Cosin s copy, the title is altered thus.]

Bancroft s fair copy, 1661.

The ANNUNCIATION Day OF out

Lord to THE Blessed VIRGIN
The Presentation of Christ in the j MARY.

Temple commonly called THE PU
RIFICATION OF SAINT MARY

THE VlRGINE.

For the Epistle Malach. 3. I to y e

[In Sancroft s copy thus]

The ANNUNCIATION OF our Lord
to THE Blessed VIRGIN MARY.

S. MARKS DAY.

v [In Cosin s copy, and not erased,]

doctrine of thy blessed Evangelist
[but not in Sancroft s copy.]

[Marginal direction to printer.]

Print the Epistle at large. Cosin s Considerations, c. 1640.

" At the Purification there wants
[At end of the Gospel in margin.]

Print on tov. 41.

an Epistle proper to itself, which
might be easily supplied."

THE REVISED BOOK, 1661.

clxxvii

[Collects, &c., continued.]

S. PHILIP AND S. JAMES DAY.

oc thcu haet taught S. Philip and other the Apostles th.rov.gh that follow
ing y* steps of thy holy Apostles S. Philip &&amp;gt; S. James, wee may stedfastly
walk in the way y* leadcth to eternall life, through y e same thy Son Jesus
Christ our Lord Amen.

S. BARNABE as the Apostle.

O Lord God almighty r. hich hact who didst endued thy holy Apostle
.... let leave us not wee beseech thee t be destitute, &c.

S. JOHN BAPTIST.
by preaching of penance repentance: make us to follow, &c.

S. PETER S DAY.
hact giver, didst give to thy Apostle S. Peter, &c.

S. BARTHOLOMEW APOSTLE.

v-hich har.t gives grace who didst give to thine Apostle Bartholomew
grace .... both to love that word w ch hee beleeved and to preach that
he taught, through both to preach 6 receive y* same through Jesus Christ
our Lord Amen.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
S. BARNABE as THE APOSTLE.

Lord God Almighty v. hich who
hact didst endued, &c.
[The following is in Cosin s copy only,]

SAINT PETERS and S. Pauls DAY.

to feed thy flock and madst thy
Apostle St. Paul a chosen vessell
to beare thy name among the gen
tiles make we beseech thee all
Bishops ar.d Paeteurs \stef\ and
all other ministers of thy church
diligently . . . &c.

[Before the Epistle.]

or rather 2 Tim. 4. I. v. to y* 9 *.

[In the Gospel.]

I build my congregation church.
[The following is in both copies,]

ST. BARTHOLEMEW APOSTLE.
to love that word w th hee beleeved,
and to preach that he taught the
same, Through, &c.

Cosin s Considerations, c. 1640.

"In the Collect upon St. John
Baptist s-day, the word penance
(which is now abused by the papists)
would be subject to no offence if it
were altered into our ordinary word
of repentance, now more usual with
us than that of penance is, and
more consonant to the later transla
tions of our Bibles."

clxxviii

INTRODUCTION.

[Collects, &c., continued.]

S. MATTHEW the APOSTLE.
.... to follow thy said Son Jesus Christ . . .

S. MICHAEL AND ALL ANGELS.

O Everlasting God v/hich who, &c the services of all angels ....

grant that they v/hich as thy holy Angels alway do thee service in heaven
ay so by thy appointment they may succour and defend us in on earth, &c.

S. LUKE THE EVANGELIST.

to be a an evangelist & physician .... it may it please thee that by
the wholesome medicines of his doctrine to heal y e doctrine delivered by
him all the diseases of our souls through thy may be healed through y*
merits of thy Sonne, &c.

S SIMON AND .SJuDE APOSTLES.

Almighty God v/hich who hast builded thy congregation built thy
church upon the foundation, &c.

ALL SAINTS DAY.

O Almighty God v/hich who hast knit together thy thine elect .... to
follow thy holy blessed Saints, &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

S. MATTHEW APOSTLE.

didst call y* holy Evangelist Mat
thew from the receit . . .

[The above in Cosin only.]

to follow thy errld the same thy Son
Jesus Christ.

S. SIMON & S. JUDE.
builded thy congregation thy Church.

ALL SAINTS DAY.

[At end of Gospel.]

[In Cosin s copy.]

Here set a faire Jleuron.

[In Sancroft s copy.]
d^ a faire jleuron. -"3R3

Cosin s Considerations, c. 1640.
" On St. Matthew s-day there is
in the Collect, Thy said Son;
it were better that the word said
were left out. "

But printed in the Sealed Book according to Cosin.

THE REVISED BOOK, 1661.

clxxix

THE ORDER

FOR THE ADMINISTRATION OF THE LORD S SUPPER,
OR HOLY COMMUNION.

[71.] So many as intend to be partakers ... to the curate over
diately after at least some time y e day before.

Cosin s corrected copy, 1640-61.
Sett here a faire compartment.

THE ORDER FOR THE ADMIN
ISTRATION, &c.

Print this Title in faire capitals
on the next ae.

[ 71.] names to the Curate over-

...^.. v^ ^-~~ ." .***. -~-- & .

[Erased, and in its stead]
two dayes before at least.

[Then again erased, and in its stead]
some p* of the daye before.

[This erased, and written (by Bancroft)]
at least some time y* day before.

Sancroft s fair copy, 1661.

[The following note in margin.]
Printe this Title in faire Capitals on

[ 71.] names to the Curate over
night, or else, &c. . . .
at least some time the day before.

Cosin s Prayer-Book, 1619.

[ 71.] "So many, &f. ... be
fore the beginning of morning prayer,
or immediately after. ~\ Whereupon
is necessarily inferred a certain dis
tance of time between morning
prayer and high service. A rule
which is at this time duly observed
in York and Chichester, but by
negligence of ministers and care
lessness of people wholly omitted
in other places."

Cosin s Considerations, c. 1640.
[ 71.] " In the first rubric before
the administration of the Holy Com
munion, the order appointed for
the communicants to signify their
names to the curate immediately
after Morning Prayer, seems to
cross the common custom in all or
most places of reading the Morn
ing-service and the Communion -
service both at one time. For if
they be read at once, without any
intermission or due space of hours
between them, what time or conve
nience can the communicants have
to give in their names, or the curate
to take them ? Here, therefore, a
direction is wanting, what space of
time is to be allowed between these
two services."

Lords Committee, 1641.
[ 71.] Considerations, No. II.
In the rubrick for the administra
tion of the Lord s Supper, whether
an alteration be not to be made in
this, "that such as intend to com
municate shall signify their names
to the Curate over night, or in the
morning before prayers."

Savoy Conference, 1661.
[ 71]. Exceptions of Ministers.
" The time here assigned for no
tice to be given to the minister is
not sufficient."

clxxx

INTRODUCTION.

[Holy Communion continued.]

[ 72.] And if any of these bee an open and notorious evill liver, co that
the congregation by him is offended, or have done any wrong to his neigh
bours by word or deed, so y* y e Congregation be thereby offended, . . .
and advertise him that in any wise not to he presume not to come
which afore before were offended, and that he have recompensed
the parties to whom he hath done wrong unto or at the least declare
himself, &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
open and notorious &* infamous

evill liver.

[The above correction only in Cosm s,
and not in Bancroft s copy. ]

[ 72.] and advertise him that in
any wise net to he presume not
to come
to whom he hath done wrong

Lords Committee, 1641.
[ 72.] Considerations, No. 12.
The next rubrick to be cleared,
how far a minister may repulse a
scandalous and notorious sinner from
the Communion.

Cosin s Considerations, c. 1640.
[72.] "In the second rubric
there, it is not clear whether the
curate may refuse to give the Com
munion unto an open and noto
rious evil liver, nor who is to be ac
counted so notorious ; which there
fore requires here some explanation
for the avoiding of disputes, doubts
and contentions at that time between
such communicants and the curate,
who otherwhiles challengeth that
power of refusing or admitting a
communicant in that case by virtue

of this rubric, the rather because in
the rubric immediately following it
is said, That he shall use the same
order with those that are in malice
with one another, where he has
power given him to refuse the ob
stinate person. "

Savoy Conference, 1661.
[ 72.] Exceptions of Ministers.
" We desire the ministers power
both to admit and keep from the
Lord s table, may be according to
his majesty s declaration, 2$th Oct.,
1660, in these words, The min
ister shall admit none to the Lord s
supper till they have made a cre
dible profession of their faith, and
promised obedience to the will of
God, according as is expressed in
the considerations of the rubrick
before the Catechism ; and that all
possible diligence be used for the
instruction and reformation of scan
dalous offenders, whom the minister
shall not suffer to partake of the
Lord s table until they have openly
declared themselves to have truly
repented and amended their former
naughty lives, as is partly expressed
in the rubrick, and more fully in
the canons. "

THE REVISED BOOK, 1661,

clxxxi

[Holy Communion continued.]

[ 73-] The same order shall the curate use, &c.

[No alteration, but at the end an addition to the rubrick inserted,]
Provided, y* every Minister so repelling any as is specified in this or y* next
precedent paragraph of this Rubrick, shall be obliged to give an account
of y* same to the ordinary w th in 14 daies after at y* farthest. And y e
ordinary shall proceed against y* offending person according to y* Canon.

Cosin s corrected copy, 1640-61.

[ 73.] The same order shall the
curate use ....

until he know them to be recon
ciled, or if either of them refuse so
to be, untill he have certified his
Ordinary thereof {which he shall
doe without delay) and have direc
tion from him what in that case
ought to be done. And if one
.... him that is obstinate.
[The following addition to the rubrick
is in Bancroft s handwriting,]

Provided that every Minister so re
pelling any (as is specified either
in (his or the next preceding P ru-
bricK) shall be obliged to give an
account of the same immediately
after to the Ordinary.

[The following additional rubrick is also
in Bancroft s hand.]

The Bread and wine for the Com
munion shall be provided by the
Curate &&amp;gt; the Churchwardens at
the Charges of the Parish \

Sancroft s fair copy, 1661.
[ 73-] Th e same order, &c.

[An addition to the rubrick.]
Provided that every Minister so re-
pdiing any . . . &c.

[As in Cosin s book.]

P In Sancroft s book, and afterwards,
written "precedent."

i This, it will be seen, was omitted in
the Convocation copy, as the substance of
it is given further on [} 144].

The Bread and wine for the Com,
munion . . . &lt;5rv.

[As in Cosin s book.]

Cosin s Prayer-Book, 1619.

If any person be a notorious
and evil liver. ~\ Our law in Eng
land will not suffer the Minister
to judge any man a notorious of
fender, but him who is convicted
by some legal sentence."

" And not him that is obstinate. .]
It seems, he may rather make open
protestation of his obstinacy, than
repel him with safety, by the com
mon law *."

Cosin s Visitation Articles,
1627.

L73-1 "Whether hath he de
barred any of his parish from the
holy Communion, who are not pub
licly infamous for living in some no
torious crime without repentance 8 ,
or schismatics and depravers of the
religion and government established
in this church, and who are not
first intimated unto the Ordinary
or bishop of the diocese."

r These two paragraphs have the initial
"W" before them, signifying that Cosin
extracted them from Andrewes notes.

Cosin first wrote, "as excommunicate
persons."

clxxxii

INTRODUCTION.

[Holy Communion continued.]

[ 75.] The table at the Communion time having a fair white linnen cloth

body of the Church or in the chancell where

upon it shall stand in the body of the Church or in the ch cell *.vhere

morning prayer and Evening prayer be appointed to be said.

[Instead of the part erased, there had been written in the margin the following, which
in turn had been itself erased, and the printed words restored again as above.]

Ch .-.r: 1 : c; vb."r ih:r: i: r.o Ckzr.::!}.

at 1 part side

And the priest standing at the north cide of the table,

the*
shall say the LTords prayer with the collect following, y* people kneeling.

Cosin s corrected copy, 1640-61.
5.] The TableAfcV^ at all times

tly covered arid having at the
smmunion time k faire white
linen cloth upon it, s\all stand in
the chancel or body of me Church,
or in Vie chancell, whe\e Morn
ing Prayer, and EveningX Prayer
bee appointed to be said.\ And
the PriestWanding at the North
side of theVable, shall sayVhe
Lords Praye\with this Colldct
following.
[The whole of the above rubrick appears
to have been erased by Cosin himself; the
following rubrick written in his handwriting]

The TABLE alwaifs standing in the

end
midst at the tipper part of the Chan-

oflhe

cell (or A Church where a Chan-
cell is wanting) and being at all
times dcccrMy covered with a :ilhc
carpet of silke; shall also have at

Over the word "at" thus erased " on"
appears to have been written, but turned
into "at" again. See also the correction
in the "Annexed copy."

Q The first "the" appears first to have
been altered and then erased, and the
" the " written over it is not plain. Pos
sibly it had been written " this."

T Beneath the word Table a double line
is drawn, to shew that it should be printed
in capital letters.

the Corn-union time a faire white
linnen cloth ;prcc,d ever it ^lpon it,
w ih Paten, Chalice, and* other
decent furniture, mcei for the high
mysteries, there to be celebrated.
[ 76.] And the PRIEST standing

side or end

at the North cr.d of y* table shall
say the Lord s Prayer with the

Bancroft s fair copy, 1661.
[ 75 .] TheTr.ble -t the C e.

[The whole rubrick as it stands is erased,
and in its stead written,]

The Table alwaies standing in the

midst, &c.

[and continued as in Cosin s copy, accord
ing to the final corrections. ]

[ 76.] And the Priest standing at
y e North side(orend} z of the table
shall say the Lords Prayer with
the Collect following.

* The words "Paten chalice and" are
added in the margin.

i The words " with the Collect follow
ing" are added afterwards in darker ink.

1 The words side(orend) are written
more closely than the rest, and it would
appear as if they had been written in after
wards, space having been left for one word,
(whichever should be chosen,) but not lor
the two.

THE REVISED BOOK, 1661.

clxxxiii

[Of the place of the Lord s Table.]

Cosin s Prayer-Book, 1619.

OF THE ALTAR OR COMMUNION
TABLE.

[ 75.] "In King Edward s first
service-book, the word altar was per
mitted to stand, as being the name
that Christians for many hundred
years had been acquainted withal.
Therefore when there was such pull
ing down of altars, and setting up
of tables at the beginning of Queen
Elizabeth s reign, she was fain to
make an injunction" to restrain
such ungodly fury, (for which, St.
Chrysostom says, the Christians in
his time would have stoned a man
to death, that should have but laid
his hands upon an altar to destroy
it b ), . . . and appointed decent and
comely tables covered to be set up
again in the same places where the
altars stood ; thereby giving an in
terpretation of this clause in our
communion-book.

[These were the first series of In
junctions issued by Queen Elizabeth,
i.e. in 1559. The passage to which
Cosin refers is as follows :

" For Tables in the Church.
\Vhereas her Majesty understand-
eth, that in many and sundry parts
of the realm the altars of the
churches be removed, and tables
placed for the administration of
the holy Sacrament, according to
the form of the law therefore pro
vided ; and in some places, the
altars be not yet removed, upon
opinion conceived of some other

order, therein to be taken by her
Majesty s visitors : in the other
whereof, saving for uniformity there
seemeth no matter of great moment
so that the Sacrament be duly and
reverently ministered ; yet for ob
servation of an uniformity through
the whole realm, and for the better
instruction of the law in that be
half, it is ordered that no altar be
taken down but by oversight of
the curate of the church, and the
churchwardens, or one of them at
the least, wherein no riotous or dis
ordered manner be used.

"And that the holy table in
every church be decently made and
set in the place where the altar stood,
and there commonly covered as
thereto belongeth and as shall be
appointed by the visitors, and so
to stand, saving when the Commu
nion of the Sacrament is to be dis-
tributcd : at which time the same
shall be so placed in good sort within
the chancel, as whereby the minis
ter may be more conveniently heard
of the communicants in his prayer
and ministration, and the commu
nicants also more conveniently, and
in more number communicate with
the said minister. And after the
Communion done, from time to
time the same holy table to be
placed where it stood before."]

[Note continued. ] "For the word
table here stands not exclusively,
as if it might not be called an altar,
but to shew the indifferency and li
berty of the name ; as of old it was
called Mensa Domini as well as Al-
tare Domini, the one having refer
ence to the participation, the other
to the oblation of the Eucharist.

Injunctions given by the queen s ma
jesty .". . Anno Domini 1559.

b Reference here to Chrysostom s Horn,
liii. ad Pop. Antioch.

clxxxiv

INTRODUCTION.

[Of the place of the Lord s Table.]

Cosin s Prayer-Book, 1619.

"There are that contend, how it
was the intent and purpose of our
Church at this Reformation, to pull
down and wholly extinguish the
very name of an altar ; but all their
reasons being only the matter of
fact that altars were then pulled
down, and this place of the liturgy
that here it is called a table ; we
answer, that the matter of fact
proves nothing, being rather the
zeal of the people that were new
come out of the tyranny that was
used in Queen Mary s time c .

" [But if this were not] by order
of the Church, or according to the
intent and meaning of the Church
and State at the Reformation, how
came it to pass then that from that
day to this the altars have con
tinued in the kings and queens
households after the same manner
as they did before? They never
dreamt there of setting up any ta
bles instead of them : and likewise
in most cathedral churches, how
was it that all things remained as
they did before, but only that the
court and governor of those places d
. . . and therefore were more likely
to know the true intent and mean
ing of our Church, by letting the
altars stand still as they had done
before.

" And it will be worthy the
noting that no cathedral church
had any pulling down, removing,

or changing the altar into a table,
no more than in the court 6 , but
in such places only where deans,
and bishops, and prebends were
preferred, that suffered themselves
more to be led by the fashions
which they had seen at Strasburg
in Germany, and Geneva in France,
and Zurich in Switzerland, than by
the orders of the Church of Eng
land established, and continued in
her majesty s family, the likeliest to
understand the meaning of the
Church and State of any other
place. Therefore they that will
not either endure we should have,
or they that will not believe we
have, any altar allowed and con
tinued in our Church (howsoever as
it is here, and as it is in most of the
fathers sometimes called a table,)
let them go to the king s court, and
to most of our cathedral churches,
and enquire how long they have
stood there and kept that name
only, as being indeed the most emi
nent and the most usual among
Christians. "

Cosin s MS. Notes.

[ 75-1 " The table at the Com
munion-time .... shall stand in
the body of the church, or in the
chancel, where Morning and Even
ing Prayer be appointed (viz. by the
ordinary) to be said, and the priest
standing at the north side of tlie

c Six lines are crossed out here, and
the words "But if this were not" are in
serted by Bp. Cosin to make a beginning

of the sentence in lieu of those crossed out.
d A line is crossed out here.
e A word is crossed out here.

THE REVISED BOOK, 1661.

clxxxv

[Of the place of the Lord s Table.]

Cosin s MS. Notes.
table shall say the Lord s Prayer,
&&amp;gt;c.] There was much ado about
the posture of the table and the
priest s standing at it in King Ed
ward s time ; for in the second year
the altar stood still in the usual
place, and the priest was appointed
to stand before the midst of the altar
with his face towards it, and this
was confirmed by Act of Parlia
ment. Notwithstanding which act,
there were so many exceptions
taken, and opposition made against
that order, (some standing at the
west side of the altar, with their
faces turned towards the people,
others at the east, others at the
south, and others at the north,)
that at last they agreed to set forth
this rule in the fifth of King Ed
ward, instead of the former set
forth in the second year."

Canons of 1640?.

[75.] No. 7 "That the

standing of the Communion-table
sideway under the east window of
every chancel or chapel, is in its
own nature indifferent, neither com
manded nor condemned by the word
of God, either expressly or by im
mediate declaration, and therefore
that no religion is to be placed
therein, or scruple to be made
therein. And albeit at the time
of reforming this Church from that
gross superstition of popery, it was

carefully provided that all means
should be used to root out of the
minds of the people, both the in
clination thereunto and memory
thereof; especially of the idolatry
committed in the Mass, for which
cause all popish altars were demol
ished : yet notwithstanding, it was
then ordered by the injunctions and
advertisements of Queen Elizabeth
of blessed memory, that the holy
tables should stand in the place
where the altars stood, and accord
ingly have been continued in the
royal chapels of three famous and
pious princes, and in most cathe
dral and some parish churches,
which doth sufficiently acquit the
manner of placing the said table
from any illegality, or just surprise,
or innovation. And therefore we
judge it fit and convenient that all
churches and chapels do conform
themselves to this particular to the
example of the cathedral or mother
churches, saving always the general
liberty left to the bishop by law,
during the time of the administra
tion of the Holy Communion. And
we declare that this situation of the
table doth not imply that is or
ought to be esteemed a true and
proper altar, whereon Christ is
again really sacrificed ; but it is
and may be called an altar by us
in the sense in which the primi
tive Church called it an altar, and
in no other. "

f "The priest, standing humbly afore
the midst of the altar, shall say," &c.
Rubric, \ 76, ed. 1549. See Prayer-Book,
jp. 214.

e These were passed by Convocation,
and ratified by the King, but pronounced
unlawful by the Parliament. See Intro
duction, p. Ixx.

clxxxvi

INTRODUCTION.

[Of the place and of the Orn
House of Lords, 1641.
Mar. I, 1 6 Car. /. Ordered
"That every Lord Bishop in his
particular Diocese shall give direc
tions and take care that the Com
munion table in every Church in
his Diocese doth stand decently in
the ancient place where it ought
to do by the law, and as it hath
done for the greater part of these
three score years last past V

Lords Committee, 1641.
[ 75-1 Innovations in discipline,
No. I. The turning of the holy
table altarwise , and most com
monly calling it an altar.

Cosin s Prayer-Book, 1638.

5 The Table at the Communion-
time having a fair white linen cloth
tt/&gt;onit.~\ [See what has been noted
on the rubric at the beginning of
Morning Prayer J. ] For here is to
be inserted and repeated the order
there appointed, as well concerning
the ornaments of the church, as of
the priest or bishop, and other
ministers that celebrate the Holy
Communion, viz., The minister,
at the time of the Communion, shall
use such ornaments in the church
as were in use, by authority of par
liament, in the second year (not the

h From the " Journals of the House of
Lords."

This shews that the "table-wise" ar
rangement was the most common, i.e. the
Holy Table was placed the lengthways of
the chancel ; hence the north side would
practically be the front of the table, and
not the end.

iments of the Lord s Table.]
fifth year, when most of those or
naments were taken away,) of the
reign of K. Eclw. VI. And then
by the same authority this order
was in use, and therefore (by the
authority of parliament, in the Act
of Uniformity, made I Eliz., and
set at the beginning of the Liturgy,
penult.) is still required to be
continued in the Church of Eng
land, viz. The priest who shall
(at the time of the Communion)
execute the holy ministry, shall put
upon him a vesture appointed for
that ministration, that is to say, a
white alb plain, with a vestment or
cope; and all other priests and
deacons, who shall help him in that
ministration, shall have upon them
likewise the vestments appointed
for their ministry, that is to say,
albs with tunicles ; but a bishop
shall have upon him, besides his
rochet, a surplice or alb, and a cope
or vestment, and also his pastoral
staff in his hand, or else borne or
hoi den by his chaplain ; and the
preachers shall wear their hoods be
longing to their several degrees
taken in either of the universities
of this realm. Upon the table also,
besides the linen cloth and other
needful furniture, were to be placed
two lights, &c. See the notes be
fore the Morning Prayer. ..."

It is the A I tar-wise arrangement against
which the Order of the House of Lords
(given in the preceding paragraph) was
directed in 1640, as they contended that
for nearly sixty years the Table-wise ar
rangement had been the custom, as well
as the law.

J See above, p. cxxxi.

THE REVISED BOOK, 1661.

clxxxvii

[Of the Ornaments of the Lord s Table.]

Cosin s Articles of Visitation,
1627.

[ 75-1 "Have you a fair chalice
or Communion cup of silver, for
the wine, with a large cover or
paten of silver for the bread, when
they are consecrated and delivered
by the priest?

"Have you a flagon of silver
or good pewter at the least, for
the wine which is brought to the
church and set upon the Commu
nion table?" . .

Cosin s Considerations, c. 1640.

[ 75-1 " I n th e fourth rubric
there, which appoints the Table
to be covered with a linen -cloth
only, and to stand in the chancel
or body of the church, where Morn
ing and Evening Prayers are or
dered to be said, somewhat is
wanting to make it agree with the
Injunctions of Queen Elizabeth,
(still in force,) and the common
practice in most churches. And
somewhat is also wanting for a di
rection when and where to set the
bread and wine for the Communion
upon the table."

Cosin s Articles of Visitation,

1662.

[ 75-1 "Are there two fair and
large coverings for it [i.e. the Com
munion table], one of silk stuff or

fine cloth, another of fine linen,
with a plate or paten, and a cup or
chalice of silver, and two fair flagons
of pewter or purer metal belonging
to it? Have none of all these
things been purloined, destroyed,
or made away by any person whom
you can name ? and if they have
been taken away, are they again
restored, or other such provided in
their place?"

Inventory of Ornaments, 1667,

IN BISHOP COSIN S CHAPEL AT

AUCKLAND, NEAR DURHAM.

[In order to illustrate the rubrics on
the "Ornaments" of the Altar, it is
thought expedient to print the inventory
of those which Cosin had in his own.
chapel ; the whole of which he made over
to the chapel by a deed, dated tJie \\th
of July, 1667, that is, five years after he
had taken so prominent a part in the
Revision of the Prayer-Book*-.}

Scedula sive Inventarium Vasorum,
Librorum, aliorumque Ornamen-
torum, qucB Capellis nostris in
Auklandid et Dunelmo, prout su
pra memoratur, contulimus, et in
perpetuum dicavimus.

Duo magna candelabra argentea
et dupliciter deaurata, tres pedes
alta, opere celato fabricata, et super
Altare, sive Mensam Dominican!,
quotidie locanda.

Pelvis argentea et dupliciter deau
rata, in qua historia Ccenoe Domini
affabre describitur, et cujus diameter
est tripedalis.

k The original Deed is preserved, with
the Inventory attached to it, in the Audi
tor s Office at Durham. It will be found

printed in the second volume of Bishop
Cosin s Correspondence, Surtees Society,
vol. 55.

clxxxviii

INTRODUCTION.

[Of the Ornaments of the Lord s Table.]

Calix argenteus et dupliciter de-
auratus, cum pede sinuoso, et oper-
culo, consimilis artificii.

Patentz binse, argentese et dupli
citer deauratoe, cum inscriptionibus
e Sacra Scriptura desumptis.

Biblia S. Anglicana, pulchre com-
posita in velamine ex holoserico, &c.

Litiirgia Ecclesiae Anglicance pul
chre itidem in consimili velamine, &c.

^Liturguz Anglican^ codices bini,
in velaminibus ex corio caeruleo, c.

Frontale, sive antependens, pro
Altare, seu Mensa Dominica, de
pannis auratis et argenteis com-
positum, et lacinia de auro et se-
rico variegata ornatum.

Velamen pedestalli m super Men-
sam Dominicam positi, de panno au-
rato, cum lacinia, ut supra, variegata.

Binae Mappcs pro Mensa Domi
nica, et lineum coopertorium pro
calice Eucharistico.

Pulvinar de panno, aureis filis
intertexto, cum globulis consimili-
bus libro Liturgice in eodem Altari
subter ponendtim.

Tapetum n amplissimum supra
Altare appensendum, in quo his-
toria Reginse Shebse Regem So-
lomonem visitantis describitur.

Duce Ecclesiarum picturcc, de
opere dioptico, pro utraque parte
oriental! ejusdem sacelli.

Duo hypogonatica rubro panno
cooperta et circumfimbriata, pro
boreali et australi partibus Altaris.

Integumentum amplum de panno
rubro crassiori super Altare, et
omnia ejus ornamenta imponen-
dum.

[The remainder of the Inventory does
not concern the altar ; the following is the
list, but the complete descriptions of each
item are here omitted.]

Duo ampla pulvinaria cubitalia P.
Duo pulvinaria.
Faldistorium ligneum \
Quinque stragula r .
Conopeum de serico rubro *.
Octo hypogonatica.
Duodecim superpellicia *.
Duo togae u .

Organum pneumaticum.
Tabellse pictse (3)*.

1 Although mentioned amidst the altar
furniture, there is no reason to suppose
that the Bible, or the three copies of the
English Prayer -Book, thus handsomely
bound, stood on the altar. Probably one
book did so, as a cushion, it will be ob
served, ornamented with gold thread, and
with similar ornamentation to the Prayer-
Book, stood on the altar for the book to
rest on, i.e. Pulvinar de panno.

m The Velamen pedestalli was the
covering for the block, or raised struc
ture, which rested upon the altar at the
back, and on which were, no doubt,
placed the two candlesticks and the large
alms-dish before mentioned. It is some
times called (but without any authority)
a Super-altar ; at other times it is called
(but Qy. with any authority) a Re-table.

n It will be noticed that the Scotch

Liturgy of 1637 has the expression, a
"carpet" as the covering of the Holy
Table.

Kneeling-stools.
P Desk-cushions.

1 A faldstool of wood for the Litany.

Small coverings of red silk for the
fronts of the desks, &c.

* The canopy over the Bishop s stall.

* Of the twelve surplices, eight were for
the men, one for the organist, one for the
clerk, and two for the " servers " (pueris
servientibus).

u One gown was for the organist, and
one for the clerk.

* One of these over the organ repre
sented angels and musical instruments :
that over the vestry a view of some
church ; that over the west door a view
of Wells Cathedral.

THE REVISED BOOK, 1661.

clxxxix

[Holy Communion continued.]
[ 7 8.] THE CCMMUMIOM.

Our Father which art in heaven, &c.

Almighty God unto whom all hearts be open, &c.

[ 79-] Then shall the Priest turning to the people rehearse distinctly all
the ten Commandments, and the people still kneeling shall after every
Commandment ask God mercy for their transgression of the scune, after
thic cert thereof for the time past, and grace to kcepe the same for y e time to
come asfolloweth.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

Our Father which arf, &&amp;gt;c.
but deliver its from evill. Amen ?.

The Collect.
Almighty God unto whom, &c.

[ 79.] Then shall the Priest turn
ing to the people rehearse

and the people still kneeling . . .
after in this sort

Savoy Conference, 1661.

[ 79-] Exceptions of Ministers.

" We desire,

" I. That the preface prefixed
by God himself to the ten com
mandments may be restored z .

"2. That the fourth command
ment may be read as in Exod. xx. ,
Deut. v., He blessed the Sabbath-
day.

1 In Cosin s book, these words from the
Lord s Prayer are written very clearly in
large hand by Cosin ; in the other books
the Lord s Prayer is found already printed.

1 The Commandments were first intro
duced into the Communion Service in the
revision of 1552, and this " preface," as it

"3. That neither minister nor
people may be enjoyned to kneel
more at the reading of this than of
other parts of Scriptures, the rather
because many ignorant persons are
thereby induced to use the ten
commandments as a prayer.

"4. That, instead of those short
prayers of the people intermixed
with the several commandments,
the minister, after the reading of
all, may conclude with a suitable
prayer. "

Answer of Bishops (to No. 4).
"To say, Lord have mercy upon
us, after every commandment is
more quick and active than to say
it once at the close ; and why
Christian people should not upon
their knees ask their pardon for
their life forfeited for the breach of
every commandment, and pray for
grace to keep them for the time to
come, they must be more than igno
rant that can scruple*"

is termed, was then omitted. It is scarcely
correct to say " restored," when the para
graph had never been there ; the word
naturally implies (and was probably in
tended to imply) that the passage had been
purposely struck out in a later revision.
See next page.

cxc

INTRODUCTION.

[Holy Communion continued.]
God spake these words, and said, I am the Lord thy God :

[There is written in the margin but so completely erased that it is almost impossible
to distinguish the words ]

,i^A l~~, lr rl,t tl.** // ^ffj,. 7~*J / 7T,v...A/ ,.* ~ftl,* J,^, fa n fl,~v,J nr r*

"& -J V ~~&gt;Sf" " ~J " ~~ ~J " O"

[and beneath it is written (and afterwards erased) the word]
j-i.-,--.

... to visit the sins of the fathers . . .

incline our hearts, &c. b to keep this Law.

[ 80.] Then shall follow the Collect of the d?.y v. ith one of these two

collects follo .vir-g for the King the priest standing up as before and

saying.

Let us pray.

Almighty God, whose kingdom .... have mercy upon the whole

and that we & all his subjects, &c.

[Before the next prayer is inserted the word]

Or
Almighty and everlasting God, we be are taught, &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

the Lord thy God "j^ h hctci who
brought thee out of the land of
Egypt, out of the house of bondage.

[ 80.] Then shall follow the collect
of the drvj 1 ith one of these two
collects following for the King
6 the collect of the day, the Priest
standing up as at first and saying.

Let us pray.
Almighty God . . . ,

upon

v. hole ccrgregr.ticn thy holy church.

[In Cosin s copy only,]

. . . chosen servant James Charles e
our King.

The printing of these words as a pre
face, it will be seen, was one of the points
of the Savoy Conference. It was written
in here, and afterwards erased again, but
it is to be observed that it was a point

Almighty and everlasting

[No correction.]

Cosin s Considerations, c. 1640.
[ 80.] "In the rubric after the
Ten Commandments, it is appoint
ed, That then shall follow the
collect of the day, with one of the
two collects there specified for the
king, the priest standing up and
saying, "Almighty," &c. But whe
ther the collect for the king, or the
collect for the day, shall be first
said, is not there determined ; which
for the avoiding of dispute and di
versity herein, should be iurther ex
plained. And the collect for the day
is always most properly used together
with the epistle and gospel, where-
unto many times it relateth."

noted specially for " debate."

b This alteration is repeated through
out the commandments.

c This is in Cosin s early handwriting,
and is intended for Charles I.

THE REVISED BOOK, 1661.

cxci

[Holy Communion continued.]

[ 81.] T "*~~d : "t~!" ::{i~- th" i" 1 "! !="** *h~ ~*- ; ~&lt;-*- ~
[ 82.] Ar.d the Epictle ended, he shsll s-y, c.
[. 84.] And the E~i:t!e : Ge^el beir.~ ended, ~

[The whole of these 3 rubricks are erased, and in their stead is written]
Then shall be said y* Collect of y e day [ 81], and {mediately after the
Collect, y e priest shall read y* Epistle, saying The Epistle (or The portion
of Scripture appointed for y&lt; Epistle) is written in the chapter of

beginning at the verse. [ 82.] And the Epistle ended he shall
say Here endeth the Epistle. Then shall he read y e Gospel (y* people all
standing up} saying, The holy Gospel is "written in the chapter of
beginning at y* verse.

Cosin s corrected copy, 1640-61.

[ 81.] Immediately after the Col
lects the Priest or or.: the Epistler
appointed shall tttrne to y e people
and read the Epistle in the place
assigned for it, beginning thus
The Epistle is written in the ...
chapter of .... and ending thus.

[ 82.] And the Epistle ended he

thu-, the Priest or the Gospeller
cr corr.: cm appointed cr or.: c.
Dczcc" ikzi ~ir.i:icrcik shall read
y e Gospel saying first The holy
Gospell is written in the ....
chapter of ....

And the people all standing up shall
say : Glory be to thee O Lord.

And at the end of the Gospell He
that readeth it shall say Here end
eth the holy Gospell. And the peo
ple shall answere Thanks be to
thee O Lord.

Cosin s Prayer-Book, 1619.

[ 8 1.] " The epistle is written,
&&amp;gt;c.] The eighteenth exception of
the Surveyor, whether all the epis-

Bancroft s fair copy, 1661.
[ Si.] Immediately sfter the Collects

[The whole rubrick is erased, and in its
stead written out fairly]

[ 8 1.] Imediately after the Collects
the Priest or the Epistler ap
pointed shall turne to the people
and read the Epistle in the place
assigned for it; beginning thus
The Epistle is written in the
Chapter of & ending thus

Heere endeth the Epistle.

[ 82.] And the Epistle ended the
Priest or the Gospeller appointed
shall read the Gospell saying first
The Holy Gospell is written in the
Chaptei- of and (lie people
all standing up shall say Glory be
to thee Lord

And at the end of the Gospell he that
readeth it shall say Heere endeth
the Holy Gospel & the people shall
answer Thanks be to thee O Lord.

ties so called may be truly called
so, seeing there be twenty-three
out of the Prophets, Acts, and
Apocalypse. "

CXC11

INTRODUCTION.

[Holy Communion continued.]

[ 84.] And y e Gospel ended shall be sung
or said y* Creed following, the people still standing as before.
I believe in one God the Father Almighty...

Cosin s corrected copy, 1640-61.

ro Q. -i \~A +i^~ c i ~;&lt;-fi~ ~/i Gospel
Ls 4 J r f

being er.ded. Then shall be said
(2) or simg (i) this the Creede all
still reverently standing up.
I believe in one God, &c.

Bancroft s fair copy, 1661.
[ 84.] Then shall be said or sung

this Creed all still reverently

standing up
I believe in one God, &

Cosin s Prayer-Book, 1619.
[ 83-] "When the gospel is
named, the people are to answer,
* Glory be to Thee, O Lord, which
was appointed in King Edward s
Service-book, and is still used,
howsoever it came to be left out
here. I think it was by the print-
er j negligence, for the statute at
the beginning of this book says,
nothing shall be altered but a few
words in the litany and a clause at
the delivery of the sacrament, so
that, if it had pleased the printer,
this might have stood still."

[8i.] "In cathedral churches
the epistoler is seldom a priest, and
therefore, as this rubric was ordain
ed generally for all England, most
places having but one priest to
serve it ; so for cathedral churches
it was ordained, by the advertise
ment in Queen Elizabeth s time,
(that authority being reserved, not

withstanding this book, by act of
parliament 11 ,) that there should be
an epistoler and a gospeller besides
the priest, for the more solemn per
formance of the Divine service."

Cosin s Considerations, c. 1640.

[ 82.] "At the reading of the
gospel, there is no posture appoint
ed for the people, which gives many
of them occasion to refuse the pos
ture of standing, as in all places and
times hath been accustomed. This
therefore it were requisite to be here
added. [83.] Nor is there any
order after the naming of the gos
pel for the people to say Glory
be to Thee, O Lord, as hath been
likewise accustomed, and was spe
cially ordered in King Edward s
time, together with Thanks be
given to God, at the end of the
gospel. For uniformity and ad
vancement of our devotions herein,
that order would be fitly here re
newed."

[ 84.] "At the Nicene Creed
there is likewise no posture of
standing specially here appointed ;
by reason of which omission many
people refuse to stand, though at
the other Creed of the Apostles
they are appointed to do it, as here
likewise they ought to do ; and at
Athanasius s Creed besides ; for all
which provision may be made in
their several places."

See Introduction, p. xli., and p. xlix.

THE REVISED BOOK, 1661.

CXClll

[Holy Communion continued.]

[ 85.] Then y* curate shall declare unto y* people, what holy dales, or
fasting dales are in the week following to be observed. And then also
(If occasion be) shall notice be given of y* communion; &&amp;gt; the Bans
of Matrimony published ; & Briefs Citations &* Excommunications
read. A nd nothing shall be proclaimed or published in the church during
y* time of Divine Service, but by y e Minister; nor by him any thing, but
what is prescribed in the rules of this Booke, or enjoy ned by y* King, or by
y* Ordinary of y 9 place.

Cosin s corrected copy, 1640-61.

[ 86.] After the Creed if there be
no S ermen shall follow the Sermon
or one of the Homilies already set
forth, or hereafter to be set forth
by common authority.

[ 93-] After such Sermon Homi!"
or exhortation Which being ended
the Curate shall declare unto the
people what v. hether there be
c,ny Holy dayes or Fasting dayes
the v/eel: follov. mg are the week
following to be observed 2nd earn-

[The following is written at the top of
the page, but intended for insertion here.]

And then (if occasion be} shall notice
be given of the CoWtunion ; 6 y e
Banns of Matrimonie published ;
& Briefs, Citations, or ExcoWiu-
nicatlons read if " *- l

J "S ~ ~--^&gt; -"

f:r y* p-.:rp::;. And nothing shall
be proclaimed or published in the
Church but by the Minister ; nor
by him anything but what is pre
scribed In the Rules of this Booke,
or enjoyned by the King, or by y*
Ordinary of y* Dice:;:? place.

[93-J Then shall the Priest re-
turne unto y* Lords table z~d ik-
pcop!; 6 begin the Offertory saying
one or more of these Sentences
following as he thinketh mosr
convenient by his discretion.

Bancroft s fair copy, 1661.

[ 86.] After the Creed if there be
no Sermon shall follow the Ser
mon or one of the Homilies . . .
... by common authority.

[ 93.] After -ch Sermon, Homily
or exhortati "* 1

[The above is erased, and written instead.]
w* 1 * being ended, the curate shall de
clare unto the people what Hol\&gt;
dales, or fasting dales are the week;
following to be observed. And then
(if occasion be), &c.

[According to final corrections in
Cosin s copy.]

[ 93- ] Then shall the Priest returns
unto the Lord s Table, dr 3 begin
the Offertorle, saying one or moe
of these sentences, &c.

This new rubrick of 1662, as is seen,
contains the substance of rubrick 97 of
1604. See Prayer-Book, p. 232. Itlfflbe

observed that it is transposed in the Con
vocation Book before rubrick 86, instead
of being placed after it, as it was by Cosin.

INTRODUCTION.

[Holy Communion continued.]

ra gg -I

^ w

[The whole of the first rubrick and the greater part of the second is erased,

and in their stead is written]
[ 86.] Then shall follow y* Sermon or one of y* Homilies already set forth

or hereafter to be set forth by Autoritie.

[ 93-] Then shall y e Priest return to y e Lords Table, & begin y e Offertory,
saying one or more of these sentences as he thinketh most convenient
by his discretion.

Cosin s Prayer-Book, 1619.

[ 86.] Homilies already set
forth or hereafter, dry.] It seems
that the author of the homilies
wrote them in haste, and the
Church did wisely to reserve this
authority of correcting them, and
setting forth others : for they have
many scapes in them in special,
though they contain in general many
wholesome lessons for the people ;
in which sense our ministers do
subscribe unto them, and in no
other."

Cosin s MS. Notes.
[ 86.] "After the Creed, . . . the
Sermon.] This is one difference
from the mass-book, where there
is no sermon there appointed, for
they commonly have their sermons
in the afternoon. But the Church
of England hath restored the ser
mon into the due place of it, after
the reading of the Epistle and Gos
pel, which in the ancient Church

was the subject of the sermon which
followed. As for the afternoon ser
mon, I am yet to learn what place
it had, or yet hath, by any order,
in the public service of God, or by
what command either of the Scrip
ture or the ancient Church it is
pressed."

[ 86.] " After the Creed, if there
be no sermon, shall follow, &*c.]
In the time of King Edward and
Queen Elizabeth, the parsons or
vicars were not tied to preach above
four sermons in the year, per se aut
per alium. Bishop Grindal, in his
Articles, 1565, Art. 7 and 24 f .

Lords Committee, 1641.
[ 86.] Memorandum. That in
all the cathedral and collegiate
churches, two sermons be preached
every Sunday by the Dean and Pre
bendaries, or by their procurement,
and likewise every holy day, and
one lecture at the least to be
preached on working days every
week, all the year long.

* The same rules will be found in his
Articles of 1571, when Archbishop of York.
See Grindal s Remains, Cambr., 1843, pp.
122, sqq. : and in the Articles issued by

the commissioners for ecclesiastical affairs,
of whom Grindal was one, in 1564. See
Cardwell s Documentary Annals, vol. i.
p. 3 2 S-

THE REVISED BOOK, 1661.

CXCV

[Holy Communion con
Savoy Conference, 1661.

[ 86.] Exceptions of Ministers.
"We desire that the preaching of
the word may be strictly enjoined,
and not left so indifferent, at the
administration of the sacraments ;
as also that ministers may not be
bound to those things which are
as yet but future and not in being. "

Answer of Bishops. "Some liv
ings are so small that they are not
able to maintain a licensed preacher ;
and in such and the like cases this
provision is necessary. Nor can
any reason be given, why the min
ister s reading a homily, set forth
by common authority, should not
be accounted preaching of the word,
as well as his reading (or pro
nouncing by heart) a homily or
sermon of his own or any other
man s. "

ued.]

Cosin s Prayer-Eook, 1619.

[93-1 " Or fasting days.} They
that speak so much against -us,
who put some part of our religion
in keeping fasting days, as if we
had nothing but a politic use of
keeping Lent, Fridays, and saints
eves, let them look well to this
place, where the curate is bound

s The statute 5 Eli?, c. 5, is " An act
touching certain politic considerations
made for the maintenance of the navy."
It enjoins the eating offish on Wednesdays
as well as Fridays and Saturdays.

h The statute 2 and 3 Edw. VI. c. 19,
is entitled, "An act for abstinence from
flesh," enjoining the observance of fasting
on Fridays, Saturdays, Lent, Ember-days,
Vigils, and other accustomed times, " con

to exhort the people earnestly
towards the religious observation
of such times, in abstaining from
their own wonted diet, and be
stowing their liberality upon the
poor. ... If fasting days and Lent
time be but a politic observation,
without any religion in it at all,
according to the conceit of some
out of the statute of 5 Eliz. , and
before that 2 and 3 of Ed. VI.,
c. 12 h , what should the minister
here meddle with it in the Church,
the place where all our actions are,
or should be, religious ; or what
should those religious prayers, epis
tle and gospel, upon the first day
of Lent, do among us, seeing they
all intend a solemn and a religious
preparing of the people, and the
whole Church of God among us,
to the due keeping of that time
with prayer and abstinence ?

"As Ember-days are by the 3ist
canon 1 a preparation to the giving
of holy orders, so the eves of most
holydays are fasted, that the ser
vice upon holydays may be more
religiously performed ; and there
fore when the people had notice
given them of the one, they were
put in mind of the other too, holy-
days and fasting-days together."

sidering that due and godly abstinence is
a mean to virtue, and to subdue men s
bodies to their soul and spirit ; and con
sidering also specially that fishers, and
men using the trade of living by fishing
in the sea, may thereby the rather be set
on work, and that by eating of fish much
flesh shall be saved and encreased," &c.

1 Constitutions and Canons, 1603, can.
xxxi.

CXCV1

INTRODUCTION.

[Holy Communion continued.]
Let your light so shine before men, &c.

[None of the additions to Cosin s copy by Sancroft appear, and the following are
the only corrections made in the text.]

.... and they v. hich who wait of at the altar . . .

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
Let your light shine, &c.

[In the margin in both copies, by the
side of the sentences, is the follosving
direction to the printers.]

Print y e first thirteene of these sen
tences at a distance from y* six
following 6 those sixe at a dis
tance from y* fower k next after,
&* y* last (being y* 26) in a dis
tance by itselfe.

[These sentences as they stand printed
are then numbered thus :]

7. Let your light so shine . . .
2. Lay not up for yourselves . . .
5. Whatsoever y e would that men...

4. Not every one that saith . . .

20. Zache stood foorthe, & said . . .
14. Who goeth a warfare . . .

75. If we have sowen . . .
16. Doe yee not know . . .
77. He that soweth little . . .

18. Let him that is taught . . .

19. While we have time . . .

5. Godlinesse is great riches . . .

6. Charge them which are riche . . .

7. God is not unrighteous . . .

8. To doe good, and to distribute...

21. Whoso hath this worlds . . .

24. Give almes of thy goods * . . .

25. Be merciful after thy J . . .
23. He that hath pitie . . .

22. Blessed be the man . . .

[At the foot of the page are added the
six following, and numbered so as to fall
into their places.]

9. In processe of time it came to
pass that Cain brought of the
fruits of the ground an offering
unto the Lord. And Abel brought
also of the firstlings of his flock
and of the fat thereof: And the
Lord had respect unto Abel and
his offering. Gen. 4.

10. Speake unto the Children of Israel
that they bring me an offering.
Of every man that bringeth it
willingly with his heart, they
shall take my offering. Ex. 25.

77. Ye shall not appeare before the
Lord empty. Every man shall
give as he is able, according to the
blessing of the Lord thy God which
he hath given thee. Deut. 1 6.

12. Give unto the Lord, yee famillies
of the people ; give unto the Lord
glory and power. Give unto the
Lord the glory due tmto his name ;
bring presents and enter into his
courts. Psal. 96.

13. As jfesus sate over against the
tresurie, he beheld how the people
cast money into it, and many that
were rich cast in much. And he
saw also a certaine poore widdow,
who cast in two mites. And he
said of a truth I say unto you,
that this poore widdow hath cast

k Cosin had written "six," but altered
it to " fower." So also in Bancroft s copy.

1 In Sancroft s copy both these are
erased.

THE REVISED BOOK, 1661.

cxcvii

[Holy Communion continued.]

in more than they all. For they
of their superfluity cast into the
treasurie of God ; but she of her
penury hath cast in all the living
that she had. Mark 1 2 &&amp;gt; Luke 2 1 .
26. Blessed be thou t O God for ever.
Thine O Lord is the great nes, and
the glory. For all that is in the
heaven and in the earth is thine.
Both riches and honour come of
tJice and of thine own do we give
iinto thee. As for me in the iip-
rightnes of my heart I have wil
lingly offred all these things. And
now have I scene with joy thy peo
ple who are here present to offer
willingly unto thee. I Chron. 29.

Cosin s Prayer-Book, 1619.

[93-] " After such sermon, or
exhortation. ] Which exhortation is
here understood, may be gathered
from this rubric as it stood in 2
Edw. m , where we read it thus,
After the creed shall follow the
homily, wherein, if the people be
not exhorted to the worthy receiv
ing, c., then shall the curate make
this exhortation, Dearly beloved,
&c. Which is another argument
that our Church intended a more
frequent celebration of the Com
munion than we use either our
selves or the people unto."

[93-1 "Saying one or more of
these sentences folloT.ving.~\ Instead
of these, read the peculiar sentences
lor the offertory, ui infra, and some
of these immediately before the be
nediction for the poor n . "

Peculiar sentences for the Offertory.

" In process of time it came to
pass, . . .

[As appears in his corrected copy.]

" Speak unto the children of
Israel, " &c., and continued, the
following being the references :
Exod. xxv. 2 ; Deut.xvi. 1 6 ; I Chron.
xxix. 14, 17; Neh. x. 30; Ps. xcvi.
7, 8; Markxii. 41 ; Acts xxiv. 17.

Cosin s Considerations, c. 1641.
[93-] "I n the rubric following
the Nicene Creed, the curate is or
dered to bid the fasting - days ;
which being not usually known to
every curate, it would be here spe
cified what days are appointed to be
fasted by the laws of the kingdom
and Church of England, throughout
the year."

Savoy Conference, 1661.

[ 93-] Exceptions of Ministers.
" Two of the sentences here cited
are apocryphal, and four of them
more proper to draw out the peo
ple s bounty to their ministers, than
their charity to the poor."

Answer of Bishops. "The sen
tences tend all to exhort the peo
ple to pious liberality, whether the
object be the minister or the poor ;
and though some of the sentences be
apocryphal, they may be useful for
that purpose. Why collection for
the poor should be made at another
time, there is no reason given, only
change desired."

m That is, in the first Prayer-book of
Edw. Vi., in the second year of his reign.

n Copied by Cosin from Bp. Andrewes
note at the end of the Communion Service.

INTRODUCTION.

[Holy Communion continued.]

[ 95-1 The 1 ! sh"! 1 th" r^,,*^*^^* ~~ "o^e other ....[ 96.] and
upon the offering days % appointed, &c.

[The first part of this rubrick is erased, and in its stead]

[ 95-] Whilst these sentences are in reading, y* Deacons, Churchwardens,
or other Jitt person appointed for y e purpose, shall receive y e Alms for
y* poore, and other Devotions of y f people in a decent Basin, to be provided
by y* parish for y i purpose ; & reverently bring it to y e Priest, "who
shall humbly present, &&amp;gt; place it upon the holy Table.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 95-] Then shall the Church-

[Rubrick erased thus far. Continued
below as 96.]

[ 95-] While the priest distinctly
pronounceth some of or all these
sentences for y* Offertory, the dea
con, or (if no such be present}) one
of the Churchwardens, shall re
ceive ih: d-oii-: cf ih: p^plc,
\y* almcs for y e poore dr&gt; other
devotions ofthepeople~\ in a decent
basin provided for that purpose
and reverently bring them it to
the Priest who shall humbly pre
sent the :c.c before ih: Lord, and
place it upon the holy Table.

[After this in Cosin s copy a rubrick has
been inserted, but afterwards erased. It
had been originally written by Cosin, and
altered by Sancroft, leaving Cosin s original
writing almost illegible.]

And after the Communion is ended

[they shall put the same alms }

Such ~/~-r :kz&gt;&gt; I- p-.it into

forthwith
the poor mens box or A dis-

it
tributed A if present need requires.

[ 96. ] . . . and upon the offering
dayes appointed every man and
woman shall bring & pay to the
Curate the due and accustomed
offerings.

Lords Committee, 1641.

[ 95.] Considerations, No. 13.
Whether the rubrick is not to be
mended, where the churchwardens
are strictly charged to gather the
alms for the poor before the Com
munion begins ; for by experience
it is proved to be done better when
the people depart.

[95-1 Innovations in discipline,
No. 13. By introducing an offertory
before the Communion, distinct from
the giving of alms to the poor.

Savoy Conference, 1661.

[ 95-1 Exceptions of Ministers.
"Collection for the poor may be
better made at or a little before the
departing of the communicants. "

Inserted above the line by Sancroft, instead of " devotions of y e people," written
by Cosin.

THE REVISED BOOK, 1661.

CXCiX

[Holy Communion continued.]

Cosin s Considerations, 1640.

[95.] "In the rubric following
the sentences at the Offertory, The
churchwardens, or some other by
them appointed, are ordered to
gather the devotions of the peo
ple, and to put the same into the
poor men s box ; which being sel
dom or never observed in most
churches, nor agreeing to divers
sentences (before set down) would
be otherwise here ordered or ex
plained. And the accustomed of
ferings to the curate are here ap
pointed to be paid by every man or
woman, after which done the priest
shall say, &c. Which if it should
be thus observed and at this time
when they come to receive the
Communion, would breed a great
disturbance in the church, and take
up more time than can be allowed
for that purpose. Wherefore it is
needful that some alteration were

the curate hath his warrant to take
it, as deputed by Him, and as the
apostle plainly alludes, i Cor. ix.
13, 14 ; Heb. xiii. 10. And this
is not to be forgotten, though it
be foregone, that whosoever gave
any lands or endowments to the
service of God, he gave it in formal
writing, (as now - a - days between
man and man,) sealed and wit
nessed. And the tender of the gift
was super altare, and by the donor
upon his knees P."

Cosin s Prayer-Book, 1638.
[ 96. ] lt And upon tkeOffering- days
appointed. ] It was one of the instruc
tions set forth by the authority of
King Henry VIII. in the convoca
tion of his clergy, anno 1536, to be
generally observed in the Church of
England ; That the feasts of the
Nativity of our Lord, of Easter
Day, of the Nativity of St. John
Baptist, and of St. Michael the arch-

inade of this rubric ; and that the j angel, shall be accounted accepted,
offerings or devotions of the people | and taken for the four general Of
fering-days. Which order is in
some places among us still observed.
And the king or queen in their
chapel-royal (or wherever they be
at church on those days) never omit
it, but arise from their seat, and go
in solemn manner to present their
offering upon their knees at God s
altar. And then is read by the
priest or bishop attending, this sen
tence here prescribed, I Cor. ix.,
1 They which minister about holy
things live of the sacrifice, and they

then collected should be brought to
the priest, and by him presented
and laid upon the altar or commu
nion-table for such uses as be pecu
liarly named in the sentences then
read by him."

Cosin s Prayer-Book, 1619.

[ 96. ] "A ndupon the offering days
appointed, every man and woman
shall pay to the curate the due and
accustomed offerings. ] They should
not pay it to the curate alone, but to
Gou. upon the altar ; from whence

which wait on the altar, " &c.

r This note also is adopted by Cosin from Bishop Andrewes.

INTRODUCTION.

[Holy Communion continued.]
[ 98.] And when there is a Comunion, the Priest shall then place upon

y* Table so much Bread &&amp;gt; Wine as he shall think sufficient.
[ 104.] After which done the Priest shall say,

^vhole Christ s Church militant here in earth.

Let us pray for the v. hole state of Christ s Chu

[There is written in the margin, and in a different handwriting to the rest,]

crT-,,, cr-;-t

Almightie and everlasting God ... (to accept our alms & oblations
and) . . .

[In the side-note the following alteration is made.]
If there be no alms or oblations given to
the poor then shall the words (of accepting
our alms & oblations) be left out unsaid.

to the maintenance of Gods thy true religion...

Cosin s corrected copy, 1640-61.

[98.] And if there be a Commu
nion, the Priest shall then offer up
and place ih: br:zd z~d Ir.c :-
~ comely /-/- =nd cilice upon
the table as much bread and wine

Szcrzmcr.i, :o .::k as he shall
think sufficient.

[ 104.] After which done the Priest

shall say

Let us pray offer up our pray*" & 1
good

praises for the v. hole .Estate of
Catholick

Christ s A Church militant

here in earth And heere the people

shall kneele

Almighty and everliving God
... to accept these our almes &&amp;gt;

oblations and

If there be no almes or oblations given
tc the pccre then shall the words (of ac
cepting our almes 6^ oblations) be left out
unsaid.

specially thy servant Jamec Charles *
maintenance of Gcd c Christ s time
religion

Bancroft s fair copy, 1661.

[ 98.] And if there be a Comunion,
the Priest shall then offer up, &&amp;gt;
place tipon the Table soe much
Bread & Wine as he shall thinks
sufficient.
[ 104.] After which done the

Priest shall say,

Let v.s ~r?" for the vhole ctr.te of
Christ s Chvrch nu]it? n t here in

[Erased, and in its stead]

Let us offer up our Prayers and
praises for the good Estate of
Christ s Catholick Church.

And heere the people shall kneele.

Almighty & everlasting God . . .

to accept these our almes &lt;S-* obla
tions and

[In the side note similar corrections to
Cosin s are also made. ]

i In some eds. between 1604 and 1662,
the printed copies have " Minister."

r This alteration occurs only in Cosin s
corrected copy.

THE REVISED BOOK, 1661.

cci

[Holy Communion continued.]

to all bishops pactcrc and curats.

or any other adversitie. And wee also blesse thy Holy Name for all
thy servants departed this life in thy faith, &&amp;gt; feare ; beseeching thee to
give us grace, so to follow their good examples, y* w th them wee may be
partakers of thy heavenly kingdom, grant this O Father, &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
Bishops, pzctourc, pastours % &
Curates

here precer.t, that with meeke
heart, &c.

daies of their life {and wee comend
especially unto thy mercifull good-
lies this Congregation l , w ck is
heere assembled in thy Name to
celebrate y* coWiemoration of y e most
precious death 6 Sacrifice of thy
Sonne& o r Saviour Jesus Christ.}

[There is then written as a side note,
and evidently to be printed as such,]

When t)iere is no CoTnunion, these "words
thus [ ] inclosed are to be left out.

or any other adversitie. And we
also blesse thy Holy Name for all
those thy Servants, who having
finished their course in faith, doe
now rest from their labor*. And
wee yield unto thee most high praise,
&* hearty thanks for the wonder-
full grace 6 vertue declared in all
thy Saints, who have bin the chaise
ves sells of thy grace &&amp;gt; the lights of
y * world in their severall genera
tions: Most humbly beseeching thee,
that wee may have grace to follow
the Example of their stedfastnes
in thy faith, &&amp;gt; obedience to thy
holy Comandm** that at the day
of the generall Resurrection, wee

and all they, w ch are of the mys
tical Body of thy Sonne may be sett
on his right hand, & heare that
his most joy full voice, " Come
yee Blessed of my Father, inherit
the Kingdome prepared for you
from the foundation of the World.
Grant this O Father, &c.

Cosin s Considerations, c. 1640.
[ 104.] "In beginning of the
prayer for the state of Christ s
Church militant, there be these
words, (set as a preface to what
is intended to follow, and to have
relation thereunto,) Which hast
taught us to give thanks for all
men ; and accordingly, in the old
form of this prayer set forth in King
Edward s time, such thanks were
given, that one part of the prayer
might be correspondent to the other.
But here in our form, the thanks
giving is omitted, and yet the pre
face of giving thanks is suffered to
stand still ; being indeed forgotten
to be put out. Therefore ought it
either now to be taken away, or
else the former (or the like) thanks
giving ought to be added unto the
prayer; for otherwise we say to
God, (in effect,) that though He
hath taught us to give thanks for all
men, yet we think fit to let it alone."

In Cosin s corrected copy the word
"pastors" has been erased, but written in
a^ain by Bancroft.

* These first ten words have been erased
in the fair copy (possibly inadvertently),
and stet written over them.

ecu

INTRODUCTION.

[Holy Communion continued.]

[8 flT 1 nri-IA*^ r- Urtll fs^Tl^w* 4-V.ir. A.rVi^-4-~t;^* +- ^ ^*.fr&gt; "*-, f* 1 fT-i

o y *j -~ -^ ... - . . -- .. _

[This rubrick is erased, and in its stead is written,]

[92.] When y* minister giveth warning for y* celebration &c. as in y e next
leaf iv th the rest ofy e rubric 6 y e Exhorton folio-wing it ; after w th this
Second comes in thus.

[91.] Or in case he shall see y e people negligent to come to the holy Colhu-
lion ; instead of y e former he shall use this exhorton.

feed at Dearly beloved Brethren ; on ... I intend by Gods grace to ceh
brate the Lords supper unto the which in God s behalf, &c.

and bidden of by God himself.

otherwise letted kindred with worldly business.

will you excuse your self selves and say . . . excuses shall will avail.

I for my part am here present shall be ready...

for your health salvation ; even so it is your duty to receeve the
Communion together in the remembrance of the sacrifice of his death,
as he himself hath commanded. Nov. if you v/ill in no .vise thus do
Which if you shall neglect to doe consider with yourselves how great
injury you do unto God, & how sore punishment hangeth over your
heads for the same when y e wilfully abstain from y e Lord s Table &&amp;gt;
separate from your Brethren, who come to feed on y e Banquet of y* most
heavenly food. And v/hereas you

offend God so sore in refusin" this
~ hat untc this un-

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[91.] Then shall follov/ this exhor
tation at certain times JFhen the
Curate shall see the people negli
gent to come to the holy Commu
nion, he. shall use this exhortation
in the pulpit after the Sermon,
or Homily there ended*, ^lpon the
Sunday or some Holy day before
he intendcth to celebrate the same.

" In Cosin s corrected copy, the words
"in the pulpit alter the Sermon or homily
there ended," are written in, in the mar-

[ 92.] We be come together at this
time Z&gt;earely beloved brethren ;
to feede at the Lord s Supper. On
day next I doe intend by God s
grace to celebrate the Lord s Sup
per, unto the which, &c.

remembrance of his death cr sacri-
fice.

[The following paragraph beginning]

A~J ,,,T,^^^of TT^VM ^ff""d G" 4 ~"

[is wholly erased down to]

gin, as an addition, and in Sancrofl s
writing.

THE REVISED BOOK, 1661.

[Holy Communion continued.]

....* J . *.-.^.~ V- .. ... v J - "*-fa&gt; ^*-

[The whole of this paragraph is erased down to]

[The Exhortation then is concluded as follows.]

These things if ye earnestly consider ye chc.il will by Gods grace return
to a better minde : for the obtaining whereof we shall not cease to make
our humble petitions v. hile v/e shr.ll receive the hcly Ccrrrrv.iri:cri unto
Almighty God our Heavenly Father.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

from v/hcrr. y e depart. Y e depart,
when yee wilfully abstaine, from
the Lord s fable, y&gt;- depnrte &lt;&
separate from your brethren and
frcrr. who come to feed on the ban
ket of that most heavenly food.

These things if ye earnestly con
sider, ye shall by God s grace
returne to a better mind, for
the obtaining whereof we shall
not cease to make our humble
petitions v/hile v.-e -hall receive
the hcly Ccrr.rr.unicr. unto Al
mighty God our Heavenly Father.

Cosin s MS. Notes.
[91.] " The Exhortation at cer
tain times, -when the curate shall see
the people negligent to come to the
holy Communion. ] This was added,
5 Edw., upon Bucer s special in
stance in his Censure, cap. 27,
where he said Modis omnibus in-

1 This passage, it must be remembered,
was included in the exhortation when it
was read only "at certain times when the
curate shall see the people negligent to
come to the Holy Communion, "and in the
last review part was altogether omitted.

3 The following passages are cited here
by Cosin : ^ O nines igitur fideles, qui in-
grediuntitr Ecclesiam et Scripturas au-
diunt (saith the tenth canon of the apo
stles) non aiitem perseverant in oratione,
ncc sane tain commwiionem percipiunt,
vcliit inquictiidines ecclesite commoventes,
convenit communione privari. And Qui-

standum, ut qui prcesentessunt, com-
municent : Sec.

Cosin s Prayer-Book, 1619.

[91.] " Ify e stand by as gazers,
and lookers on, &&amp;gt;c., usque ad, and
give place to them that be godly dis-
posed*.} A religious invective add
ed here, against the lewd and irre
ligious custom of the people then
nursed up in popery, to be present
at the Communion, and to let the
priest communicate for them all :
from whence arose the abuse of
private masses ; a practice so re
pugnant to the Scripture, and to
the use of the ancient Church, that
at this day not any but the Romish
Church throughout all the Christian
world are known to use it, as the
Greek, Syrian, Armenian, and E-
thiopian liturgies do testify ; nay,
the Roman liturgy itself is herein
full against the Roman practice ?. "

cunyue est (says St. Chrysost., Horn. iii.
in i ad Ephes. ) qui mysterioi-um non est
particeps, is impudenter stat, et nimis
audacter. For tell me (says he) Siquis
ad convivium invitatus manus Zaverit
et accnbuerit, et ad mensatn paratus fue-
rit, deinde non fuerit ejus particeps, an-
non contumelia eutn afficit, qui invita-
vit? Annon esset ntelhts, eum ne ad-
fuisse quidem. So that this preface and
exhortation seem to be taken out of_St.
Chrysostom s works, they are in all points
so like one to the other."

CC1V

INTRODUCTION.

[Holy Communion continued.]
[92.] And sometime shall this be said also at the discretion of the Curate.

[This rubrick erased, and in its stead,]

[ 92.] When the Minister giveth warning for the celebration of the holy Comu-
riwn (w ch he shall allwaies doe ^^pon y e Sundaie, or some Holyday ime-
diately preceding ;) After y e Sermon, or Homilie ended, he shall read this
exhortation following.

[The above being erased, there is substituted]

[ 92.] Dearly Beloved on . . . . day fc L^ii ir.g next I purpose through Gods
assistance to administer to all such as shall be religiously and devoutly dis
posed, the most comfortable Sacrament of the Body and Blood of Christ, to
be by them received in remembrance of his meritorious cross and passion,
whereby alone we obtain remission of our sins, and are made partakers of
the Kingdom of heaven.

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.
[ 92.] And sometime shall thic be

~~\A ^,.~

[Rubrick erased, and instead]
[ 92.] When the Minister giveth
warning for the celebration of y*
Holy Comunion he shall alwaies
read this exhortation following.

[erased, and written instead]
Dearely beloved. On day I pur
pose through Gods gracious assist
ance to cff~r * tender unto all

* In Cosin s copy, the word "offer" is
erased, and "tender" written over it by
Sancroft.

In Cosin s copy, the words "most
fruitful" are marked through with a single
line for omission, but Sancroft copied them
into his copy, though they were afterwards

such, as shall be religiously and
devoutly disposed, the most com
fortable sacrament of the Body &&amp;gt;
Blood of Christ, to be received of
them in the remembrance of his
r.s:iJ~J! [^ -/] Crosse
&lt;2r Passion whereby [:;" hzz-z cb-
i^r.:d~\ wee obteine Remission of
o r sins, & be made partakers of
the kingdoms of Heaven : being
thereof assured, if wee come to that
sacrament w th hearty Repentance
for our sins, w th a stedfast faith
in Gods Mercy &= w ih an unfained
purpose to obey him dr 5 offend

noe more.

[And f

erased by him. The words "and glori
ous" are thoroughly obliterated in Cosin s
copy, and do not appear in Sancroft s. It
will be observed that in the Convocation
copy "meritorious" is substituted for both
the words.
b In Cosin s copy only.

THE REVISED BOOK, 1661.

ccv

[Holy Communion continued.]

Wherefore it is our duty to render most humble
and

[And continued in MS. as printed in ed. 1662, as far as]

. . . hearty thanks to Almighty God, our heavenly Father,

for that he hath given his Sonne our
Saviour Jesus Christ not only to die for us, but also to be our spiritual

food & sustenance as it ic declared .into us, at .veil by Gods \vcrd
as by the in that holy Sacrament cf hie blessed Body & Blood the
J^hich being so divine &lt;& comfortable a thing...

my duty is to exhort you in the mean season to consider the dignity
of the that holy mystery

to search & examine your own consciences (and that not lightly, &&amp;gt; after
the manner of dissemblers w tfi God ; but so} y* ye may as you should come
holy & clean to such a most godly and heavenly Feast, so that in r.o
vise you come but in the marriage garment required cf by God in holy
scripture and so come ar.d be received as worthy partakers of such an
heavenly that holy table.

The way and means thereto is, .... there to bewail your own sinfull
lives nes and to confesse yourselves...

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

Wherefore our duty is to come
thus prepared to those holy mys
teries : And further to render
most hearty thanks unto Aim: G.

\ ~**J 7.V 7,/.^n^ / Ci.-. C

[here follows]

Almighty God] our heavenly Father
meet hearty thankes for that he
hath given his Sonne our Sa
viour . . .

food & sustenance as it is declared

by the in that holy Sacrament,
cf hie blessed Bod" : blood The

which being so divine &&amp;gt; com
fortable a thing . . .

my duty is to exhort you in the
meane season to consider the dig
nity of that holy mystery . . .

to search and examine your owne
consciences 6 that not lightly &&amp;gt;
after the manner of dissemblers w th
God; but \c.c itxy ~ -"] c soe that
yee may as you should come holy
& cleane to such a most godly and
heavenly Feast so that in no .vise
you come but in the marriage gar
ment required cf by God in holy
Scripture and so come and be
received as worthy partakers of
such a heavenly that holy Table.

The way and means thereto is, &c.

e These erased words appear only in Cosin.

ccvi

INTRODUCTION.

[Holy Communion continued.]

reconcile your selves unto them being ready .... to forgive others
[After the words " but increase your damnation," is inserted.]

Therefore if any of you be a blasphemer of God, an hinderer, or
slanderer, &c.

[Written as printed in ed. 1662, down to " both of Body & Soule." See p. 231.]

And because it is requisite that no man should come, .... if there
be any of you .vhich who by the this means aforesaid cannot quiet his
own conscience herein but requireth further comfort or counsell then let
him come to me or to some other discreet & learned minister of God s
word and open his griefe ; that he may receive such ghostly ce-ir.se!!

ministery of God s holy word he may receive comfort and the benefit of
absolution together w th ghostly counsell 6 advice to the quieting of his
conscience and avoiding of all scruple & doubtfulnesse.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

And because it is ...

if there be any of you which who
by th/j meanes aforesaid cannot
quiet his own conscience herein but
requireth further comfort or coun
sell then let him come to me or
to some other discreet & learned
Priest the Minister of Gods word
and open his griefe that hee may

vice comfort as his conscience
may bee relieved and that by the
ministery of Gods holy word he

[These five lines were first altered by
Cosin thus]

and open his grief that by the minis
try of Gods holy word hee may re
ceive such ghostly counsell and ad
vice *: comfort as thereby his con
science may be relieved and that
by the ministery of Gods word he

[But this alteration is marked through,
and the correction previously printed made
instead, probably by Cosin himself, and
finally followed in Sancroft s fair copy.]

may receive comfort and the bene
fit of absolution, ghostly counsell,
&&amp;gt; advise to the quieting of his
conscience and avoycling of all
scruple and doubtfulnesse.

Cosin s Prayer-Book, 1619.

" That he may receive . . . the
benefit of absolution. ] It is most
expedient that this be read, to in
duce the people that they bethink
themselves of the sovereign benefit
of absolution, by their penitent con
fession. " Dr. White, in his " Way
to the Church," quotes all the latter
part of the exhortation, shewing,
against the slander of the Jesuits,
that we abolish not, but willingly
retain the doctrine of Confession d .

c Sancroft had erased these words, but
the erasure is smeared, and stet written
beneath.

d This is quoted by Cosin from Bishop

Andrewes. The book referred to is "Th.2
Way of the True Church," by John White,
D.D. Works, London, 1624.

THE REVISED BOOK, 1661.

CCVll

[Holy Communion continued.]

Cosin s Considerations, 1641.

[92, 91.] "The first and second
exhortations that follow are more
fit to be read some days before the
Communion, than at the very same
time when the people are to come
to receive it. For first, they that
tarry for that purpose are not neg
ligent, and they that are negligent
be gone, and hear it not. Then,
secondly, they that should come to
the minister for the quieting of their
conscience and receiving the benefit
of absolution, have not then a suffi
cient time to do it. Wherefore re
quisite it is, that these two exhorta
tions should be appointed to be read
upon the Sunday, or some otner
holy da before."

[ 88.] Likewise in the third
exhortation there be these words
appointed to be read somewhat out
of due time : If any of you be
a blasphemer of God, a hinderer
.... did into Judas, c. For
is any person who comes at that
time purposely to receive the Com
munion, likely to discover himself
(if he be guilty) in the presence of
all the congregation by rising up
and departing suddenly from it ?
Therefore this clause were fitter to
be omitted in this third exhortation,
and to be added to the second 6 , a
week or some days at least before
the Communion is administered."

Savoy Conference, 1661.

[ 92.] Exceptions of Ministers.
" We fear this may discourage
many from coming to the sacra
ment, who lye under a doubting
and troubled conscience. "

Ansiver of Bishops. "Certainly
themselves cannot desire that men
should come to the holy commu
nion with a troubled conscience,
and therefore have no reason to
blame the church for saying, it is
requisite that men come with a
quiet conscience, and prescribing
means for quieting thereof. If this
be to discourage men, it is fit they
should be discouraged and deterred
and kept from the communion, till
they have done all that is here
directed by the church, which they
may well do, considering that this
exhortation shall be read in the
church the Sunday or holyday be
fore"

[ 92.] Exceptions of Ministers.
"If it be intended that these ex
hortations should be read at the
communion, they seem to us to be
unseasonable f . "

Anxuer of Bishops. "The first
and third exhortations are very sea
sonable before the communion, to
put men in mind how they ought
to be prepared, and in what danger
they are to come unprepared, that
if they be not duly qualified, they
may depart and be better prepared
at another time."

It will be seen that the clause was
written in under 91.

f This has reference to such sentences
as, " The way and means thereto is first
to examine your lives and conversations ;
and if ye shall perceive your ounces to

be such as be not only against God, bu
also against your neighbours, then ye shall
reconcile your selves unto them, and be
ready to make restitution and satisfac
tions." See Prayer-Book, p. 230.

CCV111

INTRODUCTION.

[Holy Communion continued.]

[ 88.] Then shall the Priest say this exhortation [ 87] At y&lt; time off
Celebration of y" Communion y e comunicants being conveniently placed,
for y* receiving of y* holy Sacrament [ 88J y* Priest shall say this exhor
tation.

Dearly beloved in the Lord yee that mind to come to the holy Com
munion of the body and blood of our Saviour Christ must consider v/hat
how S. Paul v?riteth to the Corinthians how he exhorteth...
Therefore if an" of "Oi be a blasphemer of God...

[The whole of this paragraph is erased as far as]

^c.f,^f,Vv, T^fU ^f Vv/wlw o^rl Crt ,,l

[In the margin is written, in another hand (the same as that of the note referred
to on p. cc.)]

C7*7, -,,,^T.^7 r J.^ . V^o-^-Ao/ ;&gt; +T~._ r. s.-r k^-r + n+T^-n +n *Lo /^~_

rr.- . .r.icr. c f lh? .S ur.da* 1 .before.

Judge therefore yourselves . . . v/hich -who lay in darknesse and the
shadow of death.
[ in.] Then shall the priest say to them that come &c.

You that doe truly .... Draw neer in full azir.c; of -with faith
and take this holy Sacrament to your Comfort and make your humble
confession to Almighty God, before this congregation here gathered to
gether in his holy name meekly kneeling upon your knees.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
[88.] Then shall the priest say

this exhortation.

Dearly beloved in the Lord . . .

Therefore if any of you ....

. . . grievous crime, r.oi kz--ir. df.ly
-p-icd thereof l-rno to bewaile
your sinnes and come not \stet\
:::- 1.: r.ot i: corr.e to this...

. . . and for a continual remem
brance of Him and of his death.

[These corrections however are erased,
and the paragraph stands in Bancroft s fair
copy as printed.]

Judge therefore yourselves ....
and ordained these holy mysteries,

as pledges of his love and for
a continuall

[ in.] Then shall the Priest ....

You that doe truly ....

Drawe neere ~~iik a ir^c kczri in full
assurance of faith and take ....

c^/make:^your humble confession
to Almighty God before \stct\ this
congregation here gathered to
gether in his holy name z: ycti
zrc r,c~~" meekly kneeling upon
your knees.

Cosin s Prayer-Book, 1619.
[ in.] "Ye that do truly and
earnestly, &&amp;gt;c. . . . draw nears". .

s Cosin quotes the following note from Bishop Andrewes : "Forte non esl of us
his verbis, quiajam accessemnt."

THE REVISED BOOK, 1661.

CC1X

[Holy Communion continued.]

[ 112.] Then shall the generall confession be made in the name of all
those that are minded to receive the holy Communion either by one
of the or else by one of the ministers or by the ^riect himcelf a 1 ! both
he and all f people kneeling humbly upon their knees 6- saying.

Almighty God Father of our Lord Jesus Christ, &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 1 12.] Then shall this generall con
fession be made in the name of all
those that are minded to receive
the holy Communion, either by
cr.c cf then: or else "&gt; c Dcz:?r.
-r] h by one cf iheYlir.icterc or
by one of the Ministers or by the
Priest hirr.celf both hee &&amp;gt; all
the people kneeling humbly upon
their knees &&amp;gt; saying.

Almighty God Father of, &c.

Cosin s Prayer-Book, 1619.

[ 112.] "Either by one of them,
or else by one of the ministers. } The
2 1st Exc. of the Survey, which ob
jected to a layman praying in pre
sence of a minister.

Cosin s Considerations, c. 1640.
[ in.] "In the next words
which the priest is to say unto them
that come to the holy Communion,
they are invited to draw near;
and though in many places they use
so to do, where they are to remove
from their seats, and to approach
nearer to the table in the church or
chancel, for the taking of the holy
Sacrament ; yet in other places,
where the chapels are small, and

the communicants so few that they
are all fixed already in their several
places within the chancel or church
near to the table before these words
come to be read unto them, there
will be no need to have them re
move, and therefore no need of
any such words. For which reason
there would be provision here made
to that purpose."

[112.] "In the rubric before
the Confession, there wanteth a di
rection for the people to say the
words of that Confession after the
minister ; whereunto they are all
invited by the words before, Make
your humble confession, meekly
kneeling. "

Lords Committee, 1641.
[ 112.] Considerations, No. 14.
Whether the rubrick is not to be
mended, concerning the party that
is to make his general confession
upon his knees before the Commu
nion ; that it should be said only
by the minister, and then at every
clause repeated by the people.

Savoy Conference, 1661.

[ 112.] Exceptions of Ministers.
" We desire it may be made by the
minister only."

h This correction only in Cosin s copy, and erased.
O

ccx

INTRODUCTION.

[Holy Communion continued.]
[ II 3-] Then shall the Priest or the Bishop (being present) stand up and

turning to the people y thus pronounce this Absolution.
[114.] Then shall the priest alee say

Hear what comfortable words our Saviour Christ, &c.

[To these sentences the following references are added in the margin. ]

S. Matth. n. 28 S. Joh. 3. 16 I Tim. i. 151 S. Job. 2. r.
[ 99. ] After which the Priest shall proceed, saying
[ I CO.] Then shall the Priest turn to y e Ld s table, &lt;& say,
It is very meet, right, and our bounden duty, &c.

[In the margin is written]
These words {Holy Father} must be omitted on Trinitie Sunday.

[ ioi.] Here shall follow the Proper Preface, &c.

[After the words "Angels and Archangels," instead of " &c." is written in]
6 -with all y e company of heaven wee laud &c.

[Writtten in, in full, as printed in ed. 1662.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[113.] Then shall the Priest ....
tzy thuc pronounce this absolution.

[ 114.] Then shall the Priest alec,
&c.
Hear what comfortable, &c.

[ 99-1 After which the Priest, &c.

[ 100.] Then shall the Priest turns
to Gods Table &lt;5r say,
It is very meet, right, &c.

ioi.] Here shall follow the pro
per preface according to the time
if there be y \_stety a: i: her:
specially, &c.

Cosin s Prayer-Book, 1619.

[113.] " Then shall the priest,
or the bishop if present.] For so
it was ordained in the second coun

cil of Seville, can.

where

priests are not only forbidden to
absolve, but to preach or baptize,
&c. , in the presence of the bishop,
without his special command."

Savoy Conference, 1661.

[ 113.] Exceptions of Ministers.
"The minister turning himself to
the people is most convenient
throughout the whole ministration."

Answer of Bishops. "When he
speaks to them, as in Lessons, Ab
solution, and Benedictions, it is
convenient that he turn to them.
When he speaks for them to God,
it is fit that they should all turn
another way, as the ancient church
ever did ; the reasons of which you
may see Aug. lib. 2 de Ser. Dom.
in monte."

1 In Cosin s book, " if there be any" was rection appears in the fair copy,

erased, and "asishere" written in instead ; k Cone. Hispalense II. (circ. A.D. 619.)

but Bancroft has put stet against the for- can. 7. Concilia, torn. vi. col. 1406, B.
mer, and erased the latter, so that no cor-

THE REVISED BOOK, 1661.

ccxi

[Holy Communion continued.]

Upon Christmas day, &c.
to be born as this day at this time for us ...

Upon Whitsunday, &c.

came down this day as at this titne from heaven,
whereby we are have been brought out of darkness . . .

Upon the feast of Trinitie only.

lasting Ccd ".vhich Who art one God, one Lord ; not one only, &c.
[ 1 02.] After each of which prefaces shall follov. immediately be sung
or said Therefore with angels &c. . . . most high. Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[The following corrections are made in
the Proper Prefaces.]

Upon Christmas Day, &c.
as thic day (as about this time}. 1

Upon Whitsunday, &c.
thic day (as about this time).
we are have been

Upon the feast of Trinity only.

[In both copies the three first lines are
erased, and in Cosin s copy, against them
is written]

Begin y proper preface here.

. . . Who art one God, one ... in

one dii ir.: m substance ....
[ 102.] After which prefaces shall
fcllcv. immediately be sung or
said Therefore with Angels ....
most high. Amen.

[In Cosin s copy next follows,]
Here follmveth the Prayer of Con
secration.

[This paragraph will be found printed
on page ccxiii., so as to correspond with
the 1619 edition.]

1 In Bancroft s copy "or time" is first
written in the margin, and being erased, "or
as about this time " is written over it.

[Before the next rubric [ 115], in San
croft s copy only, the following is written
in the margin.]

What folloT.ves from hence to y* end of
y* distribution is somewhat other-
wise methodiz d in y* paper B. and
both left to censure. See after the
next leaj & n .

Cosin s Prayer-Book, 1619.

OF THE PROPER PREFACES.

[ ioi.] " Upon Christmas-day
and seven days after. ,] A plain
proof that our Church intends to
have the Communion celebrated
every day."

Savoy Conference, 1661.
[ I oi.] Exceptions of Ministers.
" First, we cannot peremptorily fix
the nativity of our Saviour to this or
that day particularly. Secondly, it
seems incongruous to affirm the
birth of Christ and the descending
of the Holy Ghost to be on this day
for seven or eight days together."

** This correction (which is erased) ap
pears only in Cosin s copy.
n See post, p. ccxxvi.

INTRODUCTION.

[Holy Communion continued.]

[ I][ S-] Then shall the priest kneeling down at God s board at y e Lord s

Table say in the name of all, &c.
We do not presume to come to this thy Table, &c.

Cosin s corrected copy, 1640-61.

[115.] Then shall the priest, &c.

We do not presume . . . grant
us therefore gracious Lord in ihzc:

*/,, M,,,^^^^

[At the foot of the page is written]

Then shall the Priest that celebrateth
[See p. ccxvii.]

Bancroft s fair copy, 1661.
[ 115.] Then shall the Priest,
kneeling down at God s board, &c.
We do not presume, &c.
[No alteration.]

Cosin s Prayer-Book, 1619.

[115.] "So to eat the Flesh of,
&c. , and to drink His Blood. ] By
this it may be known what our
Church believeth and teacheth of
the presence of Christ s Body and
Blood in the Sacrament. And
though our new masters would
make the world believe she had
another mind, yet we are not to
follow their private fancies, when
we have so plain and so public
a doctrine as this."

Savoy Conference, 1661.
[ 115.] Exceptions of Ministers.
" We desire, that whereas these
words seem to give a greater efficacy
to the blood than to the body of
Christ, they may be altered thus,
That our sinful souls and bodies
may be cleansed through his pre
cious body and blood. "

Answer of Bishops. "It can no
more be said those words do give
greater efficacy to the blood than
to the body of Christ, than when
our Lord saith, This is my blood
which is shed for you and for many
for the remission of sins, &c. and
saith not so explicitly of the body."

Cosin s MS. Notes.

" [115.] We do not presume to come
to this, &&amp;lt;r.] In the first edition of
King Edw.VIth s Liturgy, this was
used after the consecration of the
elements, and before the receiving
of them. The reason why it was
afterwards (and now is) otherways
ordered, seems to have been taken
at those words (after consecration)
contained in this prayer, So to eat
the flesh, &c., which some men
thought might otherwise have im
ported transubstantiation.

" For the same purpose were the
words in the form of consecration
altered from fiat nobis Corptis et
Sanguis Domini to what now they
are. In like sort, because the very
term of offering and sacrifice,
though well used of old, and in a
far different meaning from that sense
wherein the papists used them,
seemed nevertheless to sound their
meaning, and therefore to give of
fence, it is altered into another ex
pression of Christ s precious death
only.

THE REVISED BOOK, 1661.

ccxni

[Holy Communion continued.]

FS 107 1 T 1 ^"" * ;&lt; c-tov^^rr ,!!-&gt; C-V.^11 ^r,,, *. f,O 1 rmmf V.

La 1U /-J i o -r ~- J

[ 106.] When y* Priest standing before y e Table, hath so ordered y* Bread,

&&amp;gt; Wine that he may, iv th y e more readines, &&amp;gt; decency break y e Bread

before y* People, &= take y* cup into his hands, [ 107] he shall say y*

Prayer of Consecration, as folloiveth.
Almighty God, our heavenly Father ....

Hear us, O mercifull Father we most humbly beseech thee.

Cosin s corrected copy, 1640-61.
[ 107.] Then the Priest standing

lie re followeth the Prayer of conse
cration.

[ 1 06.] Wlien the Priest standing
before y* Table hath so ordered
the bread and wine placzd f.pcn
ih: Tab .: a: that he may with the
break the bread
readines before the people
more :z:z and decency \ and take
the, the cup into his hands :izr.d-
ir.g *~ .p he shall say as followeth
Almighty God, &c.

as in next page v.

The Prayer of Consecration.

Almighty God our heavenly Fa
ther . . .
his precious death &&amp;gt; sacrifice 1

Heare us O mercifull Father we
most humbly beseech thee . . .

and grant that we receiving these
thy creatures of Bread & wine
vouchsafe by y* powers of thy holy
word &= spirit vouchsafe so to blesse
and sanctifiethesethy gifts & Crea
tures of Bread 6 wine that wee
receiving thetn according to

in remembrance of him and to shew
forth his death . . .

Bancroft s fair copy, 1661.
[ 107.] Then the Priest st-di-g
,1^ ^v^ 11 c o." "" fc icv/eth.

[Instead of above, is written.]

[ 1 06.] When the Priest, standing
before the Table hath soe ordered
the Bread, 6 Wine, that he may
w ih the more readines 6 decency
breake the Bread before the people
and take the Cup into his hands
he shall say as followeth.

[ 107.] The Prayer of Consecration.

[The following corrections are made

in the prayer. ]

by his ov, r ne one oblation.
Hear us, O Mercifull Father wee
most humbly beseech thee.

Cosin s Prayer-Book, 1619.

[ IO 7-] " Then the priest stand
ing up, shall say the Prayer of
Consecration.~\ The transposing of
this after that which goes before,
otherwise than it was in King Ed
ward s Book, hath left the priest
to receive the Sacrament standing,
there being no rubric or appoint
ment to alter his gesture after this ;
and upon this have the puritans
taken occasion to plead, and say
that they may as well be left to
their liberty and stand as the minis
ter, when they receive."

The whole of the paragraph, beginning
" Herefolloiveth" is written in in Cosin s
copy to follow after the Proper Prefaces,
14 102].

P The Kubrick, 107 in the printed copy,
occurs on the next page.
i Not copied off by Sancroft.

ccxiv

INTRODUCTION.

[Holy Communion continued.]

Who in the same night that he was betrayed, took bread . . .
[The following series of marginal notes are added in MS., with their respective reference
letters to the text, as in printed ed. 1662.]

Here y e priest is to take y* patten into his hands.
And here to break y* Bread.
And here to lay his hand upon all y* Bread.
Here he is to take y e Cup into his hand.

And here to lay his hand upon every vessel (be it Chalice or Flagon}
in w cA there is any wine to be consecrated.

[At end of the prayer is added]
Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

Who in the same night that he was
betrayed took bread & when he
had bl:c::d c.r.d given thanks he
blessed and* brake it ....
[The following marginal notes are
added in both copies]

At these words \tooke Bread] the Priest
is to take ye Patten into his Hands ; at
\jbrake it} he is to breake the Bread ,
and at [this is -my Body} to hold his
hands over it * lay his hand upon it.

A t these words \tooke ye cuf\ the Priest is
to take ye chalice into his hands ; & at
[ This is my Bloud} he is to lay his hand
upon every vessel (be it Chalice or_ftagon]
in zvch there is wine to be consecrated.

remembrance of me. Amen.

[In Cosin s book it is proposed to follow
next with]

[ 1 08.] Immediately after shall fol~
IOT.V the Memoriall or prayer of
oblation.

Wherefore O Lord &c.

as in y* next page .

Cosin s Prayer-Book, 1619.

[ 107.] "Creatures of bread and
wine. } These words, as I once
conferred with a papist, were might
ily excepted against, because for
sooth they must acknowledge no
bread and wine, but a desition of
the nature and being of them both.
My answer was, That here we term
them so before consecration : after
that we call them so no more, but
abstain from that name, because
our thoughts might be wholly taken
up with the spiritual food of Christ s
Body and Blood. So in the thanks
giving following we say, that hast
vouchsafed to feed us with these
holy mysteries, and the spiritual
food of the Body and Blood of Thy
Son, &c. In the mean while we
deny not the bread and wine to re
main there still, as God s crea
tures."

i The first " blessed and " is written over
the line, and also in the margin ; the
second in the margin only. In both cases
the marginal note has been struck through,
and stet written over it. But neither

appear in the fair copy.

* The words "hold his hand over it
do not appear in the fair copy.

1 08. See page ccxxiii.

THE REVISED BOOK, 1661.

ccxv

[Holy Communion continued.]

Cosin s Prayer-Book, 1638.

[ 106.] " Standing up.] Which
is a posture of reverence, and here
ordered for the priest to use, that
he may with the more readiness
perform his office in consecrating
the elements. "

"By His one oblation of Himself .]
And therefore Christ can be no
more offered, as the doctors and
priests of the Roman party fancy
Him to be, and vainly think that
every time they say mass, they offer
up and sacrifice Christ anew, as
properly and truly as He offered up
Himself in His sacrifice upon the
cross. And this is one of the points
of doctrine, and the chief one where
of the popish mass consisteth, abro
gated, and reformed here by the
Church of England, according to
the express word of God."

" Took bread . . . took the cup.]
At these words the priest was ap
pointed, by the first liturgy set forth
in the second year of king Edw. VI.,
to take the bread and cup into
his hands (which is still observed
among us) ; but he was not ap
pointed to make any elevation of
them, as the new Roman Catholics
do at their mass ; where the priest
saying Hoc est Corpus Meum, sud
denly lifts up the wafer over his
head, and afterwards the chalice,

1 The Rubrics which were in the margin
of the prayer of consecration, in the first
Book of Edward, 1549" Here the priest
must take the bread into his hands."
" Here the priest shall take the cup into
his hands" were omitted in the second.

u The reference is to S. Chrys. Lit. ap.
Goar, Rit. Graecorum, p. 84, and there is

that the people may all fall down
upon their knees, and worship them ;
which rite neither we, nor any of
the reformed or Protestant Churches
observe, but (in regard of the peril
of idolatry) have wholly omitted.

"Besides, it is but a novelty as
the Roman priests now use it, for
in the ancient fathers we do not
read of any such custom ; and when
afterwards this rite of elevation
came into the Church, it was not
a lifting up of the bread and wine
(as soon as they were sacramentally
hallowed) over the priest s head ;
nor were the people then appointed
to fall down and adore them, as the
very Body and Blood of Christ held
up between the priest s fingers, and
set down again upon the table,
which is more than any priest of
them all can do ; but this only was
the order of custom of the Church ;
after the elements were consecrated,
the priest and the deacon together
held them in their hands, and shewed
them to the people, whom at the
same time they admonished and in
vited to approach, and communi
cate thereof, saying to them, irpotr-
6A0Te u . . . . And other elevation
and ostension than this they had
none. . . . Which order and custom
in effect is by us still observed. Pro
bably this manner of elevating and
shewing the consecrated elements

also an additional note : " In the order of
Sarum, heretofore used in the Church of
England, the priest is appointed only to
elevate the consecrated elements, usque
ad f route m t ut a populo videri possint, no
mention of the people s adoring is at that
time made."

ccxvi

INTRODUCTION.

[Holy Communion continued.]

Cosin s Prayer-Book, 1638.
to the people, was at first intro
duced to signify and excite the ele
vation of their minds, as at the
Sursum Corda we call upon the
people to lift up their hearts, and
their answer is, We lift them up
unto the Lord. ... In all ^irhich,
there is not a word tending to the
people s adoration of that bread, and
that cup, this being a late device
of the new Roman Catholics, after
they had brought in their novelty
of transubstantiation. "

Cosin s Considerations, 1640.

[ IO 7-] "I* 1 the prayer of Con
secration, where the priest saith,
* To continue a perpetual memory
of that His precious death, here
seems to want and sacrifice ....
until His coming again ; which, if
added, would be more consonant to
the nature of that holy action, and
the words of the catechism following,
made and set forth for that purpose."

"Again, at the words there,
He took bread and He brake
it, and He took the cup, no direc
tion is given to the priest, (as in
King Edward s Service-book there
was, and as in most places it is
still in use, ) to take the bread and
cup into his hands, nor to break
the bread before the people ; which
is a needful circumstance belonging
to this Sacrament ; and therefore,
for his better warrant therein, such
a direction ought here to be set in
the margin of the book."

Lords Committee, 1641.
[ 107.] Considerations, No. 15.
These words in the form of con
secration, "This is My body This
is My blood of the New Testa
ment," not to be printed hereafter
in great letters.

Savoy Conference, 1661.

[ 107.] Exceptions of Ministers.
"We conceive that the manner of
the consecrating of the elements
is not here explicite and distinct
enough, and the minister s breaking
of the bread is not so much as men
tioned* "

House of Lords, 1641.

Articles of impeachment against
Cosin, brought before the House
of Lords March 16, 1641. Art 2.
Concerning Dr. Cosen s. . officiating
with his back to the people. . . .
Witnesses, Wm. Wright, Ant.
Allen, John Lovely, Wm. Smith.

Anszver. Denieth that he did
ever officiate with face purposely
towards the east. But he con
stantly stood at the north side or
end of the table, to read and per
form all parts of the Communion
service there ; saving that the bread
and wine being usually placed in
the middle of the Table, which is
about seven foot in length, he might
haply do as others did there before
him (though he remembreth not
to have done so these twelve years),
and step to the former part thereof
to consecrate and bless those ele
ments, which otherwise he could
not conveniently reach.

See Prayer-Book, p. 244 ; also note k, Introduction, p. bcxvii.

THE REVISED BOOK, 1661.

CCXVll

[Holy Communion continued.]

[ Il6.] Then shall the Minister first receive the Communion in both kindes
himself and next deliver it to other ministers (if y be there present)
*h-t the" ma" he!" the chief Minister and after to the people in their
hands kneeling, then proceed to deliver y e same to y* Bishops Priests
&&amp;gt; Deacons in like manner (if any be present} 6 after y* to y* people in
order into their hands ; all meekly kneeling.

And when he delivereth the bread to any one he shall say,
[ 117.] The Body of our Lord Jesus Christ which was given for thee,
preserve thy body and soule unto everlasting life : and Take and eate
this in remembrance, &c.

[continued as printed.]
[ 119.] And the Minister that delivereth the cup to any one shall say.

The Blood of our Lord Jesus Christ which was shed for thee, pre
serve thy body and soule unto everlasting life : and Z&gt;rink this in

remembrance, c.

[continued as printed.]

Cosin s corrected copy, 1640-61.

[ 1 1 6.] Then shall the Minister
first receive, &c.

[The following, written at the bottom
of the previous page, is intended to serve
as a fair copy of the corrected Form which
is found later on. There are several emen
dations in the original MS., but they ap
pear to be chiefly, if not all, by Cosin
himself.]

Then shall the priest that celebrateth
f.r:i receive the holy Comunion
in both kindes upon his knees him-
self^.d ]/r- ~yir. S &&amp;gt; when
he taketh the Sacrament of y e body
of Christ he shall say,

The body of o r Lord Jesus Christ
which was given for mee preserve
my Body and soule unto everlast
ing life. A men.

I take and eat this : ;; [forthe\ remem
brance ihzi of Christ \who\ dyed
for me & I feed on Him in my
heart by faith "with thanksgiving.

And when he taketh y* Sacrament
of Christ s Bloud he shall say,

The Bloud of our Lord, ^c. [Jesus
Christ w clt was shed for me pre
serve my Body &&amp;gt; soule into ever
lasting life. Amen. I drink this
for y* remembrance of X "who shed
his blood for me 6 am thankful. ] *

[The following, written at the foot of the
page, probably to be substituted.]

Then shall he stand up 6 proceed
to deliver the holy Communion
first to the Bishops, Priests 6-=
Deacons if any be present in both
kinds and after this :
[and after\ to the people in due
order, into the hands of all, hum
bly kneeling : and so continuing
as is most meet at their devotions
dr&gt; prayers unto y* end of y* whole
Communion.

* This paragraph has been written in by Sancroft, all the rest appears to be Cosin s
writing.

CCXV111

INTRODUCTION.

[Holy Communion continued.]

of Christ s Bleed v.-as shed -who
shed his blond for thee and be
thankful.

Cosin s corrected copy, 1640-61,
[continued. ]

[ \

o f ihc Bod" c f Ck~ : **
holy Erizdki^clf zr.d ^k- he
delivereth it to any cihsr the Sa
crament of the body of Christ to
any one he shall say,

The Body ofozir Lord, &&amp;gt;c.
As iny e next page.

[In a later page the following variation
appears, in which it will be seen Cosin
has corrected the printed copy, but it dif
fers somewhat from the MS. version.]

[ 1 1 6.] Then shall the minister
f.*.^ ,~

[Kubrick erased.]

The Body of o r Lord Jesus Christ
which was given for \x:c cr] thee,
preserve \?y cr\ thy body and
soule into everlasting life.

And here cz::ry each person receiving
shall say Amen.

Then shall the Priest adde Take
and Rate 1 and [/ or\ take and
eate this in for the remembrance
that #/" Christ who dyed for \?nc:
sr\ thee. and [/ feed ] feed on
Him in \tr.ir.c c~\ thine heart by
faith with thanksgiving.

[ 119.] And the Minister that de-
livereth the Cup when he deliver-
eth the cup to ci cry any one he
shall say,
The Blood of our Lord . . .

[As printed.]

Andheere each person receiving shall

say Amen.
Then the Priest shall adde and Drink

this ir. for the remembrance that

Bancroft s fair copy, 1661.

[ 1 1 6.] Then shall the Minister
first receive e.

[The whole of this rubrick erased, and
instead]

Then shall the Priest that celebrateth,
receive the Holy Communion in
both kinds upon his knees. And
when he taketh the Sacrament of
y e body of Christ, he shall say.

The Body of our Lord Jesus Christ
w ch was given for me preserve mv
body dr&gt; soule unto Everlasting life:
Amen. I take & eat this for the
remembrance of Christ who dyed
for me, &* I feed on him in my
heart by faith w th thanks giving.

And -when he taketh the sacrament
of Chrisfs bloud he shall say,

The Bloud of o r Lord Jesus Christ,
w ch was shed for me, preserve my
body &* soule into everlasting life
Amen. I drinke this ir. for the
remembrance thai of Christ: blctid
was who shed his blood for me and
am thankfull.

Then shall he stand up, & proceed
to deliver the holy Comunion,
first to y e Bishops Priests 6 Dea
cons (if any be present] in both
kinds ; 6 after to y* people in due
order, into the hands of all, hum
bly kneeling: 6 soe continuing
(as is most meet) at their prayers,
&= Devotions unto the end of the
whole Communion.

THE REVISED BOOK, 1661.

[Holy Communion continued.]

Bancroft s fair copy, 1661,
(continued. )

[ 117.] And when he delivereth the
Sacrament of the Body of Christ
to any one he shall say, The Body t
ut supra,

The Body of our Lord Jesus Christ
which was given for thee, pre
serve thy body and soule into
everlasting life :

And heere each person receiving shall
say, Amen. Then shall the Priest
adde and Take and eate this
in for the remembrance that of
Christ -who died for thee...

[ 119.] And when the he Minister
that delivereth the cup to any
one he shall say.

The Blood of our Lord Jesus Christ
which was shed for thee, preserve
thy body and soule into everlast
ing life . . .

And heere each person receiving shall
say, Amen. Then the Priest shall
adde, and Z?rink this in for the
remembrance that of Christc
Bleed v/ac shed who shed his
lloud for thee and be thankful.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 121.] If there be |&gt; dcz::~ c~\*
another Priest, or a Deacon to
assist the Chiefe Minuter, then
shall he follow with the Cup ; &lt;Sr&gt;
as the Chiefe Minister giveth the
Sacrament of y* Body, so shall he
give the Sacrament of the Bloud
in forme before prescribed.

[In Cosin s copy here appears also
this note,]

If any Bread or wine be wanting
ut pag. preced: ad not: z ft

Cosin s Prayer-Book, 1619.

[ 1 1 6.] "/ their hands. } The
Church of Rome use to give it the
people into their mouths, which is
not so ancient. It was the ancient
custom, that the people took it
from the priest in their hands, as may
be gathered out of Tertullian \ "

ts Kneeling.] Kneeling here, for
all the puritans objection, hath re
ference as well to the minister him
self, as to the people and other
ministers."

[117.] " The Body of our Lord,
&*c. . . . unto everlasting life. ] Here
are the people to answer Amen,
according to all ancient and modern
liturgies. From whence we gather,
that the priest did not deliver the
Sacrament to any, or say, Take
and eat, before the communicants
had professed their faith of Christ s
Body to be exhibited unto them. "

Cosin s MS. Notes.
[ 1 1 6.] " Thenshallthepriest, &c.,
deliver it to the other ministers, that
they may help the chief minister (the
priest) when he delivereth the bread,
&c., and the minister that delivereth
the cup, &.] Here is an express
distinction between a priest -and a
deacon, who by the ancient canons
of the Church was not to deliver
the bread."

J This appears only in Cosin s copy.
* From the way the MS. is written,
this paragraph referred to will be found

in a subsequent page (p. ccxxi.).

* The reference is to Tertullian, Lib. dt
Sfectaculis cap. De Mutiere.

ccxx

INTRODUCTION.

[Holy Communion continued.]

Cosin s Prayer-Book, 1638.

[116.] "And after, (deliver if]
to the people .... kneeling. } True
it is, that the Body and Blood of
Christ are sacramentally and really
(not feignedly) present, when the
blessed Bread and Wine are taken
by the faithful communicants ; and
as true is it also,. that they are not
present, but only when the hal
lowed elements are so taken, as in
another work (the History of the
Papal Transubstantiation b ) I have
more at large declared. Therefore
whosoever so receiveth them, at
that time when he receiveth them,
rightly doth he adore and reverence
his Saviour there together with the
sacramental Bread and Cup, ex
hibiting His own Body and Blood
unto them c . But our kneeling, and
the outward gesture of humility and
reverence in our bodies, is ordained
only to testify and express the in
ward reverence and devotion of our
souls towards our blessed Saviour,
who vouchsafed to sacrifice Himself
for us upon the Cross, and now
presenteth Himself to be united sa
cramentally to us, that we may en
joy all the benefits of His mystical
Passion, and be nourished with the
spiritual food of His blessed Body
and Blood unto life eternal."

Cosin s Considerations, c. 1640.

[ 1 1 6.] "In the priest s taking

of the Sacrament to himself, there

is no direction either for his kneel
ing when he takes it, or for the
words which he is then to say d ;
which is therefore needful here to
be added, lest otherwise some con
tentious minister might say, that he
is not enjoined to kneel in this holy
action himself, nor to say any words
at all when he takes the Sacra
ment. "

Savoy Conference, 1661.

[ 1 1 6.] Exceptions of Ministers.
"We desire, that at the distribu
tion of the bread and wine to the
communicants, we may use the
words of our Saviour as near as
may be, and that the minister be
not required to deliver the bread
and wine into every particular com
municant s hand, and to repeat the
words to each one in the singular
number, but that it may suffice to
speak them to divers jointly, ac
cording to our Saviour s example.

"We also desire that the kneel
ing at the sacrament (it being not
that gesture which the apostles used,
though Christ was personally pre
sent amongst them, nor that which
was used in the purest and primitive
times of the church) may be left
free, as it was I and 2 Edw. , As
touching kneeling, &c., they may
be used or left as every man s de
votion serveth, without blame. "

b Historia papalis Transubstantiationis
&c., cap. iv. \ 5. Cosin s Works, vol. iv.
p. 49. That work appears not to have been
written until 1656. This indicates the date
of this note.

c See also the Declaration, Prayer-
Book, \ 151, p. 266.

d It will be seen that Cosin provided for
this in his correction.

THE REVISED BOOK, 1661.

[Holy Communion continued.]
[Two new rubrics are here inserted.]

124.] If y* Consecrated Bread or Wine be all spent, before all have com-
municated ; y* Priest is to consecrate more, according to y e form before
prescribed : Beginning at Our Saviour Christ in the same night 6-v.
for y* blessing of the Bread; & at Likewise after Supper &=&lt;:. for the
blessingofy e Cup.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 124.] If any bread or Wine be
[zfizrxard:}* wanting, the Priest
is to consecrate \ik: ;zir.c\ e more,
as is before appointed: beginning
-with \th:^srd:Y \l* kz&gt;.*\ Our
Saviour Christ in the same night
6&lt;r. for y e blessing of y* Bread ;
and at [Likewise after Supper &c. ]
for y* blessing of the Cup.

[At the end of this note, in Cosin s copy,
is the following direction,]

omit this here & set it p. seq: ad Jf f

Savoy Conference, 1661,
(continued. )

Answer of Bishops. "It is most
requisite that the minister deliver
the bread and wine into every par
ticular communicant s hand, and
repeat the words in the singular
number ; for so much as it is the
propriety of sacraments to make
particular obsignation to each be
liever, and it is our visible profes
sion, that, by the grace of God,
Christ tasted death for every man.

" Concerning kneeling at the sa
crament we have given account al

ready ; only thus much we add,
that we conceive it an error to say
that the Scripture affirms the apo
stles to have received not kneeling.
The posture of the paschal supper
we know ; but the institution of the
holy sacrament was after supper ;
and what posture was then used,
the Scripture is silent. The rub.
at the end of the I Ed. C. that
leaves kneeling, crossing, &c. in
different, is meant only at such
times as they are not prescribed
and required. But at the eucharist
kneeling is expressly required in the
rub. following."

Cosin s Considerations, c. 1640.

[ 124.] "If there be any con
secrated bread or wine wanting for
the communicating of the people,
here is no order (as there ought to
be) for the consecrating of more,
nor for the words which the priest
shall use for that purpose, as in the
first form of the Communion set out
in King Edward s time, and in the
canons of the Church, is enjoined.
This therefore should be here
added."

In Cosin s copy only, and the words
in all cases erased.

f That is immediately after 121. See
p. ccxix.

CCxxn

INTRODUCTION.

[Holy Communion continued.]

i 125.] When all have communicated, the Minister shall return to y* Lord s
Table, & reverently place upon it, what remaineth of y e consecrated Ele
ments covering y* same with a fair linnen cloth.

Cosin s corrected copy, 1640-61.

In the Communion time shall be
sung where there is a Quire some
or all of these sentences of holy
Scripture following v: pag. seq. &lt;j&gt;.

[Written on the opposite page.]

&lt;f&gt; Sentences. Rom. II. 33. $ 103.
15. Luc. i. 68. 74. 75. I Cor. i.
30.31. John v. 13. Johnviii. 31.
32. Matt. xxiv. 13. Luc. xii. 37.
40. John xii. 35. 36. Rom. xiii.
12. 13. 14. i Cor. iii. 16. 17.
I Cor. vi. 20. John xv. 8. 12.
Eph. v. I. 2. Rom. viii. 23. Apoc.

V. 12. 13.

And where there is no Quire let y e

Communicants make use of the
same at their own private &lt;5 de
vout meditation.

And let the Priest when he hath
done the distribution, read some
or more of them according to his
discretion .

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ I2 5-] When all have communi
cated, he that celebrateth shall re-
turne to y" Lord s table &* reve
rently place upon it what remain
eth of the consecrated Elements,
covering y e same w th a fair e linnen
cloth.

Cosin s corrected copy, 1640-61.

[At the bottom of folio N. 3. is the following note in Sancroft s hand.]
" My L. L. the B. B. at Ely House ordered all in the old method, thus :
First y* prayer of Address, We do not presume with the rubric, WJien

the priest standing, &&amp;lt;:.

The Prayer of Consecration unaltered, (only ( one for own and Amen

at last,) with y* marginal rubrics.

Then (the memorial or prayer of oblation omitted, and y e Lord s Ptaytr)
follow the rubrics and Forms of Participation and Distribution to y e end of

y* rubric, When all have communicated, &c., altogether as in this book;

only y e rubric, In the Communion-time shall be said or sung, &=c., with

the sentences following, wholly omitted.

And then the Lord s Prayer, y&lt; Collect, O Lord, and Heav. F., &lt;5rv.

&c. to y* end^."

e This last paragraph is so thoroughly
effaced as to be scarcely decipherable.

h It will be observed that the order pro
posed by Cosin was as follows.

[$ 102.] After the Proper Prefaces, p.
ccxi.

[5 1 06.] The Prayer of Consecration,
p. ccxiii.

" 108.] The Prayer of Oblation, but

with considerable additions, and some al
terations, similar to those in the Scotch
Liturgy, p. ccxxiii.
[4 126.] Followed by the Lord s Prayer.

p. ccxxiii.

[5 iiS-J Address. [We do not presume,
&c.] p. ccxii.

R$n6 119.] The Distribution, p. ccxvii.

[5 125.] When all have communicated.
p. ccxxii.

[? 78.] The Rubrick "in the Communion
time shall be sung" and sentences of
Scripture to be omitted, p. ccxxii.

Then the Lord s Prayer, &c.

It will be seen that Sancroft s inserted
paper marked B. follows this order, writing
out the paragraphs in full.

THE REVISED BOOK, 1661.

CCXXlll

[Holy Communion continued.]

j 126.] Then shall the Priest say the Lord s Prayer, the people repeating
after him every petition.

[In the midst of the printed rubrick is inserted,]
Our Father w ch art in Heaven ; &c. w th the Doxologie.

[ 108.] After shall be said as followeth.
O Lord and heavenly Father, we thy humble servants. &c.

Cosin s corrected copy, 1640-61.

[ 126.] Then shall
^* 1

[Above rubrick erased.]
[ 108.] O Lord cur heavenly Father

Wherefore O Lord &lt;Sr heavenly Fa
ther according to the Institution
of thy dearly beloved Sonne our
Saviour Jesus Christ -we thy hum
ble servants do celebrate and make
here before thy divine Majestie with
these thy holy gifts the Memoriall
which thy Sonne hath willed and
commanded us to make ; having
in remembrance his most blessed
passion and Sacrifice, his mighty
resurrection, and his glorious As
cension into heaven rendering unto
thee most heartie thanks for the
innumerable benefits procured unto
us by the same; and wee entirely
desire l thy fatherlie goodness . . .
that by the merits and death of
thy Sonne Jesus Christ now re
presented before thee tmto thee and
through faith in his blood who
maketh intercession for us at thy
right hand we and all thy whole
church may obtain remission of
our sins and be made partakers
of all other benefits of his Pas
sion. And here . .

humbly beseeching thee that all
we which be ivhosoever shall be
partakers of this holy Communion
may worthily receive the most pre
cious Body &lt;5r Bloud of thy Sonne
Jesus Christ and be fulfilled with
thy grace . . . world without end.
Amen.

Then shall the Priest adde,

As our Saviour Christ hath taught
and commanded us, wee are bold
to say,

Our FatJier who, &=c.
and deliver us from evil. Amen.
print this out at large.

[Here follows 115, "Then shall the
Priest, kneeling down at God s board."]

Sancroft s fair copy, 1661.
[ 126.] Then shall the Priest
. . . every petition.

[There is here inserted]
Our Father, &c.

print it out at large.
[ 108.] After shall be said as fol
loweth.

O Lord our heavenly Father &c.
[No correction.]

Cosin s Prayer-Book, 1619.

[ 108.] " O Lord and Heavenly
Father. ] In King Edward s first
Service-book, this prayer was set
before the delivery of the Sacra-

All the above thus put back according
to the First Prayer-Book oi Edward VI.

The same was done also in the Scotch
Liturgy of 1637.

ccxxiv

INTRODUCTION.

[Holy Commun

Cosin s Prayer-Book, 1619,

(continued. )

ment to the people, and followed
immediately after the consecration ;
and certainly it was the better and
the more natural order of the two ;
neither do I know whether it were
the printer s negligence, or no, thus
to displace it. For the consecra
tion of the Sacrament being ever
the first, it was always the use in
all liturgies to have the oblation
follow (which is this), and then
the participation, which goes be
fore, and after all, the thanks
giving, which is here set next be
fore the Gloria in Excelsis ; in re
gard whereof, I have always ob
served [my lord and master^] Dr.
Overall to use this oblation in its
right place, when he had conse
crated the Sacrament to make an
offering of it (as being the true pub
lic sacrifice of the Church) unto
God, that by the merits of Christ s
death, which was now commemo
rated, all the Church of God might
receive mercy, &c. as in this prayer ;
and when that was done he did
communicate the people, and so
end with the thanksgiving follow
ing hereafter."

ion continued.]

said before the distribution of the
Sacrament. And it would not have
been amiss if that order had con
tinued so still. "

Cosin s Prayer-Book, 1638.

[ 1 08.] "O Lord and Heavenly
Father, &c.] The Prayer of Ob
lation, which by the first ordering
of this Book in the time of King
Edward VI. was appointed to be

Cosin s Considerations, c. 1640.
[ 108.] " The prayer of Obla
tion is here placed after the par
ticipation and distribution of the
Sacrament made to the people,
which in King Edward s first Ser
vice-book, and in all other ancient
liturgies, is set before it, and next
after the prayer of Consecration.
If it were so ordered here, and the
prayer of Thanksgiving ( Almighty
and everlasting God, we most heart
ily thank Thee, &c.) appointed to
follow for the post-communion, it
would be more consonant both to
former precedents and the nature
of this holy action."

Cosin s Prayer-Book, 1619.

[ 1 08.] " This our sacrifice of
praise, &&amp;lt;r.] So the ancient fathers
were wont to call this sacrifice, Sa
crificium laudis et gratiarum actio-
nis ; not exclusively, as if it were
no other sacrifice but that ; for they
called it also, Sacrificium comme-
moralionis, and Sacrificium Spiri-
tus, and Sacrificium obsequii, &c.,
and which is more, Sacrificium ve-
rum et propitiatorium. All other
ways but this the Eucharist, or any
other sacrifice we make, are impro
perly, et secundum quandam simili-
tudinem, called sacrifices.

k The words " my lord and master " are
added by interlining. Cosin had been
Bishop Overall s chaplain. Bishop Overall

died in 1619, the date of the Prayer-Book
in which these notes were written.

THE REVISED BOOK, 1661.

ccxxv

[Holy Communion continued.]

[127.] Or this.

Almighty and everliving God, we most heartily ....
incorporate in thy Cystic-!! body y mysticall body of thy Sonnc.. .
passion of thy dear Sonne : *.ve nor. And we most humbly ...
[ 78.] Then shall be said or sung

Glory be to God on high, &c.

[ 128.] Then the Priest or the Bishop if he be present, &c.
The Peace of God which, &c.

[In the above prayers, rubricks, &c., there are no alterations made.]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

[ 127.] Or this.
Almighty & everlasting//^/;/^ l God,

. . . that thou deest vouchsafed
to feede us

[ 78.] Then shall be said or sung
Glory be to God on high. . . .
We praise thee . . .
O Lord the only begotten . . .

. . . the holy Ghcct elernall &
blessed Spirit.

[In Cosin s copy only is added,]

The finall Prayer.

Almighty God who hast promised
to hears y e petitions, &c.
as in y* next leaf. m

[ 128.] Then the Priest &c.

The peace of God which &c.

[In San croft s fair copy, in the above
Prayers, rubricks, &c., there are no cor
rections made.]

C-S^ afleiiron &lt;*&$

Cosin s Prayer-Book, 1619.

[127.] " Those holy mysteries,
with the spiritual food of the most pre
cious Body and Blood, &lt;Srv.] Before
consecration, we called them God s
creatures of bread and wine, now

we do so no more after consecra
tion; wherein we have the advan
tage against the Church of Rome,
who call them still creatures in
their very mass after consecration ;
and yet they will be upbraiding us
for denying the real presence, when-
as we believe better than they : for
after consecration we think no more
of bread and wine, but have our
thoughts taken wholly up with the
Body of Christ ; and therefore we
keep ourselves to these words only,
abstaining from the other, (though
the bread remain there still to the
eye,) which they do not. And
herein we follow the fathers, who
after consecration would not suffer
it to be called bread and wine any
longer, but the Body and Blood
of Christ."

Cosin s Considerations, c. 1640.
[78.] "At the Gloria in ejc-
celsi s, which is appointed to be
said or sung, there is a question
whether the people are to say it
after or with the minister, or no :
where, for the avoiding any diver
sity herein, some direction would
be given."

In several editions this is printed "everliving;" amongst which is the one used
by Sancroft for his fair copy. See p. ccxxix.

ccxxvi

INTRODUCTION.

[Leaf B. inserted in Sancroft s fair copy".]

Another method of the Consecration
Oblation Addresse & Distribution.

[ 106.] When the Priest standing
before the Table, hath soe ordered
the Bread d^ wine that he may
with the more readines, 6 decency
breake the Bread before the People,
&&amp;gt; take y e cup into his hands
[ 107.] he shall say the prayer of
Consecration, as followeth.

Almighty God, our Heavenly Father,
who of thy tender mercie didst give
thine only sonne Jesus Christ, to
suffer death upon the Crosse for
our Redemption ; who made there
(by his one oblation of himself e
once offered} a full perfect & suffi
cient Sacrifice, oblation 6 satis
faction, for the sinns of the whole
world ; 6 did institute, 6 in his
holy Gospel comand us to continue
a perpetuall memory of that his
precious Death &* Sacrifice, untill
his coming againe. Heare us
Mercifull Father, wee most hum
bly beseech thee, and by the power
of thy holy word, d^ spirit vouch
safe so to blesse and sanctifie these
thy gifts, 6 creatures of Bread &&amp;gt;
rvine that wee receiving them ac
cording to thy Sonne o r Saviour
Jesus Christ s holy Institution, in
remembrance of Him, and to shew
forth his Death d&gt; passion, may
be partakers of his most blessed
Body & Bloud

Who in the same night that he
was betraied, * tooke Bread, dr 5
when he had blessed, & given
thanks he * brake it &&amp;gt; gave it to

his disciples, saying, Take, Eat,
* This is my Body, which is given
for you; Doe this in remembrance
of me.

Likewise after Supper he * tooke
the Cup, and when he had given
thanks, he gave it to them, saying,
Drink ye all of this ; for * this is
my Bloud of the New Testament
w ch is shed for you, and for many
for the Remission of Sinnes : Doe
this, as oft, as ye shall drink it,
in remembrance of me. Amen.
[ 108.] Immediately after shall fol
low this Memoriall, or Prayer of
Oblation.

Wherefore, Lord 6 Heavenly
Father, according to the Institu
tion of thy dearly beloved Sonne
our Saviour Jesus Christ, wee thy
humble servants doe celebrate and
make heere before thy divine Ma
jesty, with these thy holy gifts the
Memoriall which thy Sonne hath
willed &* Commanded us to make ;
having in remembrance his most
blessed Passion 6 Sacrifice, his
mighty Resurrection d&gt; his glo
rious Ascension into heaven ; ren
dering unto thee most heartie thanks
for the innumerable benefits pro
cured unto us by the same. And
wee entirely desire thy Fatherly
goodnes, mercifully to accept this
our sacrifice of Praise & Thanks
giving; most humbly beseeching
thee to grant, that by the Merits
dr= Death of thy Sonne Jesus
Christ, now represented unto thee,
6 through faith in his Bloud,

See the reference to this leaf, p. ccxi.

THE REVISED BOOK, 1661.

ccxxvii

[Leaf B. inserted in Bancroft s fair copy continued.]

who maketh Intercession for us at
thy right Hand, wee and all thy
whole Church may obtain remis
sion of our sinnes, &* be made
partakers of all other Benefits of his
Passion. And heere we offer &
present unto thee Lord ourselves,
our soules &&amp;gt; bodies to be a reason
able holy &lt;5^ lively Sacrifice unto
thee ; humbly beseeching thee that
whosoever shall be partakers of this
holy CoWiunion, may worthily re
ceive the most precious Body 6
Jyloud of thy Sonne Jesus
[Verso of first inserted leaf ends here.]
[recto of 2nd leaf begins here.]

Christ 6" be fulfilled with thy Grace
6 Heavenly Benediction. And
although wee be unworthy through
our manifold sinnes to offer unto
thee any Sacrifice ; Yet wee beseech
thee to accept this our bounden
duty & service, not weighing our
merits, but pardoning our offences,
through Jesus Christ our Lord,
By whom &= w th whom in the
Unity of the Holy Ghost, all hon
our &* glory be unto thee, O Fa
ther Almighty, world without end.
Amen.

[126.] Then shall the Pritst adds

As our Saviour Christ hath taught
&&amp;gt; colhanded us wee are bold to
say Our Father w ch art &c.
from evil. Amen.

[In the margin]

print it at large.

[115.] Then shall the Priest kneel
ing doume at God^s board, say in
the name of all them, that are to
receive the holy Comunion this
prayer following.

We doe not presume, to come to this
thy Table O merciful Lord trust
ing in our owne righteousnesse, but
in thy manifold, and great mercies:
We be not worthy soe much as to
gather up the crumbs under thy
Table : But thou art tJie same
Lord, who s property is allwaies
to have mercy. Grant us there
fore Gracious Lord, soe to eat the
flesh of thy deare Sonne Jesus
Christ, and to drink his bloud ;
that our sinfull bodies may be
made deane by his body, and our
smiles washed through his most
precious blood, and that wee may
evermore divell in him, and he
in us. Amen.

[ 1 1 6. ] Then shall the Priest that cele-
brateth, receive the Holy Comunion
in both kinds upon his knees &c.

as in the booke. Only
next before y* Rubric [ When all
have comunicated drV.j shall this
Rubric be inserted.

[ 78.] In the Comunion time shall
be sung (when there is a quire)

Lambe of God y* takest away the
sins ofy e world have mercy tipon us.

O Lamb of God y* takest away the
sins of y e world grant us thy
peace.

with some or all of these sentences
of Script u re following.

[recto of second inserted leaf ends here,

the back of which is blank.]
[Pasted on the verso of the previous
MS. leaf is a slip roughly and hastily
written, but still in Bancroft s writing.]

Rom. II. 33. Oh the depth ofy* Wis
dom 6 Knoiul: of God! how in
comprehensible are his judgements,
6 his waies past finding out !

CCXXV111

INTRODUCTION.

[Leaf B. inserted in Sancroft s fair copy continued.]

Ps. 103. I. Praise the L d . my
Soule 6 all that is w thn me praise
his H. name.

2. Praise the L d . my Soule: &&amp;gt;
forgett not all his benefits.

3. Who forgiveth all thy sinne : 6
healeth all thine infirmities.

4. Who saveth thy life fro destruc
tion; 6 crowneth theew th mercie
&* lovv kindnes.

5. Who satisfieth thy mouth w^ good
things ; &&amp;gt; feedeth thee w th y*
bread of heaven.

Luc. I. Blessed be y- Lord G. of
Israel ; for he hath visited & re
deemed his people Theref. being
saved frlj o r enemies let us serve
him ?v th out feare.

Tn holmes & rightness before him :
all the daies ofo r life.

I Cor. I. 30. Christ Jesus is made of
G. unto us ; Wisd. 6 Rightness
& Sanctifion 6 Redemtion.

31. That ace: as it is -written He
y* glorieth he sh d glory in the L d .

Joh. 5. 13. Behold thou art mayde
whole : sin no more least a worse
th9 happen unto thee.

Joh. 8. If ye continue in my word;
then are ye my disciples indeed
And ye shall know the Truth
the Truth shall make you free.

Mat. 24, 13. Whosoever shall endure
unto y e end: the same shall be
saved.

Luc. 12. Happy are those serv ts who
y* L d w n he cometh shall find so
doing.

Luc. 12. 40. Be y* therefore ready

also : for y e Son of M. cometh at

an hoiver w* y* think not.

John 12. 35. Yet a little while is y*

light w th you : walk while you
have y e light lest darkness come
upon you.

36. While y* have light beleeve
in y e light ; y t ye may be y e chil
dren of light.

Rom. 13. 12. The night is far spent
y* day is at hand : let us therefore
cast ofy e works of darkness &* let
us put on y e armor of light.

13. 14. Let us walk honestly as
iny e day : putting on y e L d Jesus
Christ.

I Cor. 3. Know y e not yt y* are y"
Temples of G d & y* y e Sp. of G.
dwelleth in you.

If any one defile y e Temple of G. him
shall G. destroy.

I Cor. 6. Y e are bought w th a price :
therfore glorify G. in y bodies &lt;2?
in y r spirits for they belong to G.

John 15. Heerein is the F. glorified:
that y e beare much fruit.

This is X s colnd* y* wee love one
another: even as he hath loved us.

Eph. 5. Be wee followers of G. as
deare childr. 6 walk in love:
even as X. loved us 6 gave himsf
an offers 6 a sacrif. of a sweet
savo r unto G.for us.

Rom. 8. 32. Hey* spared o his own
Son but delivered him up for us
all : how shall ht not w th him also
freely give us all things.

Apoc. 5. 12. Worthy is y e lamb y*
was slain, to receive power, &=
riches *S wisd. & strength &
hon r &&amp;gt; glory and blessing.
13. Blessing hono* glory & power
be unto him y* sitteth tipon y*
throne : 6 unto y e Lamb for ever
&&amp;gt; ever.

[End of the slip inserted.]

THE REVISED BOOK, 1661.

ccxxix

[Holy Communion continued.]

[ 132.] Collects to be said .... every such day one or more ...
Assist us mercifully O Lord in these our supplications, &c.

and ready help, through Jesus Christ our Lord.
O Almighty Lord & everliving lasting God, &c.
[No further corrections throughout the six Collects, except "who" for "which."]

[ I 35-] Upon the Sundaies 6 other Holy dayes(if there be no Commu
nion) shall be said all that is appointed at the Communion until the end
of the Homily, concluding v. ith the generall prayer (for the v/hcle good
state of Chrlct c v* Catholick Church of Christ ~" i k~-~ : .,,.* v. o\

S J -..*- .- *, fc *. j

c,nd together -with one or moe of these Collects last before rehearsed, c.z
occasion shall serve concluding with y* Blessing.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[erased, and the following written in.]

[ 132.] Collects to be said one or
more at the discretion of the minis
ter, before thefinall collect of Morn
ing, &&amp;gt; Evening Prayer, Litanie
or Communion, as occasion shall
serve ; as also after the offertory,
or Prayer for the estate of Christ s
Church, -when there is noe Com
munion celebrated.

Assist us mercifully O Lord, &c.
through Jesus Christ.

O Almighty Lord, c.

[No correction made throughout the
six Collects.]

[In Cosin s copy only is this title inserted,]

Thefinall Collect.

Almighty God v. hich who hast pro
mised.

[ I 35-] Upon the Sundaies and
other Holydayes . . . untill the end
of the He-mi!" cencludir." "*h
the generall prayer (for the v/hcle

good estate of Christ s Catholick
Church militant here in ca^h)

serve conclude -with the finall
prayer, Almighty God -who hast
promised to hears &c. &&amp;gt; the
Blessing.

Cosin s Prayer-Book, 1619.

[ I35-] "By all that follows it
appears, that the mind of the Church
of England ever was and is to have
a Communion and commemorative
sacrifice of Christ s death every day,
that the people will but come to it,
and make up a sufficient number."

"Upon the holydays, if there be
no Communion, shall be said all
that is appointed at the Communion,
until, &&amp;lt;:. ] Under which Sundays
are comprehended, for certainly
Sundays are holydays too; and
therefore it is but a peevish cavil
of the puritans, to ask by what
warrant men may read the second
service upon Sundays."

e Tt may be noted that this title was by
accident allowed to stand with the alter
ation uncancelled in the Convocation Book,

and was so printed in Sealed Book. Com
pare with p. cc.

ccxxx

INTRODUCTION.

[Holy Communion continued.]
[ 137.] And there shall be no celebration of the Lord s Supper except

there be a good convenient number to communicate with the Priest

according to his discretion.
[ 139.] And if there be not above twenty persons in the Parish...

[No alteration. ]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 137.] And there shall be no cele
bration of the Lord s Supper,
except there be a good number
sufficient number to communicate
with the Priest \according to his
discretion p . ]
[ I39-J And if there be not, &c.

[In Cosin s copy this rubrick has been
erased, but stet put against it. In San-
croft s copy no alteration.]

Cosin s Prayer-Book, 1619.

[ I35-] "Sfiall be said all,
When the people first, and after
wards the priest and clergy in some
places, gave over their devotion,
and neglected the old use of com
municating every day ; yet the
prayers, and lessons, and other
the appendants to that holy office
they omitted not, specially such as
were in orders."

[ I3S-] " If there be no Com
munion.} Not that there should
be no Communion when they be
read, (as we use now-a-days,) but
that though there be no Commu
nion for want of devout company,
yet they should be read : so that
by the authority of our Church,
I cannot see how it will be avoided,
but that every Church is bound
daily to propound the Sacrament
to the people, that such as be dis

posed might receive, and the fault
not be laid upon the Church, or the
priest that serves. And therefore
upon these holydays in King Ed
ward s time, if the people were neg
ligent to come to the Communion,
the curate was to read the exhorta
tion to them which begins, Dearly
beloved, forasmuch, &c. And in
cathedral churches, and other places
like them, it was then appointed,
that there should be daily Commu
nions, and so there were. See the
Rubric before the Exhortation there
in King Edward s first Service-
booki."

[ 137- ] " And there shall be no
celebration, &*&lt;:., except there be a
great number. 1 This was made
against the Solitaries Misses that
the papists are now-a-days content
withal. It was an abuse springing
up about Charlemagne s time (it
seems) to have the priest commu
nicate and say mass, though there
were none to celebrate with him.
Therefore the council of Mentz then
made a canon against it."

Lords Committee, 1641.
[135.] Innovations in discipline,
No. 7. In reading some part of the
Morning Prayer at the holy table,
when there is no Communion cele
brated.

P The words within brackets were in
Cosin s book first erased, and stet written
against them. In Sancroft s copy they

were also erased and written in again.
i See Prayer-Book, \ go, p. 225.

THE REVISED BOOK, 1661.

CCXXXl

[Holy Communion continued.]

i 140.] And in Cathedrall & Collegiate Churches &* Colledges where be
there are many Priests and Deacons they shall all receive the Commu
nion with the Minister Priest.,.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 140.] And in Cathedral & Colle
giate Churches dr&gt; Colledges where
be many Priests & Deacons they
shall all receive the Communion
with the Mir.icter Priest every
Sunday or once in a month at
the least except they have a rea-

Cosin s Prayer-Book, 1619.

[ 140.] "And in the cathedral
or collegiate churches where be many
ministers, &c.~\ A rule (if it were
observed) tending to the great ad
vancement of piety, and somewhat
answerable to the practice of the
primitive Church. . . . Which holy
order was here (no doubt) regarded
by our Church, when she enjoined
her priests and deacons to commu
nicate every Sunday at least, sup
posing it ought and should be done
by them oftener. And from hence
was it, that the Collects, Epistles,
and Gospels were appointed upon
the Sundays and holydays ; and
a rubric made at the beginning of
this Service-book, for the Collects,
Epistles, and Gospels to serve all
the week long, that were used on
the Sunday, that is, at any time
when there is a communion on the
week-day. And certainly, though
it be no fault to read the Collect,
Epistles, and Gospels, either upon
Sundays or week-days ; yet to read

them, and not to go on with the
Communion, is contrary to the in
tent of our Church, that, if there
were any company, intended a com
munion every day, for the continu
ing the daily sacrifice in the Church,
ever used till Calvinism sprung up,
and leaped over into England."

Lords Committee, 1641.
[ 140.] Considerations, No. 17.
Whether cathedral and collegiate
churches shall be strictly bound to
celebrate the Communion every
Sunday at the least, and might
not it rather be added once in
a month ?

Cosin s Considerations, c. 1640.
[ 140.] "In the fourth rubric
after the Communion, The priests
and deacons of cathedral and col
legiate churches are enjoined to re-
receive the Communion with the
priest there, every Sunday at the
least. Questions are here moved,
whether the Church did not hereby
intend to have the Communion ad
ministered in such places every day
of the week, or oftener than once
in the week at least And, whether
the priest, who there waits in his
week, ought not to communicate
oftener than every Sunday, or upon
every Sunday at the least. Which
questions would be in this rubric
determined by some few words
added to it. "

ccxxxii

INTRODUCTION.

[Holy Communion continued.]

[ 141.] And to take away the all occasion of dissension & superstition
which any person hath or might have in concerning the Bread & Wine,
it shall suffice that the Bread be such as is usually to be eaten at the
Table v/ith ether meats, but the best and purest wheat bread that con
veniently may be gotten.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 141.] And to take away the all
occasion of dissension & supersti
tion which any person hath or
might have ir. concerning the
Bread & Wine it chall cu?.cc
that the Bread shall be such as
is usuall to be eater, at the Table
v/ith other ir.eatee but yet the
best and purest v/heat bread
that conveniently may be gotten,
though Wafer Bread pure, 6
without any figure set tipon it
shall not be forbidden, especially in
such Chiirches where it hath been
accustomed. The Wine also shall
be of the best & purest y* may be
had.

Cosin s MS. Notes.
[141.] "And to takeaway super
stition, it shall suffice that the bread
be such as is usual to be eaten.} It is
not here commanded that no unlea
vened or wafer-bread be used, but
it is said only that the other bread
shall suffice. So that though there
was no necessity, yet there was a
liberty still reserved of using wafer-
bread, which was continued in di

vers churches of the kingdom, and
Westminster for one, till the 1 7th
of King Charles.

"The first use of the common
bread was begun by Farel and Viret
at Geneva, 1538, which so offended
the people there, and their neigh
bours at Lausanne and Berne, (who
had called a synod about it) that
both Farel and Viret, and Calvin
and all, were banished for it from
the town, where afterwards the
wafer-bread being restored, Calvin
thought fit to continue it, and so it
is at this day r ."

Cosin s Considerations, c. 1640.
[ 141.] " In the next rubric it is
said, that at the Communion it
shall suffice, that the bread be such
as is usual to be eaten, so it be the
best and purest that may be gotten.
It is questioned here, whether by
virtue of this order any Church is
restrained from their custom of using
wafers at the Sacrament, as in
Westminster, and many other places,
they have been always wont to do.
To avoid dispute and contention
herein, an order would be annexed
for that purpose 8 ."

* The reference is to Beza s Life, in which
it is stated that common bread was in use
at Geneva, but not at Berne, and that in
the year 1538, the Bernese calling a synod
at Lausanne, ordered the use of waters at
Geneva ; that Calvin and his friends were,

on refusing to celebrate, expelled from
Geneva by the civil magistrates ; that
afterwards they agreed to use wafers,
and returned.

Cosin it is seen suggests this, but it did
not pass.

THE REVISED BOOK, 1661.

[Holy Communion continued.]

[ 142.] And if any of the Bread & wine remain unconsecrated the Curate
shall have it to his own use.

[The following addition to this rubric is made.]

But if any remain of that 7^* was consecrated, it shall not be carried
out of the Church ; but y* Priest, and such other of the Communicants,
as he shall then call unto him shall {mediately aftery* Blessing, reverently
eat &lt;Sr drink y e same.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 142.] And /f any of the cor.:c-
:r-i:d Bread and or Wine re
maine unconsecrated the Curate
shall have it to his own use.

[In Sancroft s fair copy the rubrick is
wholly erased and re-written,]

If any of the Bread or Wine remaine
unconsecrate, y Curate shall have
it to his own use.
[In both is the following addition.]

And if any remaine that was con
secrate, it shall not be carried out
of the Church ; but y e Priest dr 3
such other of y* Comunicants as
he shall then call unto him before
y* Lord s Table shall there ime
diately after y e Blessing reverently
cat &&amp;gt; drinke the same.

Cosin s Prayer-Book, 1619.

[142.] "And if any of the bread
and wine remain, &lt;Srv.] Which is
not to be understood of the bread
and wine already consecrated, but
of that which remains without con
secration ; for else it were but a
profanation of the holy Sacrament
to let the curate have it home to
his own use."

Cosin s Prayer-Book, 1638.

[ 142.] "Andi/ "any oj "the bread and

-wine remain^ &c.\ Which is to be

understood of that bread and wine,
that the churchwardens provided,
and carried into the vestry, not of
that which the priest consecrated
for the Sacrament ; for of this, if
he be careful, as he ought to be, to
consecrate no more than will suffice
to be distributed unto the commu
nicants, none will remain."

" The curate shall have it to his
own use.] It was the ancient man
ner of the Church, to offer a good
quantity of bread and wine (every
one of the people some) for the use
as well of the minister and priest,
as for the poor, and the preparation
of the Sacrament."

Cosin s Considerations, c. 1640.
[ 142.] "It is likewise here or
dered, That if any of the bread
and wine remain, the curate shall
have it to his own use. Which
words some curates have abused
and extended so far, that they sup
pose they may take all that remains
of the consecrated bread and wine
itself, home to their houses, and
there eat and drink the same with
their other common meats ; at least
the Roman Catholics take occasion
hereby to lay this negligence and
calumny upon the Church of Eng
land ; whereas the rubric only in-

JCCXXX1V

INTRODUCTION.

[Holy Communion continued.]

[ 144.] The Bread and wine for the Communion shall be provided
by the Curate & the Churchwardens at the charges of the parish, and
the Parish shall be discharged of sv.ch s jmire 1 of rmw ^ ^^

,,f? Q c. -,,,V.;^V, TiIfV.0^^ fV,^xr Vxixja Tvolrl fri- tka como K ,-.*v1o.,. ^f +1^-

[ 149.] And note that every Parishioner ... of which Easter to be one
and chall alec receive the Sacraments and ether Pit"* a~ ^ v&gt; d j " rr f/&gt; fVv ~

and yearly at Easter every parishioner shall reckon with hie the
Parson Vicar or Curate &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[144.] The Bread & vine for the

Ccrnunion shall be ^rovided c.

[The whole of the above rubrick is erased *.]

[ 149.] And note that every Pa
rishioner shall communicate at
the least three times in the yere,
of which Easter to shall be one

^-rtto XT /-*fV

And yeerely at Easter ...

Cosin s Considerations, c. 1640,

(continued).

tends it of such bread and wine as
remain unconsecrate of that which
was provided for the parish, (as ap-
peareth by the articles of enquiry
hereabouts in the visitations of di
vers bishops). And therefore for
the better clearing of this particular,
some words are needful here to be
added, whereby the priest may be
enjoined to consider the number of

* See in Bancroft s book ante, after
rubrick 73, p. clxxxi.

u The Canon referred to seems to be
this : Let every Christian act for his own
benefit, and have an earnest concern for

them which are to receive the Sa
crament, and to consecrate the bread
and wine in such a near proportion
as shall be sufficient for them ; but
if any of the consecrated elements
be left, that he and some others
with him shall decently eat and
drink them in the church before all
the people depart from it. "

Cosin s Prayer-Book, 1638.

[ I 49-l " Three times in the
year.] It was one of K. Canutus s
laws, made here in England in a

Convention at Oxford, That every
Christian should thrice in the year
receive the blessed Sacrament of
the Lord s Supper u . "

Lords Committee, 1641.
[ J 49-] Considerations, No. 1 8.
In the last rubrick touching the
Communion, is it not fit that the
printer make a full point, and be
gin with a new great letter at these
words, " And every parishioner
shall also receive the Sacrament."

his Christianity, and prepare himself to go
to housel three times a year at least.
King Cnute s Laws Ecclesiastical (at Win
chester), sub ann. 1017. can. 19. Johnson s
Canons, vol. i. p. 509. Anglo-Cath.Lib.ed.

THE REVISED BOOK, 1661.

CCXXXV

[Holy Communion continued.]

Cosin s Considerations, c. 1640.

[ I 49-l " I n the last rubric there

it is ordered and said, That every

parishioner shall communicate at the

least three times in the year, &c.,
and shall also receive the Sacra
ments, &c. , according to the order
in this book appointed. Where
the word Sacraments, in the plural
number, being annexed to their
communicating of the Lord s Sup
per, (which is one Sacrament al
ready past, and supposed to have
been taken by the people, who are
likewise already baptized in an
other,) occasion is hereby given to
think that the Church of England
alloweth of more Sacraments than
two * ; but this being contrary both
to the articles of religion and the
Catechism here following, it is re
quisite that in this place some ex
planation be made of the word Sa
craments, that there may be no
difference between one place and
another in our books. "

"The like explanation ought to
be made of those words in the act
of parliament set at the beginning
of this book, where, in the second
paragraph, it is said, That all min
isters shall be bounden to say and
use .... the celebration of the
Lord s Supper, (which is one Sa
crament, ) and administration of each
of the Sacraments, (which is more
than one besides ?}."

Savoy Conference, 1661.
[ 149.] Exceptions of Ministers.
"Forasmuch as every parishioner

* Cosin himself alleged this argument
ill the conference about Montague at York

is not duly qualified for the Lord s
supper, and those habitually pre
pared are not at all times actually
disposed, but many may be hin
dered by the providence of God,
and some by the distemper of their
own spirits, we desire this rubrick
may be either wholly omitted, or
thus altered :

" Every minister shall be bound
to administer the sacrament of the
Lord s supper at least thrice a year,
provided there be a due number of
communicants manifesting their de
sires to receive.

Answer of Bishops. " This desire
to have the parishioners at liberty,
whether they will ever receive the
communion or not, savours of too
much neglect and coldness of af
fection towards the holy sacrament.
It is more fitting that order should
be taken to bring it into more fre
quent use, as it was in the first and
best times. Our rub. is directly
according to the ancient Council of
Eliberis, C. 81. (Gratian de Con-
secrat. ) No man is to be accounted
a good catholic Christian that does
not receive three times in the year.
The distempers which indispose
men to it must be corrected, not
the receiving of the sacrament there
fore omitted. It is a pitiful pre
tence to say they are not fit, and
make their sin their excuse. For
merly our church was quarreled at
for not compelling men to the com
munion ; now for urging men. Flow
should she please ?

House, A.D. 1620. A.-C.L., vol. ii. p. 34.

y Act Eliz.

ccxxxvi

INTRODUCTION.

[Holy Communion continued.]
[At the end is added the following rubric.]

[ l S-~\ After y e divine Service ended, y e many given at y e Offertory shall be
disposed of to such pious and charitable uses as the Minister & Church
wardens shall think fit. Wherein if they disagree it shall be disposed of
as the Ordinary shall appoint.

[This is followed by the Declaration following, which is also added in MS.]
[ 151.] Whereas it is ordained, in this office for y* Administration of the
Lord s Supper &c.

[and continued in MS. according to the 1662 ed.]

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[ 1 50.] After y* Divine Service ended,
the money w ch was offered, shall be
divided, one half to y e Priest, the
other half to be employed to some
pious or charitable use, for y e decent
furnishing of the Church or the
relief of y* poore [is be prcoc^ily z ]
among "whom it shall be forthw ih
distributed, if need reqtdre, or put
into y e poore man s Boxe, at y*
discretion of the Priest &lt;$ Church
wardens or other Officers of y e place,
y* are for that purpose appointed.

Lords Committee, 1641.
[ 151.] Considerations, No. 1 6.
Whether it will not be fit to insert
a rubrick touching kneeling at the
Communion ; that is, to comply in
all humility with the prayer which
the minister makes when he de
livers the elements.

Savoy Conference, 1661.
[151.] " And we desire that the
following rubrick in the Common
Prayer-book, in 5 and 6 Edw., es
tablished by law as much as any
other part of the Common Prayer-
book, may be restored for the vin
dicating of our church in the matter

of kneeling at the sacrament (al
though the gesture be left indiffer
ent) : " Although no order can be
so perfectly devised but it may be
of some, either for their ignorance
and infirmity, or else of malice and
obstinacy, misconstrued, depraved,
and interpreted in a wrong part ;
and yet, because brotherly charity
willeth that, so much as conve
niently may be, offences should be
taken away ; therefore are we will
ing to do the same. Whereas it is
ordained in the Book of Common-
prayer, in the administration of the
Lord s supper, that the communi
cant kneeling should receive the
holy communion, which thing being
well meant for a signification of the
humble and grateful acknowledging
of the benefits of Christ . . .

Answer. " This rub. is not in
the liturgy of queen Elizabeth, nor
confirmed by law ; nor is there any
great need of restoring it, the world
being now in more danger of pro
fanation than of idolatry. Besides
the sense of it is declared sufficiently
in the a8th article of the Church
of England. The time appointed
we conceive sufficient."
[Practically, the rubrick was restored.]

z In Cosiu s copy only, and erased.

THE REVISED BOOK, 1661.

CCXXXVll

THE MINISTRATION OF publick BAPTISME of Infants
to be used in the Church.

[ I78-] It

[The whole of this is erased, as far as]

Wherefore The people are to bee admonished that it is most con
venient . . .

number of people may come together . . .
ministred in the English vulgar tongue.

Children may at all times be baptized at home upon any other day.
[A new rubrick is here added,]

[ !79-l And note, that there shall be for every male child to be baptized
two godfathers and one godmother ; and for every female, one godfather
and two godmothers.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE MINISTRATION OF Ir.fcr.t
publick BAPTISM of ir.fzr.i: chil
dren to bee used in the Church.

[Only the final corrections appear in
Bancroft s fair copy. In Cosin s copy also
is written in the margin,]

Print this on y* other page and set
a faire.compartment before it.

[ 178.] It appeareth by ancient
writers ... in the old time [stet]
was not in ih~r ti~: commonly
ministered \stef\ c:hbrai:d but at

7-r \stet\ cf at Easter & Whit-
suntide, "H h^i at Trhich. times
\stct\ it was openly . . .

[The whole of Cosin s corrections being
here cancelled, and "stet " placed against
the words erased (to all appearance in

Bancroft s hand), the " fair copy" has no
correction whatever in this paragraph.]

people may come together . . .
children may and ought to may at

all times be baptized at home

upon any other dayes.

Cosin s MS. Notes.
[178.]" Public Baptism, when the
most number of people may come to
gether.] And therefore it is presently
afterwards ordered that it shall be
done in service-time, after the second
lesson at Morning or Evening Prayer.
But because people used not so
diligently to come to service, Bucer
in his Censure said it would be
batter to do it immediately after
the sermon, (for there were most
people at that,) wherein never
theless he prevailed not, for these
rubrics we see continue still."

INTRODUCTION.

[Holy Baptism continued.]

i 180.] When there are children to be baptized upon the Sunday or
Holyday, the Parents shall give knowledge thereof over night, or in
the morning aMore the beginning of Morning Prayer to the Curate.
And then the godfathers and godmothers, and the people, with the
children must be ready at the font . . . shall appoint.

Cosin s corrected copy, 1640-61.
[ 1 80.] When there are ...

knowledge thereof over night . . .

And then ih: p:cpl: .ik the god
fathers and godmothers (who shall
be three at ih: lead for every child +

v/ith the Children [stet] must be
ready with the children at the font.

[There is written in later, and in San-
croft s hand (?), to be inserted after the
words " for every child,"]

+ if for a male child 2 godff. d^ 5

I go dm. & for a female 2 god
mothers d^ I godfather b .

Bancroft s fair copy, 1661.
[ 1 80.] When there are ...

knowledge thereof over night . . .

And then the godfathers and god
mothers (who shall be three for every
child ; y* is, for a male child 2
Godfathers, dr 3 a Godmother, &&amp;gt; for
a female, a Godfather & 2 God
mothers ;) and the people, with the
children must be ready at the font

piirc zicr} either immediately after
the last lesson . . . c.

Savoy Conference, 1661.
[ 178.] Exceptions of Ministers.
"There being divers learned, pious

and peaceable ministers who not only
judge it unlawful to baptize chil
dren whose parents both of them
are atheists, infidels, hereticks, or
unbaptised, but also such whose
parents are excommunicate persons,
fornicators, or otherwise notorious
and scandalous sinners ; we desire
they may not be enforced to bap
tize the children of such, until they
have made due profession of their
repentance."

Answer of Bishops. " We think
this desire to be very hard and un
charitable, punishing the poor infants
for the parents sakes, and giving
also too great and arbitrary a power
to the minister to judge which of
his parishioners he pleaseth athe
ists, infidels, heretics, &c., and then
in that name to reject their chil
dren from being baptised. Our
church concludes more charitably,
that Christ will favorably accept
every infant to baptism, that is pre
sented by the church according to
our present order."

[ 1 80. ] Exceptions of Ministers.
We desire that more timely no
tice may be given."

Answer of Bishops. "The time
appointed we conceive sufficient."

b The figure 2 in both cases is written
over some other figure, but what this was

is not to be determined, as the later writing
is darker and blacker than the earlier.

THE REVISED BOOK, 1661.

ccxxxix

[Holy Baptism continued.]

[ 1 8 1.] And then standing there, the Priest she!! nske rvh-tb th-
children bee baptized or no. the Priest coming to y Font, (w ck is
then to be filled w* pure water) dr standing there, shall say Hath this
Child been already baptized or no ? If they answer No : Then shall the
Priest sr.y thus proceed as followeth*

Cosin s corrected copy, 1640-61.

[ 181.] And then standing there
the Priest camming to the font
(w ch is to be then replenished
w th p ure water}* & standing
there shall -he - say Hath this
child (or if there be more) v. hether
the Hath any one of these chil
dren been already baptized or no.
If they answer No; then shall
the Priest say thus proceed as fol-
loweth varying hi: ~j??rd: a::srd-
::: to the r.-t::b;r y* forme only
?:*.??- * mi~ib;r in those words
ii&lt; ch are requisite to express a dif-
Jcrence of the sexe or number of
y e children.

Sancroft s fair copy, 1661.
[ 181.] And then rtr.ndin- the:

[The whole passage erased, and written
in according to the final corrections in
Cosin s copy.]

And the Priest
Font, &c.

coming to the

Savoy Conference, 1661.
[ I So.] Exceptions of Ministers.
"Here is no mention of the parents,
in whose right the child is baptised,
and who are fittest both to dedicate
it unto God, and to covenant for
it : we do not know that any per

sons except the parents, or some
others appointed by them, have
any power to consent for the chil
dren, or to enter them into cove
nant, We desire it may be left free
to parents, whether they will have
sureties to undertake for their chil
dren in baptism or no."

Answer of Bishops. "It is an
erroneous doctrine, and the ground
of many others, and of many of
your exceptions, that children have
no other right to baptism than in
their parents right. The churches
primitive practice (S. Aug. Ep. 23.)
forbids it to be left to the pleasure
of parents, whether there shall be
other sureties or no. It is fit we
should observe carefully the prac
tice of venerable antiquity, as they
desire, Prop. 1 8. "

[ 1 80.] Exceptions of Ministers.
" We desire [the font] may be so
placed as all the congregation may
best see and hear the whole admi
nistration."

Answer of Bishops. "The font
usually stands, as it did in primi
tive times, at or near the church
door, to signify that baptism was
the entrance into the church mys
tical ; we are all baptised into
one body (i Cor. xii. 13) ; and the
people may hear well enough. "

This has been smeared (rather than erased) by Cosin, but stet is written over
by bancroft.

ccxl

INTRODUCTION.

[Holy Baptism continued.]

Dearly beloved, forasmuch . . . will grant to these this children that
thing which by nature they he . . .

[The change of "these children" to " this child," " they" to " he,"
and the like, is made throughout the Order.]

[ 182.] Then shall the Minister d Priest say,

Let us pray.

Almighty and everlasting God . . . diddest save Nee Noah
Son Jesus, Christ in the river Jordan diddest sanctifie the flood Jordan

& all other waterc to the mystical washing . . .
look upon these children; sanctifie them, and ash them this child;

wash him & sanctify him with the holy Ghost . . .

Almighty and immortal God . . . may receive remission of their his sins
by spiritual regeneration.

[No corrections beyond "him" for "them," &c.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

Dearly beloved forasmuch . . .

will grant to [this child or~\ e these
children f , these persons that thing
which by nature \he or she or] e
they cannot have, that [he, or she
or] e they may be baptized &c.

[ 182.] Then shall the priest say

Let us Pray. And heere all the
congregation shall kneele doune.

Almighty & everlasting God,
which of thy, &c. . . .

Szciif.z We beseech thee ihi;
(*...**;+,* f &**;&lt;.**,. ,,! f~ r a,,-

1r.nr.ite mercies that theu ~:!t [stet]
mercifully looke

[cancelled, and so correction omitted
in fair copy.]

d This word "Minister" appears to be
simply a variation in the printed copy of
1636. Others of the same time have Priest.

These words appear only in Cosin s
are written in the margin.

Almighty & Immortall God the
aid of .... &c.

that they (.) * her: bro^ht
eomming [stef] to thy holy Bap-
tisme . . .

[Note that throughout Cosin s copy a
double bracket thus (.) is put against
"they," "them," "these," "their," &c.,
throughout the service, to signify the sub
stitution of he or she, him or her, &c.
Throughout Sancroft s copy the words
these children ," " these in fan ts, " they , "
"their," "them" &c., are underlined;
and in the Convocation copy they are
altered to " this child," "this infant"
"he, his, him," &c.]

Lords Committee, 1641.
Considerations, No. 19. Whether
at the first prayer in the Baptism
these words, "didst sanctify the
flood Jordan and all other waters,"
should not be thus changed, "didst
sanctify the elements of water. "

r The alteration in the fair copy is made
in different ink to the other corrections,
and appears to be in a different hand. See
the note also, ,p. ccxlvii.

THE REVISED BOOK, 1661.

ccxli

[Holy Baptism continued.]

[ 186.] Then shall the people stand up & y&lt; priest say shall say,

... in the tenth chapter at y* 13 * verse.

At c. certain time They brought young children . . . much displeased . . .

for to such belongeth of such is the Kingdom of God.

Whosoever doth shall not receive

And .vhen he had taken tooke them up in his arms, he put his hands
upon them and blessed them.

[ 187.] After the Gospel is read ....

Friends : Beloved you hear in this gospel . . .

in bringing these children this infant to his holy baptisme . . .

Almighty and everlasting God, heavenly Father, we give . . .

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.
[ 1 86.] Then shall the priest say

.... in the tenth chapter at y e

13 * v.
Hcere y e people shall stand up &&amp;gt; say

Glory be to thee Lord*.

[A marginal direction is here given to the
printers. In Cosin s copy,]

in y* new translation.

[In Sancroft s copy,]
Print it after tJie new translation.

[After the Gospel is added in both,]

So endeth y* Holy Gospel.

Answer.

Thanks be to thee L d .
[ 187.] After the Gospel is read
&c.

Friends you heare in this . . .
. . . that hee favourably allov/eth

[*+ 4i A^, f~.. n .~~l,l.. ~^^**s*sI.-\
- rj ^, _, ._, -j, j

accepteth our obedience in bringing
this charitable work

Almighty & everlasting God . .

thy holy Spirit to these infante
persons h

Savoy Conference, 1661.

[ 182.] Exceptions of Minister*.
Didst sanctifie the flood Jordan.
" It being doubtful whether either
the flood Jordan or any other waters
were sanctified to a sacramental use
by Christ s being baptized, and not
necessary to be asserted, we desire
this may be otherwise expressed. "

[ 182.] Exceptions of Ministers.
May receive remission of sins by spi
ritual regeneration. "This expres
sion seeming inconvenient, we de
sire it may be changed into this :
May be regenerated and receive
the remission of sins. "

Annver of Bishops. "Most pro
per, for baptism is our spiritual re
generation, (St. John iii.) Unless
a man be born again of water and
the Spirit, &c. And by this is re
ceived remission of sins, (Acts ii. 3, )
4 Repent and be baptised every one
of you, for the remission of sins.
So the Creed : One baptism for
the remission of sins. "

f In Cosin s copy some words are erased,
apparently "Here answer."

h This correction also made in the lighter
ink as before in the fair copy.

ccxlii

INTRODUCTION.

[Holy Baptism continued.]

[ 192.] Then the Priest shall speak unto the godfathers . . .
We!!- Dearely-beloved friends : ye have brought ....
would vouchsafe to receive then him, to lay his hands upon them, to

blesse them to release them him of their his sinnes to sanctify him w th

y* holy Ghost, to give . . .
promise by you that be their are his sureties (untill he come of age to take

it upon himself e) that they wil forsake renounce the devill . . .
[ I93-] en shall the priest demand of the godfathers & godmothers

these "uestions folloy/in
/ demand therefore

Doest thou in the name of this child renounce forsake the devill . . . 0&lt;/the . . .
Answer. I forsake renounce them all

Minister. Doest thou beleeve in God the Father Almighty . . .
Answer. All this I stedfastly believe.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 192.] Then :kz they all ^
tip ar.d the Priest shall speake
. . . that be their sureties (untill
they come of age to take it upon
themselves ; that they will forsake
renounce the devill &c.

[ I93-] Then shall the priest de
mand of the godfathers & god
mothers of every severall child y i
is to be baptized these questions
following

An:r m?. I demande therefore.

Doest thou forsake renounce...

Ar.d -&gt;zy c- cf ih:~ :.*=!! An-
swere audibly I forsake renounce
them all

/-&gt;--.., *!,.. 1~. *Z. ~.~^* ~f *Z,S.
_,~^_. -. ... ""; "" ~j -----

child prof::: iki: fait?:. Doest thou
beleeve in God . . . &c.

And [j/rf] D::ci the-.
Jesus Christ . . . &c.

And doest thou believe in the
Holy Ghost . . . &c.

[In Cosin s copy the corrections in mar
gin are cancelled, and stet put against the
" And " in Bancroft s writing.]

All this I stedfastly believe.

[After the above is added,]
Minister. Do st thou promise that
thou wilt obediently keepe Gods Holy
will & Comandements, &&amp;gt; walke in
the same all the dates of thy life.
Answer. I doe promise (^ i c^

Minister.

Wilt thou be baptized in this
faith -"kick iko-.i had prefaced
Answer. That is my desire.

Savoy Conference, 1661.
[ 192 and 193.] Exceptions of
Ministers. We know not by what
right the sureties do promise and
answer in the name of the infant :
it seemeth to us also to counten
ance the anabaptistical opinion of
the necessity of an actual profession
of faith and repentance in order to
baptism. "

THE REVISED BOOK, 1661.

ccxliii

[Holy Baptism continued.]

Minister. Wilt thou be baptized in this faith ?
Answer. That is my desire.

Minister. Wilt thou then obediently keep God s holy will, and cdnlande-
ments &lt;2r walke in y* same ally daies of thy life.

Answer. I will.

[ 194.] Then shall the Priest say,
O merciful God, grant that the old Adam . . .

Almighty everliving God .... the supplications of thy congregation
ttd grant that ,11 thy ccrvantc -ich chal! be baptized in this ^ater Sane-
tify this water, toy* mysticall washing away of sin ; and grant yt this child
be baptized therein may receive &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 194.] Then shall the Priest say,

O merciful God grant . . .

. . . that v/hcceever is they being
here dedicated to thee.

Almighty everliving God . . .

the supplications of thy Congre
gation Church and grant that, all

__. _ //,... . .._,

T.i -hich this child (or these chil
dren who) shall be baptized in this
water (ti** cr* k~: b!:::: *r **
r;.7.v.v fr 1 d:di:zi: to ih : " h n1 " ""* "*)
may receive . . .

[In Sancroft s fair copy thus,]

and grant that all these thy ser
vants (or this child) who shall be bap
tized in this water may receive . . .

Cosin s Prayer-Book, 1619.

[ 194.] " O merciful God, grant
that the old Adam. ] Instead of ex
orcism anciently in use, are these
prayers placed : Yet if we had re
tained the old custom of exorcism
itself, we had done no more, than
the Churches of Lunenburg, Bruns
wick, Saxony, and the best doctors
among them, Justus Jonas, Geor-
gius Spalatinus, Casper Cruciger,

Fred. Miconius, Justus Menias, and
others have approved, who teach
most plainly, that infants, &c. are
to be exorcised."

Cosin s MS. Notes.
[ I94-] " Which shall be baptized
in this water, S-v.] In baptism, the
nature and substance of water doth
still remain, and yet it is not bare
water; it is changed, and made the
Sacrament of regeneration. It is
water consecrated. "

Cosin s Considerations, c. 1640.
[ I94-] " In the prayer which is
used for blessing the water which
is in the font, before the children
(then brought to the church) be
baptized in it, there is this expres
sion : Grant that all Thy servants
which shall be baptized in this
water may receive, &c. Where
all Thy servants cannot be said
when there is but one child brought
to the font for that purpose. And
therefore those words would be bet
ter changed into these, Grant that
this child (or these children) which
shall now be baptized, &c."

ccxliv

INTRODUCTION.

[Holy Baptism continued.]
[ I 9S] Then the priest shall take the childe in into his handes and aske

the name shall say to y e godfathers & godmothers, Name this child.
[ 196.] And then naming it after them (if they shall certify him y i y e child

may well endure it) he And naming the childe shall dip it in the water

co it be discreetly and warily done, saying
[ I 97-3 - A -r.d - But if they certify y t the childe be zVweak it shall suffice. . .

N. I baptize thee in the name . . . &c.
[ 200.] Then the priest shall make a erccce upon the childe; forehead

c Ing say

We receive this child into the Congregation of Christ s flock + and . . .
[Added in the margin, with a reference to the words " Christ s Flock."]

+ Here y e Priest shall make a crosse upon y e childs forehead.

[No further correction.}

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 195.] Then the Priest shall take
the childe in/0 his hands and z:k-
: acl: the name : [ 196.] And
namin" 1 " the childe, he shall say
to the godfathers dr godmothers
Name this Child: and then au
dibly naming it, a: iksy zkzll z~-
szc^r after them, (if they certify
him that y* child is able*) dip it
in the water, so it bee discreetly
and warily done, saying

[ 197.3 - A -nd But if the child bee
weake it shall suffice to poure
water upon ike fzc: cfit, saying,
&c.

[ 200.] Then the Priest shall make

; * ~+ sz.--..

~ r T j~~

Cosin s MS. Notes.

[ I99-] Then the Priest shall

anoint the Infant 1 . "If we have

here no order about chrism, we

are as safe as they were three hun-"

dred and odd years after Christ;
for the first canon which is pre
tended to be made about it was
in the council which they say was
held at Rome by Sylvester : Con-
stituit clara voce Sylvester urbis
Roma episcopus, ut nemo presbyter
chrisma conficeret quoniam Christus
a chrismate -vocabatur. Where what
ever becomes of chrism, it is but
a wild and a very improbable rea
son, that he gives for this his in
terdict."

Savoy Conference, 1661.
[ 200.] Exceptions of Ministers.
1 Concerning the cross in baptism,
we refer to our i8th general, i.e.
Because this liturgy containeth
the imposition of divers ceremonies
which from the first reformation
have by sundry learned and pious
men been judged unwarrantable, as
.... that none may baptise, nor
be baptised, without the transient
image of the cross, which hath at
least the semblance of a sacrament
of human institution." . .

This rubrick occurs only in the First Prayer-Book of Edward VI.

THE REVISED BOOK, 1661.

ccxlv

[Holy Baptism continued.]
[ 201.] Then shall the Priest say.

Seeing now dearly . . . into the body of Christ s Congregation Church

prayers unto Almighty God him that they this child may lead &c.
[ 202.] Then shall be said(a// kneeling)

Our Father which art in heaven, &c.

We yeeld thee hearty thanks .... incorporate him into thy holy con-
gregatierJ Church.

of sinne and that as he is made .... cc he may also be partaker . . .

with the residue of thy holy Congregation he may be an inheritor of ...

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

We receive this child into the
Congregation of Christ s ficcke \stet]
Ch-r:h cf Christ [then y* Priest
shall make a crosse upon the Child s
forehead &* adde And do sign him . . .
^d^nf^llyto^]^^-^.
to fight . . . and to continue

[Cancelled, and so does not appear in
the fair copy.]

[ 201.] Then shall the Priest say
Seeing now dearly beloved.
.... into the body of Christ s
Congregation Church let us there
fore give thanks unto Almighty God
for these benefits \stef\ and with one
accord make our prayers unto Al
mighty God Him that they may
lead, &c.

[ 202.] Then shall be said (all
kneeling)

Our Father which art in heaven,

&C.

[Direction to printer,]
Print it out at large.

[ 203.] Then shall the Priest say

We yield thee hearty . . .

into thy holy Congregation [stet]&gt;
Church . . .

of sinne and that as he is ...

... so he may be also partaker . . .

the residue of thy holy Congrega
tion Church he may . . .

Cosin s Considerations, c. 1640.
[ 200.] We receive this child,
&c. " At signing the child with
the sign of the Cross, it is said,
We receive this child into the
congregation of Christ s flock,
which word congregation, both here
and in many other places of the
book, is a new word, never used
by any former liturgy, or ancient
writer in the Church. It were
therefore requisite ... it may be
altered, and put into the old usual
expression of the word, that is,
Church of Christ.

i The word "Congregation" appears
twice in this prayer. L osin had altered
it in both cases, but in Sancroft s fair copy
it is altered to "Church" only in the

second ; in the Convocation copy it is
altered only the first time. In the Sealed
Book it is printed " Church" in both.

ccxlvi

INTRODUCTION.

[Holy Baptism continued.]

[ 2 5-] - the last end. Then all standing up the priest calling shall say to
the godfathers and godmothers together shall say this exhortation fol
lowing,

Forasmuch as .... promised by you his sureties to renounce to forsake
thedevill...

they have he hath here made by you...

commandments in the English vulgar tongue and all other things . . .

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[205.] At the last end Then all
standing tip the Priest calling
shall say to the godfathers and
godmothers together, shall say
this exhortation following.
Forasmuch as these children have
cczz zlly covenanted and promised
by you their sureties to forsake re-
nounce the devill . . .

... to believe in God and to
serve hi- [stet} *x? hie d::iy, you
must . . .

they have heere made by you . . .
ye shall call u^on them to heare
Sermons and chiefly yon shall [sfet]*
provide that they may learn the ten
commandments in the English k vul
gar tongue and all other things
which a Christian man ought . . .

and that these children may be
virtuously brought up to lead a
godly and a Christian life, ;; shall
ft*** ~ rV ,. *,*,,* . .,_ ..

membering alv s that [rfrf]* Bap-
tism doth represent . . .

Savoy Conference, 1661.

[ 203.] Exceptions of Ministers.
" We cannot in faith say, that every
child that is baptized is regene
rated by God s Holy Spirit ; at
least it is a disputable point, and
therefore we desire it may be other
wise expressed."

Answer of Bishops. " Seeing that
God s sacraments have their effects,
where the receiver doth not ponere
obicem, put any bar against them
(which children cannot do) ; we
may say in faith of every child that
is baptised, that it is regenerated
by God s Holy Spirit ; and the de
nial of it tends to anabaptism, and
the contempt of this holy sacra
ment, as nothing worthy, nor ma
terial whether it be administered to
children or no. "

k The word stet throughout seems, as usual, to be in Bancroft s hand, and implies that
Cosm s correction was cancelled.

THE REVISED BOOK, 1661.

ccxlvii

[Holy Baptism continued.]

[207.] The minister shall command Then shall he adde 6- say, Ye art
to take care that the this children bee brought to the Bishop to be con
firmed cf by him, so soon as they he can say in their vulgar tongue the
Articles cf the Faith y* Creed the Lord s Prayer and the ten command
ments in the vulgar tongue and bee further instructed in the Church Cate-
chisme set forth for that purpose, accordingly ac it is there expressed.

children 1

[ 210.] // if certain by Gods "word that p^:: w c * are baptized, dying
before they committ actuall sin, are undoubtedly saved m .

[Next follows,]
vid. sup. at not. $ n

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 207.] The Minister shall com
mand that the Then shall he adde,
dr 3 say * Furthermore I require
you to take care that thej.? children
bee brought to the Bishop to be
confirmed cf by him . . .
[Marginal direction to printer in San-
croft s copy, against the asterisk,]
* Print this in the black letter .
and be are further \stet\v ::^.-
ci^.ily instructed in the Church
Catechism as is set foorth by publick
authority for that purpose accord
ing a= it is there expressed \ste(\ .
[Then follows in Cosin s copy,]

yf^ / 4~4 -.-. ..,,,.. ...,., ^7,, . ,7.

It is certain by H. Script. &c.

ut infra . . . Catechism m .
[In Bancroft s copy thus,]
Ar.d ihzi ;:j rr.ar. r.cty ihi^k It is
certain by God s word &c.

as at y* end of y* Preface
in Confirmation m .

[In Cosin s copy only,]

[This is wholly erased, and docs not
appear in the fair copy.]

Cosin s Considerations, c. 1640.
[ 2O S] "In the exhortation to
the godfathers, &c., it is appointed,
that the children shall be taught
the Creed, the Pater Nosier, and
the ten Commandments in the Eng
lish tongue. But suppose (as it
falls often out) that children of
strangers, which never intend to
stay in England, be brought there
to be baptized, shall they also be
exhorted and enjoined to learn those
principles of religion in the English
tongue only 1 It would be freer from
exception if these words were thus
expressed, In the vulgar tongue
that they shall use. "

1 This alteration is in a different hand,
and was probably made at the Table in the
House of Lords, at the same time as the
correction was made in the Annexed Book.
See under May 8, 1662. See p. ccxiii.

m It will be seen also that this rubrick
is removed from immediately before the
Catechism. See 254, page cclxiii.

n The reference is to the following para
graph, which though written at the top of
the page, is intended to come in here.

The rubrick is thus turned into an
address.

P The word stet throughout seems to be
in Bancroft s hand, and implies that Cosin s
correction was cancelled.

ccxlviii

INTRODUCTION.

[Holy Baptism continued.]

[ 211.] ijf To take away all scruple, concerning y* use of y e signe of the
Crosse in Baptism, y* trtie explication thereof, & y e just reasons for the
retaining of it, may be seen in y* xxx tk Canon first published in y* ytar
MD CIV.

Lords Committee, 1641.
[ 211.] Considerations, No. 20.
"Whether it be not fit to have
some discreet rubrick made to take
away all scandal from signing the
sign of the cross upon the infants
after Baptism ; or if it shall seem
more expedient to be quite disused,
whether this reason should be pub
lished. That in ancient liturgies no
cross was consigned upon the party
but when oil was used ; and there
fore oil being now omitted, so may
also that which was concomitant
with it, the sign of the cross. "

Constitutions and Canons, 1604.

[The following is an extract from the
Canons referred to by the Rubrick. The
whole is too long to print here.]

It must be confessed, that in
process of time the sign of the cross
was greatly abused in the Church
of Rome, especially after that cor
ruption of popery had once pos
sessed it. But the abuse of a thing
doth not take away the lawful use
of it. Nay, so far was it from the
purpose of the Church of England
to forsake and reject the Churches
of Italy, France, Spain, Germany,
or any such like Churches, in all
things which they held and prac
tised, that, as the Apology of the
Church of England confesseth, it
doth with reverence retain those

ceremonies, which do neither en-
damage the Church of God, nor
offend the minds of sober men;
and only departed from them in
those particular points, wherein
they were fallen both from them
selves in their ancient integrity,
and from the apostolical Churches,
which were their first founders. In
which respect, amongst some other
very ancient ceremonies, the sign
of the cross in baptism hath been
retained in this Church, both by
the judgment and practice of those
reverend fathers and great divines
in the days of King Edward the
Sixth, of whom some constantly
suffered for the profession of the
truth ; and others being exiled in
the time of Queen Mary, did after
their return, in the beginning of the
reign of our late dread sovereign,
continually defend and use the
same. This resolution and prac
tice of our Church hath been al
lowed and approved by the censure
upon the Communion-book in King
Edward the Sixth his days, and by
the Harmony of Confessions of
later years : because in deed the
use of this sign in baptism was
ever accompanied here with such
sufficient cautions and exceptions
against all popish superstition and
error, as in the like cases are either
fit or convenient."

THE REVISED BOOK, 1661.

ccxlix

THE MINISTRATION OF PRIVATE BAPTISM of Children in Houses.

[ 212.] The Pastors and Curates of every parish shall often admonish the
people, that they deferre not the Baptism of Infants any their Children
longer then the Sunday first or second Sunday next after their birth or
other Holyday next after the childe be bom falling between unless upon
a great & reasonable cause declared to the curate and by him to be
approved by y* Curate.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[In Cosin s copy, in margin,]

Print this title on a neiupage^

A compartement.

t:,^ ~f necessit" b" the Minic-
+&lt;. r *v,o "P^ sh or an" other
i,,rf u ii "Mister that can be pro-

THE MINISTRATION OF
PRIVA TE BAPTISME of
Children in Houses -jzker. r.eeee-

[ 212.] The Pastors Curates
shall Ministers of every Parish
shall in their exhortations to the
people often admonish the people
\stef\ that they deferre not the
Baptisme of infante their children
any longer than the first or second
Sunday or other Holy day fall
ing between next after the childe
be borne their birth unless upon
a great & reasonable cause de

clared to the Curate & by him
approved.

Savoy Conference, 1661.
OF PRIVATE BAPTISM.

Exceptions of Ministers. "We
desire that baptism may not be ad
ministered in a private place at any
time, unless by a lawful minister,
and in the presence of a competent
number : that where it is evident
that any child hath been so bap
tised, no part of the administration
may be reiterated in publick, under
any limitations : and therefore we
see no need of any liturgy in that
case."

Answer of Bishops. " And so do
we, where it may be brought into
the public congregation. But since
our Lord hath said, (St. John iii.)
Unless one be born of water and
the Holy Ghost, he cannot enter into
the kingdom of heaven, we think
it fit that they should be baptised
in private, rather than not at all.
It is appointed now to be done by
the lawful minister."

ccl

INTRODUCTION.

[Private Baptism continued.]

[ 213.] And also they shall warn them that without like great cause . .
And But when greet need shall compel, &c.

214.] First let the lav.-

Minister of y* Parish (or in his absence any other lawful Minister y*
can be procured) with y, y* are present, call upon God and say y*
Lord s Prayer and so many of y e Collects appointed to be said before
in y e form of public Baptism, as y" time and present exigence will suffer.
And then the childe being named by some one that is present the caid
!av. full Minister shall dip it ir. vater or poure water upon it, saying
these words.

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.
[213.] And also they shall warne

them that without like great

cause . . .

And But when great neede shall

compel . . . &c.

Cosin s corrected copy, 1640-61.

[ 214.] First a dc::^ basi" xiik
*x~:?szi~ bcirg prcz&gt;:d?d let the
!av. r fn! Minister and Minister of
the parish :izr,dir.gby it (or in his
absence any other lawful Minister
that can be procured} cizr.dir.g by
it with them that be present call
upon God for his grace and and

tai tc cfBc.ii:rr. zddir,g the Lords
Prayer ^ f f h t ; me v. ill suffer
and so many of the Collects ap
pointed to be said before in the
form of pub lie ke Baptisme as y e
time 6 present exigence will
suffer.

And then the child being named
by some one that is present the
caid lav/ful Minister shall dip it

in .vater or pour water upon it
saying these words,

Sancroft s fair copy, 1661.
[ 214.] Firct let the lav/full Minic-

OT or,^ fJ, Q

[Erased, and in its stead]
First lety* Minister of y* parish (or
in his absence)

[Continued as the final corrections have
been left above, and as printed in ed.
1662.]

Cosin s Considerations, c. 1640.

In private Baptism.
[213.] "In the first rubric
there, the cause and necessity of
baptizing in private houses, ought
to be expressed ; as, When the
child is in sudden danger of death,
and not likely to live so long a time
that it may be brought to public
baptism in the church, lest other
wise every one take upon them to
be judge of this cause and neces
sity at their pleasure. "

THE REVISED BOOK, 1661.

ccli

[Private Baptism continued.]

N. I baptize thee in the Name of the Father and of the Son and of
the Holy Ghost. Amen.

[2i$.] Then all kneeling down y* Minister shall give thanks unto God
6 say

Wee yeeld thee hearty thanks, most mercifull Father ; &c.
[Written in entire, as printed in ed. 1662.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

N. I baptize thee in the ...
and of the Holy Ghost. Amen.

[In Cosin s copy only is written the
following.]

Uien the Minister shall make a
posse upon the\hild &gt; s forehead

receive this chiht into the con
gregation Church of ^Christ s flock
and alt sign him wiik the make
a sign \f the cross upon\the child s
forehead\n token that hereafter he
shall not tie ashamed to cimfesse the
faith of Christ crucified, and man
fully to fight under his banner,
against stnnk the world and the
devill, and to continue Ch\ist s
faithful souldier and servant \nto
his lives end. Ajnen.

[The above is wholly erased, and does
not appear in the fair copy.]

[The following is written in, in both
copies.]

[215.] Then all kneeling dcnun the
Minister shall give thanks unto
Cod &lt;S say.

Wee yield thee hearty thanks,
most Mercifull Father, that it hath
pleased thee to regenerate this infant
with thy Holy Spirit, to receive him
for thine own child by Adoption, &
to incorporate him into thy holy

Church. And wee humbly beseech
thee to grant that as he is now made
partaker of y* Death of thy Sonne,
so he may be also of his resurrection ;
and y t finally with y e residue of
thy saints he may inherit thine ever
lasting kingdome through y e same
Jesus Christ o r Lord. Amen.

[In Cosin s copy only the following is
written, but erased.]

Cosin s Considerations, c. 1640.

[214.] " In the next rubric, the
lawful minister is appointed in this
urgent cause to baptize the child,
which was added by King James s
direction only in the conference at
Hampton-court, to avoid the bap
tizing by midwives or others, that
were no lawful ministers ordained
for that purpose. This alteration
was well, but it wanteth the force
of a law, according to the Act of
Uniformity prefixed to the book. "

[214.] " It is not here said what
shall be done in this case when a
lawful minister cannot be found, or
whether the child ought to be bap
tized again or no, when only a mid
wife or some other such hath bap
tized it before."

cclii

INTRODUCTION.

[Private Baptism continued.]
[ 2 1 6.] And let them not doubt ....

But Fet nevertheless, if the child which is after this sort baptized ....

to the intent that if the Priest or Minister . . .

privately before used. In w ch case he shall say thus :

Icertifie you that according to the due & prescribed order of y* Church,
at such a time and at such a place, before diverse witnesses, I baptized this
child.

Or But if the childe were baptized by any other lawfull Minister that
then the Minister . . . any childe to the Church . . .

By whom was the this childe baptized?

And because some things essentiall to this Sacrament . . .

"With what matter was the this Childe baptized ?

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 216.] And let them not doubt
that the child so baptized is lav&gt;
f-ill" & suSzciently \stei\ -~dl
rightly baptized . . .

But yet nevertheless if ...

it is expedient that it shall
be brought into the church by
the godfathers & godmothers into
the parish church on a Sunday
or other Holyday -iihi- ihr::
rr.or.ih: foll^. . ing as soon as con
veniently may be to the intent
that if the Priest or minister . . .
privately before used. In which
case he shall say thus : I certifie
you that according to the due and
prescribed order of the Church in
case of necessitie [at such a time
and in such a place and before
: .:ch q divers witnesses} r / admin
istered private Baptism to this
Child: Who being born in ori
ginal sinne, &c.

[In Cosin s copy,]
ut infra adnot. ft

[In Bancroft s copy,]
tit infra pag. seq, ad not ff usque
adfinem in nota &lt;f&gt;.

i 217.] *Or 7f the Child were
baptized by any other lawful
Minister : that then the Minister,
&c.

[In both Cosin s and Sancroft s copy
a marginal direction to printers.]

* Print it at a distance.

Cosin s Prayer-Book, 1619.

" I, 2, 3. As the two first ques
tions refer to the substance of bap
tism, so the third and the last refer
to the due circumstances and cere
monies that are to be used therein,
and to be supplied in the church, if
through haste they were omitted at
home."

i The emendation of " such " appears
only in Sancroft s fair copy, but has been
erased by him.

r In Cosin s copy, the words in brackets
are added by Sancroft.

THE REVISED BOOK, 1661.

ccliii

[Private Baptism continued.]
[ 2 1 8.] And if the Minister shall finde ....

of the flock of the true Christian people...

At a certain time They brought young children ....

Suffer the little children to come unto me and forbid them not for to
&lt;?/~such belongeth is the kingdom of God.

And v. hen he had taken tooke them up in his arms, he put his hands . . . &c.
[219.] After the Gospel is read .... make this ^^/"exhortation . . .

Friends Beloved you hear in this gospel ....

that he hath given unto him the blessing of eternal life, and made, and
(as he hath promised in his holy word) will give tinto him y* blessing of
Eternal Life, & make him partaker of his everlasting kingdom. Where
fore we being . . . &c.

The Lord himself taught us and in declaration of our faith let us recite

Cosin s corrected copy, 1661.

Bancroft s fair copy, 1661.
[After the words " Perfectly baptized,"]

To every one of these Questions must
answer be directly given by them
that bring the child.

[218.] And if the Minister shall
find by their answeres of such as
bring the childe that all things
were done as they ought to be :
then shall he not he christen the
childe againe, but shall receive
him as one of the flocke of the
true Christian people, saying
thus,

I certifie you that in this case . . .
concerning the baptizing of this
childe .

[In Bancroft s copy,]

J &c. ut seq. . . .

[In Cosin s copy,]

&c. as is before prescribed to y e
end ofy* exhortation v. p. ab hinc

3, not. &lt;ft.

7. hich who being borne in ori-
ginall sinne .

[In margin, in Sancroft s copy,]

&c. as before.
But if&c. ut infra ad

At a certain time, &c.

[In margin, Cosin s copy,]
In y e new translation.

[In margin of Sancroft s copy,]
print it after y new translation.

[ 219.] . . . with the armes of his
mercy that he hath given and as
he hath promised in his holy word,
will give unto him the blessing of
eternal life and ma^e him par
taker of his everlasting kingdome.

[The remainder of the exhortation is
erased, both in Cosin s and Sancroft s
copy, and in its stead is written,]

Wherefore after this promise made by
Christ, who will most surely keepe,
(Sr 3 performe the same ; this infant
for his part must also faithfully
promise by you that be his sureties
y* he will for cake* renounce y*
Devill, and all his workes & con~
stantly beleeve gods holy word, 6
obediently keepe his comandements
At".;" ?r.: I demand therefore.

This erasure and correction thus also in Sancroft s copy.

ccliv

INTRODUCTION.

[Private Baptism continued.]
R22O.1 TT~,. *T,&lt;&gt; iyr:r,, .f, , TT ;fU fT, Q n^/u^v,.,. X* r. n A^\^~&lt;. ,

LO j

Our father which art in heaven, c. Hallowed be thy Name. . .

[And so continued in MS. to]
Deliver us from evil. Amen.

Almighty 6 everlasting God, heavenly Father we give thee, &c.
[This prayer written in MS., as printed in ed. 1662.]

[ 222.] Then shall the Priest demand . . .

Dost thou in the name of this child forsake renounce the devill and all
his workes the vain pomp and glory of the this world, with all the
covetous desires of the same and the carnal desires of the flesh and
so that thou wilt not to follow and nor be led by them.

Answer. I forsake renounce them all

Doest thou in the name of this childe professe this faith to beleeve in
God the Father, &c.

And do you in his name dost thou beleeve in the holy Ghost . . .
. . . y e resurrection of the flesh and everlasting life after death.

Answer. All this I steadfastly beleeve.
Minister.

Wilt thou then obediently keep Gods holy will, &c.

[Continued in MS. as in printed ed. 1662.]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 220.] Here the Minister *.vith

[ 222.] Then shall the Priest, c.

[All the above wholly erased.]

Then shall the Priest demand of the

Godfathers & Godmothers these

questions following.

Doest thou in the name of this
child forsake renounce . . .

desires of the flesh and so that
thou -wilt not to follow and be led
by them . . .

And every one of them shall An-
swere, atidibly

I forsake renormce them all.

Doest thou in the name of this
childe profess this faith :

to Doest thou believe in God the
Father, &c.

A*^j,,~~ T l~T~,.*

Dc?:i the:: b:!? : And [stet\ in
Jesus Christ . . and that from thence
he shal come to judge the quick
and the dead.

And do you in his name dost thou
beleeve in the Holy Ghost . . . the
Resurrection of the body and ever
lasting life after death.

Answer. All this I steadfastly
believe.

THE REVISED BOOK, 1661.

cclv

[Private Baptism continued.]

[ 224.] Then y* Priest shall say,

We receive this child into y e congregation . . .

[ 225. ] Then shall the Priest say,

Seing now dearly beloved brethren y i this child , . .

[ 226.] Then y* Priest shall say,

Wee yeeld thee most hearty thanks, most merciful Father . . .

[Continued in MS. throughout according as printed in ed. 1662, as far as]

"Everlasting Kingdom, through Jesus Christ our Lord. Amen."

Ai;~v.f,. /[ owr-iocfJrirr God. heaven!" Father, c.

[The whole of this prayer is erased, and a prickt note added,]
This prayer is before in this Office.

[ 227.] Then thai! standing up the Minister shall make this exhortation.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

Minister.

Doest thou promise and z-ci? that
thou wilt obediently keepe God s holy
will & CoJnandements 6 walke in
y e same all the dates of thy life ?

Answer.
I doe promise and z-cyf ly God :

Then shall be said (all kneeling)

Let tis pray.

Our father w 1 * [art in heaven . . .
from evill Amen.

[Marginal direction to printer,]
Print it at large.

And this collect. [Lei -.:: fray} *
Almighty and everlasting God ...
continue thy servant, truly p^-

attain thy h:ai :r.Iy promise...

the same holy Spirit now and
for everlastingly.

[The final corrections occur only in
Sancroft s fair copy.]

[ 227.] Then chall all standing ttp
the Minister shall make th,is ex
hortation...

Forasmuch as this child hath pro
mised by you his sureties to fcrcahe
renounce the devill and all his works ;
to believe in God and steadfastly to
believe in God and duly to serve
him . . .

Cosin s Considerations, c. 1640.
[ 224.] " It is not here ordered,
whether the child thus suddenly
baptized shall have the sign of the
Cross made upon it, neither then,
nor when it is appointed to be after
wards brought into the church ;
which, for the avoiding of all scruple
and question in this case, ought
here to be supplied."

The words " Let us pray" are erased only in Sancroft s copy, not in Cosin s.

cclvi

INTRODUCTION.

[Private Baptism continued.]

Forasmuch as this child hath promised by you to forsake his sureties
to renounce the devill . . .

the ten Commandements in the English Vulgar tongue, and all other
things which a Christian man ought to know . . . godliness of living.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[The following represents the numerous
erasures and cancels of corrections in
Cosin s copy. ]

And that he may know these
things the better ye shall call upon
him to heare Sermons and chiefly
you shall \stet\ provide that he may
learne the . . . ten Commandements
in the En S lich \stet] hi: ^tl-r
tongue, and all other things which
a Christian man ought to know . . .
and that this childe may be the more
vertuously brought up to lead a
godly and Christian life remember-

i,-.~, ^ J*.~ *;*" h^rcc: f i:r to f r;q:::r.i
n ~~ .v. +i.~ n..~~i. . **.*+; J -"

..,. ... .. -- } jr~ -A -

- rxrtzr.br zr.:: that Baptisme dothe
represent . . .

Then shall he adde. and say,
Furthermore I require you to faJce
care, &*c.

utsupr. in Publ: Baptism.

[Marginal direction to printer,]
print it out at large.

[In Cosin s copy, added,]
usq. ad finem originall sinne, &*c.

If the Child were Baptised {by
any other} u , &c.

[In Cosin s copy,]
ut sup. ad hanc notam ? *

[In Bancroft s copy,]

ut supr. usq. ad Original sinne and
then an &&amp;gt;c. w th as above pre
scribed to y e end of the exhortation.

[Marginal direction to printer,]
printed out at large

Cosin s Considerations, c. 1640.

[2l6.] "Nor is it ordered, at
what distance of time the child shall
be brought into the church after it
is thus privately baptized. "

[ 228.] "At the end of this form
of baptism it is said, And so forth
as in public baptism, where there
is nothing more added than what is
here printed at large. This there
fore seems to be an error of the
printer."

These words " by any other" appear only in Bancroft s fair copy.

THE REVISED BOOK, 1661.

cclvii

[Private Baptism continued.]

[ 229.] But if they which bring the infants to the Church . . .
then let the Priest baptize it in the forme above *vritter. before appointed
concerning for publique Baptism of Infants saving that, &c.
If thou be not already baptized, . . . Holy Ghost. Amen.

[There is written here at foot of page. ]

THE MINISTRATION OF BAPTISMS to such as are of Riper Yaere,
6 able to answer for themselves.

See this Form at y* end of ail y* Book*

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 229. ] + But if they which bring
the Infante to the Church . . .
in forme above v/ritten concerning
prescribed for publique Baptisme of
children saving that at the dipping
of the child in the Font he shall
use these words.

If thou bee not already baptized,
N. I baptize thee, &c.

[as printed, and added]
C^ afleuron -^-O

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[At the bottom of the page is the follow
ing title, with the direction to the printer.]
The F:r~; ministration of Pub-
lick Baptism to

* Then upon two blank leaves at the
end it is tound most carefully written out
in Sancroft s writing, and it agrees with
the sealed copies.

7 This is also written in Sancroft s copy,
and afterwards erased.

1 A careful examination of the book in
which Sancroft s fair copy is written, shews
that a paper which had been fastened in here
has been subsequently torn out. No doubt
it contained a "fair copy" of the " Form
for the Baptizing of adult persons," which
had been drawn up by the Bishop of St.
Asaph, assisted by the Bishops of Salis
bury and Peterborough, who had been ap
pointed as a Committee for the purpose by
the Upper House of Convocation, May 18,
and whose work was approved May 31,
1661. [See Introduction, p. Ixxxii.]

But it is highly probable that this was
torn out by Sancroft himself in order to

such as are of perfect age or

com to the years of discretion

~~j /,/. in ?

A CatecH "-*

A forme
[In Cosin s copy,]
print in a new Leafe.

[In Sancroft s copy,]

as in the Order and forme prepared

for that purpose pap B . B . z

[Also a marginal note to printer,]

Prim it in a new leaf.

(5^ afleuron ^^

give to the printers, as there is no reason
why he should be at the trouble to write
the copy over again. It had already been
copied out by him in full in the official
copy, as revised by Convocation, and with
which the printed copies of the Sealed
Book agree. See also note upon the leaves
torn out, containing the "Order of Con
firmation."

It may also be observed that at the
bottom of the page ending Private Bap
tism {verso of sig. 6J, the catch word
had been written "A Catechisme ;" but
afterwards the" Form for Adult Baptism"
being inserted, these words were erased,
and "A fonne" written below. It sup
plies another instance of how carefully
the book was prepared for a guide to the
printers ; although, in consequence of the
further revision by Convocation, the book
was not as a whole actually usedL

cclviii

INTRODUCTION.

[ 2 5-] To the end that confirmation may bee ministered . . . ac-
ccrdin" to S. Pauls doctrine, v. ho teacheth that all things should
be done in the Church to the edification of the same) iTTs hath
thought good to order that none hereafter shall bee confirmed,
but such as can say in their mother tongue the Articles of the
Faith y* Creed . . . and also answer to such other questions of this
as in the short Catechisme are contained as the Bishop (or such

this Which order is most very convenient to be observed for
divers considerations to the end

[ 251.] Firr.t because that v. hen children being now come to the
veers of discretion and havzV^ learned . . . they may then them
selves with their own mouth and v. ith their ov, r n consent ... to
observe and keep such things as they by their own mouth and
confession have assented unto.

[These two preceding paragraphs are marked round with a line, and the
following note is added in the margin,]

This Preface thus amended, is inserted into y e order of Confirmation.

Cosin s corrected copy, 1640-61.

THE ORDER OF CONFIRMATION
OR LAYING ON Imposition of
hands upon children those that
are baptized, and able to render

come to years of discretion.

[In Cosin s handwriting is the following,]

Set this Title and preface after the

Catechisme.

[Opposite the page two leaves are inserted.
See pp. cclx and cclxi.]

i 250.] To the end therefore that
confirmation may be ministered
should bee done in the
Church to the edification of the
came) it is the church hath thought
good to order that none hereafter
shall be confirmed but such as th:

These words occur in the margin previously.

THE REVISED BOOK, 1661.

cclix

[Confirmation continued.]

Cosin s corrected copy, 1640-61,

[continued. ]

;f d:::r^i:r. zr.d can say in their
mother tongue . . .
and can also answer to such ques
tions of thic chert as in the pre
scribed Catechisme are conteyned
wherein ac the Bishop (or such
as he shall appoint) shall by his
-jL ill cr ikzr* discretion appece
them cr examine them in. And
this order is most convenient to
be observed for divers consider
ations.

[ 251.] First because that v/her.
children being now come to the

yeeres of A discretion and have-
ing learned . . . they may then
themselves . .

Bancroft s fair copy, 1661.

Faith

a frJlrvr

_ [In Bancroft s copy, the whole of the
title is erased, and a marginal direction
to the printer is added,]

This to be placed in Confirmation at
this marke~$..

[In Bancroft s copy there is a further
marginal direction to printer, applying to
what follows,]

Print it in the black letter.

[ 250.] To the end that Confirma
tion may be ministered . . .
should bee done in the Church to
the edification of the came) it ie
the Church hath thought good to
order that none hereafter ....
and can also answer to such other
questions of thic chert as in the
pr:::rib:d Catechisme are con-
teined ~^-k~~- =.c the Bishop (or

And this order is most convenient
to be observed for divers con
siderations.

[251.] First because that . . .
[Corrections same as in Cosin s copy.]

Cosin s MS. Notes.

" The order for the Confirmation
of children.] First book of Edw.
VI. Against this word children
Bucer took exception ; and there
fore, in the second book of King
Edward, the title was amended, and
called Confirmation only. In our
book the title was explained, after
the Conference at Hampton Court,
for the satisfaction of the ministers
there, who thought there was some
popish meaning in the word Con
firmation, as if it added strength to
the Sacrament of Baptism, or as if
baptism were not valid without it.
Therefore the title was put into these
terms : The Order of Confirma
tion, or Laying on of Hands upon
Children Baptized, &c."

b This is very illegible.

cclx

INTRODUCTION.

[Two leaves inserted in Cosin s copy.]

[Two leaves are here inserted in Cosin s
corrected copy, containing the following
rubrick and Preface. It is in MS. through
out, but for convenience it has been printed
here in the Roman type. It is not erased,
but no notice appears to be taken of it in
the fair copy.]

The Preface.
Confirmation.

[ 249.] Upon the day appointed,
after Moining or Evening Prayer
is ended, the Bishop shall goe to
the Lord s Table, and all that are
to be then confirmed being placed
and standing in order before him,
neere unto the same, he, or his
chaplaine, or some other Minister
appointed by him, shall read this
Preface follffiving.

Confirmation is by the Church of
Rome, that now is corrupted with
many errors and novelties in reli
gion, held to bee a Sacrament.
But wee, who by the grace of God
are numbered among the Reformed
Churches, whereof this Church of
England is both for doctrine and
discipline the most eminent and the
most pure, the most agreable to
Scripture and Antiquity of all others,
wee hold it to be none.

And yet wee hold it to be a sacred
and a solemne action of religion,
which being accompanied with fer
vent prayer will be a speciall meanes
to convey the graces of God s Holy
Spirit upon those persons that have
duly prepared themselves to receive
it, that thereby they may be esta
blished in their faith, and the better

fitted to every good word and work,
as all true Christians ought to be.

The ancient custome of the Church
of Christ was, after that persons
were once baptized, to adde unto
their baptisme Imposition of hands,
with earnest prayer for the gifts of
God s graces to be bestowed upon
them, whereby they might be con
firmed and strengthened in that holy
profession which, in the Sacrament
of Baptisme, they had first begun
to make.

For our meanes to obteyne the
graces which God doth bestow are
our prayers; and our prayers to
that intent are avayleable as well
for others as for ourselves.

When wee thus pray for others,
(as now in this action wee shall doj
for you that come to bee confirmed)
wee implore God s blessing upon
them for whom wee pray, and there
by wee doc actually blesse them,
because our prayers and imposition
of hands in those prayers are an
especiall meanes ordeyned by God
to procure that Blessing from Him
upon them whom, by this solemne
rite, wee present unto him for that
purpose.

So Israel blessed the sons of
Joseph, and imposed his hands
upon them, and the like custome
was usually observed from the time
of Moses to Christ, who used it
himself, and his Apostles after him,
as his Church has done after them
in all ages.

And the reason why the Church
[The recto of first MS. leaf ends here.]

THE REVISED BOOK, 1661.

cclxi

[The two leaves inserted in Cosin s copy.]

[The verso of first MS. leaf begins]
hath alwayes continued it, is for
the great benefit which every mem
ber of the Church thereby injoyeth,
or may at least injoy, if it be not
their owne fault, and want of true
preparation and devotion that hin-
dreth them.

And therfore the ancient fathers
and Bishops of the Church every
where in their learned, godly, and
Christian writings impute unto it
those gifts and graces of the Holy
Ghost, which doth not make men
and women Christians, as they were
at first in their Baptisme, but, when
they are made such there, assisteth
them in all vertue, and armeth them
the better against all the severall
temptations of the world and the
divell, to resist the wiles of the flesh.

When Baptisme was at first ad-
ministred to them of full age, who
in their infancie were either Jews
or heathens, there was no reason to
sever Confirmation from it. But
when it was administred to infants
(as it was to you) though they might
very well be admitted to live in the
family of Christ, (as you have bin)
yet forasmuch as to fight in the
Armie of God, and to discharge
the duties of a Christian man or
woman, to bring forth the fruits of
their religion, and to doe the works
of the Holy Ghost, their time of
liability was not yet come, their
Confirmation was deferred till they

arrived to riper yeeres, (as yours
now is) that in the meane while
they might be seasoned with the
principles of true Religion, (as wee
hope well now you are) and a good
foundation layd betimes for the
better direction of your lives ever
after.

For that which in our baptisme
wee first performed by others, being
Infants without any understanding
of our owne, when wee come after
wards to acknowledge our selves, (as
now you doe) what doe wee els but
only bring to ripenes that very seed
which was sowen in us before.
[The recto of the next leaf begins]

Whereunto imposition of hands
and prayer being added, (as now
wee intend to doe) our warrant and
trust for the good effect thereof is
the same which the Patriarchs, the
Prophets, the Apostles, and men
of God have practised and found
before us.

Nor is there any case that wee
should doubt of the benefit, if it be
not our owne fault ; but truly there
is great cause to make complaint
of the great and generall neglect of
this Christian duty. Let no man
take it in evill part ; the small re
gard herof hath done much harme
in the Church of God ; and the fre
quency of it may doe much good.

To the end therfore c

[The MS. ends thus on the recto of the
second leaf. The verso of same is blank.]

e contained in these inserted leaves was intended to precede ? 250.

cclxii

INTRODUCTION.

[Confirmation

Cosin s Prayer-Book, 1619.

[ 250.] The Church hath thought
good to order that None hereafter
shall be confirmed but such as, &c.
" They were wont of old time to
give Confirmation and the Eucha
rist presently after Baptism even to
children themselves. Since, it has
been thought more expedient by the
Church, that children should be
first able to give an account of their
faith, Atque in ea re laudabilior est
consuetudo celestes hodierna, quam
veteris*. And therefore it is a fault,
both among their bishops and ours,
that children are confirmed (all that
come) without discretion, before
they come to the years of discretion.
True it is, that of old Confirmation
was administered to children as soon
as ever they were baptized ; but as
the giving of the Eucharist, so like
wise the giving of Confirmation unto
them is now taken away by the con
sent of the whole Western Church ;
and the rather because fathers and
god-fathers, and curates, and others
that have care of young children,
might hereby take occasion to in
struct them in that profession of
faith and religion, which they had
made for them in their baptism."

Cosin s MS. Notes.
[250.] " Stick as can say in their
mother tongue the articles of the Creed,
the Lord s Prayer, and the Ten Com
mandments ; and can also answer
the questions, 6&lt;r.] This was much

continued.]

faulted by Bucer, who would have
none admitted to confirmation upon
a bare recital of the words in the
Catechism, till their manners of life,
and sense and fruits also of reli
gion, had been manifested to the
Church ; making herein no differ
ence between the old competentes
and the catechumeni, who had as
yet no baptism at all, and children
that were already baptized : yet his
censure prevailed so far with the
next reformers of the book, that
they altered divers passages in this
order of confirmation : as by add
ing, when children come to years
of discretion, which words were
not in before ; and by leaving out
that godfathers and godmothers
may be released of their promise
which they made for them in bap
tism, (as the words were 2 Edw.
VI. ) and that they shall promise,
that when they come to age they
shall endeavour, &c."

[ 250.] " Children, servants, &-Y.,
which have not learnt their catechism . ]
It seems by Bucer s Censure that the
former order was to send them only
who are not confirmed ; but be
cause many are confirmed young,
and before they understand their
catechism at least, though perad-
venture they can repeat the words
of it, therefore he desires that they
may still be sent to the church, till
the curate shall think them fit, (as
being sufficiently instructed) ; here
upon the words were somewhat
altered. "

The reference of the Latin is to Maldonatus, de Sacr., p. 115.

THE REVISED BOOK, 1661.

cclxiii

[Confirmation continued.]

[ 252.] Secondly forasmuch as Confirmation is minister 1 7
[ 2 S3] Thirdly, for th?t it is ?.gree?.ble v/ith th~ &lt;""&gt;
^"client v.*o th Q "" n " f G" 1

[Both the above paragraphs are erased.]

[ 254.] And that no man shall think that any detriment shall come t
children by deferring of their Confirmation h "h" 1 !" *v- +~.-v. **,.

children * pcrcon; /* #;-
7t is certain by Gods word that children being baptized have a! 1

things necessary for their salvation and be dying before they committ actual

sinne are undoubtedly saved.

[Against the above paragraph the following marginal direction to the
printers is written]

This is sett after Baptism.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 252.] Secondly, for as much as
Confirmation is ministered unto
them that \ste\ ~ck a: be bap
tized . . .

by the frailtie of their own Mesh
[stet] frzilii:, partly by ... to
fall into sundry kinds of sin.

[ 2 53-] Thirdly, for that it is agree
able . . .

that "who were of perfect \stef\
::p:ix*.t age . . . obedient unto
the will of God.

[ 254.] And that no man shall

J - ...... ----

[Erased to this point both in Cosin s
and Sancroft s copy.]

7t is certaine by God s word, that
children being baptized, if they
dye before they colTutt actuall sinne,

though they be not confirmed, have
all things necessary for their salva
tion, and be undoubtedly saved.
[In Cosin s copy the following direction
appears,]

Set this bcfor: at y* end of Baptisme.

[In Sancroft s copy in margin,]
set this $:for: above at the end of
publick Baptisme.

Cosin s Prayer-Book, 1619.

[ 252.] " That by imposition of
hands and prayer they may, &&amp;gt;c.

" Maldonatus requires no more
for the use of this holy ceremony.
Quam ut qui baptizati erant, per-
ficerentur, ut Greed loquuntur . . .
. . . This is here said in words as
full as his. The controversy then,
which the Church of Rome makes,
is not to be made with our Church,
but with them of the new stamp
of Geneva, with whom we have as
little to do as with the papists them
selves, where either these or those
depart from the tenet of antiquity. "

See note, ante, p. ccxlvii.

{ See ante, after rubrick } 207, p. ccxlvii.

The reference is to Maldonatus, de
Sacr., p. 107.

cclxiv

INTRODUCTION.

[Confirmation
Cosin s MS. Notes.

[ 2 53-] " Confirmation should be
ministered to them that were of per
fect age.] Of perfect age, added as
before, for Bucer s exception."

[ 254.] " And that no man shall
think, &c., by deferring their Con
firmation, &c.~\ That confirmation
of children after baptism was not ac
counted to be of absolute necessity,
it is plain from the use of old, in
receiving some such to the Com
munion, and to sacred orders also,
who had never been confirmed."

Cosin s Prayer-Book, 1619.

[ 2 54-l " And that no man shall
think that any detriment, &c.

"Howsoever Confirmation hath
been always had in high esteem in
the Church, and hath many excel
lent and heavenly effects flowing
from it, ... yet the truth is, that the
Church of God in all ages never held
it so absolutely necessary, as if with
out it salvation might not be ob
tained When learned men

therefore seem to tell us, and to say,
that there is a necessity of Confirma
tion, it is not simply and absolutely
to be taken thus, but ex hypothesi,
and upon supposition only ; if men
desire to be more perfect than others
are, or to be more strongly armed
against their spiritual enemies. . . .
They that die presently after Bap
tism have all things needful to sal
vation ; they need not fear it ; but
they that are to live and maintain
a spiritual combat against sin and
Satan, they have need of God s
farther graces, which are commu
nicated unto them by imposition of

continued.]

hands. So Baptism saves a man
that lives not long after, but Con
firmation must help them that are
to go on in the hard and strait ways
of Christianity, or else he may hap
to perish as he goes. Therefore it
is not here said that men of ripe
years, but that children, being bap
tized, and so dying while they are
children, have all things necessary
to their salvation ; for afterwards,
there are many things needful, and
among the rest this a chief one, to
be confirmed, and to receive a more
perfect power of the Holy Ghost
for the resisting of the temptations
of Satan."

Savoy Conference, 1661.

OF CONFIRMATION.

[ 254.] Exceptions of Ministers.
" Although we charitably suppose
the meaning of these words was only
to exclude the necessity of any other
sacraments to baptized infants ; yet
these words are dangerous as to the
misleading of the vulgar, and there
fore we desire they may be ex
punged."

A nswer of Bishops. "It is evi
dent that the meaning of these
words is, that children baptised, and
dying before they commit actual
sin, are undoubtedly saved, though
they be not confirmed : wherein we
see not what danger there can be
of misleading the vulgar by teach
ing them truth. But there may be
danger in this desire of having these
words expunged, as if they were
false ; for St. Austin says he is an
infidel that denies them to be true.
Ep. 23. ad Bonifac."

THE REVISED BOOK, 1661.

cclxv

A CATECHISME, that is to say AN INSTRUCTION to be learned of every
childe before he be brought to be confirmed by the Bishop.

Question. What is your name ? . . .

They did promise & vow . . . that I should forsake renounce the devill
and all his works the pomps and vanities of the this wicked world

and I pray unto God to give me ...

Question Catcchist. Rehearse the articles of thy beleefe . . . Answer.
I believe . . .

saying I am the Lord thy God v;hich have who brought thee . . .

Cosin s corrected copy, 1640-61.

A CATECHISME THAT is TO SAY
or AN INSTRUCTION ir. the prin
ciples of Christian religion to be
learned of every childe before hee
bee brought to be confirmed by
the Bishop.

They did promise and vow . . . that
I should forsake renounce

Bancroft s fair copy, 1661.
A CATECHISME, THAT is TO SAY,
AN INSTRUCTION to bee learned
of every childe person h before
They did promise and vow . . .
that I should forsake renounce

Savoy Conference, 1661.

OF THE CATECHISM.
Exceptions of Ministers. " We
desire these three first questions
may be altered ; considering that
the far greater number of persons
baptized within these twenty years
last past, had no godfathers or god
mothers at their baptism ; the like
to be done in the seventh ques
tion."

Answer of Bishops. "Though
divers have been of late baptised
without godfathers, yet many have
been baptised with them ; and those
may answer the questions as they
are ; the rest must answer accord
ing to truth. But there s no reason
to alter the rule of the Catechism
for some men s irregularities."

Exceptions of Ministers. " We
conceive it might be more safely
expressed thus ; Wherein I was
visibly admitted into the number
of the members of Christ, the chil
dren of God, and the heirs (rather
than inheritors ) of the kingdom
of heaven."

Ans^ver of Bishops. "We con
ceive this expression as safe as that
which they desire, and more fully
expressing the efficacy of the sacra
ment, according to St. Paul, the 26
and 27 Gal. iii., where St. Paul
proves them all to be children of
God, because they were baptised,
and in their baptism had put on
Christ : if children, then heirs, or,
which is all one, inheritors, Rom.
viii. 17."

h This correction of " childe" into " per
son" appears only in Sancroft s fair copy,
and would appear to have been unautho

rized. See also mrther note to nitride,
207, p. ccxlvii.

cclxvi

INTRODUCTION.

[The Catechism continued.]

My duty towards my neighbour is to .

. . . obey the King and his ministers all that are put in authority under
him . . .

Question Catechist. My good child know this . . .

Water: wherein the person is baptized is dipped or sprinkled v. ith it.
In the Name of the Father . . .

Answer. v/ : &lt;-^^" ^ -no-^fn-nn fV&gt;&lt;vm V.IT fVic.jv ? Hi-fi* ;/&gt;&lt;- . i^v,;,-.^ T^/-,;,.,-.

ar.d vov them both in their n?.mes ; -.vhich : Because they promise them
Both by their Sureties : w** promise when they come to age, themselves are
bound to perform.

the death of Christ and 0/"the benefits which . . .

taken and received of by the faithfull . . .

[Immediately after the last answer in the Catechism, the two following
rubricks are written in entire.]

[ 2 S5-] The Curate of every parish shall diligently, &c.

[ 2 56.] And all Fathers, Mothers Masters and Dames, &c.

[Written in according to the corrected rubricks, \\ 266, 267, p. cclxxv.,
and as printed in ed. 1662.]

Cosin s corrected copy, 1640-61.

the person is baptized is dipped
or Crinkled v. T ith it ...

Answer. Yes they doe performe
"

._,-. r -

It i: :::jf.:i:~.i ikzi Because they
promise y m both by their sureties w ch
when they come to age themselves
are bound to perform. $

[In the margin.]

The Curate of every Parish, &c.
as after confirmation l .

[The following is written at the foot
of the page,]

.". Set this as at y* mark% after
Confirmation

Bancroft s fair copy, 1661.
the person is baptized is dipped

[and written in in margin to supersede
the correction.]

Because they promise them both by
their sureties , which when they come
to age themselves are bound to per
form.
The Curate of every Parish, &c

as after Confirmation s .

See 266, p. cclxxv.

THE REVISED BOOK, 1661.

cclxvii

[The Catechism continued.]

Cosin s Considerations, c. 1640.
IN THE CATECHISM.

"All the questions and answers
(after the Lord s Prayer) concern
ing the Sacraments, were added by
the order of King James, given in
the conference at Hampton-court.
They want only the confirmation
of a law, without which the minis
ter is in danger of the penalty set
down in the Act of Uniformity."

[257.] "The place whereunto
the children shall be brought for
their confirmation is left to the ap
pointment of the bishop. If the
place were ordered here to be none
but the church, and there the office
to be done with the Morning or
Evening Prayer annexed, it would
avoid the offensive liberty that here
in hath been commonly taken, to
confirm children in the streets, in
the highways, and in the common
fields, without any sacred solem
nity."

Savoy Conference, 1661.

Exceptions of Ministers. That
these words may be omitted, and
answer thus given ; Two only, bap
tism and the Lord s supper. "

Answer of Bishops. " These
words are a reason of the answer,
that there are two only, and there
fore not to be left out."

Exceptions of Ministers. " We
desire that the entring infants into
God s covenant may be more warily
expressed, and that the words may
not seem to found their baptism
upon a really actual taith and re

pentance of their own ; and we
desire that a promise may not be
taken for a performance of such
faith and repentance : and espe
cially, that it be not asserted that
they perform these by the promise
of their sureties, it being to the seed
of believers that the covenant of
God is made ; and not (that we can
find) to all that have such believing
sureties, who are neither parents
nor pro-parents of the child."

Answer of Bishops. "The effect
of children s baptism depends nei
ther upon their own present actual
faith and repentance (which the
Catechism says expressly they can
not perform,) nor upon the faith and
repentance of their natural parents
or pro-parents, or of their godfathers
or godmothers ; but upon the or
dinance and institution of Christ.
But it is requisite that when they
come to age they should perform
these conditions of faith and re
pentance, for which also their god
fathers and godmothers charitably
undertook on their behalf. And
what they do for the infant in this
case, the infant himself is truly said
to do, as in the courts of this king
dom daily the infant does answer
by his guardian ; and it is usual for
to do homage by proxy, and for
princes to marry by proxy. For the
further justification of this answer,
see St. Aug. Ep. 23. ad Bonifac.

Exceptions of Ministers. We
desire that the commandments be
inserted according to the new trans
lation of the Bible."

cclxviii

INTRODUCTION.

[The Catechism continued.]

[ 2 57] So soon as the children are come to a competent age and can say in
their mother tongue the Articles cf the faith Creed the Lords prayer and
the ten Commandments, and also can answer to such the other questions
of this short Catechism as the Bishop (or such as he shall appoint) shall
by hie discretion oppose them in : then they shall they be brought to the

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[ 2 57-] So soon as the children are
come to ^a competent age and can
say in their mother tongue . . .
and also can answere to cuch the
other questions of this short Cate-
chisme as the Bisho^ (or such as

!,&lt; r-Kr.11 ovtr^viA r-1,^11 V.,, !,:,

. ^ ri , .._. ~j .

discretion appose them in: then
shall they be brought [j/rf] /--
ccr.icd to the Bishop in some
church that he shall appoint : by

Savoy Conference, 1661.

Answer of Bishops. We conceive
the present translation to be agree
able to many ancient copies : there
fore the change to be needless. "

Exceptions of Ministers. (My
duty towards God. ) "In this answer
there seems to be particular respect
to the several commandments of
the first table, as in the following
answer to those of the second. And
therefore we desire it may be ad
vised upon, whether to the last word
of this answer may not be added,
particularly on the Lord s day,
otherwise there being nothing in
all this answer that refers to the
fourth commandment."

Answer of Bishops. " It is not
true that there is nothing in that
answer which refers to the fourth

commandment : for the last words
of the answer do orderly relate to
the last commandment of the first
table, which is the fourth."

Exceptions of Ministers. (The
Catechism.) "In the general we
observe, that the doctrine of the
sacraments which was added upon
the conference at Hampton-Court,
is much more fully and particularly
delivered than the other parts of
the Catechism, in short answers
fitted to the memories of children,
and thereupon we offer it to be
considered :

" First, Whether there should not
be a more distinct and full explica
tion of the Creed, the Command
ments, and the Lord s Prayer.

"Secondly, Whether it were not
convenient to add (what seems to
be wanting) somewhat particularly
concerning the nature of faith, of
repentance, the two covenants, of
justification, sanctification, adop
tion, and regeneration. "

Answer of Bishops. " The Cate
chism is not intended as a whole
body of divinity, but as a compre
hension of the articles of faith, and
other doctrines most necessary to
salvation ; and being short, is fittest
for children and common people,
and as it was thought sufficient
upon mature deliberation, and so is
by us."

THE REVISED BOOK, 1661.

cclxix

[The Catechism continued.]

Bishop by And every one that shall be their have a Godfather or a God
mother, that every child may have as a witnesse of his their confirmation.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
one that ehall be their and every
one shall have a godfather, or
godmother, that every childe may
have as a witnesse of hie their
Confirmation

Cosin s Prayer-Book, 1619.

[ 257. ] " Ceremonies. There were
divers ceremonies used in the confir
mation of this Sacrament : two very
ancient, chrism, and the cross ; the
other two more late, gossips*, and
the blow upon the cheek. Three of
these we omit, as not being neces
sary ; yet being so significant, it
were better we had them : neither
were it any fault, for aught I see,
if any man should use them in our
Church, more than it is to use the
fourth, si having godfathers or god
mothers at the time of Confirma
tion ; that we allow and approve,
why not the rest as well? But for
the susceptorcs&gt; it being a custom of
old to confirm instantly after Bap
tism, that so the susceptores of one,
were the susceptores of the other
also ; therefore the custom still pre
vails with us, that such as are con
firmed should have witnesses and un
dertakers for them, as well as those
which are baptized among us."

Savoy Conference, 1661.
[257.] Exceptions of Ministers.
"This seems to bring in another
sort of godfathers and godmothers,

besides those made use of in bap
tism ; and we see no need either of
the one or the other."

Answer of Bishops. " They see
no need of godfjathers]. Here the
compilers of the liturgy did, and so
doth the church, that there may be
a witness of the confirmation."

[257.] Exceptions of Ministers.
" We conceive that it is not a suffi
cient qualification for confirmation,
that children be able memoriter to
repeat the Articles of the Faith, &c.
. . . And therefore (3rdly) we de
sire that none may be confirmed
but according to his Majesty s De
claration, viz., That confirmation
be rightly and solemnly performed
by the information, and with the
consent of the minister of the
place. "

Annver of Bishops. " We con
ceive that this qualification is re
quired rather as necessary than as
sufficient ; and therefore it is the
duty of the minister of the place
(can. 61) to prepare children in the
best manner to be presented to the
bishop for confirmation, and to in
form the bishop of their fitness, but
submitting the judgment to the bi
shop, both of this and other quali
fications ; and not that the bishop
should be tied to the minister s
consent. Comp. this rub. to the
second rub. before the Catechism,
and there is required what is fur
ther necessary and sufficient."

k Gossips, or God-sibs (Old Eng.) Those akin in God = Sponsors.

cclxx

INTRODUCTION.

259.] Ar&gt; - *^" a B cVi /w e

[The Catechism continued.]
n /^v.6* fV. A vn /-. *u

[The following new rubrick is inserted.]
[ 2 58.] And whensoever the Bishop shall give knowledge, &&amp;gt;c.

[ 259.] And ify e Bishop approve of them he shall confirm them in manner
follozving.

[Written in according to the corrected rubrick, \ 268, p. cclxxv., and
as printed in ed. 1662.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[A new rubrick is here inserted.]
[ 2 58-] And whensoever the Bishop
shall give knowledge for children
to be brought unto him for their
confirmation, then shall the Cu
rate of every Parish either bring
or send in writing^ with his hand

subscribed thereunto the names of
all those children of his parish
whom he doth then present to the
Bishop as fitt to be confirmed.
And if the Bishop approveth them,
he shall confirm them in manner
following *.

[ 259.] And the Bishop shall con-
firme them on this wise.

Bancroft s fair copy, 1661.

[At the end of the Catechism, the corrections of the last rubrick, at the foot of that
pao-e, and the whole of the next and subsequent page, containing " The order of Con
firmation" are marked through with a single line, and the following direction to the
printer is given,]

See the Paper C inserted after y*_ ^ext}eave, where this ffollowes is
sett together &faire written m .

1 It will be seen that the variations be
tween this and the printed copy are very
slight.

m In Sancroft s fair copy, the four leaves
of MS. which had been inserted are torn
out, but more roughly than those contain
ing the Order for Adult Baptism [See ante,
p. cclvii.] As the corrections are very com
plicated, from the numerous transpositions,
(and this will here be seen to be the case,)
it is reasonable to suppose that Bancroft,
to save time and labour, gave this copy
" sett togetfar andfaire written " to the

printers. There may have been still the
few further corrections made upon the
copy, to bring it into conformity with
the Revision of Convocation, when the
printers had it (or else afterwards on the
proof), but it is unreasonable to_ suppose
that these pages, or those containing the
" Form for Adult Baptism," could have
been taken out for any other reason ; the
one an exact copy of an unaltered form
prescribed by Convocation, the other a du
plicate of what is still left in the book.

THE REVISED BOOK, 1661.

cclxxi

COKFISMATIOS

THE ORDER OF CONFIRMATION or laying on of hands upon those
that are baptized and come to years of discretion.

Upon y* day appointed, all that are to be then confirmed . . . this preface
following.

To the end that Confirmation . . . assented unto n .
[Written in as printed in ed. 1662.]

[ 2 59-] Then shall the Bishop say
Doe y* here in the presence of God, drv.

[The above written in in full, as printed in ed. 1662.]
And every one shall audibly answei-, I doe.
Minister. The Bishop. Our help is in the name of the Lord.
Answer. Which Who hath made heaven and earth.
Minister. Bishop. Blessed be the name of the Lord.
Minister. Bishop. Lord hear our prayers.
Bishop. Let us pray.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

The Order of

CONFIRMATION, OR ~pc~Hcx LAY
ING or. cf hinds [stet] upon those
y l are baptized, and come to y*
yeares of discretion.

[ 249.] Upon the day appointed
a f ter Morning or evening Prayer
is ended, the Bishop shall goe to
the Lords Table; and all that are
to be then confirmed being placed,
and standing in order before him
neere unto the same; He or his
Chaplain, or some other minister
appointed by him, shall read this
Prejace following. \

" It will be seen that this preface is in
substance the rubricks which were printed
at the beginning oi the Order of Confirma
tion, in the printed copies of 15491604
These are numbered respectively }{ 25 o!
251. See page cclviii.

This correction (with the stet in San-
Croft s hand) occurs only in Cosin s copy

* Cosm, copied by Bancroft, here refers

The Preface.

[ 2 5-] To the end that Confirma
tion, &c.

as before the Catechisme usq. ad
to the will of God*.
Answer e me therefore
[ 259.] Doe you heere in the pre
sence of God and of his holy
Church renew the solemne pro
mise, and -vow, that was made
in your name at your Baptisme,
ratifying, and confirming the same,
in your oune persons, and acknow
ledging yourselves bound to doe all
those things w ch yo r godfathers
and godmothers then undertooke
for you \

And every one shall audibly answer
I doe.

to the first three rubricks at the beginning
of the Order of Confirmation, as they stood
!549 1604, i-e. Nos. & 250, 251, and 252.
See pp. cclviii. cclxiii.

_&gt; It will be seen that there are some
slight variations between this and the copy
as printed in ed. 1662. See Prayer-Book,
P- 329-

cclxxii

INTRODUCTION.

[Confirmation continued.]

Almighty and everliving God who hast vouchsafed to regenerate .
. . . thy holy fear Amen now &&amp;gt;for ever Amen.

Cosin s corrected copy, 1640-61.

Minister, Doest thou fcr:zkz re
nounce y e devil and all his works.

A nswer. I renounce them all.

Minister. Doest thou renounce the
vaine pomp and glory of the world
with all the covetous desires of the
same.

Answer. I renounce them all.

Minister. Doest thou renounce the
wicked desires of the flesh so that thou
wilt not follow nor be lead by them ?

Answere. I renounce them all.

Minister. Doe you believe in God
the Father Almightie, &&amp;gt;c.

As in publick Baptisms usque ad
Grace so to doe.

Bancroft s fair copy, 1661.

Minister. Doe you renounce y e
devil, 6 and all his works &=c.
Do you beleeve in God, &c.
Doe you promise that, &c.

as in publick Baptisme usq. ad
I doe promise.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
Minister or the Bishop.

Almighty God, who hath given
you the will to promise, and under
take all these things ; grant you also
power, dr* strength to performs the
same, that he may accomplish the
good ivorke, w cf&gt; he hath begun in
you, through Jesus Christ o r Lord.
Amen.

Then shall they all kneele doune,

6 the Bishop standing at the Lords
Table shall proceed cj say,

Our help, &*c. ut supra.

Minister. Our help is in the name
of the Lord . . . &c.

Almighty and everliving God, &c.

[Continued as printed to end of the
Prayer]

thy holy feare Amen now and for
ever Amen.

Savoy Conference, 1661.

[ 259.] Exceptions of Ministers.
( Who hast vouchsafed to regene
rate these thy servants.) "This
supposeth that all the children
who are brought to be confirmed
have the Spirit of Christ, and
the forgiveness of all their sins ;
whereas a great number of children
at that age, having committed many
sins since their baptism, do shew
no evidence of serious repentance,
or of any special saving grace ; and
therefore this confirmation (if ad
ministered to such) would be a pe
rilous and gross abuse."

Answer of Bishops. "It sup-
poseth, and that truly, that all
children were at their baptism re
generate by water and the Holy
Ghost, and had given unto them
the forgiveness of all their sins ; and
it is charitably presumed that not
withstanding the frailties and slips
of their childhood they have not
totally lost what was in baptism
conferred upon them. . . None that
lives in open sin ought to be con
firmed."

THE REVISED BOOK, 1661.

cclxxiii

[Confirmation continued.]

[260.] Then the Bishop shall ky his hd .:per. every eh- Id- ---!!
-ying r^ c// &lt;?///^w & 0nr kneeling before y&lt; Bishop, he shall lay
his hand upon y* head of every one severally saying,
Defend O Lord this thy childe, [or this thy servant} with thy ...

[ 262.] Then shall the Bishop say,
The Lord be with you.
Answer. And with thy spirit.

[ 263. ] And (all kneeling down] y* Bishop shall adde,
Let us pray. Our father which art in heaven.

[and written in in full, as in printed ed. 1662, to]
deliver us from evil Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 260.] Then all of them in order
kneeling before the Bishop he shall
lay his handj upon the head of
every childe one severally saying
Defend O Lord this thy childe

(or servant} with thy heavenly . . .
Then shall the Bishop say
The Lord be with you.
Answer. And with thy spirit.
And all kneeling doune the Bishop

shall say

Our Father &c.

[In Cosin s copy, as a marginal note,]
at large.

Savoy Conference, 1661.
[ 260.] Exceptions of Ministers.
( Then the Bishop shall lay his hand. )
"This seems to put a higher value
upon confirmation than upon bap
tism or the Lord s supper ; for ac
cording to the rubrick and order in
the Common Prayer Book, every
deacon may baptize, and every min
ister may consecrate and administer
the Lord s supper, but the bishop
only may confirm. "

Answer of Bishops. " Confirma
tion is reserved to the bishop in
honorem ordinis, to bless being an
act of authority. So it was of old :
. . . and our church doth everywhere
profess, as she ought, to conform to
the catholic usages of the primitive
times, from which causelessly to
depart argues rather love of con-
tention than of peace. The re-
serving of confirmation to the bi
shop doth argue the dignity of the
bishop above presbyters, who are
not allowed to confirm, but does
not argue any excellency in con
firmation above the sacraments.
St. Hierom argues the quite con
trary (ad. Lucif. c. 4) : That be
cause baptism was allowed to be
performed by a deacon, but con
firmation only by a bishop, there
fore baptism was most necessary,
and of the greatest value : the mercy
of God allowing the most necessary
means of salvation to be admin
istered by inferior orders, and re
straining the less necessary to the
higher, for the honour of their
order. "

cclxxiv

INTRODUCTION.

[Confirmation continued.]
[264.] And this Collect.

Almighty and overliving God v. hich who makest us both . . .
unto thy divine Majestic . . . unto thee for these children thy servants. . .
after the example of the thy holy Apostles we have now laid our . . .
obtain the everlasting life . . . and reigneth ever one God, world without
end. Amen.

[After the Collect is inserted]

Almighty Lord 6 everlasting God, &&amp;gt;c.

[Written in, as printed in ed. 1662.]

[ 265.] Then the Bishop shall blesse the children them saying thus,
The Blessing of God, &c.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

Let us pray.

Almighty and everliving God ...
thy divine Maiestie . . .

these thy children (or thy servants]
obtaine the everlasting life.
[Another Prayer is here added,]
Almighty Ld, 6 everlasting
God vouchsafe wee beseech thee to
direct, &=&lt;:.

Prevent us O Lord [in all o r

doings }*, &

[In Sancroft s copy,]
as after the Communion.

[In Cosin s copy,]

As in y e end after y e coliin.

[ 265.] Then the Bishop shall ble::
*T, a ^;w. M -T,n, th-c \stef\ r:Vr

The Blessing of God, &c. . . .
[ 269.] And there shall none be
admitted, &c.

[In Cosin s copy,]
ut infra p. seq : %
[In Bancroft s copy,]
&c. ut infra ad &lt;\

Savoy Conference, 1661.

[ 264.] Exceptions of Ministers.
(After the example of the holy Apos
tles.) "We desire that the prac
tice of the apostles may not be al-
ledged as a ground of this impo
sition of hands for the confirmation
of children, both because the apos
tles did never use it in that case,
as also because the Articles of the
Church of England declare it to be
a corrupt imitation of the apostles
practice, Acts xxv.

A nswer of Bishops. Prayer after
the imposition of hands is grounded
upon the practice of the apostles
(Heb. vi. 2, and Acts viii. 17); nor
doth 25 article say that confirma
tion is a corrupt imitation of the
apostles practice, but that the five
commonly called sacraments have
ground partly of the corrupt follow
ing the apostles, &c., which may
be applied to some other of these 5,
but cannot be applied to confirma
tion, unless we make the church
speak contradictions."

* The words in brackets are added in Sancroft s copy ; not in Cosin s

THE REVISED BOOK, 1661.

cclxxv.

[Confirmation continued.]

[ 266.] The Curate of every Parish or come ether at hie appoint
ment shall diligently upon Sundayes and Holy-dayes half-an-
honr before evensong after the second Lesson at Evening Prayer
openly in the Church instruct and examine so many children of
his parish sent unto him as the time v. T ill serve and as he shall
think convenient in some part of this Catechisme.

[ 267.] And all Fathers, Mothers . . . untill such time that as they
have learned all that is here appointed for them to learn.

[ 268. ] And whensoever the Bishop shall give knowledge for chil
dren to be brought before unto him to any convenient place for
their confirmation then chall the Curate of every Parish shall
either bring or send in writing -with his hand subscribed thereunto
the names of all thcce children ef suck persons within his Parish
,,,v,;~u ~ ^ 2 . tv,*. AT.f,vi o ^f i^.~ TT;*T, +Vi T^V/PP ^v.,,,^,. o^ *v,^

the other questions conteined i. this Catechicmc, as lie shall think
fitt to be presented to y e Bishop to be confirmed.
[ . . .] And ify e Bishop approve of them he shall confirm y m , &c.

[The above rubricks have a line round them, and this marginal direction to
the printer,]

TJiese rubrics are omitted here, and thus corrected are sett after y* Catechism

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 266.] The Curate of every Parish
unto nim CL tli- time v."ll
serve and as he shall thinke con
venient, &c.

[Against the above rubrick the following
marginal direction to the printer is given.]

[In Cosin s copy,]
Sett this at y e end of y* Catechisme. *

[In Sancroft s copy,]
Sett this after the Catechisme.*

[ 267.] And all Fathers, Mothers,
c. . . . appointed for them to
learne.

[Afterwards in the margin is written,]
So soone as\the children^ &=c.
as after y Catechisme.

[ 268.] And whensoever the Bishop
shall give knowledge for children
to be brought before unto him to
any convenient place .... send
in writing with his hand subscribed
thereunto the names
parish whom he doth then present
to the Bishop as fitt to be confirmed

m\\\r\\ f*r\-r\ foir

[erased to]

See \ 255, \ 256, and } 258, p. cclxvi., and p. cclxx.

cclxxvi

INTRODUCTION.

[Confirmation continued.]

i 269.] And there shall none be admitted to the holy Communion untill
such time as he can eay the Cdtechicme and be confirmed, or be ready
and desirous to be confirmed:

Cosin s corrected copy, 1640-61.

[ 269.] ^ And there shall none be
admitted unto the holy Commu
nion or unto Matrimony untill
such time as he can say the Cate
chism and be confirmed or be
ready &&amp;gt; desirous to be confirmed.

[The la_st words appear to be added

in Bancroft s writing.]
[At the bottom of page is written,]

The Order of Confirmation, &c.

v. sup.

afieuron.

TJie Form of Solemnization of

Matrimony.

Print this iipon y e next page with
. . . sentence for y e offertory.

Sancroft s fair copy, 1661.
[ 269. ] A And there shall none be

admitted to tinto the holy Com
munion or unto Matrimony untill
such time as he can say the Cate
chism and be confirmed, or be
ready, &lt;$ desirous to be confirmed.

Savoy Conference, 1661.
[ 264.] Exceptions of Ministers.
"We desire that imposition of
hands may not be made, as here it
is, a sign to certifie children of
God s grace and favour towards
them ; because this seems to speak
it a sacrament, and is contrary to
that fore-mentioned 25th article,
which saith, that confirmation hath
no visible sign appointed by God. "

Answer of Bishops. "We know
no harm in speaking the language
of holy Scripture (Acts viii. 15),
they laid their hands upon them,
and they received the Holy Ghost.
And though imposition of hands be
not a sacrament, yet it is a very fit
sign, to certify the persons what is
then done for them, as the prayer
speaks."

[ 269.] Exceptions of Ministers.
" We desire that confirmation may
not be made so necessary to the
holy communion, as that none
should be admitted to it unless they
be confirmed."

Answer of Bishops. " There is
no inconvenience that confirmation
should be required before the com
munion, when it may be ordinarily
obtained. That which you here
fault, you there desire. "

Cosin s MS. Notes.
[ 269. ] "And there shall be none
admitted to the Communion until such
time as he can say the Catechism,
and be confirmed.] Many can say
their Catechism, and are confirmed
at seven years old ; shall it be then
in the power of the curate to admit
them also to the Communion ? Non
credo: but this shews that they
should not be confirmed so young
as they use to be, but when they
are of perfect age, and ready to be
admitted to the Holy Communion,
which is between fourteen and six
teen years of age."

* Words illegible.

THE REVISED BOOK, 1661.

cclxxvii

THE FORM OF SOLEMNIZATION OF MATRIMONY.

[8 27O 1 T^-"*- f ^o. Kor.r.0 Y,lof K&lt; olro.^ iV.,- Q ~ c-^rovoll C.,^^^,,0 , TJ~1,.
a ^/&lt;j. j - - y _ _. j

[Rubrick erased, and fuller rubrick written in.]

First the banns of all that are to be married together must be published
in y e church, . . . &c.

[Continued as printed in ed. 1662.]

[271.] And if the persons that should are to be married, &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE FORME OF SOLEMNIZATION
OF MATRIMONY.

[ 270.] First the Ba;ms must be
-eked of all that are to be married
together must be published in the
Church three severall Sundayes
or Holy-daies in the time of
divine Service, immediately zficr

,//. /-*. j v7,~/ s~rr~-..*i. *i, n~~*~7
,.., *, . ----- j r ~.

before the sentences for the Offertory
the people being preeent the Cu
rate saying after the accustomed
manner ::~!c::: ih: Bp chc.ll :::~

[In Cosin s copy the words "after the
Creed, iS- c.," are erased, and the words
"before the Sentences for the Offertory,"
inserted in Sancroft s handwriting. In
Bancroft s copy all the corrections as above
are made (except those additions of Co-
sin s, which are erased) ; but the whole ru
brick is afterwards struck through, and
written afresh, as printed in ed. 1662.]

First the Bannes of all that are to
be married, &C.

[In both Cosin s and Sancroft s,]

/ publish the Banns of marriage
between N of and M of .

If any of you know cause or jicst
impediment why these two shotdd not
be joyned together in holy matrimony,
you are to declare it. This is the
first (second or third] time of asking.
[271.] And if the persons that

chculd are to be married, &c.

[Continued as printed in ed. 1662, to]

the Curate of the other parish.

Cosin s Considerations, c. 1640.

In the form of Matrimony n .
[ 270.] "In the first rubric, the
minister is enjoined not to cele
brate matrimony unless the banns
have been first published three sev
eral times; where, to secure him
from the penalty contained in the
Act of Uniformity, it were requisite
that this exception be added, And
unless there be a dispensation or
license granted by the bishop in
some special or urgent cause, to
celebrate the marriage without the
publishing of the banns, or by other
laws yet in force it is permitted
him to do."

This added in Sancroft s hand.

CC:XXV111

INTRODUCTION.

[Matrimony continued.]

Cosin s corrected copy, 1640-61.

[In Cosin s copy, the following rubrick
is written at the foot of the page, and is
marked to be inserted before \ 271 ; but
it is first corrected and afterwards struck
through, and so does not appear in the
"fair copy."]

[The impediments of marriage are
precontract, or a \uite depending
thereupon, Consanguvuty or Affinity
&lt;within\the degrees prohibited by the
/awes oJ\God and this Rmlme, Sen
tence of jfyivorce from a fiartie yet
living, 2va\t of competent\yeeres,
{consent of parents in mmo\rs,]

of Confirmation^and such like. ]

[The following rubricks occur also in
Cosin s copy only, and are erased.]

And none shdtt be married till
ieir Banns bee thrice thus published
uhlesse the Bichcp o\lawfull dispen-
satipn to the contrary be first pro-
Neither shah any persons
unde\ the age of 21 y\eres complete
be married without the \xpress {con
sent} o)\t heir parents ift. J r^ b: lii ir.g,
guardians^ cr

No Mzttfizg: Minister s\all cele
brate anyyuarriage, but publickly
in the Parish Church or C\appcll
where one oY the parties divhleth ;
nor at other vvnes than between, the
hours of$ and\l2 in the forenoon,.

A nd here is t\ be noted that by \he
Ecclesiastical laryes of this Reali

ther^kesome times {n^4heyeere when,
marriage^is not ordinarily sol em
nized ?.

* The words in brackets are inserted in
Bancroft s handwriting.

y For these "Times," see at the end of
the Table of the Vigils, Fasts, and Days
of Abstinence, p. cxxv. But the addition
was one of those which was not sanc
tioned by the Committee of Convocation,

Cosin s Prayer-Book, 1619.

[ 2 7-] " If either of you know
any impediment. } Impedimenta
vero quse impediunt matrimonium
contrahendum, sed non dirimunt
contractum, sunt tempus feriarum
ab Adventu ad Epiph. et a feria
4 a Cinerum ad 8 m Paschae, &c.
Nam in aliis temporibus nuptias
celebrate permittit Ecclesia. Qui-
bus olim temporibus licet matri
monium per verba de prsesenti con-
trahi potuerit, non licebat tamen
traducere uxorem, vel solemnizare
nuptias, vel earn carnaliter cog-
noscere 2 ."

Cosin s Considerations, c. 1640.
[270.] "The impediments of
matrimony, or the just causes why
any persons may not be joined to
gether, are not here specified. For
want whereof, or a direction at
least that should be given to seek
them in the known table set out
for that purpose, and in other
books of the law, the curate is
commonly ignorant of them, and
unable to give any resolution herein
either to himself or others whom it
may concern."

and therefore does not appear in the " Of
ficial copy."

1 This, with other similar notes, Cosin
has taken from the Sacerdotale. It is
noted here, but the correction depending
on it is inserted under " TABLE OF the
Vigils," &c. See previous note.

THE REVISED BOOK, 1661.

cclxxix

[Matrimony continued.]

[ 272.] At the day and time appoynted . . . And there the Priest shall say

thus standing together y e man on y* right hand andy e woman any* left ;

y e Priest shall say,

Dearly beloved friends, wee are gathered . . .
in the face of hie this congregation . . .
honourable estate instituted of God in paradise in the time of man s inno-

cency . . .
therefore is not by any to be enterprized . . .

One v. ?c First it was ordained for the procreation of Children to be
brought up in the fear and nurture of the Lord, and to the praise of Gcd
his holy Name . . .

Thirdly it was ordained for the mutuall society . . . unto the Into which
holy estate, &c.
[ 273.] And also speaking unto the persons that shall be married, &c.

I require and charge you both (as you will . . .
if either of you dc know any impediment . . .
in matrimony, that ye doe now confesse it, &c.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 272.] At the day and time ap
poynted for the Solemnization
of Matrimonie, the persons to be
married shall come into the body
of the church, with their friends
and neighbours. Ar.d*~*crr.-

and there standing together the

man on the right hand, & the

-woman on the left, the Priest shall

say thus,

Dearly beloved frier.dc . . .

... of hie this congregation \stef\

. . . instituted of God in Para-

not by any to be enterprized . . .

. . . One as First it was or
dained for the . . . and to the praise
of Gcd his holy Name.

Secondly . . . -that such persons

as have not the gift of continence

might marry and ikzl ::: c: b;

^r."r^".. ."tv.^.. .".". : :.." ..y *" ^.T-

rr.cr.y, zr.d keep themselves . . .
Thirdly it was ordained for the

mutuall societie . . .
/nto the which holy estate . . .

[273.] And alec [stet] speaking
dir::ily unto the persons that shall
[stet] :iz~d b:f:~: hirr. fc be mar
ried.
I require and charge you both . . .

either of you dee know . . .

that y e doe nozu confesse it ...

unto untill such times as.

Cosin s Considerations, c. 1640.
[ 272.] " It is not here ordered
at what time of the service this
form of marriage shall be cele
brated. Nor at what time of the
year (according to other laws) the
solemnization of matrimony is pro
hibited."

cclxxx

INTRODUCTION.

[Matrimony continued.]
[ 2 74-S-] At which day of ... the persons to be married do thereby sus-

taine . . .

must be deferred nr.to untill such time as, &c.
[ 280. ] Then shall they give their troth to each other in this manner.
[281.] And The minister receiving the woman at her father s or friends

hands shall cause the man with his right hand to take the woman by

the her right hand and so either to give their troth to other the ma"

f-rct saying to say after him as followeth . . . till death us depart do part.
[ 282.] Then shall they loose their hands and the woman with her right

hand taking air. the man by the his right hand shall cay. likewise say

after y e minister,

I N. take thee . . . till death us depart do part.
[ 283.] Then shall they again loose their hands . . .

And the man holding y* Ring there and taught by the Priest shall say.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[In Bancroft s writing,]
[ 280.] Then shall they give their
troth to each other in this manner*.
[281.] And The minister . . .
cause the man with his right hand
to take \stef\ ctr.d the woman by the
to join ihzir hur by her right hand ~
ELiiu. co dtii-]T to ^ivo tli-ir trotli to
other, the man f.rct to saying, after
him as followeth.

. . . till death us de doe part.
[ 282.] Then shall they loose their
hands and the woman joining i.hxn
zgcti. zs bzfcr? with her right
hand taking againe the man by
the his right hand \stet] shall
likewise say after the Priest.
[ 283.] Then shall they againe
loose their hands and the man
shall give unto the woman a

the man holding y* ring there and
taught by the priest shall say,
With this ring I thee wed zxd

sbl: c:iziz of ffssf-bsffxy, With my
body I doe thee v/crship honour...

Savoy Conference, 1661.
[ 282.] Exceptions of Ministers.
"This word depart is here im
properly used, "

Cosin s MS. Notes.
[ 283.] "And the man shall give
unto the woman a ring (2 Edw. VI.
and other gifts of gold and silver, )
laying the same upon the book. ] And
some marvel it is that those words,
and other gifts of gold and silver,
should be taken out of the book in
the fifth of King Edward, whenas
Bucer liked them so well : but it is
a general custom still to observe this
order in the north part of the king
dom."

In Cosin s copy this is added in Bancroft s handwriting.

THE REVISED BOOK, 1661.

cclxxxi

[Matrimony continued.]
[ 284.] Then the man leaving the ring . . . the minister sh^l! say, they

shall both kneel down, &* y* minister shall say.
[ 285.] Then shall the Priest join their right hands together and say,

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 284.] Then the man . . . woman s
left hand they shall both kneel
doiine and the Minister shall say.

Cosin s Considerations, c. 1640.

[283.] "The words here used
by the man to the woman, when
he saith, ( With my body I thee
worship, and with all my worldly
goods I thee endow, ) the former
being not (as the phrase is now
usually understood) so consonant
to religion or reason, and the latter
not so agreeable to law or custom,
require some consideration, that
they may be explained.

" The like consideration is to be
had of those words where the mi
nister saith and prayeth, that the
woman may be amiable as Rachel,
wise as Rebecca, which are not so
fit for all persons. "

Savoy Conference, 1661.

[ 283.] Exceptions of Ministers.
( With my body I thee worship. )
" This word worship being much
altered in the use of it since this
form was first drawn up we desire
some other word may be used in
stead of it."

Exceptions of the Ministers. (In
the name of the Father, drv.)
" These words being only used in

baptism, and here in the solem
nization of matrimony, and in the
absolution of the sick ; we desire it
may be considered, whether they
should not be here omitted, least
they should seem to favour those
who count matrimony a sacrament."

Answer of Bishops. "If they
seem to make matrimony a sacra
ment, they may as well make all
sacred, yea civil actions, of weight,
to be sacraments, they being usual
at the beginning and ending of all
such. It was never heard before
now that those words make a sa
crament. "

[ 283.] Exceptions of Ministers.
" Seeing this ceremony of the ring
in marriage is made necessary to it,
and a significant sign of the vow
and covenant betwixt the parties ;
and Romish ritualists give such
reasons for the use and institution
of the ring, as are either frivolous
or superstitious ; it is desired that
this ceremony of the ring in mar
riage may be left indifferent, to be
used or forborn. "

Answer of Bishops. "The ring is
a significant sign, only of human
institution, and was always given
as a pledge of fidelity and constant
love : and here is no reason given
why it should be taken away ; nor
are the reasons mentioned in the
Roman ritualists given in our Com
mon Praver-Book."

cclxxxii

INTRODUCTION.

[Matrimony continued.]
[ 286.] Then shall the minister speak unto the people.

Forasmuch as N and N. ... In the name of the Father and* of the

Son

[ 287.] And the Minister shall add this blessing.

[ 288.] Then the Minister or Clerks going to the Lord s Table . . .

[289.] Or this Psalm.

thy way may be known upon the earth.

O God : yea, let all the people praise thee

Glory be to the Father and to the Sonne, c. and to the Holy Ghost.
As it was . . . c. and ever shall be : world without end Amen.
[ i9- ] The Psalm ended and the man and the woman kneeling sfere

before the Lords table . . .

Ar.ev. r er But deliver us from evill Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[ 286.] Then shall the minister
speak ... of the Father, and*
of the Sonne.

[ 288.] Then shall they sll go: ir.io
the choir the Ministers or and
Clerks going to the Lord s table
shall eay or ing[^]r:-,r
cii gir.g this psalm following.

[ 289.] Or this Psalme
known upon the c earth.
O God : yea d let all the people
Glory be to the Father, &c.
[In Sancroft s copy,]
printed at large.

[ 290.] The Psalm ended and the
man and the woman kneeling
aMore the Lord s table . . . &c.
Lord have mercy upon us.
Answer. Lcrd *":- . . . :c.
Christ have mercy . . . &c.

Lord have mercy.

Our Father which art, &c.
Print it out at large.
Ancv. cr. But deliver us from
evill. Amen.

Savoy Conference, 1661.

[ 288.] "We conceive this
change of place and posture men
tioned in these two rubrics is need
less, and therefore desire it may be
omitted."

Answer of Bishops. " They go to
the Lord s table because the com
munion is to follow."

Cosin s Prayer-Book, 1619.

[ 290.] " The man and the wo
man kneeling afore the Lord s table,
&c.] If the priest be to stand at
the table, and to turn his face to
wards them that kneel before it,
then is he not to stand at the north
side, (for there he should need no
turning, ) but just before it, between
the altar and them that are kneel
ing at the steps thereof."

b This is but a correction of an error
in the Prayer-Books used.

This correction does not occur in
Cosin s copy.

d The word " yea" has been omitted by
the printer in the book Sancroft used, and
is inserted. In Cosin s book it is already
there.

THE REVISED BOOK, 1661.

cclxxxiii

[Matrimony continued.]

Minister. O God of Abraham . . . eternal life in their mir.des hearts . . .

that they may indeed in deed fulfil the same.
[291.] This prayer next following shall be omitted where the woman is

past child birth bearing . . .

O mercifull Lord & heavenly Father . . . that they may see their
children s children unto the third and fourth generation, christianly and
vertuously brought up unto thy praise . . . &c.

O God v/hich -who by thy mighty power hast made all things of nought
vhich who also . . .

may be loving and amiable, faithfull and obedient to her husband ac
Po^v.^1 ,;C. Q oo p.ebecca, faithfull and obedient as Sara and in all ...
[ 292.] Then shall the Priest say.
[ 2 93-] Then shall begin the Communion. After which
ro 204.1 AnA "ft*.- +v,~ rw-r^i c hall

Jo or,,r T o r r ; o rra\ fVw office of man ?.n(? v. lfe shall be de
clared according to holy Script 1 . 1 re. Or if there be no Sermon declaring
y e duties ofn;an 6 wife, the minister shall read this that as followeth.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.

C God of Abraham, &c.

eternall life in their mindes hearts
[ 291.] This Prayer next follow

ing . . .

O God v. hich -who by thy c/- e
mightie power hast made all things
of nought, nothing f ,

loving and amiable \stef\

L 293.] Then shall begin the Com-
munion (if any bz ikzi d~y c.-

[ 294.] And after the Gospel and
Creed shalbe said a sermon where-

Jri /-*T-/Uno-i1i7 /cAk /-vff oo tVovo ic or*r

marriage) it is expedient that the
office of a man and wife chall be
declared according to holy Scrip
ture. Or if there be no sermon
(:r dcclzrziicr.} the Minister shall
read this that followeth.

Savoy Conference, 1661.

[ 291.] Exceptions of Ministers.
Consecrated the estate of matrimony
to such an excellent mystery? &c.
" Seeing the institution of marriage
was before the fall, and so before
the promise of Christ, as also for
that the said passage in this collect
seems to countenance the opinion
of making matrimony a sacrament,
we desire that clause may be al
tered or omitted."

Answer of Bishops. " Though the
institution of marriage was before
the fall, yet it may be now, and is,
consecrated by God to such an ex
cellent mystery as the representation
of the spiritual marriage between
Christ and his church (Ep. v. 23).
We are sorry that the words of Scrip
ture will not please. The church, in
the 25 article, hath taken away the
fear of making it a sacrament."

Not in Cosin s copy, only in Sancroft s
"lair copy," and appears neither in the
Convocation or the Sealed Books.

Not in Cosin s copy, only in Sancroft ;
nor in the Convocation copy, but does
appear in the Sealed Books.

cclxxxiv

INTRODUCTION.

[Matrimony continued.]

All ye vhich be that are married, or y. hich that intend . . .
heare what the holy Scripture . . .

Saint Paul in his Epistle to the Ephesians, the fifth chapter, doth give
this commandment to all married men. Ye husbands

[There is here written in a marginal direction to the printer,]
All these passages of Scripture are to be sett here after y e last Translation.
[But the passages are corrected throughout according to the printed ed. 1662.]

[ 2 95-] # is convenient that The new married persons the same day of
their marriage must should receive the holy Communion, at the time of
their marriage, or at the first opportunity after their marriage.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
All ye vhich be that are married.

[In Sancroft s fair copy.]
All yee Y. hich who be married.
Saint Paul in his Epistle . . .

[Marginal direction to the printers.]
[In Cosin s copy,]

In y e new translation.

[In Sancroft s copy,]
Print all these texts after the new
translation.

even as the Lord doth the Con
gregation Church . . .

but I speak of Christ and of the
Congregation Church . . .
[ 295.] The new married persons
the same day of their marriage
must receive the holy Commu
nion.

[In Cosin s copy only is added]
unto which the Minister is now to
proceed reading the offertory, &c.
according to the forme prescribed.

Savoy Conference, 1661.
[ 295.] Exceptions of Ministers.
"This rub rick doth either enforce
all such as are unfit for the sa

crament to forbear marriage, con
trary to Scripture, which approves
the marriage of all men ; or else
compels all that marry to come to
the Lord s table, though never so
unprepared ; and therefore we de
sire it may be omitted, the rather
because that marriage festivals are
too often accompanied with such
divertisements as are unsuitable to
those Christian duties, which ought
to be before and follow after the
receiving of that holy sacrament."

Answer of Bishops. " This in-
forces none to forbear marriage,
but presumes (as well it may) that
all persons marriageable ought to
be also fit to receive the holy sac
rament ; and marriage being so so
lemn a covenant of God, they that
undertake it in the fear of God will
not stick to seal it by receiving the
holy communion, and accordingly
prepare themselves for it. It
were more Christian to desire that
those licentious festivities might be
suppressed, and the communion
more generally used by those that
marry. "

THE REVISED BOOK, 1661.

cclxxxv

THE ORDER FOR THE VISITATION OF THE SICK.

[ 297.] When any person is sick notice shall be given thereof to the Minister

ofy* Parish -who coming The priest entering into the sick persons house

shall say,

Peace be to this house . . .
[ 298. ] When he cometh into the sick man s presence . . .

Remember not Lord ... be not angry with us for ever.

Answer. Spare us good Lord.
[ 300.] Then y&lt; Minister shall say Let us pray .

Anr.ver But deliver us from evill. Amen.

O Lord look down from heaven, behold . . .

Hear us Almighty and most merciful God and Saviour, extend thy
accustomed goodness to this thy servant v. hich who is grieved with sicknes f
Sanctify wee beseech thee this thy Fatherly correction to him ; that the sense
of his weaknes may adde strength to his Faith, dr seriousness to his Repent
ance. That if it shall be thy good pleasure to restore him to his former
Health, he may lead y* residue of his life in thy fear e, &&amp;gt; to thy glory ; Visit

,nfT,av or,^ fKo /-o^fo^c

be thy v. il! or else give him grace . . .

in life everlasting Amen through Jesus Christ our Lord. Amen.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
THE ORDER FOR THE VISITA

TION OF THE SlCKE.

[In Cosin s copy this direction,]

Set this in a new page.

[ 297,] When any person b: is dzr,-
Z~c*. .:!y sick, notice shall be given
thereof to the Minister of y* Pa
rish and The Priest z~!h hi: ;!?rh:
entering into the sick persons
house shall say.

[ 298.] When he cometh into . . .
Remember not Lord . . . with us

for ever. Answer. Spare us good

Lord.

Minister. Let us pray.
Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.f
.^.r.r:-. Lord, &c.

[The above additions of Cosin are erased,

and do not appear in the fair copy.J
[Note that in Cosin s copy throughout
the service, brackets thus (.) are place. I
against the words " his and him, : to mark:
the change to "her," when necessary.]

Our Father which art in heaven, &c.
And lead us not into temptation.
Print it out at large.

Ansv/er. But deliver us from evill.
Amen.

Hear us Almighty & most . . .

in life everlasting Amen through
Jesus Christ o r Lord Amen.

f The ^inserted words are marked erroneously to come before
sicknes. g In Bancroft s fair copy underlined.

who is grieved with

cclxxxvi

INTRODUCTION.

[Visitation of the Sick continued.
[ 3 O1 -] Then shall the Minister exhort the sick person . . .

Dearly beloved, know this . . . and over 0^ all things ... of otherj
[ 302.] If the person visited be very sick then the Curate may end his
exhortation in this place, or else proceed.

Take therefore in good v/crth part the chastisement of the Lord for
(as S. Paul saith in y e twelfth chapter to the Hebrews) whom the Lord
loveth he chastisethw,?//, yea as S. Paul saith he and scourge th every sou
v/hich -whom he receiveth, &c.

[In the margin is the direction to the printer,]
All this after y e last translation.

These words (good brother) are Gods v. T erds and written . . .

an account to be given unto the righteous Judge of by whom . . .

and your ctate estate ... I shall shortly rehearse to you . . .

[ 331 Here the Minister shall rehearse the Articles of the Faith,

saying thus,

Doest thou beleeve in God the Father Almighty, &c.
[ 34-] - A - c - -- -~ --F - to be inserted at large as in Baptisme.

[In ed. 1662 it is printed entire.]

[ 35-l ^ ie sick person shall answer, All this I stedfastly beleeve.
[ 36.] Then shall the Minister examine whether he repent him truly of
his sins &&amp;gt; be in charity . . .
and if he have hath offended any other . . .

And if he have hath not afefore disposed of his goods, let him then
be admonished to make his will, and alec to declare his debts . . .
for y e better discharging of his conscience and the quietnesse of his
Executors. But men must be oft admonished that they set an order for
their temporal] good? and lands v. hen should often be put in remembrance
to take order for y e selling of their temporall Estates, "whilst they be are
in health.

[ 37-] These words before rehearsed may be said . . .
[ 38-] The Minister may should not forget nor omit earnestly to move

the such sick persons as are of ability (and that most earnestly) to be

liberality tov/ard the poore.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 3 2 -l If the person visited.

[Some few corrections are made in Cosin s
copy in the verses from Scripture.]

[ 33-] Here the Minister shall
rehearse . . .

Doest thou beleeve in God the
Father Almightie, &c.
As it is in Baptisme.

[Marginal direction to printer,]

Print it out at large.
[ 305.] And the sick person shall
answer, All this Istedfaslly beleeve.

THE REVISED BOOK, 1661.

cclxxxvii

[Visitation of the Sick continued.]
[ 39-] Here shall the sick person be moved to make a speciall confession

of his sins . . .

shall absolve him after this sort (if he humbly and heartily desire it} after
this sort.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

E 37-] These v/ords before re
hearsed raa be said befo*~ th
minister shall be^in his ^ra^e"
as he shall see cav.se \stef\ .

[ 309-] Here shall the sick per
son make . . .
shall absolve him after this sort

(if he shall humbly and heartily

desire it} saying^

Cosin s Prayer-Book, 1619.

[ 309-] " Here shall the sick per
son make a special confession. ,] The
Church of England, howsoever it
holdeth not confession and abso
lution sacramental, that is made
unto, and received from a priest,
to be so absolutely necessary, as
without it there can be no remis
sion of sins ; yet by this place it
is manifest, what she teacheth con
cerning the virtue and force of this
sacred action. The confession is
commanded to be special. The ab
solution is the same that the ancient
Church, and the present Church of
Rome useth. What would they
more?"

" Who hath left power to His
Church to absolve, 6&lt;r.] This is
that which the puritans of our days,
and their fathers the Novatians, old
puritans of the primitive Church,
deny."

Savoy Conference, 1661.

[ 39-] Exceptions of Ministers.
"Forasmuch as the conditions of
sick persons be very various and
different, the minister may not only
in the exhortation, but in the prayer
also be directed to apply himself to
the particular condition of the per
son, as he shall find most suitable
to the present occasion, with due re
gard had both to his spiritual condi
tion and bodily weakness ; and that
the absolution may only be recom
mended to the minister to be used or
omitted as he shall see occasion.

"That the form of absolution be
declarative and conditional, as, I
pronounce thee absolved, instead
of, I absolve thee, ifthou doest
truly repent and believe. "

Answer of Bishops. "All which
is here desired is already presumed,
namely, that the minister shall ap
ply himself to the particular con
dition of the person ; but this must
be done according to the rule of
prudence and justice, and not ac
cording to his pleasure. Therefore,
if the sick person shew himself
truly penitent, it ought not to be
left to the minister s pleasure to
deny him absolution, if he desire it.
Our church s direction is according
to the 13 canon of the venerable
council of Nice, both here and in
the next that follows."

The " stet" as usual is by Sancroft, so that Cosin s erasure was cancelled.

cclxxxviii

INTRODUCTION.

[Visitation of the Sick continued.]

[ 3 IO -1 And then the Priest shall say the collect following

O most merciful God ... as shall be seene seeme to thee most expedient
for him . . .

impute not unto him his former sins, but strengthen him with thy Blessed
Spirit; &&amp;gt; when thou art pleased to take him hence, take him unto thy
favour through the merits of thy most dearly beloved Son Jesus Christ
Amen our Lord. Amen.
[311.] Then shall the Minister say this Psalm.

[The five last verses are erased, beginning,]

Glory be to the Father, and to the Sonne, &c. and to the Holy Ghost

is now c. and ever shall be : world without end. Amen.
[312.] Adding this.

O Saviour of the world, -ave uc, v/hich who by thy crosse . . . save us
and help us we humbly beseech thee O Gcd Lord.
[3I3-] Th en shall the Minister say,

The Almighty Lord v/hich who is a most strong tower . . . make thee
know and feel and h that there is none other name . . . &c.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 310.] And then the Priest shall

say this Collect following.

O most mercifull God . . .
his former sinnes but strengthen
him with thy blessed spirit ; and
when thou art pleased to take him
hence \ take him unto thy favour,
&c. . . .

[In Cosin s copy only,]
[311.] Then shall the minister say
ih::: zi crd; cfthis Psalm.

["These words of" being obliterated,
written at side by Sancroft,]

print it all.

[And against verses 3. 6 9. 16 18. 19. 20.
21. 22. which are marked for omission, he
has written stet.~\

[In the 8th verse,]

... in the time of age my afflic
tion.

Savoy Conference, 1661.
Answer of Bishops. " The form
of absolution in the liturgy is more
agreeable to the Scriptures than
that which they desire, it being said
in St. John xx., Whose sins you
remit, they are remitted, not,
Whose sins you pronounce remit
ted ; and the condition needs not
to be expressed, being always ne
cessarily understood."

Cosin s MS. Notes.
[312.] "Addingthis, * O Saviotir. 1 ]
2 Edw. this anthem. Then in
the second of King Edward fol
lowed Extreme Unction, against
which Bucer urged many argu
ments, and earnestly desired to
have omitted, as afterwards it was,
5 Edw."

h This is simply the correction of a prin
ter s error in the edition of the Prayer-
Book used.

In Cosin s copy these additional words
were written by Cosin, but very hastily,
and re-written by Sancroft.

THE REVISED BOOK, 1661.

cclxxxix

[Visitation of the Sick continued.]
And after thai shall say,

Unto God s gracious Mercy &&amp;gt; Protection wee colnit thee. The Lord
blesse thee, &lt;2^ keep thee. The Lord make his face to shine upon thee, and
be gracious unto thee. The Lord lift up his countenance upon thee 6 give
thee peace, both now, &lt;2r evermore. Amen.

[There is then added, as a marginal direction,]
Vide Chart: insert

[And a leaf is inserted, containing on the recto side,]
[315.] A Prayer for a sick Child.

O Almighty God &lt;fb merciful Father, &&amp;gt;c.

[316.] A Prayer for a sick person, where there appeareth small Hope
of Recovery.
O Father of Mercies &&amp;gt; God of all Comfort, &c.

[317.] A Commendatory Prayer for a Sick person at the point of de
parture.
Almighty God w th whom do live y* Spirits of, &c.

[On the verso of the same leaf,]

[318.] A Prayer for persons troubled in mind or in conscience.
Blessed Lord the Father of Mercies, &&amp;gt;c.

[All the above Prayers are written in in full, as printed in ed. 1662.
See Prayer-Book, pp. 363 5.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[Added at end in Cosin, and copied
into Sancroft s fair copy,]

Unto Gods gracious protection 6
mercy wee colnit thee The Lord blesse
thee & keepe thee, The Lord make
his face shine upon thee, and be gra
cious unto thee. The Lord lift up
his countenance upon thee and give
thee peace both now and for evermore.
Amen.

[In Sancroft s copy added,]
a compartement.

[The following rubrick, proposed by Co-
sin, appears here, but it was subsequently
erased.]

If any sick pe^on desireth the
prlnyers of the Ch\rch in publick,
they\are to send thei-rwamcs in writ
ing ht the Curate, wno immediately
before the final Collect ofiMorning or
Evenink Service shall \leclare the
same, and use the forme \bove pre
scribed, beginning at thes\ words,
Lord save thy servant &*. unto
the Exhortation, and ending\with
these two last payers, The Almighty
Lord drv. Unto\Gods gracious \ro~
tection, dr&lt;r.

ccxc

INTRODUCTION.

THE COMMUNION OF THE SICK.

[ 3 2 - ] Forasmuch as all mortal men ....

but especially in the plague time of the pestilence or other infectious
sicknesse exhort their Parishioners to the often receiving (in the Church)
of the holy Communion of the body and blood of our Saviour Christ
when it shall be publickly administered in the Church : v/hich if they do
y* so doing they shall have no cause in their may in case of sudden visi
tation to be unquiet have y e less cause to be disqiiieted for lack of the
same . . .

. . . then he must give knowledge overnight or else early in the morning
timely notice to the Curate signifying also how many be appointed there
are to communicate with him (zv ch shall be three or two at y* least).

[ 3 22 -] And having a convenient place in the sick man s house, v. here
with all things necessary so prepared that the Curate may reverently

Cosin s corrected copy, 1640-61. |
Bancroft s fair copy, 1661.

THE COMMUNION OF THE SICKE.

[ 3 2 - ] Forasmuch as all mortall
men . . .

. . . communicate with him which
shall be three or two at the least.

[ 3 22 -] And having a convenient
place in the sick man s house
v. here with all things necessary
bdr.g soe prepared that the Curate
may reverently minister and a

came hee shall there minister ce
lebrate the holy Communion in
the form prescribed for ih: cztr.z

[The final corrections (i.e. omitting those
in Cosin s additions, which are erased) are
transcribed in the fair copy.]

Savoy Conference, 1661.

[ 3 20 -] Exceptions of Ministers.
"Consider, that many sick persons
either by their ignorance or vicious
life, without any evident manifesta
tion of repentance, or by the nature
of the disease disturbing their in
tellectuals, be unfit for receiving the
sacrament. It is proposed, that
the minister be not enjoyned to
administer the sacrament to every
sick person that shall desire it, but
only as he shall judge expedient."

Ansiver of Bishops. " It is not fit
the minister should have power to
deny this viation, or holy commu
nion, to any that humbly desire it
according to the rubric ; which no
man disturbed in his wits can do,
and whosoever does must in charity
be presumed to be penitent, and fit
to receive."

THE REVISED BOOK, 1661.

ccxci

[Communion of the Sick continued.]

minister and a -cod number to receive the Corr.rr.ur.ion Tvith the sick
person v. ith all things necessary for the same he shall there minister
celebrate the holy Communion, beginning with y e Collect, Epistle &lt;Sr
Gospel here following.

[ 3 2 4-] The Collect. Almighty everliving God . . . and chastisect . . .

[ 3 2 5-l The Epistle. Heb. 12. 5. My son despise not thou the correc
tion chastening of the Lord, neither nor faint . . . him he correcteth
chasteneth ; yea and he scourgeth every sonne whom he receiveth.

[ 326.] The Gospel. S. John 5.24. Verily, verily I say unto you, He
that heareth my word . . . not come unmto owdamnation but passeth
is passed from death unto life.

[This new rubrick is here inserted.]

[ 3 2 9-l After which y e Priest shall proceed according to the Form, before
prescribed for y* holy CoJhunion ; beginning at these words ; \ye that
doe truly, &c. p. . ]

[ 33-] At the time of the distribution of the holy Sacrament . . .
unto them that be are appointed to communicate with the sick, and last
of all to the sick person.

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 324.] The Collect.

Almighty everliving God . . .

and v.-hensoever [j/rf] *:./ *~v~-.-r

-?h~ his soul shall depart from

the body . . .

[Against the Epistle and Gospel is writ
ten the following marginal direction to
the printer.]

[In Cosin s copy,]

Ye new translation.

[In Sancroft s fair copy,]
Print both after the new translation.

[ 330-] At the time of the distri
bution . . .

with the sicke, & last to y* sicke
person.

[333.] when the sic!: person i=
visited and receiveth . . . \stef\

[In Cosin s copy the above rubrick is
erased, but stet written against it by
Bancroft.]

[At end of the Order,]
C^ a fleuron *^fo

Cosin s Considerations, c. 1640.
COMMUNION OF THE SICK.
[322.] "The Collect, Epistle,
and Gospel, is here especially or
dered, but what part of the public
order at the Communion is to be
used, and what omitted, (as some
part of it seems needful to be,) is
not here said."

CCXC11

INTRODUCTION.

[Communion of the Sick continued.]

[ 33 2 -] But if a man either . . . then the Curate shall instruct him . . .
[ 333-] When the sick person is visited . . .

[ 337-1 I n tne tmie of plague . . . like contagious times of sicknesses . . .
may onely communicate with him.

Cosin s corrected copy, 1640-61.

[337.] Nsi ^JiiH::: in the time of
the Plague, Sweat or such other
like contagious times of sick
nesses or diseases zr.d at cikzr
tirr.c: when none of the parish
or neighbours can be gotten to
communicate with the sick in
their houses, for fear of the in
fection \_stet\ upon special request
of the diseased, for ihs bziicr
psssssid && sf Ms xssd **
Minister may only alone commu
nicate with him.
[No correction in Sancroft s fair copy.]

Cosin s Considerations, c. 1640.
[337-] " In the last rubric there,

no leave is given to communicate the
sick person without other company
but in the times of contagious sick
ness, when none can be procured
to communicate with him. If there
might be here some indulgence
given in case the sick person doth
so earnestly desire the Sacrament
that he cannot be in a quiet state
of mind without it, it may be de
livered to him by the minister,
though there be no contagion in
the sickness, when others cannot
be gotten to communicate with
him ; it would be to the greater
satisfaction both of him and the
minister, who is here restrained
to that case only."

THE REVISED BOOK, 1661.

ccxcni

THE ORDER FOR THE BURIALL OF THE DEAD.

[This new rubrick is inserted.]
[ 338.] Here is to be noted that y e office ensuing is not to be used for

any, y* die unbaptized, or excoWiunicate, or kave laid violent hands upon

themselves.
[ 339-] The Priest and Clerks meeting the corps at the Church Stile, shall

church, or tovc.rd the grave, entrance ofy e Church yard, &&amp;gt; going before
it, either into y e Church, or towards y e grave shall say or sing,
I am the resurrection and the life . . . yen though he were . . . &c.
I know that my redeemer liveth and that I he shall

[Against the two passages is the marginal direction,]
both after y* last translation.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

THE ORDER FOR THE BURIALL
OF THE DEAD.

[ 338.] Heere is to be noted that the
Office ensuing is not to be used for
any y* dye unbaptized or ExcoJh-
unicate or have layd violent hands
upon themselves.
[The above rubrick is written in by Bp.

Cosin in a very tine, and probably his early,

handwriting.]

[ 339-] The Priest and Clerks meet
ing the corps at the Church stile
yard gate ehc.ll sc,y or ehe the
Priest and Clerkes shall sir" and
cc goeing before it either into the
Church or towards the grave shall
say or sing,
I am the Resurrection . . .

Savoy Conference, 1661.

[ 338.] Exceptions of Ministers.

"We desire it may be expressed

in a rubrick, that the prayers and

exhortations here used are not for the
benefit of the dead, but only for the
instruction and comfort of the living."

Cosin s Prayer-Book, 1619.

[ 339-] " The priest meeting the
corpse at the. church-stile, shall say, or
else the priests and clerks shall sing. ]
The puritans, in their profanation,
use to tell us that this meeting of
the corpse, and going along with it
to the grave, or to the church,
singing or saying the sentences as
we go, is rather a hallowing of the
air than any edifying of such as
follow the body ; seeing the nearest
are full of mourning, and so not
disposed ; and the farthest off out
of hearing, and so not able to at
tend, and the less because they
are all in passing, untutored, un
christian men ; by the same reason
King David was much to blame,
to carry up the ark into the taber
nacle, some going before and some
behind, with hymns and songs of
glory, and music of all sorts, and
all the people following after. If
he had consulted with these kind

CCXC1V

INTRODUCTION.

[Burial of the Dead continued.]

[ 34-] After they are come into the Church, shall be read one or both
of these Psalms following,

Dixi, Custodian * 39) ^ after y translation in y&lt; Service Book,

Domine, Refugtum ty 90 ) "
w th Gloria Patri &c. at y e end of each.
[ 343-1 Then shall follow y e lesson taken out of y 9 fifteenth chapter ofy*

former Epistle ofS. Paul to y* Corinthians v. 20 &c.

after the last Translation vide pag. seq.
[ 34 2 -] When they come to the grave while the corpse is made ready. . .

.... shall say or the Priests or and clerks shall sing,

Man that is bora of a woman hath . . . Thou knowest Lord the secrets
of our hearts, shut not up thy mercifull eiec eares to our prayers...
[ 344-] Then while the earth shall be cast, &c.

Forasmuch as it hath pleased Almighty God . . .

dust to dust, in sure and certain hope of the resurrection . . .

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 342.] When they come to the
grave \*t*\ Thcr. all ~r. S ~ a
^---^f ~zr.r.~ to th: grzi :, while
the corps is made ready to be
layed into the earth the Priest
shall say or the Priest and Clerks
shall sing,

Man that is born . . .
[ 344- ] Then while the earth . . .
Forasmuch as it hath . . .
dust to dust in sure and certain k
a "^crzJ zr.d jcyfz .l hope of resur
rection.

[Against the Lesson is written the mar
ginal direction to the printer in Cosin s
copy,]

Ye neiv translation.

[In Sancroft s fair copy,]
Print it according to the new trans
lation.

Cosin s Prayer-Book, 1619,

(continued}.

of men, they would have told him
though he were never so near to

God s own heart, that it was a
matter of superstition, and tended
to no edification at all."

Savoy Conference, 1661.

[339-1 Exceptions of Ministers.
( The Priest meeting the corpse. )
"We desire that ministers maybe
left to use their discretion in these
circumstances, and to perform the
whole service in the church, if they
think fit, for the preventing of
these inconveniences which many
times both ministers and people
are exposed unto by standing in
the open air."

Answer of Bishops. " It is not fit
so much should be left to the dis
cretion of every minister ; and the
desire that all may be said in the
church, being not pretended to be
for the ease of tender consciences,
but of tender heads, may be helped
by a cap better than a rubric. "

k In Cosin s copy his proposed amend
ment had been struck through, but in San-
croft s fair copy a small q in the margin

(afterwards erased) shews it was a point
for debate in Convocation. The original
reading was therefore confirmed.

THE REVISED BOOK, 1661.

ccxcv

[Burial of the Dead continued.]
L 345-1 Then shall be said or sung,

I heard a voyce . . . Even so saith the Spirit ; il:c.ifor they rest . .
[ 349-1 Then shall follow this lessen taken out cf the xv chapter
Corinthians the first epistle

[Erased, and the following marginal note added,]
This lesson is inserted before in a place more proper^.

Cosin s Prayer-Book, 1619.
[ 344-] " The earth shall be cast
upon the body by some standing by.}
In King Edward s first Service-book
it was here ordered, that the priest
should cast earth upon the corpse.
And though it be here altered more
for respect of the priest s office,
which was thought too high a func
tion to take the grave-digger s spade
in his hand, yet the custom prevails
in most places at this day, and still
the priest uses to cast the earth
upon the corpse, before the clerk
or sexton meddles with it. No
great fault, were it but to keep
out that unchristian fancy of the
puritans, that would have no minis
ter to bury their dead, but the
corpse to be brought to the grave
and there put in by the clerk, or
some other honest neighbour, and
so back again without any more
ado. And this rubric, appointing
the earth to be cast upon the body
by some standing by, hath given
them occasion to plead for it, that
there is no need of any priest at
a burial, that he is not a minister
ordained for the dead, but for the
living ; and that he hath work
enough to look to them with pray
ing and preaching, and administer
ing the Sacraments, with reading

and studying the Scriptures, &c.,
as if when a man is once dead, he
belonged no more to the commu
nion of saints or the mystical Body
of Christ. But whatsoever their
meaning was that altered this ru
bric, sure it was not as these new
puritans humours would have it ;
for the priest is appointed here to
do all the solemn offices that be
long to burial, and so it was ever
the custom of the Church. "

Savoy Conference, 1661.

[ 344-] Exceptions of Ministers.
(In sure and certain hope of resur
rection.) " These words cannot in
truth be said of persons living and
dying in open and notorious sins."

Answer of JSishops. "We see
not why these words may not be
said of any person whom we dare
not say is damned, and it were a
breach of charity to say so even of
those whose repentance we do not
see : for whether they do not in
wardly and heartily repent, even at
the last act, who knows ? and that
God will not even then pardon
them upon such repentance, who
dares say ? It is better to be cha
ritable, and hope the best, than
rashly to condemn."

See ante 343, p. ccxciv.

CCXCV1

INTRODUCTION.

[Burial of the Dead continued.]

[ 350-] The Lessor* ended Then the priest shall say.
Ansy/er. But deliver us from evUl. Amen.

[35L] The Priest.

Almighty God with whom ... and :r. with whom the soules of th
that be elected the faithful . . .
it hath pleased thee to deliver this N our brother

that we with this ovr brother and all other those that are departed in the
true faith . . . glory Amen through Jesus Christ our Lord. Amen.

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.
[ 35-] The Lesson ended they

shall knede doune and the Priest

shall say,

Lord have mercy upon us.

Christ have mercy upon us ni .
_4 ;_,.., r&lt; i,~:&lt;.t ?^~

Lord have mercy upon us.
A^sz^r. Lord, r.

[The above additions of Cosin s
are cancelled.]

Our Father which, &c.

[Marginal direction,]
Print it out at large.
Answer. But deliver, &c.

[351.] Priest.

Almightie God, &c. . . . and in
with whom the soules . . . deliver
this N our brother. . . Amen through
Jesus Christ o r Lord. Amen.

Cosin s Prayer-Book, 1619.

[3SI-] " That we with this our
brother, and all other, &c.} The puri
tans think that here is prayer for the
dead allowed and practised by the
Church of England, and so think I;
but we are not both of one mind in
censuring the Church for so doing.
They say it is popish and super
stitious ; I for my part esteem it

pious and Christian. The body
lies dead in the grave, and but by
Christ s power and God s goodness,
shall never be raised up again ;
(and the benefit is so great, that
sure it is worth the praying for;
because then we may pray for what
we ourselves, or our deceased breth
ren as yet have not,) therefore doth
the Church pray for a perfect con
summation of bliss both in soul and
body, to be given to our brother
departed. We believe the resur
rection, and yet may pray for it,
as we do for God s kingdom to
come, &c. Besides, prayer for the
dead cannot be denied but to have
been universally used of all Chris
tians, in the ancientest and purest
times of the Church, and by the
Greek fathers that never admitted
any purgatory, no more than we
do, and yet pray for the dead not
withstanding. What though their
souls be in bliss already ? they may
have a greater degree of bliss by
our prayers ; and when their bodies
come to be raised and joined to
their souls again, they shall be sure
of a better state ; our prayers for
them then will not be in vain, were
it but for that alone."

In the fair copy this is underlined, to shew that it is to be in the type of the responses.

THE REVISED BOOK, 1661.

ccxcvn

[Burial of the Dead continued.]

Cosin s Prayer-Book, 1638.

[35i-] "Beseeching Thee, that
it may please Thee shortly to accom
plish the number of Thine elect.~\
Here is a prayer, and a prayer for
the elect, that is, for all them who
live and die in the true faith and
religion of Christ. We pray that
God of His goodness would accom
plish this number, for those who
are elect and dead cannot be made
perfect, nor obtain all the gracious
promises of God made unto them,
without us that be alive, and elected
to the same inheritance with them ;
(Heb. xi. ult.) This prayer, there
fore, relateth to them that are dead
in the faith of Christ, as well as to
ourselves that make profession of
it here in this life."

[3Si.] " And to hasten Thy king
dom.} Wherein we join our prayers
with the souls that St. John saw-
under the altar in his vision, say
ing, How long, O Lord, holy and
true, dost Thou not judge, &c.,
and to whom it [was] said, that
they should rest yet awhile, until
their fellow-servants also should be
perfected with them. And this was
the reason, that in the ancient
Church, prayers relating to the
dead saints were made, pro mora
finis, pro requie et tranquillitate ani-
marum eorum qui placide in Chris to
obdormierunt ; fondly applied by
the new Roman Catholics to the
fetching out of men s souls from
their feigned pains of purgatory ;
whereof the ancient fathers never
said a word. "

[ 35I-] " That we with this our
brother, &&amp;gt;c. ] A special prayer for
the person departed, as well as for
ourselves that remain behind, refer
ring to a joyful resurrection, and to
a perfect consummation of body and
soul together in God s eternal king
dom of glory ; which being yet [to]
come, we may lawfully pray for it,
as we are likewise taught and com
manded to do (no less for the king
dom of glory, than for the kingdom
of grace, ) in the Lord s prayer, ad-
veniat regnum Tuum. And this
manner of prayer for the dead the
Protestant and Reformed Churches
have always used and maintained,
even in Scotland itself, when they
put a dead body there into the
grave (of any one whom they be
lieve to have been a faithful pro
fessor of the Gospel) though they
say nothing else, yet this they say,
God send it, or we wish it, a happy
resurrection. "

" O merciful God, the Father of
our Lord Jesus Christ.} There was,
in the first ordering of this book
set forth in the second year of King
Edward the Sixth, a celebration of
the Communion appointed at the
burial of some persons ; and this
was the collect then used."

Savoy Conference, 1661.
[ 351.] Exceptions of Ministers.
( We give thee hearty thanks that it
hath pleased thee to deliver this our
brother. ) These words may harden
the wicked, and are inconsistent
with the largest rational charity. "

CCXCVlll

INTRODUCTION.

[Burial of the Dead continued.]

[ 352.] The Collect.
O mercifull God . . . who also hath taught us (by his holy Apostle Saint

Paul)...

[Written in at the end, in full,]

The grace of our Lord Jesus Christ & y e love of God 6 y* fellowship of
y e Holy Ghost be zv tk us all evermore. Amen.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[In Cosin s copy is written,]

[But it is erased, and this is substituted
for it in Bancroft s hand,]

The grace of our Lord Jesus
Christ, &c.

[Written in full, both in Cosin s and
Sancroft s copy,]

C^ afieuron. d^

Savoy Conference, 1661.
[352.] "These words cannot
be used with respect to those per
sons who have not by their actual
repentance given any ground for the
hope of their blessed estate." p

Cosin s Prayer-Book, 1619.

[ 352. ] " The Collect. ] It would be
known why this prayer is named the
Collect more than all the rest. The
Collect is to go before the Epistle
and Gospel, and then the Commu
nion, or the sacrifice of the Church,
to follow. Thus it was appointed
in King Edward s Service n , (before

n In Prayer-Book, ed. 1549, [see p. 387,]
after " the Order for the Burial of the
Dead" came " the Celebration of the Holy
Communion, where there is a burial of the
Dead," in which this is the Collect ; and
i Thess. iv. 13 18 and John vi. 3739,
(which are alluded to in the Collect,) are
the Epistle and Gospel.

Calvin s letter to the sacrilegious
duke of Somerset got it yielded ,)
that there should be a celebration
of the Sacrament at the burial of
the dead. And the name of the
Collect standing still with such re
ference thereunto, I know no rea
son but that we might take the
advantage, and to shew that our
Church is not to be ruled by Cal
vin, use the old custom still, and
after the burial of any man, go to
the Sacrament. Sure it was the
ancient order of all Christians so
to do. Whether it were to con
firm Christians the better in hope
of our certain resurrection after
death signified by that Sacrament,
or to offer up the sacrifice of the
Church unto God, to apply the
effect of Christ s sacrifice unto the
party deceased for his resurrection
again at the last day, and receiving
his perfect consummation both of
soul and body in the kingdom of
heaven, as in the prayer before ;
which but for the virtue of Christ s
death, nor he that is dead, nor he
that is alive can have any hope
to enjoy."

Calvin does not speak specially of the
burial service, but of the commemoration
of the departed at the Communion. J. Cal-
vinus Protectori Anglise, Oct. 22, 1548,
Calvini Epistolse, p. 42.

P The answer to this and to previous ex
ception by the Bishops is included in that
given p. ccxcv.

THE REVISED BOOK, 1661.

ccxcix

THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH . . . c.

[ 357-] The woman at the usual time after her delivery shall come into
the church, decently apparelled, and there shall kneel down in some
convenient place nigh unto the place v/here the table star.deih as hath
been accustomed, or as y e Ordinary shall direct. And the Priest stand-

:^r ,,, rrV. V.O.- cV&gt;o11 eoir+Uooa wr^-rA* ~- ~,..~U l^,*, +\&gt;a, e~ diill r-or,,,;^

O J ~~1 "

And theny e Priest shall say unto her.

Forasmuch as it hath ... ye shall therefore give hearty thanks unto
God and pray say, *

Cosin s corrected copy, 1640-61.

THE THANKSGIVING OF WOMEN
After childbirth, &c.

The woman a month after her de
livery being recovered, shall upon
some Sunday or other Holyday
come decently vayVd into the
Parish Church and at the be
ginning of the Comunion Service
there shall kneele doune in some
convenient place r.igh nr.te the

nd the Priest
"

appointed unto her by y e Minister
before the Holy Table: At w ch
he standing shall thus direct his
speech to her.

Bancroft s fair copy, 1661.
[ 357-] The v/oman shall come, &c.

[In Bancroft s fair copy the rubrick is
wholly erased ; and the above, with final
corrections written in entire.]

Cosin s Considerations, c. 1640.
CHURCHING OF WOMEN.

[357-] "The title of thanks
giving was here added by the king s
authority only at the conference in
Hampton-court, and wants a con
firmation of a law.

" In the rubric there, the words
or such like as the case shall re
quire, seem to give too much li
berty to the minister, to alter and
add at his pleasure. He were better
to be confined, that an uniformity
herein might be observed.

"The woman is not appointed
in what habit she shall come to
church for this purpose, nor in
what time after her recovery ; which,
for the avoiding of questions, and
too much liberty herein taken, re
quires here to be duly ordered. "

ccc

INTRODUCTION.

[Thanksgiving of Women, &c., continued.]

[ 358 ] Then shall the Priest say this p!" &gt;|/ 116. Dilexi quoniam. or
ty 127. Nisi Dominus.

both after y e translation in y e Service book with Gloria Pri, &c.

at y* end of each.

T i,^,, Q iift-aA ,,~ ~,;~~ ^xroc. U "f^ +h~ hilc r frcm v. hcncc . . . &c.
[The whole of this Psalm (Ps. 121) is erased.]

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.

[35 8 -] Then shall the Priest say
this Psalm.
I have lifted up mine eyes ^.

[359-1 Or this Ps alms.

Ps. 127., Except the Lord build
the house, &c.

[Marginal direction,]
Print it oiit at large.

Let us pray.
Lord have mercy upon us.

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

[The above additions cancelled.]
Our father which art, &c.

[Marginal direction.]
Print it out at large.

Ancv. er. But deliver us, &c.

Savoy Conference, 1661.

[357-] Exceptions of Ministers.
" In regard that the women s kneel
ing near the table is in many
churches inconvenient, we desire
that these words may be left out,
and that the minister may perform

i The Psalm printed in

that service either in the desk or
pulpit. "

Answer of Bishops. "It is fit
that the woman performing espe
cial service of thanksgiving should
have a special place for it, where
she may be perspicuous to the whole
congregation, and near the holy
table, in regard of the offering she
is there to make. They need not
fear popery in this, since in the
church of Rome she is to kneel at
the church door."

[358-] Exceptions of Ministers.
"This psalm seems not to be so
pertinent as some other, viz. as
psalm 113. and psalm 128.

Answer of Bishops. " The Psalm
121 is more fit and pertinent than
those others named, as 113, 128,
and therefore not to be changed."

[357-] Exceptions of Ministers.
" It may fall out that a woman may
come to give thanks for a child
born in adultery or fornication, and
therefore we desire that something
may be required of her by way of
profession of her humiliation, as
well as of her thanksgiving."

Answer of Bishops. " If the
woman be such as is here men
tioned, she is to do her penance
before she is churched."

the book was Ps. 121,

THE REVISED BOOK, 1661.

ccci

[Thanksgiving of Women, &c., continued.]

[ 360.] TJieny* Priest shall say, Let us Pray.

Lord have mercy upon us. Christ have mercy upon us r . Our father
which art in heaven, &c.

A ver. But deliver us from evill Arr.er., For thine is y* kingdom, &&amp;gt;t.
Minister. Let us pray.

O Almighty God v/hich h-t wee give thee humble thanks, for that thou
hast vouchsafed to delivered this woman .

and walk in her vocation according to thy will . . .

through Jesus Christ " our Lord.

[ 362.] The woman that cometh to give her thanks . . .
[No correction.]

Cosin s corrected copy, 1640-61.

Bancroft s fair copy, 1661.
[ 361.] Minister.

Let us pray.
O Almighty God . . .
may both faithfully \stef\ --/:-
Singly live and d-:!y walk in her
Chri;iiz- vocation according to thy
will.

[In Cosin s copy only,]

[ 362.] The v/om that cometh
to give her th=ris \stef\ c^crir.-.

Pri;:t ,*j -* ~~ *~ si,* r~~
- & .- -- ..- v ~...-

tr.xnicx Scn-i:;, And if there be a
Communion it is convenient that
=he [stet] the ~~~ dc? receive the
Holy Communion it. She :kzl! a!:c

[In Sancroft s copy,]

[ 362.] The woman . . . must offer
the accustomed, &c.

^h afleuron. /e S = ^

Savoy Conference, 1661.

[ 362.] Exceptions of Ministers.
"This may seem too like a Jewish
purification, rather than a Christian
thanksgiving. "

Answer of Bishops. " Offerings
are required as well under the gos
pel as the law ; and amongst other
times most fit it is, that oblations
should be when we come to give
thanks for some special blessing.
Psal. Ixxvi. 10, ii. Such is the
deliverance in childbearing. "

[ 362.] Exceptions of Ministers.
" We desire this may be interpreted
of the duly qualified ; for a scan
dalous sinner may come to make
this thanksgiving."

Answer of Bishops. "This is
needless, since the rub[rick] and
common sense require that no no
torious person be admitted. "

r In the Sealed Books, this is in the
italic type, that is to say, an answer made
by the congregation.

This omission is simply an error in the
printed copy.

cccn

INTRODUCTION.

A COMMINATION or Denouncing of God s Anger &lt;Sr Judgements against
sinners with certain prayers to be used divers times in the yeere on the
first day of Lent, and at other times, as the ordinary shall appoint.

[ 363.] After morning prayer th

le being

colled together by th
g

chall be said after the accustomed manner, y* Letanie ended, according
to y* accustomed manner, Which ended, the priest shall go into the
pulpit, and say thus y e Priest shall in y* reading Pew, or Pulpit say,

Brethren in the primitive Church . . . such persons as -.vere notorious
sinners stood convicted of notorious sin were put . . .

In the stead whereof untill the said discipline may be restored again
(which thing is much to be wished) it is thought good that at this time
(in your the presence of you all) . . . that you being admonished of
the great indignation of God against sinners y e may the rather be
called moved to earnest and true repentance ... for the which y e affirm
with your own mouths . . . &c.
Cursed is the man that maketh any carved or molten image an abcmi-

it in a secret place to worship it.

Cursed is he that removeth a\vay the marl: of his neighbours landmark.

Cursed is he that letteth in perverteth y* judgement the right of the
stranger, of them that be fatherlesse, and of widowe.

Cursed are the unmercifull, the fornicatours, and adulterers, and the
covetous persons, the v/orshippers of images Idolaters Slanderers drunkards
and extortioners.

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

A COMMINATION or Denouncing of
Gods anger and judgements against
sinners with certain Prayers to be
used divers on the first day 0/"times
in the yeere Lent 6 other times
ofpublick, 6 solemne fasting.

stood convicted of notorious sinnes
.... In the stead whereof. . . .
(which thing is much to be wished)
in your the presence of you all). . .

Cosin s Prayer-Book, 1638.
ON THE COMMINATION SERVICE.

" The priest shall go into the
pulpit. ] This pulpit was wont of

old time to be so placed and joined
to the front of the chancel, (next
to the body of the church,) that
the priest might ascend up into it
from his own stall below, where
he read the morning and evening
service. It is now got into the middle
of the church, and in some places
the priest that is to preach or do
any other office in it, hath much
ado to get thither through the crowd
of the people. And the reformers
of our Church in England were not
the first that placed it there j for
their unreformed predecessors had
carried it thither before them, as
in most places abroad the new Ro
man Catholics do now."

THE REVISED BOOK, 1661.

ccciii

[Commination Service continued.]

[Several corrections are made throughout the sentences of Scripture following.]
Now seeing that all they be are accursed . . . and being alwayes at hand
ready to fall upon us . . .

[And several other corrections bring it into accordance with the last translation,
as in printed ed., 1662.]

[ 365.] Then shall they all kneel upon their knees and the Priest &

Clerks kneeling (in the place where they are accustomed to say the

Letany) shall say this Psalm, Miserere mei, Deus.
Turne thy face away from my sins . . .
Thou shalt open my lips (O Lord) ana my mouth . . .

Answer. As it was in the beginning . . . Ansv/er. But deliver us from
evill Amen.

O most mighty God . . . v/hich who hast compassion cf on all men . . .
turn from his sin ... .vhich be who are grieved . . . Thy property is
alwaies to have . . . but so turn thine ire anger

.vhich who meekly acknowledge ... of our faults and so make haste, &c.
[ 366.] Then shall the people say this that followeth after the Minister.

Turn thou us O good Lord . . . after the multitude of thy mercies look
upon us, through y* merits 6 mediation of thy blessed Son Jesus Christ our
Lord. Amen.

[The following Blessing is added,]
[ 367.] Then the Minister alone shall say,

The Lord blesse us 6 keep us; y* Lord lift up y e light of his countenance
upon us & give us peace, now &&amp;gt; for evermore. Amen.
FINIS.

Cosin s corrected copy, 1640-61.
Bancroft s fair copy, 1661.
alwayes at hand ready to fall upon
us)...

Let us pray. Lord have mercy
upon us. Christ have ... *
Our Father which art, &c.
[Marginal direction to printer,]
Print it out at large.

Ans .ver. But deliver us from
evill, &c.

O most mightie God . . . Thy
propertie is allwaies to have mercy

Turne thou us, ... look upon
us, through the merits and mediation
of thy blessed Sonne Jesus Christ o r
Lord Amen.

Minister.

The L d blesse us and keep t us.
The Lord lift up the light of his
countenance upon us, and give us
peace now & for evermore. Amen.
[In Cosin s copy only,]

FINIS.

Cosin s Considerations, c. 1641.
[363.] "This is appointed to
be used at divers times in the year,
but those times are not specified ;
for want whereof few know when
to read it, and some read it not
at all."

Underlined in Bancroft s fair copy.

CCC1V

INTRODUCTION.

[In this copy of the Prayer-Book used for corrections here follows,]

THE

PSALTER, OR PSALMS
OF DAVID,

after the Translation of the
Great Bible.

Pointed as it shall be sung or
said in Churches.

Imprinted at London by P.cbert Barker y* Printers to the Kings most
excellent Majestic and by the Assigr.es of John. Bill 1639 Cum privelegio.

[There appears to be no correction made throughout the Psalms, only the
verses 56 and 57 of Psalm xiv. are underlined.]

Cosin s corrected copy, 1640-61.
Sancroft s fair copy, 1661.

[In this copy here follow the Psalms,
with the Title,]

THE PSALTER or PSALMES OF

DAVID after the Translation of

the Great Bible, pointed as it

shall be sung or said in Churches.

Imprinted at London by P.cbert

Barker the Printers to the Kings

most excellent Maiestie, and by the

1634

Cum privelegio.

[At the hack of the title is written,]
a compartement.

A Table for the Order of the
Psalmes to be sung or said at Morn
ing &lt;5r Evening Prayer.

[The table is thus written in in three co
lumns, i. Daies of the Month. 2. Psalmes
for Morning Prayer. 3. Psalmes for Even
ing Prayer, similar to the page erased at
the beginning of the Book. At the foot of
the page is this note,]

Note that upon the ig th day the
95 Psalme heere appointed in order,
is not to be repeated, being the same
w th Venite Exultemus.

[At the end of the first Psalm,]
Glory be to the Father, 6-v.
As it was in y e beginning, &lt;&c.

[Marginal direction to printer,]
And so print it at the end of every
Psalme, and every portion of the
cxix, Psalme.

[Both copies have the above, and there
appear to _be no corrections whatever in
either Cosin s or Sancroft s copy through
out the Psalms. At the end, after the
word FINIS, there is marked in both as
usual,]

&lt;^F5 a jfaire fleuron. *^F5

THE REVISED BOOK, 1661.

cccv

[Then follow four leaves containing,]

CERTAIN GODLY PRAYERS
to be used for sundry purposes.

[Each of the 8 pages is struck through to mark it is to be omitted. In the margin,
on the first leaf, are the following directions to the printers,]

All these Prayers to y e beginning ofy e + Ordinziicr. Sock * are to be left out.

+ Sea Service.
[There is no colophon in this copy at the end of " Godly Prayers."]

[Next, two leaves are inserted, on which are written, but very closely, and in the same
handwriting as the corrections (Sancroft s) the whole of]

FORMS OF PRAYER, TO BE USED AT SEA.

The Morning &* Evening Service to be used daily at Sea, &c.
[following throughout the printed ed. 1662.]

[Next follows as a separate book,]

THE FORM AND MANNER OF MAKING Ordeining, &c.

[See next page.]

Cosin s corrected copy, 1640-61.

Sancroft s fair copy, 1661.

[Then follow the four leaves of]

CERTAIN GODLY PRAYERS TO BE

USED FOR SUNDRY PURPOSES.

[Against the commencement of these
is written as a marginal direction to the
printer,]

Omitt all that followes to the end,
being not authorized part of the CoWwn
prayer booke.

[The colophon is thus altered, as if in
tended to be retained at the end of the

Psalms, and so to keep them distinct from
the Prayer-Book itself.]

Imprinted at London by P.ebert
Barker the Printers to the Kings
most excellent maiestie ; and by the
AsEisr.es of John Bill 1634 Cum
Privilegio Regise Maiestatis.

[At the end of Sancroft s fair copy
next follows,]

THE FORM AND MANNER OF
MAKING, &c.

[It is wanting in Cosin s copy, and is
supposed to have been written in a sepa
rate book, which unfortunately is not forth
coming.]

As the leaves containing the " Forms through the words " Ordination ^

of Prayer to be Used at Sea," are inserted and intends the words "Sea Service
before the Ordinal, Sancroft has struck to be put in their stead.

cccvi INTRODUCTION.

[The Book bound up with the Convocation copy has the following title.]

THE FORM AND MANNER

OF MAKING Ordeining AND CONSECRATING of

BISHOPS, PRIESTS, & DEACONS.

According to the Order ofy e Chiirch vf England.

Imprinted at London by
P.ebert Barker ; y* Printers to the King s most excellent Maiestie.

Anno 1639.

[After the title, follows]

THE PREFACE.

It is evident unto all men . . . there hath have been these orders . . .
that no man by hie cv/n private autheritie might presume to execute . . .
to have such qualities as v. ere are requisite for the same...
. . . with imposition of hands were approved and admitted thereunto by
laivfull authoritie. And therefore to the intent that these orders shculcl
may be continued and reverently used and esteemed in this the Church
of England it is requisite that A o man shall be accounted or taken to be
a lawfull not being at this present Bishop Priest nor Deacon in y e Church
of England shall or suffered to execute any of them said Functions except
he be called, tried, examined and admitted thereunto according to the
form hereafter following or hath had formerly Episcopal Consecration or
Ordination.

And none shall be admitted a Deacon except he be twenty one three
yeers of age at the least imlesse he have a Faculty. And every man which
is to be admitted a Priest shall be full tv/er.ty four four and twenty years
old. And every man which is to be ordeined or consecrated a Bishop
shall be fully thirty yeers of age.

And the Bishop . . . may at y e times appointed in y* Canon, or else upon
urgent occasion, upon a some other Sunday or Holiday admit him a Deacon...

Bancroft s fair copy, 1661.
[Next follows as a separate book,]

THE FORME AND MANNER OF
MAKING Ordeyning and Conse-

Imprinted at London by P.eb.ert
Barker the Printers to the Kings
most excellent maiesty ; and by the
_A_c f~ nes of T chn Bill Anno 1634.

THE PREFACE.

It is evident . . . hath have been
presume to execute any of them ex
cept hee v. r ere But every one was first

crating Bishops Priestes and Dea- called

and was also by publique prayer

execute any of them except untill. . .
twenty one years of age at the least.

[Written in the margin,]

q three.
and hath been confirmed.

THE REVISED BOOK, 1661.

cccvii

THE FORM AND MANNER OF OP.PI:?.:NC making OF DEACONS.

[ 39-] r When the day appointed by the Bishop is come after Morn
ing Prayer is ended there shall be a sermon or an exhortation declaring
the dutie and office of such as come to be admitted Ministers, Deacons,
how necessary such that orders are is in the Church of Christ, and also
how the people ought to esteem them in their vocation office.

[ 391.] After the exhortation ended, the Archdeacon, c.

[This rubrick erased, in its stead,]
First the Arch- Deacon or his Deputy shall present unto y* Bishop (sitting

in his Chaire near to y* Holy Table] such as desire to be ordeined Deacons

(each of them being decently habited] saying these words.
[ 393-1 And Then the Bishop shall say unto the people,

Brethren . . . ought not to be admitted to the same that office . . .
[ 394- ] And if any great crime ... as the party accused shall try himself

be found cleare of that crime.
[ 395-1 Then the Bishop commending such . . . shall with the cler!:cgj&gt;

and people presents u shall cay or sing or say the Letany as follov/eth

with the prayers, as followeth.

THE LETANY AND SUFFRAGES.

. . . From all sedition and privie conspiracie &&amp;gt; Rebellion, from all false
doctrine and w heresie &&amp;gt; schisme from hardness . . .

. . . that he may ahvays, evermore have affiance
and That it may please thee to blesse and preserve our gracious Queen

. . all Bishops pastor: ministers of the Church Priests and Deacons.

Bancroft s fair copy, 1661.
THE FORM AND MANNER OF OR
DERING OF DEACONS.
[ 390.] First, when the day
[391.] After the exhortation ended
. . . shall present such as come to
the Bishop sitting in his chair neare
y e Lords Table, all such as are to
be admitted Deacons, saying . . .
[ 393- ] And then the Bishop . . .

admitted to the same that office.
[ 394-] And if any great crime . . .

the party accused shall trie cleare

himself cleare of that crime.

[ 395-J Th en the Bishop . . .
THE LITANY.

From all open Rebellion and se
dition, and privy from all conspi
racy, &&amp;gt; treason from all false doc
trine and heresie 6 schisme
universally

That it may please thee to blesse
and preserve our gracious Queen
Mary, &c.

[Against this is written, as a marginal
direction to the printer,]

See y* note here made in y e Letanic
after MornQ

n Sic.

w The " and" not obliterated, neither is
the "y" in universally later on; on the

other hand, in the Sealed Book, "heresies
& schisme," has been altered with a pen
to " schisme and heresie."

CCCV111

INTRODUCTION.

[The Making of Deacons continued.]

That it may please thee to blesse these thy servants, now to be admitted to
y* Order of Deacons [or Priests] 6 to poure thy grace upon them ; that they
may duly execute their office, to y e edifying of thy Church*. & y* glory of thy
Holy Name;

Wee beseech thee to heare us good Lord *-.

[There are several variations here which appear in the Sealed Book, but the corrections
have by some accident not been made in the Convocation copy.]

[ 397-] Let us pray : O God merciful Father. . . &c.

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

Almighty God which hast given us grace at this time, &c.
FS 7QQ 1 - " T ^ 11 ^~ "" d - cur." this that fc!lc-.veth7.

L3 O-7-7*J ~ &

[Kubrick erased, and in its stead]

Then shall be sung or said y* service for y* Comunion with y e Collect Epistle

and Gospel as followeth.

The Collect. Almighty God v. r hich who by thy divine providence . . .
chuse ur.mto this y e order of Deacons . . . and adorn them with innocency
of life. . .

to the glory of thy Name and prophet of the Congregation y 6 edification
of thy Church...

Bancroft s fair copy, 1661.

[After the next Suffrage is inserted, ]

That it may please thee to bless
these thy servants to be admitted to
y* Order of Deacons [or Priests ] and
to pour thy grace upon y m y t they
may duly execute y office to y e edify
ing of thy Church &&amp;gt; y* glory of
thy name.

We beseech thee, &c.

[Continued the same as above *, and
as printed ed. 1662.]

and keepe the all the subordinate
magistrates.
[ 39^.] Our Father which art, &c.

[Marginal direction,]
Print it out at large.

The Versicle. O Lord deale not
with us, &c.

The Answer. Neither reward
us, &c.

[Beneath the latter, in order to shew it
is to be a response, a line is drawn, and
against it is written,]

In Rom. lettere.
As it was in the a . . .
The Versicle. O Lord let thy ...
The Anr.ver. As we do put our

trust, &c. a

[398.] Let us pray.
We humbly beseech thee . . .
Almighty God which hast . . .

1 In the ed. of 1550. there was a Suf
frage, which was printed as follows : "That
it may please thee to bless these men, and
send thy grace upon them, that they may
duly execute the office now to be com
mitted unto them, to the edifying of thy
Church, and to thy honour, praise and
glory. For some reason, or else (which is
quite probable) by an error of the printer,
this was left out of most of the books of
1552 and afterwards, and so does not ap

pear in the ed. 1634, which was used both
by Sancroft and by the Convocation.

y This is printed, "Then shall be said
also this that followeth," in the ed. of 1634
used by Sancroft.

1 Except the word " now" is left out be
fore "to be admitted."

a Underlined. None of these correc
tions are made in the Convocation copy,
but they do appear in the Sealed Book.

THE REVISED BOOK, 1661.

cccix

[The Making of Deacons continued.]
[ 400.] Then shall be sung or said the Communion of the day, c.

[This rubrick is entirely erased, and the following title and marginal note is added.]

The Epistle.

I. Tim. 3. 8. After y e last translation and so likewise all y* other Epistles
and Gospels in y* Ordination book.

[Note also, that the eight last lines of the Epistle, beginning " These things
write I," are erased,]

[ 401.] Or else this out of the sixth of the Acts ofy* Ap lt&gt; .
[and in the margin,]
Acts 6. 2.

[ 402.] And before the Gospel the Bishop sitting in a his chair . . . &c.

[ 404.] Then shall the Bishop examine every one . . . &c.

It appertaineth to the office of a Deacon in the church where he shall
be appointed, to serve to assist the priest . . .

and Homilies in the Congregation Church ; and to instinct the youth
in the Catechisme, to baptize in y* absence of y* Priest to baptize

infants, and to preach . . . they may be relieved by the parish or other
convenient dimes, "with y e Almes of y e parishioners or others . . .

Will you . . . the lives of your family?^

Will you ... to whom the government and charge is committed over
you, y* charge d^ governement over you is comitted . . .

I will endevour my self . . .

Bancroft s fair copy, 1661.

[ 399-] Tnen sha11 be said also
this that followeth.
Almighty God which by thy ...

f cny benefit of thy Church . . .

[ 400.] Then shall be sung or said
the Service for the Communion of
the day saving that the Epistle,
shall be read out of Timothy as
followeth.

[Added in margin,]

I Tim: Hi. 8, in y new Translation.

[Against the next passage,]
Acts vi. 2, the new translation.

[ 402.] Sitting in a his chaire
serve 6 to assist the Priest
may be relieved by w ih the alms

of the Parish or other convenient

almcc good people.

Will you reverently . . . them to

whom the government and charge

ic committed over yon is com*

mitted y* governement 6 charge

over you.

cccx

INTRODUCTION.

[The Making of Deacons continued.]
[ 405.] Then the Bishop, laying his hands severally upon the head of

every one of them shall say humbly kneeling before him, shall say
Take thou ... in the name of the Father, and 0/the Son and 0/the holy
Ghost Amen.

[ 406.] Then shall the Bishop deliver to every one of them . . .
Take thou ... if thou be thereto ordinarily commanded licensed by y
Bishop himself.
[ 407.] Then one of them appointed by the Bishop shall read the Gcspe!

The Gospel S. Luke 12. 35.
Let your loines be girded about and y r lights burning . . . Qi^c.

[Written in entire, according to printed ed., 1662.]

[ 408.] Then shall the Bishop proceed to in the Communion . . . &c.
[ 409.] The Communion ended . . . shall be said this these Collect?

following.

Almighty God, giver . . . unto the offices of Deacons in thy Church . . .

may so well use behave themselves . . . world without end. Amen.

Prevent us Lord in all our doings, -with thy . . . &c.

The Peace of God, which passeth . . . &c.

[Written in full, as printed in ed. 1662.]

[410.] And here it must be shey/ed declared. . . the space of a whole
yeer at the least (except for reasonable causes it be shall otherwise seer.
to hie Ordinary seem good unto the Bishop} . . . may be admitted by his
diocesan to the order of Priesthood, at the times appointed in y e Canon;
or else on urgent occasion upon some other Sunday or Holyday in y e face
ofy e Church in such manner & forme as hereafter followeth.

Sancroft s fair copy, 1661.
[ 45-] Then the Bishop laying his
hands severally upon the head of
every one of them humbly kneel
ing before him shall say,
and ^the Sonne and tf/ the
[ 406.] Then shall the Bishop . . .
zmto ordinarily commanded, ap
pointed by lawful authority.
[ 407.] Then one of them appoint
ed by the Bishop . . .

[ 408.] Then shall the Bishop pro
ceed to in . . .

[ 49-] The Communion ended,
after the last collect . . .
Almighty God, giver of all ...
so well use behave themselves.

[ 410. ] And here it must bee she-red
declared ... for reasonable causes
it be otherwise seene to appointed
by his Ordinary.

THE REVISED BOOK, 1661.

cccxi

THE FORM and Manner OF ORDERING OF PRIESTS.

[ 420.] When the day appointed by y* Bishop is come after Morning prayer

is ended, there shall be a Sermon or exhortation declaring the duty &&amp;gt;

office of such as come to be admitted Priests, how necessary that order is

in the Church of Christ ; and also how y&lt; people ought to esteem them in

their office.

vide pag abhinc 4 ad not (f&gt;. b

[411.] Vher. the exhortation is ended then sh?.!l follow the Corr.rr.nr.ion.
[412 ] A _"d ~r the Epistle... From Mileto Paul sent rr.esser.gers to Ephesuc.

[The rest of this page, and the whole of the two next, and part of the next, are erased,
i e containing the tenth chapter of the Acts (serving as the first Epistle), the third chap
ter of the Epistle to Timothy (serving for the alternate Epistle), and the Gospel from
S.Matthew.]

[ 417.] Or else this that followeth out of the tenth chapter of S. John.
Verily verily I say unto you He that . . .

[No corrections made in the Gospel, but this marginal note added,]

This Gospel being amended after y* last translation \fomjK in^aftenaard^

in its proper place.

[418.] Or else this, of the xx chapter of S. John.

[This Gospel is erased.]
[ 4I9-] ---" ~e Gospel is ended then shall be sung or s?.id,

[This rubrick is erased, and the following marginal direction added,]

Sancroft s fair copy, 1661.

THE FORM OF ORDERING OF

PRIESTS.

[Marginal direction to printer,]

Vide infr ad $ When, &c. c
[411.] When the exhortation is
ended, &c.

[This rubrick erased, but marked A.]

[ 412.] And for the Epistle . . .
From Mileto Paul sent

[In margin,]

Acts. 20. 17.]

the Elders of the Congregation
CJiurch.

[Rubrick added, and marked B.]
Or this, when on the same day
some are to be ordeined Deacons &-=
some Priests.

[415.] Or else this third Chapter,
of the first Epistle to Timothie.

[The marginal printed note to this
eftect is erased.

[This next rubrick is marked C.]

[ 416.] After this shall be read for
the Gospel a piece part of the
last Chapter cf of S. Matthew as
followeth,

[And in margin,]

Matth. 28. 1 8.
[Also to next passages,]
[ 417, 4 l8.] Joh. 10. 2. &gt; /.
2O. 19.

[At end of last passage,]

Or else Luke 12. 35 to v. 48.

Lett your loines be girded, &c.

[In margin, letters DD and]

print it out at large.

[ 419.] When the Gospel is ended
shall be sayd or sung,

[Marginal direction to printer,]
as Irs corrected pag E.

[At end of the Hymn a line is drawn,
and there is added,]

b The reference is to [J 421]. bee p. 312.
Fir sly A rchdeacon,&&amp;gt;c. exhortation, &c.

= The reference is to R 421]- See p. 312.
When the exhortation, &c.

INTRODUCTION.

[The Ordering of Priests continued.]

This Veni Creator, &c. thus corrected dr 3 smoothed is after inserted in
due place.

Come, Holy Ghost, eternal God, proceeding from above, &c.
[The variations of the two versions will be seen by reference to the Prayer-Boolc,
page 440, and page 451.]

f 4.21 1 A *"* *^~" fT " A -V.J rt ,/U~11 ~~~~^4- ,,~f~ *T TX~r. c

Lo *!** J * " j--. * *, v*.

[This rubrick erased, and in its stead]

fy First y* Archdeacon or in his absence, one appointed in his stead, shall
present unto the Bishop sitting in his chair, near to the Holy Table all
them that shall receive y e order of Priesthood y* day (each of them being
decently habited) and say,
Reverend Father in God, &c.

/"* 4- ,r*4-t v^ /if -^,r.-r-v^^f*^*^rt i*- !* fW/l***A TM/i f*r\v\f\ fii r&gt;

The Bishop.

[422.] Take heed that the persons whom ye present . . .
[Written in as below, and in printed ed. 1662.]

[ 4 2 3-l - A - r -- Then the Bishop shall say unto the people,

Good people these be are they whom ... or notable crime of in any
of them . . . into this holy ministerie, nc .v, let him come forth in the name
of God declare the .me & shew what y* crime or impediment is.
[ 424.] And if any great crime or impediment be objected ut rupra in

(~\-~A\-*+** T\*A *** n+vvfi iif^TiiA rt/H -hvvrv T^ ofoTTioa ^"111 .TICIC (_ClICCtd, V C BlSflOi)

"^ * ^* """* T. ~ S f

shall surcease from ordering of that person ; untill such time as y e party
accused shall be found clear of that crime.

Bancroft s fair copy, 1661.

[In margin,]
^ Begin heere.

[421.] When the exhortation Ccr.-
f:::i:".*. is ended Ar.d ther. the
Archdeacon or in his absence one
appointed in his stead shall pre
sent, &c.

Bishop.

[ 422.] Take heed that the persons
whom ye present unto us be apt
and meet for their learning and
godly conversation to exercise their

Ministrie duly to the honour of

God&&amp;gt; y e edifying of his Church.
The Archdeacon shall answer

I have enqicired of them and also
examined them and think them so
to be.

[ 423.] Then the Bishop shall . . .
[ 424.] And if any great crime or

impediment be objected, ut rupra

the Bishop shall surcease
Ordering that person untill stick
time, as the party accused shall
clears himselfe of that Crime,

THE REVISED BOOK, 1661.

cccxiii

[The Ordering of Priests continued.]

[ 4 2 5-] Then y* Bishop (colhending such as shall be found meet to be
ordered to y e prayers of y e congregation] shall with y* clergy dr&gt; people
present, sing or say y e Litanie with y* Prayers, as is before appointed in
y Forme of ordering Deacons ; save only y l in y* proper suffrage there
added y* word [Deacons] shall be omitted and y e word [Priests] inserted in
y* stead of it.

[426.] Then shall be sting or said y* Service for y 9 Colnunion: -w th y*
Collect Epistle &&amp;gt; Gospel as followeth,

The Collect.
Almighty God giver of all good things . . . and adorn them with inno-

cency of life to the glory of thy Name and profit of thy congregation

edification of thy CJnirch . . .

The Epistle.

Eph. 4. 7. Unto every one of us is given grace . . .

[This is written in entire, as in printed cd. 1662.]

[ 427.] After this shall be read for y* Gospel, drv.
S. Matt. 9. 36. When Jesus saw the multitudes. . .

[Written in in full, as printed in ed. 1662.]

[ 428.] Or else this y* followeth out ofy* tenth Chapter of S. John.
Verily, verily, I say unto you, Hey* entereth not in by y* doore, &c.
ut supr: pag. abhinc 3. d

Bancroft s fair copy, 1661.

[425.] Then the Bishop (amend
ing such as shall be found meet to
be Ordered, to y e prayers of the
Congregation} with y e Clerks 6
people present shall sing or say the
Litanie w th the praiers as fol
lowed.

G. the Father of heaven
as before to

life everlasting. Amen.

[ 426.] Then shall be said this that

foilowcth,

Almighty God giver of ...
glory of thy name and profit of
thy congregation the benefitt of thy
Church, through, &c.

[ 426.] Then shall be sung or said
the Service for the Comunion of the
day &for the Epistle shalbe read
out of &c. as before ad not A.

Or else, when on y e same day, &c.
ad not B.

After this shall be read for the
Gosp: &c. as before ad not C usque
ad DD. print them all heere^ at
large e .

The reference is to one of the passages of St. John [? 417]. See p. cccxi.

e See for these reierences p. cccxi.

CCCX1V

INTRODUCTION.

[The Ordering of Priests continued.]

[ 429. ] Then the Bishop sitting in his chaire shall minister unto every
one of them the Oath concerning the Kings Supremacie as it is before
set forth in the Forme for y e Ordering of Deacons [ 430. ] And that
done, hee shall say unto them v. r hich arc appointed to receive the id
office, as hereafter followeth.

You have heard, brethren ... as in the exhortation w ch was now made
to you, . . . And now again wee exhort you in the name of our Lord Jesus
Christ, to that you have in remembrance into how high a dignity and
to how chargeable weighty an office and charge y e be are called ; that is to
say to be the messengers, the watchmen, the pactcurs and the stewards of
the Lord ; to teach and to premonish . . .

for his children v. T hich be who are in the middest of this naughty world to
yt they may bee saved through Christ for ever . . .

And if it shall chance happen the same church . . .

unto that agreement in the faith and knowledge of God . . .

either cffor errour in religion or for viciousnesse in life.

Then Forasmuch then as your office is both of so great excellencie . . .
as well that you may shew yourselves hind to dutifull and thankfull unto
that Lord . . .

neither nor be occasion that other? offend have a mind and

a will thereto of yourselves for that po .ver wil and ability is given of God
alone.

Therefore ye see ho?. ye ought to and have need earnestly to pray . . .
Ye perceive Consider how studious ye ought to be in reading and in
learning the Scriptures . . .

ye cee how ye ought to forsake and set aside (as much as you may) all
worldly cares and studies.

Bancroft s fair copy, 1661.

[ 429.] Then the Bishop shall min
ister ... set forth in the Ordering
of Deacons.

You have heard ... as in the
exhortation w ch was now made to
you . . . and now againe we exhort
. . . and to how chargeable an
cfEce weighty an office and charge

yee be are called ; that is to say to
be the messengers . . .
for his children v. hich that bee in
the middest of this naughty world to
that they may bee saved . . .
as v. r ell that you may shew your
selves kind dutifull cr&gt; thankfull to
that Lord . . .

neither nor be an occasion . . .
that others offend.

THE REVISED BOOK, 1661.

cccxv

[The Ordering of Priests continued.]

We have a good hope ... to give yourselves wholly to this vocation
office whereunto...

you will apply yourselves wholly to this one thing and draw all your
cares and studies this way and to this end and that you will continually
pray for the heavenly assistance of the holy Ghost from to God the Father
by the mediation of our only Mediator and Saviour Jesus Christ for y*
heavenly assistance ofy e Holy Ghost, that by daily . . .
ye may so wax riper & stronger in your ministerie . . .
And that ye may be wholesome and godly examples and paternes for the
rest of the congregation people to follow . . .

And now that this present Congregation of Christ here assembled . . .
that this your promise "hall may y* more move you...
in the name of the Congregation God &&amp;gt; of his Church...
to the Order and ministery of Priesthood.
Pee Are you persuaded . . .

determined v/ith out of the said Scriptures ... but that w* you shall be
perswaded . . .

Will you then give your faithful diligence . . . and as this Church 6
Realme hath received the same . . .
. . . and occasion shall be given.

Will you be diligent . . . wholsome examples and spectacles patterns to
the flock of Christ

I will apply my selfe thereto the Lord being, &c.

Will you reverently obey your Ordinarie . . . unto whom is committed
the government and charge and government is committed over you.

Bancroft s fair copy, 1661.
you will apply yourselves wholly
. . . And that you will continually
pray for the heavenly assistance of

to God the Father by the Mediation
of our only Saviotir Jesus Christ for
y e heavenly assistance of his Holy
Spirit that by daily . . .

ye may co waxe riper . . .

... to sanctifie the lives of you
cno 1 yov your own lives, and the
lives of those y* belong to you . . .

And that y e may be wholesome
... for the rest of the congrega
tion people to follow And that this
present

shall may y e more move
... in the name of the Congre
gation God (2^ of his Church, &c.
... as this Church and Realme
and spectacles patterns to the
I will apply my self thereto
Will you reverently obey . . .
unto whom the government and

\\ V 1C- /&gt;^TVWlft^ &lt;^tTrt*- VPSM*

comitted the Governement & charge
aver you*

cccxvi INTRODUCTION.

[The Ordering of Priests continued.]
[ 431.] Then shall the Bishop say standing up say,

Almighty God who hath ... he hath begun in you untill the time hee
chal! come it the latter day, to judge the qvicke and the der.d through
Jesus Christ our Lord. A men.
[ 43 2 -] After this the Congregation . . . make their humble supplications

to God for the foresaid all these things for the which prayers there shall

be a certain silence kept for a space kept in silence.
[ 433-1 After "which shall be sung or said by y e Bishop (y* persons to bs

ordeined Priests, all kneeling) Veni Creator Spiritus ; y* Bishop begining

and y e Priests and others, y t are present answering by Verses as followeth,

Come Holy Ghost our souls inspire, And lighten . . . &&amp;gt;c.
[The whole is here written in as printed in ed. 1662.]

[434.] Or this.
Come Holy Ghost Eternal God, &c., &c.

as above in this office.

[ 435.] That done the Bishop shall pray in this wise 6 say,
Let us pray. Almightie God & heavenly Father . . . deare/y beloved Son . . .
and^/ Author . . . ministerie of appointed for y e salvation of mankind . . .
we praise and worship and praise thee and we humbly beseech thee by the
same thy blessed Sonne to grant unto uc all ... call upon thy holy name,
that wee may continue to shew ourselves thankful to unto thee as by them
to over whom they shall be appointed thy ministers thy holy name may be
ahyaies for ever glorified and thy blessed kingdom enlarged through the
same thy Sonne our Lord Jesus Christ our Lord, &c.
[ 436.] When this prayer is done . . . every one that receivethy Orders

of Priesthood, &c.

Receive the holy Ghost, for y* office, and work of a Priest in y e Church
of God, now committed unto thee, by y* Imposition of our hands : whose
sins . . . &c.
of God, now committed unto thee, by y e Imposition of our hands.

Bancroft s fair copy, 1661.

[ 431.] Then shall the Bishop
say,
until the time which he ...

[ 43 2 -] After this the Congregation
. . . make their humble supplica
tion to God for the foresaid all
these things ; for the which prayers
there shall be a certaine space
hept in silence kept for a certaine

[ 433-] After -which shall be sung
or said, Come Holy Ghost, &c.

as before,
print it at large heere.

[ 435.] That done, the Bishop . . .
Let us Pray. Almighty God . . .

ministerie cffor the salvation

by the same thy Sonne the merits

of the same Jesus Christ thy blessed

Sonne.

space, i [ 436.] When this prayer .

THE REVISED BOOK, 1661.

CCCXVll

[The Ordering of Priests continued.]

[ 437-] Then The Bishop shall deliver to every one of them kneeling, the
Bible in into his hand, saying,

. . . sacraments in this y e Congregation where thou shalt be so ap
pointed lawfully appointed thereunto.

[ 438.] When this is done the Congregation shrill sing the Nicene Creed
and also they shall goe to shall be sung, or said; &&amp;gt; y* Bishop shall after
y t goe on in y* Service of fa& Communion . . . where the hands were layd
upon them, &c.

[ 439-] The Communion being done . . . shall be said this these Collect*.
Most merciful Father we beseech thee .-.- to send . . . that they may be

clad about v. ith all justice cloathed w* righteousnesse . . .

and receive the same ac what they shall deliver out of thy most holy

word, or agreeable to y e same, as and the meanes of our salvation, c.
Prevent us O Lord, \ , , f

*, \ ..?..-&*. ....f.?$.f..?? rm f r ordering of

TZ. T&gt; f r&gt; j c \ Deacons.
The Peace of God, &&amp;gt;c. I

f 44.O 1 A " J * f * U ~ "^a- nf ro.-,o Kr TVJoefV.rt/"^ V.Q rriiran Xr~

t&gt;

[This rubrick erased, and in its stead,]

[ 44-] And if on the same day y* order of Deacons be given to some, 6-v.

[Continued as in printed ed. 1662.]

Sancroft s fair copy, 1661.
[ 437-] The Bishop shall deliver
... in into his hand saying,

Take thou authority in this the
congregation where thou shalt be
co appointed thereunto appointed.
[ 438.] When this is done . . .
and alec they the Bishop shall goe
to on in the Service of the Com
munion . . .
where the hands were layd.

Most mercifull Father . . .
may be clad about cloathed with all
justice righteousnesse . . .
[ 440.] And if the Order of Dea&lt;

[Rubrick erased ; instead,]
And if on the same day the Order
of Deacons be given to some, and the

Order of Priesthood to others; the
Deacons shall be first presented, and
then y* Priests in y* forme before sette
doune ; and it shall suffice thai the
Litanie be once said for both. Then
begins the Co munion Service ; in
itf* the Epistle shall be the whole 3
cap of\ Tim: Imediately aftcrw* 1 *,
they yt are to be made Deacons shall
take the Oath of Supremacy, be in
terrogated, 6 then ordained, as is
above prescribed. Then one of them
having read the Gospel (w ch shall
be one of those fower appointed be*
jore in this office) they y* are to be
made priests shall likezvise every one
take the Oath of Supremacy, 6 then
be interrogated, &lt;Sr ordeyned, as is
before directed 1 .

f It will be seen that this is shorter, and varies somewhat from the Convocation copy,
and printed ed. 1662.

CCCXV111

INTRODUCTION".

THE FORME OF Ordeining or CONSECRATING OF AN ARCHBISHOP OR
BISHOP which is alwaies to be performed upon some Sunday or Holy day.

[441.] At the Co union.

[A new rubrick written in,]

When all things are duly prepared in the Church 6 set in order ; &c.
The Collect. Almighty God who by thy Son.

[The above written in in full, as in printed ed. 1662.]
[ 442.] And another Bishop shall read The Epistle. I Tim. 3. I.

[Marginal direction to printer,]
After y e last translation &* so all y* rest.

This is a true saying, If a man, &c.

Or this for y e Epistle. Acts. 20. 17^.
as before in y e ordering of Priests.

From Miletus Paul sent to Ephesus, &&amp;gt;c.

[ 444.] Then another Bishop shall read The Gospel. S. John 21. 15.
Jesus said to Simon Peter, Simon Johanna, &c.

Or this.
Matt. 28. 1 8. Jesiis came and spake unto them, saying, &c.

Or else this.
Joh. 20. 19. The same day at even, &c.

[Both the above written in in full, as in printed ed. 1662.]

f 44 &lt; 1 r * ^"^ rt "t ^ f t 1 " fo "th ^h a "t 11 of Io n ~ before in the order of
p^;^c.fo_

Bancroft s fair copy, 1661. [In margin,]

THE FORME OF Ordeyning and Joh. 21. 15.

CONSECRATING OF AN ARCH- [ 445. ] or elce out cf the, &c.

BISHOP OR BISHOP.

At the Communion Service. [erased "^ in its Stead ]

This is a true saying, &c. Or else this

[Marginal note,] John io. 2. Verily, verily, I say

I Tim. 3. I. tmtoyou, &c.

y* new translation &= soe iny e Gospel. as before in the Ordering ofprusts.
Jesus said to Simon Peter, Simon
Jch a sonne of Jonas f, &c.

t The same correction repeated twice in the GospeL

THE REVISED BOOK, 1661.

CCCX1X

[The Consecration of Bishops continued.]

[ 447.] After the Gospel and the Nicene Creed 6" y e Sermon are ended;
firct the elected Bishop vested w th his Ratchet shall bee presented
appointed by hie lawfull commission) y Arch-B. sitting in his chaire,
near the holy Table; &&amp;gt; the Bishops that present him saying,
Most reverend Father in God ... to be ordeined &&amp;gt; consecrated Bishop.
[ 448.] Then shall the Archbishop . . .
touching the acknowledgement of the Kings Supremacie . . .
as it is set cut down before in the order form for y e Ordering of Deacons.

And then shall also bee ministered unto them the Oath of due obe
dience unto the Archbishop as followeth.

[ 450.] This oath shall not be made . . .

[ 451.] Then the Archbishop shall move the Congregation . . .

Brethren it is written ... or ever that before he did chuse . . .
or ever before they laid hands upon or sent forth on Paul and Barnabas
cr 5 sent them forth . . . cr that before we admit & send forth ...
[ 452.] Then shall be said the Letanie as aMore in the Form of ordering-

of Deacons; Save only y* And after this place, "That it may please

thee to illuminate all Bishops, &c." he ehal! ^j y* proper suffrage there

following shall be omitted and this inserted instead of it.

That it may please thee to bless this our brother . . .
[ 453-] Concluding the Iet?r.ie in the end v/ith this prayer. Then shall

be said this Prayer following.

Almighty God, giver of . . . doctrine and adorne him with innocencie.

to the glory of thy name and profit of thy congregation y e edifying and
well-governing of thy Church, through the . . .

Bancroft s fair copy, 1661.
[ 447. ] After the Gospel and N:c~:
Creed are ended ... to be or
deined^ consecrated a Bishop
[ 448.] . . . touching the hnov&gt;
ledge acknowledgement of the King s
Supremacie ... as it is set out
doune in the Order of Deacons.
And then shall also bee ministred
to them the Oath, c.
[451.] Brethren, it is written . . .
in prayer cr ever that before he
did. .

... or ever before they laid hands
upon or cent forth Paul and Bar
nabas and sent them forth . . .

[ 452.] And then shall be said
the Letanie as afore before in the
Order . . . and after this place suf
frage That it may please thee to
illuminate all ...

[ 453-] Concluding the Letanie in

the end with this prayer.
Almighty God, giver of ...

fc Sic.

cccxx

INTRODUCTION.

[The Consecration of Bishops continued.]
[ 454- ] Then the Archbishop sitting in a his chaire, &c.

Brother for as much . . . and the eld ancient Canons commandeth. that
we should not be hasty in laying on hands, and admitting of any person to
the government cf in the Congregatier. Church of Christ . . .
aMbre I admit you to this administration v. hereunte you. are called . . .
to the end that the Congregation . . .

Are you perswaded . . . through the faith in Jesus Christ . . .
and are you determined v:ith out 0/the same holy Scriptures . . .
but that -which you shall be perswaded . . .
Will you then faithfully exercise your selfe in the caid same . . .
Will you deny all ungodlenesse . . . and godly in \ti\spresent world . . .
having nothing to lay say against you ?

The Archbishop.

Will you be faithful in ordeining, sending, or laying hands upon others ?

Answer. I will so be, by the help of God.
[ 455-1 The* Tne Archbishop, standing up, shall say,

Almighty God our heavenly Father, who hath given . . .
[456.] Then -hall be suns or said, Ccrr.e Holy Ghc-ct, c. Ac it ic cct

[erased, and this rubrick instead,]

Then shall y e Bishop elect put on y e rest of y e Episcopall habit; and
kneeling down [ Veni Creator Spiritus\ shall be sung or said over him ; y e
Arch-B. beginning, and y* Bishops w ih others y* are present, answering by
verses, as follow eth,

Come Holy Ghost o r Souls inspire, &c.
[ 457-1 Or this. Come, Holy Ghost Eternall God, &c.
as before in y* Form of_ Ordering Priests.

Bancroft s fair copy, 1661.

Then the Archbishop . . . sitting
in z. his chaire, &c.

. . . and the old Canons command
eth . . . and admitting of any per
son to the government cf the Cer.-
"re~aticr. in the Church of Christ.
afore before I admit you . . .

to the end that the Congrega
tion . . .

. . . determined through the faith
in Jesus Christ . . .

v. r ith out 0/"the same . . .

. . . but that which you shall be.

Be Are you ready.

... in this present world . . .
nothing to lay say against you ?

Will you maintaine . . . ordi
nance of this Church and realme ?

Then shall be sung or sayd,

Come holy Ghost, &c.

[In margin,]

As in y e ordu of Priests.
Print it out at large.

THE REVISED BOOK, 1661. cccxxi

[The Consecration of Bishops continued.]

[ 458.] That ended the Archbishop shall say,

Almighty God and most mercifull Father . . . hast given thy onely and
meet deare/y beloved Son to be our Redeemer and the Author of ever
lasting life ... to the edifying and making perfect his Congregation
Church . . .

to spread abroad thy Gospel and y* glad tidings of reconcilements//^
to God with thee and to use the authority given ur^to him not to destroy
destruction but to cave salvation ; not to hurt but to help ; so that he as
a wise and faithfull servant giving to thy family meat y portion in due
season he may at the last be received into everlasting joy through Jesur
Christ . . .

[459-3 Then the Archbishop & Bishops present shall lay their hands
upon the head of the elected Bishop, the Archbishop saying kneeling
before them upon his knees ; the Arch- Bishop saying,

Take the holy Ghost Receive the Holy Ghost, for y* Office and Work of
a Bishop in y* Church of God, now co~mitted unto thee by y* Imposition oj
our hands ; In y e Name of y* Father, and of y* Son, &&amp;gt; of y* holy Ghost.
Amen, and remember that thou sturre up the grace of God which is in
given thee by this imposition of our hands : for God hath not given us the
spirit of feare, but of power, and love & sobernesse.
[ 460.] Then the Archbishop shall deliver him the Bible saying,

Give heed unto reading . . . Think upon these things contained . . .

Take heed unto thy selfe and unto teaching to Doctrine: for by so doing
this thou shall both save thy selfe . . . heall the sick, binde together up
the broken . . .

that when the chiefe Shepherd shall come appeare y e may receive the im-
marcessible never-fading crowne of glory through Jesus Christ our Lord
Amen.

Sancroft s fair copy, 1661.
AlmightyGod...deare/&gt; beloved...
and the Author of everlasting life.
his Congregation Church . . .
thy Gospel and glad tiding: of
God the glad ti

dings of reconciliation with thee
... be received into everlasting
joy through Jesur Christ, &c.
[459-1 Then the Archbishop &
Bishops. . . of the elected Bishop
humbly kneeling before the Lord s
Table ; the Archbishop saying,

Take the Holy Ghost, by whom
the Office and Authority of a Bishop
is now committed imto thee, and re
member that thou . . . and love,
and sobemesse of a sound mind.

[ 460.] Then the Archbishop . . .
Give heed unto reading . . .

that the increase of Piety com-
ming thereby . . .

the imrr.arcessible never fading
croune of glory.

cccxxii INTRODUCTION.

[The Consecration of Bishops continued.]

[ 462.] Then the Archbishop shall proceed to in the Communion Service
with whom the new consecrated Bishop, with others shall also commu
nicate.

[ 463.] And for the last Collect . . . shall be said thic these prayers 1 .
Most mercifull Father, we beseech thee to send, &c.

Prevent us O Lord, &=c. ~\

I as before at y e end of y* form for ordering

The Peace of God, &c. J of Deacons.

[Written on the edge of the leaf,]

The Formes of Prayer for y* V of November, y e 30 * of January, & for
the 2g* A of May are to be printed at y 1 end of this Booke.

[The Imprint is as follows,]

IMPRINTED AT LONDON by
Robert Br.rlcer the Printew to the Kings most excellent Maiesty,

Anno 1636.

[On the two last leaves inserted is written in, in Sancroft s handwriting,]
THE MINISTRA TION OF BAPTISM to such as are of rifer years

& able to answer for themselves.

[231.] When any such persons, as are of riper years, are to be baptized,
[Continued as in printed ed., 1662.]

Sancroft s fair copy, 1661.
[ 462.] Then the Archbishop . . .
to in the Communion Service . . .
. . . (with others) shall also, &c.

f 463.] And for the last Collect. . .
Most merciful Father . . .

[The Imprint of the book is as follows,]

Imprinted at London by
Robert Barker the Printer* to the
Kings Most Excellent Maiestie :

Anno 1634.

HISTORICAL SURVEY
OF COSIN S CORRECTIONS.

HAVING put before the reader the corrections of the REVISED
BOOK, with the corresponding corrections and notes in Bishop
Cosin s Books, shewn beneath on the same page, it is pro
posed now to take a historical survey of the whole, and shew
the close connection between the several books, and their
bearing on the final corrections.

It will be seen that by far the larger part of the corrections
finally adopted, (indeed, it may be said, nearly all), were those
which had been proposed by Cosin himself, or, at least, were
copied into his book, as will be readily seen by examining
a few pages.

As has already been said, these corrections appear to have
been made by Cosin at different times, and mostly in his own
handwriting : those which are not, are in the handwriting of
his chaplain and secretary, William Sancroft. But when we
attem.pt to determine the date at which the former were made,
we find that we have very little direct evidence ; and all that
can be done is to take into account the surrounding circum
stances, either belonging to the history of the times, or to the
story of his life, and to suggest the probable epoch at which
most of the corrections were written. The latter were, no
doubt, added in 1661, when the book was brought before the
Committee of Bishops appointed by Convocation.

The date of Cosin s Corrected copy is 1619, so that no
corrections can have been made, or at least written in, earlier
than that year. On the other hand, it is very possible that
some of the corrections belong to this early date. Cosin
would now be twenty-four years of age, and we find besides
this book, the other bearing the same date, and filled with
annotations, chiefly upon the origin and meaning of the seve
ral rubricks, and upon the changes which they had already un
dergone. This latter book was interleaved, as the notes were
often of considerable length : the former was not so, as it was
only intended for writing in a series of corrections ; as, how
ever, will be presently shewn, there is a close connection be
tween the notes in the interleaved volume and the corrections
in the Corrected copy. It would be more reasonable to sup-

cccxxiv INTRODUCTION.

pose that the two books were bought at the same time, than
that by chance at different dates two copies should be ac
quired, each bearing the same date of issue.

Though only twenty-four years of age, there is nothing un
reasonable in supposing that he should begin such a task. At
fourteen years of age & he had entered at Caius College, Cam
bridge, and it is evident that his aptitude for theological
study had attracted attention, for we find both the learned
Andrewes (then Bishop of Ely), and the equally learned
Overall (then Bishop of Lichfield, and soon after of Norwich)
seeking him for their librarian. It would be difficult to name
two more learned divines living at this time, and that they
should each fix upon the same student at college for the
post of their librarian, speaks very highly for his talents and
application.

By the persuasion of his tutor he was led to accept service
with Bishop Overall, who gave him not only the keeping of
his library, but made him his secretary, and committed to
him the care of his episcopal seal. This was about i6i6 b .
In May, 1618, Overall was elected to the see of Norwich ,
and the following year he died. It may well be that it was
at the advice of Bishop Overall, he copied into a volume the
notes d which he had collected while in the Bishop s employ,

John Cosin was born at Norwich, hands of the Rev. Dr. Hickes." It would

Nov. 30, 1595. E. Schedis MSS. Cosini not be inconsistent with the view, that,

in Bodleian., printed in Gutch Coll. Cur. though written by Cosin, he had collected

II. p. I9 . the material while working with and for

b The earliest letter preserved, addressed Bishop Overall. It must be admitted,

to Cosin, is dated March 13, 1617. It is however, that there is a good deal of dif-

from Oliver Naylor ; and he desires Cosin ficulty in the matter. The book used by

"to remember my service to your Lord, Nichols, according to his own statement,

unto whom I shall always acknowledge was the Durham copy of 1619 ; but the

myself in all humble duty bound." The book used by Hickes, which Nichols says

address of the letter is, "To my very contained nine parts out of ten the same

loving frend, Mr. Coosen, at the Bishop with the Durham copy, is said by Hickes

oi Lichfield s in St.Austyn s fryers neere to be a folio of 1617. He also gives one

the Exchange." or two notes for identification, and amongst

A letter from the same Oliver Naylor, them one which speaks of Bishop Overall,

beginning, "I am wonderfully glad at then Bishop of Norwich. This gives the

your worthy Lorde s good success," and date of the notes in his copy between 1618

dated May 15, 1618, the day probably he and May 12, 1619, consequently the balance

heard of Overall s translation to his new of evidence is that there were two books,

see, is addressed, " To my very loving (a.) the original made under the direction

frend, Mr. John Coosen, at St. Aug. Fryars, of Bishop Overall, and used by Hickes;

at the Rev. Father in God the BPP of Nor- (b.) the copy made by Cosin, and now in

wich house." Cosin s Library at Durham, and used by

d These notes are described by Nichols Nichols. As the former is not to be found,

as " Notes written in an interleaved Com- it is impossible to say whether the notes

mon Prayer-Book in the Bishop of Dur- were or were not in Cosin s writing, much

ham s Library, printed in the year 1619, less whether they were his own or not.

supposed to be made from the collection As the larger libraries are now better cata-

of Bishop Overall by a chaplain or friend logued, and more attention is paid to these

of his, a copy of which MS. is in the subjects, it may be hoped that some MS.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccxxv

as librarian. Whatever the source, the writing is undoubt
edly that of Bishop Cosin ; and it is entered in the Official
Catalogue (drawn up by Cosin s secretary under his own
eyes, after mentioning the copy of 1638, as "for my own
notes, &c."),

The same book again with paper and notes so inserted, set forth A 1619.

Few of the notes seem to be original, while several (and
these are marked with a W?) are from Bishop Andrewes 6 ;
and it is only reasonable to suppose that the Bishop lent his
MS. to him for the purpose. And if we believe that the
annotations were collected under the direction of Bishop
Overall, we may well believe that he (and perhaps Bishop
Andrewes also) suggested some of the corrections in Cosin s
corrected Prayer-Book.

In other words, it is very probable that the series of notes
upon the Prayer-Book which Cosin made, was the result of
combining collections made by divines of the period, rather
than an original series compiled by himself f ; and also that

copy or another, or document of some sort,
will be found which will throw light upon
the matter.

The following note is written in the
Prayer-Book of 1619, against an extract
relating to "Ceremonies." "All the notes
which have this mark? W? are taken out
of my Lord of Winchester s, Bp. Andrewes
Service-book, written with his own hand."
It is a misfortune that the original copy
written by Bp. Andrewes is not known
to exist, nor that used by Nichols in his
Prayer-Book. One, however, is preserved
at Lambeth, MSS. No. 943, and another
in the British Museum, at the end of the
Harleian MS., No. 7311. These have
been collated and printed amongst An
drewes Minor Works, in the Anglo-Ca
tholic Library, p. 143.

* As an illustration of the uncertain
history attached to the actual sources of
the notes, it may be mentioned that there
is a small quarto volume in the Bodleian
Library, in the Bancroft Collection, con
sisting of a series of Notes upon the Prayer-
Book, entirely in MS., and in Sancroft s
handwriting. A glance over the pages
shews that a large number of the extracts
are identical with those given in Cosin s
Book. Several have the letter W ? attached,
and the same note occurs in Cosin s Book.
It does not appear that by any means all
the notes have been copied, or that those
which are, have been copied entire. On
the top of the first page is this explanatory
note, still in Bishop Sancroft s writing :

" Many of these discourses and some of
y* marginal notes in my great Service
Book I transcribed out of Mr. Hayward s
Book of Colon, which were partly his own
Collections and partly taken out of Bishop
Andrewes his own Service Booke written
in y margin with his own hand to which
is prefixed Wint. or W. for Winchester
of which he was Bishop. As to all these
and y e rest I ow to Mr. J. Hay ward is
added this note J. H."

It should be noted that a small leaf in
Cosin s hand is pasted into the book be-

E inning, " Proaemium. Has notas quse
iturgiae Eccl : Angl : meo labore," &c.,
and it is signed Jos. Cosin.
^ The first point that suggests itself is,
that Sancroft s note is a copy of another
note interleaved by Cosin ; and that " my
great service book" refers to Cosin s book
of 1619.

The next that, possibly, "Mr. Hay-
ward s Book, of Colon," is the very book
to which Hickes refers, namely the 1617
book, and in that case the "Chaplain or
friend of Bp. Overall," may have been his
nephew, Hayward.

A letter from Hayward to Cosin, which
is preserved, and dated Aug. 31, 1634,
shews the friendly terms they were on.
Surtees, vol. i. p. 217.

And in his will, Cosin desires that Hay-
ward s children should be "sought out and
that twenty pounds be given to every
one of them within two years after my
death, which I leave them as a testimony

cccxxvi INTRODUCTION.

some of the MS. corrections in his Corrected copy of 1619
may have been suggested by others S. Still, the larger number
of the latter must have been his own : and in all probability
what he received from others he arranged, or extended, in
such a way that he made them so to all intents and purposes.

It will not, therefore, be out of place to examine some of
the circumstances of his life which may have suggested them,
although to discover their exact chronology is perhaps hopeless.

It is impossible to say whether the earliest corrections were
actually written in before Overall s death, or immediately
after, or whether they were from documents left to him by
his friend and master, or if so, whether in Overall s own
words. The Prayer-Books could scarcely have been pur
chasable before April 11 , and in May the Bishop died. So
that, even if the groundwork was due to Bishop Overall, the
additions to, and completion of, his two books must have
been entirely due to Cosin himself.

When we next hear of Cosin, we find him chaplain to
Neile, Bishop over the very see which Cosin was himself
destined afterwards to fill. The exact date of his appoint
ment to the Chaplaincy does not appear, and there may well
have been an interval during which leisure the task of tran
scribing may have been accomplished, before he entered upon
his new duties.

His acceptance of the post of Chaplain, however, to the
Bishop of a diocese so far north as that of Durham, by no
means cut him off from intercourse with what may be called
the centre of the Church Party. Durham house, in London,
was the resort of several well-known and learned men, not
only as casual visitors, but often as residents within the build
ing ; and here Cosin had apartments in his official capacity l .

of my gratitude to their deceased father bricks in Cosin s Prayer-Book, but neither

\s-ho in my younger age first placed me copied directly from the other. _

with his uncle Bishopp Overall a prelate * There is no colophon determining the

of ever honoured worth and memory." month when the Prayer-Book of 1619,

Surtees vol. ii. p. 299. which Cosin obtained, was printed. Ine

What has been said is probably sum- omission of the Queen in the Prayer for

cient to shew the intricacy of the history the royal family, shews it was printed at

of the early notes. It would take more least after March i, which was the date

time, as well as space, than can now be of her death. Bishop Overall died May

snared to eive all the considerations which 12, 1619.

are required to come to any satisfactory i The first letter written to Cosin at his

conclusion on the subject. new abode, which we have remaining with

K As incidental evidence, may be noted the date, is of March 19, 1624, and ad-
many rubricks in the Scotch Prayer-Book dressed, "To, my verie worthie frend,
bv Laud and Wren, of 1637 (referred to Mr. John Cosin at Duresme house in
later oni which seem to be derived from the Strand." But he may have been here
a common source with many of the ru- some years. The letters preserved in the

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxvii

Laud, first when Dean of Gloucester, and afterwards when
Bishop of S. David s, was frequently there ; Buckeridge, Bishop
of Rochester ; White, afterwards Bishop of Carlisle, and Richard
Mountague, with whom, as appears by the letters preserved,
Cosin was a frequent correspondent J, were often there also.
Cosin probably during this period added considerably to the
"notes" in the interleaved book, and possibly now and then
during discussions in Durham house, he may have added to
the "corrections:" up to the year 1624, his position afforded
every opportunity for consultation with the leading men of
his party, and the results of such would naturally find their
way into his books.

In 1624 the epoch of Cosin s public life may be said to
begin. He was this year appointed Master of Greatham
Hospital and Rector of Elwick, and collated to a prebendal
stall at Durham. In September, 1625, he was collated to the
Archdeaconry of the East- Riding of Yorkshire ; and he ap
pears to have entered upon his Archidiaconal duties with
a great amount of zeal, as his Articles of Visitation (from
which one or two extracts have already been given) issued
the next year bear testimony. In 1625 also we read of his
being present at the Coronation of Charles I. Prynne, in his
charge against Laud k respecting what was done at the Coro
nation Service (1625) at Westminster Abbey, says :

" 4thly. Popish Master John Cosens, (as appeares by the marginall notes)
when the Prayers appointed for the Coronation were there read, Kneeled
behind the Bishops giving direction to the Quire when to Answer, acting
the office of the Master of Ecclesiastical Ceremonies, whose office you may
read at large described in Ceremoniale Episcoporum, Lib. I. c. 5. p. 19."

In 1626 he was appointed Rector of Brancepeth : and in that
year also he married.

1628.

The assumption of the Puritan party, to represent the
Church of England, had been somewhat checked by the ex
ertions and the sound learning of Andrewes and Overall ; but
its adherents were again becoming active, and Cosin was

collections published by the Surtees So- Preface to the Durham Correspondence,

ciety are, for some time after this date, by Mr. Ornsby, printed by the Surtees

nearly all addressed to Durham House. Society, to which the writer is indebted

J For a briei account 01 Cosin s Cor- for much of the information here given

respondence with Mountague, and other respecting Cosin s career,

details concerning Durham House, see the k Prynne s Canterbury s Doom, p. 70.

cccxxviii INTRODUCTION.

chosen as an object of attack. And these attacks could not
have been wholly without influence upon his notes, as some
of the charges brought against him were on account of his
special observance of certain rubricks, which those notes ex
plain and enforce, and which he was afterwards called upon
to revise.

The first direct attack was the scandalous sermon of a cer
tain Peter Smart, preached in Durham Cathedral, July 27,
1628. Dr. Smart 1 was a Prebendary of Durham as well as
Cosin.

The sermon was afterwards printed, with the title,

The Vanitie and downe-fall of Superstitious Popish Ceremonies : or a
Sermon preached in the Cathedrall Church of Durham, by one Peter
Smart a Prsebend there, July 27, 1628. Contayning not onely an histo-
ricall relation of all those popish ceremonies and practises which Mr. John
Cosens hath lately brought into the said Cathedrall Church, but likewise
a punctuall confutation of them ; especially of erecting altars and cringing
to them (a practise much in use of late) and of praying towards the
East. Psal. 4. 2. Phil. 3. 1 8. 19. Printed at Edenborough in Scotland
1628 By the Heyres of Robert Charteris.

In the course of the sermon, too, he referred directly to
Cosin as follows :

Our young Apollo, repaireth the quire and sets it out gayly with
strange Babylonish Ornaments. Sermon, p. 24.

Legal proceedings were at once taken in the Court of
High Commission at Durham against Smart for this sermon
and he was eventually condemned to heavy fines, and degra
dation, which, it was contended, carried deprivation with it m .

In this sermon were several passages which practically
contain the charges ultimately brought against Cosin ; and
which also go very far to shew how several of the rubricks
were interpreted at this time at Durham, and what were the
points at issue then between the two schools of thought, of

1 Peter Smart was the son of a clergy- m The proceedings were commenced that

man in Warwickshire. He was a batler very afternoon, Sunday, July 27. For a

in Broadgates Hall, in Oxford, and after- brief Summary of the Proceedings, see Ab-

wards elected Student of Christ Church. stract from Hunter s " Illustrations of

There he became acquainted with Dr. W. Ncale s History," in "The Acts of the

James, Dean of Christ Church, afterwards High Commission at Durham," (Surtees),

(1596) Dean of Durham, and eventually Appendix, p. 198. They dragged on

(1606) Bishop of Durham. Smart was pre- through the year, and were afterwards

sented by him to the sixth Prebend in removed to the High Commission Court

1609, and to the fourth in 1614. In 1617, at York, where they terminated, Nov. 18,

his patron, Bishop James, died. Abstract 1630. He was fined .400, committed to

irom Illustration of Neal s " History of the prison, and degraded, ab omni gradu, et

Puritans," by Dr. Hunter. Durham, 1736. dignitate clericali.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxix

which Cosin and Smart may be taken as the representatives.
Such are the following.

Smart thus determines the position of the Holy Table:

" The law is this : The communion table (not altar) shall stand in the
body of the church or chancel, where morning and evening prayer be ap
pointed to be said, and the minister shall stand at the north side of the
table. Therefore our communion table must stand, as it had wont to do,
in the midst of the quire, not at the east end, as far as is possible from the
people, where no part at all of evening prayer is ever said, and but a piece
of the morning, and that never till of late.

"Neither must the table be placed along from north to south, as the
altar is set, but from east to west, as the custom is of all reformed churches,
otherwise the minister cannot stand at the north side, there being neither
side toward the north : and I trow there are but two sides of a long table,
and two ends. Make it square, and then it will have four sides, and no
end, or four ends, and no side at which any minister can stand to celebrate.
I confess it is not material which way a man turn his face, when he minis
ters and prayeth, if it be left as a thing indifferent, without superstition. "
Sermon, p. 33.

" Our good princes and learned bishops appointed the table to be placed
in the midst of the church, to be moveable, fastened neither to wall nor
floor, the ends standing from east to west, as I said before. Which make
me to wonder at the presumptuous boldness of him or them, which imme
diately after the death of our last learned Bishop, [before we had another,]
about 1 1 years ago, took upon him (I know not by what authority) to alter
the situation of the communion table from the old manner of standing
which it kept in all bishops time, from the beginning of Queen Eliza
beth s reign, save only when the rebels possessed this church, and sang
mass therein." Ibid., p. 34.

Of .Bowing to the Altar Smart speaks very strongly ; but
one passage in his sermon has words which are somewhat
singular as regards their doctrinal significance, apart from
this question. They are as follows :

" I have seen, I have seen, I say, the priest (so he will needs be called)
take up the Body and Blood after consecration, and holding them in his
hands, make a low leg to the altar, and, before he setteth them down
again, bows himself devoutly, and worships the altar. What is it to
preferre a stone or a piece of wood, before the body of Christ, if this be not?
to bow to his altar and not to his body, to make many leggs to the King s
chaire, and none to the King himself.

"He yielded no reverence at all to Christ s Body, neither when he held
it in his own, nor when he delivered it into the receiver s hand. The altar

cccxxx INTRODUCTION.

is every day worshipped with ducking to it, though there be no commu
nion, nor any man there. Christ s Body is not worshipped in ducking, no,
not at the communion. Is it not worse than popery?" Smart s Sermon,
p. 14.

"Duck no more to our altar when you come in and goe out. I assure
[you] it is an Idol, a damnable Idol as it is used." Ibid., p. n.

As to the use of Copes, Smart thus argues in the sermon :

"A decent cope is commanded by our Canons to be used sometimes,
only at the Communion n . Whether a stately cope, a sumptuous cope,
a cope imbroidered with idols of silver, gold and pearl ; a mock cope,
a scornful cope, used a long time at Mass and May-games, as some of ours
were : whether, I say, such a cope be a decent cope, fit for y e Lord s Table,
judge ye beloved." Sermon, p. 25.

But immediately after his Sermon was condemned by the
Prebendaries, Smart retaliated, and the Assizes being near at
hand, he commenced proceedings against Cosin (under the
provisions of the Act of Uniformity). The indictments brought
against him are best told in Cosin s own words, in a letter to
Laud, then Bishop of London, preserved among the State
Papers :

"Right Reverend & my verie honorable good Lord. Since the copie
of Mr. Smart s Sermon was sent unto your Lordship, he hath beyond all
example or expectation preferred four indictments against us, at these
last assizes here in Durham.

"i. That we place our Communion-Table the wrong way p .

" 2. That we stand up and sing the Creed after the Gospel q .

"3. That we use wax lights & tapers.

"4. That Mr. Burgoyne hath set up an altar in his church at Warmouth.

" All which were by him supposed and urg d to be superstitious or
unlawfull ceremonies, and contrary to the Act of Uniformitie &c.

"A great noise here was about it and tongues began to talk at large,
but they had done o the suddaine ; for the Grand jurie found nothing and
the judge, Sir James \V hillock with whom they consulted (as the use is)
rejected the indictments in open court, letting the country know thai he

n Mr. Longstaffe, who edited the "Pro- extracts, are used to denote the salient

ceedings of the Court of High Commission points, and are not represented in the

at Durham," adds a note on the authority original.

of Ornsby s "Durham," that Copes were P This is another piece of evidence shew-

used at Durham up to the latter half of ing that it was thought then to be the

the last century. law that the Holy Table should stand

State Papers. Domestic, Charles I., table-wise, and not altar-wise. See Intro-

cxiii. 19 ; and printed in Cosin s Corre- duction, pp. clxxxv vi. and rubrick 75.
spondence, Surtees, p. 144. The italics, 1 See Prayer-Book, rubrick 84, and In-

as in the previous and in all the following troduction, p. xcii.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxxi

knew no law whereupon they should be grounded, and adding that the
man deserved no small punishment, who in this unwonted sort, hath gone
about to disgrace the Church and to dishonour the solemnity of God s
service there, where himself hath been both an eare and an eye witnesse
that all things were done in decencie and in order . . . &c.
"Branspeth. Aug. 19. 1628."
The letter is addressed as follows :

"To y e Rt. R d Father in God, my very hon ble good Lord, y e Lord
Bishop, of London, one of y e L d&gt; of his Ma tie most hon bl &lt; privie Councell.
These."

A Letter , preserved (also amongst the State Papers), from
the Prebendaries of Durham to the Lord Bishop of Win
chester, exhibits the animus displayed by Smart. It runs :

"... And since that tyme, the more to prosecute his malice against us,
at these our last assizes, he preferred several indictments concerning the
Ornaments" of our Communion Table, standing at the Nicene Creed,
and other ceremonies of our Church, against Mr. Burgoine and Mr. Cosins
in particular, and the rest of the Church in generall. All which by the
commandment of our worthy judge, Sir James Whitlocke, after he had
himself been in the Church and viewed the particulars, were rejected and
thrown out of the Court.

"Yet notwithstanding, as wee are informed, hee intends not so to let
it rest, but as wee suppose, he is minded to prefer a Bill against us the
next Sessions of Parliament. Wherefore we do againe earnestly implore
your Lordships assistance and Patronage, together with the aid of our
Reverend Lords the Bishops of London and Oxon, against such his furious
and causelesse proceedings, to the great scandall of the Church and con
tempt of God s Service.

"And so leaving your Lordship to the grace of Jesus Christ, we humbly

take our leave ; and rest,

"Your Lordship s in all duty and service.

Ric. Hunt,
Augustine Lindsell,
Gabriel Clarke,

Jo. Cosin,
Ferdinand Morecroft,
William James.

Mar. Blakeston,
"Durham. Aug. 23. 1628.

" To y e R l . R d . Father in God and our hon ble . good Lord, y e L d . Bp.
of Winton, one of y e Lords of his Ma tiei most ho ble privy Councell, These."

r State Papers. Domestic Series, Charles dictments does not agree exactly with

I. cxiii. 65. that of Cosin s. In the one it was the

It would be of great interest to find "Position of the Table," in the other
copies of the original indictments, but pro- the Ornaments thereof." Most pro
bably they do not exist. It will be seen bably both were included,
that the Prebendaries account of the in-

cccxxxii INTRODUCTION.

1629.

The next step, however, which Smart took against Cosin,
was to renew the same charge again at Durham ; and at the
Assizes in July, 1629, similar charges were preferred again.
This time, Sir Henry Yelverton, Lord Chief Justice of the
Common Pleas, was to preside, and his strong Puritan bias
was well known.

It appears, by a paper preserved in the same series *, that
Judge Yelverton had an interview with the Prebendaries the
day before the Assizes were opened, and a note of " some
part of the discourse" was preserved. As the issue involved
in this trial is so closely connected with Cosin s observance
of the rubricks, an extract may be given from the account
of this interview, as well as of the second interview.

"They told him that those indictments that had beene preferr d the
last yeare were (and so they conceived these would be to the same effect)
about the practice of certaine ceremonies in the church, which they con
ceived were not against law. Which, notwithstanding, Mr. Smart had
publickly opposed in a Sermon he had preached not long since in the
Cathedrall Church ther. Which also he had lately printed and so dis
persed. Many coppies whereof being lately found at York were, by the
appointment of the Lord Archbishop of York, ther burned. Judge Yel
verton replied, that he was very sory for it, for he had reade that sermon,
and he thought it to be a very good and an honest sermon.

"One of the Prebendaries said, that he wondred his Lordship should
say so ; for that sermon contein d very scandalous matter, many falsities
and absurdities, &c. To which the Judge answered, that he was not
of that opinion, but that he would be glad to learne of him.

"Another of the Prebendaries told him, that in that Sermon singeing
of service was condemned for a superstitious ceremonie, and an idle
vanitie ; but he hoped his Lordship did not think soe.

"To this he answered, that he thought so too, and that truely for
his parte he never liked of our singeing of the service ; and he gave this
reason for his dislike, because he could never understand a word of it
when the organs plaied, and this he repeated often. Hereunto was
replied, that noe more could an ordinary psalme be understood when it
was sunge in the Church, except a man had a psalme book to look on it.
. . . Heer one of the company told him, that they were bound by the
statutes of that Church, to perform ther service in the Choir in this manner,
cum cantu scilicet, et jubilatione.

* State Papers. Domestic Series, Charles I. cxlvii. 15.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxxiii

" Cum jubilatione? said Judge Yelverton, that is, with whistling.
And for my part, saith he, I never liked of your whistling of service.
One of the Prebendaries hereupon desired him, saying, Good, my Lord,
doe not call it whistling, for it is a word of disgrace.

"The Judge replied upon him short againe, and said, I, Sir, I know
what I say. I call it whistling. ... He said, moreover, that he had been
alwaise accounted a Puritane, and he thanked God for it ; and that soe
he would die.

"One of the company told him that he imagined one of Mr. Smart s
indictments would be for the standing up at the Nicene Creed, which not
withstanding the Bishop, as ordinarius loci, had appointed to be done."* To
this he said, That the Bishop could not do it, and that they must stand
only at the Apostles Creede V "

From the same document we learn that, in charging the
jury on the day of trial (July 20, 1629), Judge Yelverton laid
it down :

"That as it was against the law to doe less than was commanded (as
not to wear the surplisse, &c.) so it was against it also to do anything more
than is thereby expressly appointed to be done. And that such that did
more then was therein specified might be indicted at the Assize, as well
as they that did lesse."

Although, in accordance with this doctrine, the jury found
the indictments, the Judge seems to have proceeded no fur
ther. It would perhaps be too much to say that, on further
consideration, he thought he had allowed his prejudices to
carry him too far in the matter ; but another paper, occurring
in the same series, gives an account of a further interview with
the Prebendaries, in which he evidently attempts to effect
a reconciliation between Smart and his fellow-prebendaries,
and so to be rid of the matter, as if he was not at all satisfied
with the rule he had laid down.

The paper x gives the following, amongst other points,
upon which Judge Yelverton is said to lay stress :

"That his [Peter Smart s] courses against Mr. Cosen & the Church,
were truly unchristian.

"That through Mr. Cosin s sides he strooke deepe into all the Cathe-
drall Churches in England.

The paper is endorsed, "Judge Yel- Smart s case. July y 19. 1629."
verton s discourse with the Prebends of * State Papers. Domestic Series, Charles

Durham about Church Service &c. in I. cxlvii 35

cccxxxiv INTRODUCTION.

- "That he found Mr. Cosin of a better temper and disposition than
Mr. Smart by farr.

"That he wondered at his refusal to stand at the Nicen Creed, the
Bishop having counselled it, whose counsells were commandes to him^. ..."

Possibly terms of peace might have been arranged, but
the prosecution of Smart had been removed from the control
of the Prebendaries at Durham, to the court at York, so that
they could not interfere. The conclusion, however, of the
paper in question tends to illustrate the difficulty of bringing
the general directions of the Prayer-Book within the techni
calities of the law, and is therefore here given.

"The Judge s conclusion was what he would doe with the Indictments,
carry them away with him, acquaint the Bishops with them, by name the
Bishops of Durham, London, and Winchester, and the King also.

" Mr. Cosins and Mr. Burgoine desire was to have these Indictments tra
versed, that they might not be at this passe every assisses ; for that the
yeare before they had been rejected (as now) by Judge Whitlocke : and
that the next year another Judge might come the Circuit, and by that time
Mr. Smart might be of another mynde. Nay, quoth the Judge, Tie
take an order for that, whether I come or no. I trowe the Kinge hath
power to stay the Prosecution of any such Indictments. And I must tell
you, Mr. Smart, I see no such direct law whereon to grownd them, now
I have considered of it, &c. or to this effect z ."

A letter written by Cosin on the Saturday following (July
26), from which the address has been torn, but which the in
ternal evidence shews to have been written to the Bishop of
London, after recounting the circumstances, how " Judge
Whitlock, the yeere before, had rejected and cast the indict
ments out of Court, as knowing no law on which they should
be grounded," goes on :

" But it shold seem the law is falne out to be otherwise this yeere then it
was the last, and it is false doctrine to say now as Judge Whitlock did : for
we are taught, and the Jury stood by, That as some men have bin punished
and deprived for refusing to use some ceremonies commanded in the Church
by law, so other some are as punishable, if they shall dare to use any other
rite, ceremonie, or order whatsoever, which is not expressly appointed in

y This change of opinion respecting the z The Paper is endorsed in the Bishop
Bishop s authority over the rubrick see of London s hand (Laud). "July 23, 1629.
argument used in former interview is T " J v ~ * :1J u " *" "

veiy important, as illustrating the uncer- j. ituc
tainty of the law in such matters in 1629. thear.

01 j_,onaon s nana \\-ia\\a). juiy 23, iuzy.
Judge Yelverton s milder speeches to y"
Prebends of Durham after y e Assizes

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxxv

the book of Common Prayer, and if any such were indicted, that they
should then be punished at the Assizes. Whereupon we are like (they say)
to be indicted the next time for our organs and our cornets, together with
the Candlesticks and tapers upon the Communion Table, there being no
such things expressed in the book. ..."

Cosin, however, adds in his letter :

"In the meanwhile, however, the Judge hath stayed the indictments
from any further publick view or prosecution, untill he hath consulted with
your Lordship, my Lords of Durham, and Winchester, for reasons best
known to himself*."

In after years, when Cosin was impeached (1641), in the
course of one of his answers he refers to this trial thus :

"The Indictments which Mr. Smart (after he was called into question
for his Sermon) preferred against defendant at the general assizes held in
Durham about 1 1 years since, were these :

" One concerning the title of Supreme head.

" Another For standing up at the Creed after the Gospel

"A third For standing or kneeling before the Communion Table.

"And a fourth for using the wax lights in the Church.

"All which indictments b being brought before Judge Yelverton (then
sitting in open court upon the bench at the Assizes at Durham) he forbid
the clerk of the crown to put them upon the file, or to deliver out any
copies of them, and after the court was risen, he called Mr. Smart, and
caused him to take defendant by the hand, and promise peace and unity
with him."

Before quitting the subject of these indictments against
Cosin, it may be worth while to refer to a document which
tells us how the question of singing the Nicene Creed was
eventually settled. The plea had been put in that this was
ordered by the Bishop, and although it is not directly stated,
no doubt Bishop Neale was meant, who had presided over the
see till he was translated to Winchester, Oct. 10, 1627. George
Monteigne had been elected to Durham March 3, 1627, but
he was translated to York Jan. 16, 1628. John Howson was
elected to Durham Sept. 28, 1628, and in a letter which is
preserved, dated Jan. 16, 1631, it is said that the new Bishop

The whole letter is worth reading, as vious documents amongst the "Cosin

Shewing the uncertain state of the law on Correspondence," Surtees, vol. i. p. 159.

such questions. The letter is dated from . b It will be observed, this appears to

Brancepeth, July 26 1629. It will be differ in one or two particulars from the

printed with the two or three pre- previous account of the indictments.

INTRODUCTION.

had been three Sundays at the cathedral, and on the fourth
had ordered the Nicene Creed after the Gospel to be said and
not sung. There seems to have been some objections made
to this by the Canons, and eventually, we find

" 5. Afterwards with much adoe, it was condescended unto, that the
Creed should be sung upon Sundayes, but a charge was given withall,
that all the week long besides, it should be read only by him that executed
alone at the Altar. And so it was, and so it continued ever since, and
so it is at this day c ."

And thus we find the Puritan Bishop Howson directing
(no doubt at the instigation of Laud, then Bishop of Lon
don, and in high favour with the King) a modification of
the rubrick.

It may be said that the saying or singing of the Nicene
Creed could have been of little moment, and involved no
doctrinal significance. Still it was evidently thought to be
so at the time, and was made as much a test of rubrical obe
dience as matters of far greater importance. But the value
of the circumstances attending it consists in the remarkable
illustration which they give of the latitude allowed in the
interpretation of the rubricks. It has been seen that the
Judge in the end practically gave up his point, that the doing
anything more than was expressly appointed to be done was
against the law; and now the Bishop, by giving directions
above and beyond the rubrick, practically yielded the same.

It would appear that the proceedings against Smart were
taken up at London, and afterwards the indictments returned
to York. We have chiefly Smart s own account to rely upon
for the order of the proceedings 1 , but we gather from other

c State Papers, Domestic, Charles I., Same day. The office of the said Com
clxxxii. 61. It may be added also, that mission against Mr. Peter Smart for preach-
in the same collection, clxxxvi. 97, is a ing the same day a seditious invective ser-
letter from Bishop Howson, presumably mon against the decent and allowed Cere-
addressed to Bp. Laud, in which he be- monies within the Church of England.
gins, " I have according to my promise A letter missive, in the nature of an at-
given order for the singinge of the Nicene tachment, awarded the same day. Mr.
Creed," &c. This is dated Mar. 15, 1631. Smart did personally appear, and delivered

d The following is the Order of Dates the said Sermon to be copied, affirming

gleaned from the copies of the proceedings he would justify every particular thereof,

fiven in Hunter s work, entitled, " An and after the same should be copied,

llustration of Daniel Neal s History of would declare upon his oath the same

the Puritans," Durham, 1736; also from to be a copy verbatim as the same that

Smart s Charge against the Prebendaries was uttered in the pulpit. Acknowledged

at Durham, as recorded in the Journals a recognizance of ;ioo to appear at a day s

of the House of Lords, when Cosin s trial warning.

came on in 1641, and from letters and Aug. 7. Acknowledged. Recognizance

other sources : .200, and two others in ^100.

1628. Aug. 21. Suspended ab ingressu ec-

Julyzy. Sunday. The Sermon preached. clesite.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxxvii

sources that the proceedings moved but slowly, and sentence
was not passed upon him before November, 1629.

Meanwhile, Cosin had been charged with denying at a Court
dinner the Royal Supremacy. The chief affidavit ran, that

"About May day [Ap. 28], 1628, Mr. John Cosin, Clerke, Batche-
lor of Dyvinity and Prebendary of the ninth prebend of the Cathe-
drall Church of Durham, in the house of one Anne Tyler, widow, at
a great Court-dinner there, in presence of divers witnesses of good creditt,
spoke these words following, viz. King Charles is not supreme head of the
Church of England next under Christ, nor haith he anie more poore of
excommunication than my man that rubs my horse heeles 6 ."

The above affidavit, dated Oct. 27, was met by counter
affidavits, dated Nov. 23, and made by those present, that
Mr. Cosin made no such speech ; and Cosin writes to Neile,
now Bishop of Winchester, under date Nov. 22, denying it
also; but the charge once made, is several times raked up
against Cosin. Indeed, we see symptoms of the turning of
the tide already in the House of Commons, for in 1629, we

find from an account of the Proceedings, Jan. 27 :

"Cossens, the 7 Sacramentary man, is accused of no lesse than high
treason, lying hidde a whole yeare (by connivance of some greate men)

Sept. 20. Profits of his prebend seques- the Dean and Prebendaries of Durham

toted, not admitted.

Oct. 2. Recognizance of himself in 100, June 20. Warrant under the High

and two others in 50. Commission Seal for the Province of York

Oct. 23. Momshed to appear Nov. 13. for his appearance. Sworn to answer

Nov. 13. Articles admitted. Decreed Articles. 500 forfeited on intimation,

next day to take the Answers. and certified into the Exchequer.

Nov. 14. Answers taken, and leave Nov. . . . Committed to prison till he

given to make more full answers. should make a fuller answer, and enter

"Appeared not, notwith- bond to appear, and abide censure of the

Standing which the Commissioners, in fa- Court.

vour of his person and place, decreed to Dec. . . . Sworn to answer additional

expect him till the next court." Articles.

Dec. ii. Appeared, and desired to have 1630.

a Proctor, who was appointed. Aug. 3. _ Sentence. He shall make a re
cantation in 3 places in York and Durham.

Jan. 29. Which day the Commissioners Suspended totally ab offido Fined .400

were p eased to decree a supersedend in Pay costs of suit, and committed to prison,

the said cause for his further appearance, Sept. 2. Excommunicated for not per-

m regard that the Lordes and Bishops forming his submission

of th other Province had taken notice of Nov. 10. All his ecclesiastical livings

e Cause, and so it was transmitted unto sequestered.

th |, m - Nov. 18. Degraded ab omni gradu et
j n i. Mr i| mw J appeared before dignitate clericali, because he did not re-
Laud, i&gt;ishcp ot London, and others the cant, and pay costs.

Commissioners at London. Sworn to an- N.B. The latter part of this summary
swer Articles, before departing from Lon- is based entirely upon Smart s own state-
don. Attended several times on the ment of the prosecution.
register of the High Commission to an- Affidavit of Thomas King sworn to
swer, hut could never get any Articles." Oct. 27, 1628. State Papers, Domestic

April 23. Iransmittcd unto the High Series, Charles I. cxix. 42.
Commission at \ ork. His Articles against

cccxxxviii INTRODUCTION.

unpunished : the substance of his accusation is for denyinge the Kinges
supremacy of our Churche, and in takinge from him all power of excom-
municatinge, averring further that his power therein, and the righte he had
was noe greater, nor noe more than John his horseman ; and yet hee hath
procured a certificate to the parliament of his honestie. Yt is thought that
Neale, Bishop of Wyn Chester, will hardly save his creddite for settinge
a glosse and cloakinge so foule an offence. . . . Cossens is sent for, and
durste not yet appeare, notwithstanding hee is a convocation man. The
advantage the house hath against those above named, is because there
pardens are not inrolled in the Chancery f . . . ."

We find also that the Puritan party were putting forth their
strength in the house, by making an order, dated the next
day, January 28, 1629, as follows:

"Wee the Commons now assembled in Parliament do claime, professe
and avow for Truth, the sence of the Articles of Religion which were esta
blished in Parliament the thirteenth yeare of Queene Elizabeth which by
the Publike Acts of the Church of England and the generall and currant
exposition of the writers of our Church have been delivered unto Us ; and
we reject the sense of the Jesuits, Arminians, and all others wherein they
do Differ from us*."

The phraseology is very vague, but the sense obviously is,
that they mean that only their own interpretation of the
articles (and incidentally the rubricks) shall be permitted,
and that they will punish any who venture to interpret them
otherwise.

About this time also, (as it is dated 1629,) Smart issued his
"Treatise on Altars," which expands the charges brought
against Cosin in the sermon, while it adds others, and more
freely uses his name : and these evidently formed the ground
work of the future accusations against Cosin. But the chief
reason for inserting a few extracts from them here is that they
throw considerable light, even more than the sermon, upon
the practices which were followed at Durham and elsewhere,
and shew distinctly the manner in which Cosin interpreted
the rubricks of the Prayer-Book : they must therefore be taken
into account in attempting to give an idea of the principles
which guided him in his revision of the same.

f Minutes of Proceedings in Mr. Walter e Prynne s Canterburies Doom, 410., p.

Young s handwriting, and with his signa- 165. The word " Arminian" is constantly

ture 1628, found by Fortescue in his house, used as a term of reproach for the High

April, 1644, and quoted in "Court of Church party at this time.
Durham Commission." Surtees, p. 200.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxxxix

The full title (or rather the introductory note which serves
as a title) runs as follows :

"A short Treatise of Altars, Altar furniture, Altar-cringing, and Musick
of all the Choir, Singing men, and Choristers, when the holy Communion
was administered in the Cathedral Church of Durham, by Prebendaries
and Petty-Canons in glorious Copes embroidered with images. 1629.

"Written at the same time by Peter Smart, Senior Prebendarie of the
said Church, a little before he was expeld, deprived, degraded, and im
prisoned for the space of twelve yeares, till the second yeare of the present
Parliament, by the Bishops and Commissioners of Durham, London, and
York, for preaching against superstitious vanities, and opposing them, and
ahvayes before their unlawfull innovation, brought into Durham Cathedral
by B. Neal and his Chaplains, after the death of B. James, who died in
May, i6i7 h ."

At the commencement of this treatise we find a statement
respecting the growth of the principles to which Cosin was at
tached, and the change of feeling which had taken place from
the Puritanism which had held such sway up to the early part
of the reign of King James. Of course, it may be said that
Smart would probably exaggerate the extent to which the
doctrines which he condemned had advanced, in order to ob
tain more consideration for his charges; but still, making
allowance for this, it shews that Cosin was far from being
alone in holding the principles which Smart so vehemently
condemned, and which we find so clearly enunciated in the
numerous notes in his Prayer-Book.

" Thus, and then, and there, began the setting up of Altars and Images
with a multitude of supertitious ceremonies, changing of Services and cor
ruptions of Sacraments which, beginning in Durham, have since that time
spread themselves over all the Cathedrall, Collegiate Churches, and Col-
ledges in this realme; yea and many Parish Churches have set up Altars,
Images and Organs s where they were never known before since the reigne
f K. Philip and Q. Mary ; of all such alterations and Popish Innovations
Church, Bishop Neale laid the foundation k . "

in our

We also learn, by the following description of the Altar at
Durham, exactly what Cosin found when he came there, and

Mti^n C Py m H y !* ?eei i! in the British k Neale was appointed to Durham in

thev 4I 3 i, m the Bodleian bu 1617, that is, eight years before the close
they are somewhat rare. of James - rei *. ^ he had previous l y

It is not without interest to observe been Bishop both of Rochester and Lich-

the character of the Puritan sentiment, field. After Durham, he was in 1628 pro-

tookuijj upon Images and Organs equally moted to Winchester, and became in 1632

.s Popish Innovations. Archbishop of York. He died Oct. 31, 164!

cccxl INTRODUCTION.

the retaining of which was therefore brought as a charge
against him.

"Therefore the Table (not Altar) must not be removed to the East end
of the Quire or Chancell, as farre as can be from the congregation ; it
must not have a costly velvet cloth with gold fringe and imbroydered
with images : much less may it have B. Nettle s precious golden pall to
cover the altar, having upon it the false story of the Assumption of our
Lady, than which a more abominable Idoll all Popery cannot shew.

"Neither must it be a sumptuous Altar of Stone gilded, painted, and
polished bravely, fastened to the grouud, having crosses, crucifixes, cor-
porasses, basons, tapers or candlesticks, set upon it, which by name arc
forbidden in the 23 Injunction. And never can I find them allowed in
any well-reformed Church ; sure I am they were never in Durham Church
till Bishop Neale came to that Bishoprick, 1617." Treatise, p. I.

In this treatise on Altars, Smart again refers to this prac
tice of Standing at the Nicene Creed, which it will be remem
bered was the charge first made against Cosin at the Assizes
in 1628, and seems throughout to have been made a crucial
point.

" So that he [the most famous Christian Emperor, Constantine] used
not the gesture of standing superstitiously, as a ceremony more holy than
sitting or kneeling, as our upstart Reformers do in this Church of Durham,
compelling all the people to stand looking about them like fooles and noddies
all the time that the Nicene Creed is sung with the organ, &c. , which Creed
they can neither say by heart, nor understand one word when it is sung.
But onely that religious Prince stood upon his feet, that he might the
more attentively heare the Word of God preached 1 . " Short Treatise, p. 6.

In this treatise also, he gives, amongst others, certain
practices ordinarily followed with regard to Reverence due
to the Altar.

"To teach the Coristers going up to the Altar to make legs to God,
when they light the Tapers, and when they have done them to go back
wards with their faces to the East, and looking on the Altar, make legs
again to God. At every approaching neare it, and every departing from
it, at the taking up or setting doune of any thing upon the Altar, ever and

1 An illustration of the Puritan regard uttered lately by a young man, in the

for Preaching over Prayers may be taken presence of his Lord and many learned

from Smart s Sermon. He says, " This men, I had rather goe forty miles to

makes me call to remembrance a strange a good service than two miles to a ser-

speech, little better than Blasphemy, mon. Os durum." Sermon, p. 22.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccxli

anon to make a low curtsie ; to make a profound leg to God, especially
going out of the Church, as it were taking his leave and departing from
God ; which is a phrase of speech as absurd as the Action itselfe is vain,
superstitious, and Idolatrous." Treatise, p. 14.

And elsewhere in the same treatise, on the Reverence shewn
to the Altar at Durham, he thus writes :

" Who [i.e. Cosin] going up to the Altar in a cope, will say in his pride
and contempt of poor people, Stand out of my way .... and immediately
make a low leg doune to the ground before his Idol, the Altar, honouring
it, being a stock or a stone, having unchristianly and universally disgraced
and abused his Christian brethren and sisters at the same time. But the
holy Altar say they is not a stock or stone, neither may it be called an
Idoll : Not an Idoll ? I do not think that any Idoll in the world was ever
so worshipped as our Durham Altar hath beene." Treatise, p. 14.

Respecting Copes, as in the sermon so here, he makes his
objections lie against the embroidered Copes, and not against
the vestment itself.

"We may not be so absurd as (understanding literally this mysticall
song of the Prophet) to bring into the quire, even to the Communion
Table, or Altar as they called it, our Sanctuary, or Sanctum Sanctorum
as they make it, minstrells and dancers, boyes and girls playing on
timbrels and tabrets ; if we doe, then may we also admit to the holy
Communion instead of decent Copes, ridiculous piebald vestments, used
a long time by the youths of this toun in their sports and May-games. "
Treatise, p. 8.

Again, in his account of the visit of King James to
Durham, and his receiving the Communion, he mentions
the Copes being used :

"The Consideration of which impediments of devotion [Crosses, Cru
cifixes, &c.] moved our most learned and religious King James, when he
received the holy Communion in the Cathedral Church upon Easter day,
1617, to give charge, or at least in his name to give (upon my knowlidge
I speake it, and in my hearing in mine own house), that the Communion
should be administered in plain maner. . . . Two copes indeed were worn,
both decent as the Canons prescribed, not party coloured nor pibald like
turs at Durham, but plain without any picture, or other embroidery of
Crosses or Images." Treatise, p. 19.

cccxlii INTRODUCTION.

Smart never loses an opportunity of shewing his abhorrence
of Church Music; so in his treatise he writes :

"Neither rest they contented with the horrible prophanation of the
Lord s Supper, with immoderate chaunting and organ-playing, and with
other superstitious vanities; but the Sacrament of Baptism also, they
will not suffer to be administered without an hideous noise of musick. "
Treatise, p. 9.

INFLUENCE OF THE TRIALS ON COSIN S CORRECTIONS.

It would appear that at the trials in 1628-29 the question
of the Ornaments of the Altar was included n , as well as the
position of the same ; and amongst Smart s charges against
Cosin, both in his Sermon and in his Treatise, we find men
tion of there being crosses, candlesticks, &c., upon the Altar,
which it was concluded were illegal.

Cosin, in the Notes in his Prayer-Book of 1619, has not re
ferred so much to the Ornaments of the Church as to the
Ornaments of the Ministers. But in his Prayer-Book of 1638
he lays special stress upon the former ; and he points out, in
a long note in this book, that amongst other Ornaments in
use in the second year of Edw. VI. were the two lights upon
the "Communion Table, or Altar;" and later on in the same
note, he refers to the question of " our present ornaments
in the Church" generally, and adds that he held a discourse
with Judge Yelverton on the subject, in his circuit at Durham,
not long before his death P; that Judge Yelverton acknow
ledged and confessed that they were appointed by the law
itself, although he was of another mind before. Cosin then
proceeds to give the grounds on which he had convinced the
Judge. He lays special stress, as will be seen, upon the
words, "according to the Act of Parliament" set forth in
the beginning of this book, and then explains its full im
port, and finally adds, that the order referred to, viz.

"until other order shall be therein taken by authority of the Queen s
Majesty with the advice," &c.

was never made, as "qualified."

m When a child, born in the College, P This must have been at the time of

was baptized at Evening Prayer on a par- the Assizes already referred to. Sir Henry

ticular occasion, Sept. 7, 1628. It does Yelverton (born June 29, 1566) died in the
not appear that choral baptism was a sixty-fourth year of his age, Jan. 24, i.e.
custom. 1630, and was buried at Easton Maudit

See ante, p. cccxxxi. in Northamptonshire.

See pp. cxxxii. and cxxxiiL

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxliii

The attention, and one may say deference, to Acts of Par
liament shewn by Cosin throughout his Notes is remarkable.
Especially this is. the case in his Considerations, e.g. as re
gards the Proclamation 1 :

" Cosin s Considerations, c. 1640. The Proclamation is no

legal part thereof, and were better omitted, for the Act of Parliament
prefixed to the Book forbids any addition thereto."

So, again, as regards the Lessons :

" And is against the uniformity intended in it by the Act of Parliament ."

And the same regarding certain Prayers s :
"The Prayer ... is not authorised by Act of Parliament, but first
added by the order and commandment of King James .... Which, to
free it from any exception, it were not amiss to be here noted by a special
rubrick in the margin."

Other similar passages may be found, e.g.

" But it is no legal addition, for the Act of Parliament forbids it 1 ."

" Somewhat is wanting to make it agree with the Injunctions of Queen

Elizabeth"."

"All which are here inserted without any legal authority or Act of

Parliament^"

In his Notes w upon the rubrick in question, his frequent
references to Canons, Acts of Parliament, and Advertisements,
are sufficient to shew the very careful consideration which he
gave to all questions relating to authority. On this the whole
question hinges.

We find, then, that Cosin in his Corrected copy marked
through the rubrick, and wrote in its stead the words of
a clause of an Act of Parliament.

On referring to a previous page of this work x , it will be
seen that the Act of Parliament of Elizabeth enacts that the
Prayer-Book of 1552 shall be used

with an alteration or addition of certain Lessons . . . and the form of
the Litany to be altered and corrected, and two sentences only added in
the delivery of the Sacrament . . . none other or otherwise"

A new rubrick was however inserted in this place in the

i See p. ex. r See p. cxvi. See p. clvi. See p. cxxxix.

u See p. clxxxvii. See p. clviii. w See pp. cxxx. cxxxvi. * See Intro

duction, p. xli.

cccxliv INTRODUCTION.

Prayer-Book, although it was ordered that no alteration was to
be made at all. Yet as the 25th clause y of the Act was con
tradictory to the old rubrick, the revisers would have been
justified in omitting it, or perhaps no objection could well
have been raised if only they had followed the words of the
clause of the Act : but* they practically inserted a new ru
brick, which, although in the spirit of the Act, was not ac
cording to the letter of it. Hence Cosin s objection to it.

Incidentally it maybe asked, How came it that the Rubrick
of Elizabeth s Prayer-Book differed from the Act of Parlia
ment? From the absence of documents relating to the de
tails of the 1559 revision, it is perhaps hopeless to discover
a definite clue. As regards the first few words, the change, as
already observed, is but natural, as a " clause in an act," and
a " Rubrick," are of necessity differently framed. But it seems
highly probable that the words, which Parker and Guest, or
one of the other Revisers, wrote in the copy which was pre
pared for the Printers, (it is much to be regretted this does
not exist,) were copied from the rough draft of the clause
before it was engrossed in the Act ; and this was afterwards
slightly varied. It may be added also (although it relates
only very indirectly to the question at issue) that the last ten
or twelve words of the Elizabethan rubrick, seem to be some
what redundant as printed, viz.

"as were in use by authority of Parliament, in the Second year of the
reign of King Edward the Sixth,

" According to the Act of Parliament, set in the beginning of this book"

Practically the substance of what is given at the beginning
of the book is here given also, so that the reference is not
at all needed. In the 1661 Revision, we frequently find
Notices to the printers very similar to the words printed
above in italic type, e.g.

"As in y e next leaf." "Follow throughout y e new translation."
Print it out at large. " Here only such are to be named as the King
shall appoint " &c. *

It is just possible, that such was the purpose of the words
in question, and that the printers have printed the di
rection instead of following it ; and if so, the Revisers in
tended that the words of the Act should be strictly copied

y See p. xlii. * See Introduction, pp. ex. to cccxxii. passim.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccxlv

by the printers. If not, the words must have been added
simply as an explanation of, or justification for, the insertion
of the new rubrick ; otherwise they were needless.

The 25th clause of the Act of Uniformity of Elizabeth was
introduced by a few preliminary words, which, as said already,
were too abrupt for a " rubrick :"-

"Provided always and be it enacted, that] such ornaments of the
Church and of the ministers thereof shall be retained ..."

In the Rubrick of Elizabeth s Book (which had been re
tained up to 1661) the introductory words had stood :

" And here is to be noted that] the Minister [at the time of the Com
munion, and at all other times in his Ministration] shall use ..."

Cosin wrote in his Prayer-Book (and the Committee, and
eventually Convocation, adopted) the following, which partakes
somewhat of both the clause and the rubrick :

" And here is to be noted that] such ornaments of the Church, and of the
Ministers thereof, [at all times of their ministration] shall be retained ..."

Except these preliminary words, it will be seen the words of
the new paragraph are identical throughout with the clause
of the Act.

It is almost beyond doubt that it was in consequence of
the illegal character of the rubrick, which gave the Puritans
the advantage in disregarding it, that in his Corrected Book
Cosin wrote the words of the Act of Parliament, as follow,
instead of the unlawful rubrick which stood there before :

" And here is to be noted that] such ornaments of the Church and of the
Ministers thereof at all times of their ministration shalbe retained &= be in
use as were in this Church of England, by the Authority of Parliament, in
the second year of the raigne of K. Edw. VI. . . ."

It was not till afterwards, probably in 1661, at one of the
meetings of the Committee of Bishops, when the revision of
the Prayer-Book was in progress, that the following words
were written beneath Cosin s corrected rubrick,
" These are the words of the Act itself"

But they are obviously words of explanation of what Cosin
had done previously, being in San croft s handwriting, and so
similar to many other general notes and memoranda through-

cccxlvi INTRODUCTION.

out the book, which are sometimes expansions of, and some
times amendments to, Cosin s suggestions. The original cor
rection may well have been made at or about the time when
Cosin was discussing the very subject with Judge Yelverton,
and that the alterations were suggested by the questions
brought forward at the trial of 1629, when, as we have seen,
Judge Yelverton presided, and, as we learn from the note in
the Prayer-Book of 1638, held a conference with Cosin on
the subject. But whether this be so or no, Cosin s notes
and the circumstances explain the intention and meaning of
alteration.

When, however, the paragraph was transferred from "the
Act" at the beginning of the Prayer-Book "to the place of
the rubrick," the words

" Until other order shall be therein taken by authority of the Queen s
Majesty, with the advice of her Commissioners, appointed and authorized
under the great seal of England for causes ecclesiastical, or of the Metro
politan of this realm,"

were omitted. It was an open question whether such order
had ever been taken. Cosin held it had not (as seen in his
note in the book of 1638). But whether he was right or
wrong, he now omitted the words, and also omitted to substi
tute in their stead anything which the words might have been
thought to imply; and this total omission, as will be seen
hereafter, was agreed to by the Committee of Bishops, and
eventually by Convocation.

Another rubrick was probably affected by the trial of 1628.
In the First Prayer-Book of Edward VI. the rubrick respecting
the Nicene Creed stood thus :

[ 84.] "The Priest or Deacon then shall read the Gospel. After the
Gospel ended the Priest shall begin, I believe in one God. The Clerks
shall sing the rest."

In the Second Prayer-Book of Edward VI. this direction
(involving the presence of Clerks) was omitted, and the ru
brick stood,

[ 84.] " And the Epistle & Gospel being ended, shall be said the Creed."

Cosin was charged, as will have been observed a , with sing
ing the Nicene Creed.

a See p. cccxxx.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxlvii

Also, it will have been seen that in the early part of the
Holy Communion, in Edward the Sixth s First Book, there are
no directions for the standing or kneeling of the people, the
posture appropriate for this part of the service being determined
either by custom or the direction of the Priest. No posture
was named in the Second Book, but the Ten Commandments
had been interpolated with a rubrick before them, in which
kneeling was ordered. As no further direction was given, it
was argued that the people should continue kneeling through
out the Epistle and Gospel and the Creed, and consequently
that standing at the Creed was forbidden on the ground that
it was not ordered. The Judge s interview before the trial of
1629 with the Prebendaries, the charge to the jury, and his
own subsequent interview with the Prebendaries, bring out the
point at issue very clearly. But Judge Yelverton seems to
have felt that so close and literal obedience to the mere words
of the rubricks was not to be sustained, and so forbore to let
the law which he had laid down, and on which the jury had
found their indictment, to take its course, recommending at
the same time that the matter should be determined by the
Bishop.

But the result, as regards the rubrick in the Prayer-Book,
(for it can scarcely be supposed that the circumstances of the
trial had no influence,) was that Cosin wrote (a) the direction
to say or sing, and (b) that the people should stand, so that
the plea of the omission of the manner or of the posture
could not be any more raised. It will be seen he wrote,

[ 84. ] " . . . Then shall be said or sung this Creede, all still reverently
standing up"

As it was accepted and finally adopted by Convocation,
(and as we have it now,) it ran,

[ 84.] " And y e Gospel ended shall be sung or said y* Creed following, the
people still standing as before"

In his "Considerations" of 1640 it will be seen 11 he like
wise refers to no posture being appointed, by reason of which
omission people refuse to stand ; but he had possibly already
made the alteration in his Corrected copy.

b See p. cxcii.

cccxlviii INTRODUCTION.

In connection with Rubricks 75, 76, and 107, the
Placing of the Holy Table Altarwise (and incidentally calling
it an Altar) was one of the direct charges against Cosin at
both the trials, as well as one of the frequently-reiterated
complaints by Smart in his Sermon and in his Treatise.

To understand the nature of this charge it will be necessary
to go back somewhat.

In the first Prayer-Book of Edward the Sixth (1549) there
was no rubrick respecting the position of the altar. It was
therefore to stand in the old accustomed place. In the second
Prayer-Book (1552) a rubrick was inserted respecting the po
sition of the Holy Table :

[75-] "The Table havyng at the Communion tyme a fayre white
lynnen clothe upon it, shall stande in the body of the Churche, or in the
Chauncell, where Morninge prayer, and Eveninge prayer be appoynted to
bee sayde."

There are one or two points in this rubrick which are some
what indefinite. The first is, whether the words " at the Com
munion time" apply to the whole rubrick, or only to the "having
the fair white linen cloth upon it." In the former case, the
accustomed place of the Table (when the Holy Communion was
not being administered) is left untouched, and this seems to
have been the view taken in Elizabeth s reign, as will be seen.
The next point of doubt is to what the words, " where Morn
ing and Evening Prayer be appointed to be said" apply. Strictly
construed, they may be said to apply only to " the chancel
But it is no great stretch of construction to say that they
apply to either church or chancel, and that the meaning would
be " either in the body of the church or in the chancel, accord
ing to where Morning and Evening Prayer be said." That is,
in those places where Morning and Evening Prayer are said
in the church, then the Table shall stand in the church at the
Communion time ; while in those where they are said in the
chancel, then the Table shall stand in the chancel at the Com
munion time. But a third interpretation may be put upon
the passage, namely, that the words in question are to be con
strued neither with church nor chancel, but with the words "shall
stand," and this it will have been observed was a point insisted
on by Smart c :

in the midst of the Quire not at the east end . . . where no part at all
of Evening prayer is ever said, and but a piece of the Morning."
c See p. cccxxix.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, cccxlix

With respect to the first doubt, it may be said that the
rubrick, which was newly-inserted at the same time and in
the same book (though in another place)

[ i.] ". . . and the chancels shall remain, as they have done in times
past,"

favours the view that the ordinary place of the Altar was not
to be changed. Whatever was the usual interpretation during
the fifteen months which remained of Edward s reign, it was
evidently a question of doubt on the restoration of the Prayer-
Book under Elizabeth, for the Injunctions issued within the
first year of her reign are very explanatory upon this very
point. In these Injunctions 11 we find it laid down that

saving for uniformity there seemeth no matter of great moment, so that
the Sacrament be duly and reverently ministered ; yet for observation of
an uniformity through the whole realm, and for the better instruction of
the law in that behalf, it is ordered . . . that the Holy Table in every
Church be decently made and set in the place where the Altar stood, and
there commonly covered as thereto belongeth, and as shall be appointed
by the visitors, and so to stand saving when the Communion of the Sacra
ment is to be distributed ; at which time the same shall be so placed in
good sort within the chancel as whereby the minister may be more conve
niently heard of the communicants in his prayer and ministration, and the
communicants also more conveniently and in more number communicate
with the said minister, and after the Communion done, from time to time
the same holy Table to be placed where it stood before ."

It will be observed the chief purport of the order was the
convenience of the communicants, in hearing the priest and in
communicating with him. It might be said that if the place
of the Altar was thought to be the most convenient position,
then there could be no need of moving the Table, and if there
was a difference of opinion in the matter, the matter could be
referred to the Ordinary, so that the Injunction was practically
permissive rather than mandatory. So far as Elizabeth s reign
extended, these Injunctions were no doubt binding.

In the first year of James s reign a series of Canons was
issued by Convocation, to take the place of the Injunctions
of Elizabeth. Canon No. 82, which answers to the Injunc
tion already referred to, passes over the reasons for " uni
formity? and also the words " the place where the Altar stood?
and instead prefaces the order with the following :

d See p. clxxxiii.

cccl INTRODUCTION.

" Whereas we have no doubt, but that in all Churches within the realm
of England convenient and decent Tables are provided and placed for the
celebration of the holy Communion, we appoint that the same Tables shall
from time to time be kept and repaired in sufficient and seemly manner,
and covered in time of Divine Service with a carpet of silk or other decent
stuff thought meet by the ordinary of the place, if any question be made of
it, and with a fair linen cloth at the time of the ministration."

The Canon then proceeds with the same words used in the
Injunction, though all reference to " the place where the Altar
stood" had been struck through :

" and so stand, saving when the said holy Communion is to be adminis
tered : at which time the same shall be placed in so good sort within the
Church or Chancel, as thereby the Minister may be more conveniently heard
of the Communicants in his Prayer and Ministration, and the Communi
cants also more conveniently and in more mimber may communicate with
the said Minister."

The Canon omits also the paragraph relating to the replacing
of the table, and proceeds to the Ordering of the Ten Command
ments to be set upon the East end of every church, chosen
sentences to be written on the walls, and a convenient seat for
the Minister, all to be done at the charges of the Parish.

The variations between the two, though strictly of no great
moment, may perhaps be interpreted in the sense of allowing
greater liberty. The definite position of the Holy Table named
at the beginning, and the definite direction to replace the table
at the end, were both omitted in the Canon, nor is it difficult
to surmise why. The Moving no doubt entailed a considerable
amount of trouble upon the clerk or sexton, or rather both,
because if a large Table, it would require at least two men,
often four, to move it, and the Minister might not always be
able to find them at the right moment. If not done by proper
officers of the church, but by the congregation, it would be
liable to entail considerable confusion often, no doubt, ir
reverence ; and thirdly, if a large table, it would be liable to
considerable damage by the frequent movement. Conse
quently, although the general sense is retained by repeating
the words, " save at the holy Communion," the moving is
no longer definitely ordered ; it leaves the place practically to
the discretion of the minister, subject, of course, to the main
provision that during the administration it be convenient for hear
ing and communicating. It might on the one hand be argued
that the original position of the Altar being no longer insisted

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccli

on, the Table might stand out in the choir, or in the body of
the church, when there was no administration. It might, on
the other hand, be argued that if the place against or near to
the east wall was found convenient for the communicants, so
it might stand when there was an administration of the Holy
Sacrament.

But it will have been observed that there was no change in
the rubrick. As regards one doubtful point, the Injunction of
Elizabeth interpreted it definitely, the Canon interpreted it
less definitely. As regards the other doubtful points they
received no interpretation from either, except so far that con
venience was to be an important consideration, and that the
place therefore was not to be definitely fixed.

The arguments adduced by Smart in his Sermon and Trea
tise may, perhaps, be taken as representative of the Puritan
party generally. Cosin s Notes in his Prayer-Books of 1619,
1638, and his MS. Notes 6 , may be taken as representing the
views of the Church party. We do not know what were the
formal pleas put before Judge Yelverton f , but probably the
chief points in the indictment were a repetition of Smart s
observations in his Sermon, which he afterwards copied or
expanded in his Treatise.

Perhaps one of Smart s strongest arguments was derived
from the latter part of the same rubrick, namely, that the
Priest was to stand " at the north side of the Table." He
argues in his Sermon * that unless the Table be placed from
east to west, i.e. table-wise, the Priest cannot stand at the north
side. And again in the abstract for the indictments which he
drew up in 1630*, he complains of the altar at Durham
being

"placed at the end of the quire along by the wall with neither side
toward the north, all which is contrary to the Book of Common Prayer."

Enough however has been shewn to explain Cosin s cor
rection in the first part of the rubrick.

He proposed instead of

"The Table having at the Communion time a fair white linnen cloth
upon it, shall stand in the body of the church, or in the chancel where
Morning Prayer, & Evening Prayer be appointed to be said ;"

to substitute the following :

See pp. clxxxiii. clxxxvi. * See p. cccxxxiii. f See p. cccxxix.

h See p. ccclx. i See p. clxxxii.

ccclii INTRODUCTION.

" The Table alwaies standing in the midst at the ^lpper end^ of the chancel
or of the church where a chancel I is wanting, and being at all times covered
with a carpet of silke, shall also have at the Communion time a fair white
linen cloth upon it, &lt;S&lt;r."

and by this means not only directly sanction in the rubrick
itself (as well as in the Canon) the Altar remaining ordinarily
in its place, but prevent the Puritan practice, which had
been authorized by Elizabeth s Injunctions, of moving the
table out from the wall into the chancel or the church.
Moreover his corrections seem to have been approved by
the Committee of Bishops, as they are copied off into San-
croft s fair copy.

In Convocation, however, there seems to have been some
hesitation in accepting words so definite as those proposed
by Cosin. They proposed to leave the words of the old
rubrick standing so far as

"The Table at the Communion time having a fair white linnen cloth
upon it shall stand in the

and then to substitute for the words " body of the Church or
in the Chancell," &c.

" most convenient place in the upper end of the chancell, or of the body of
the church where there is no chancel ;"

thus introducing the word convenient, as used in the Injunc
tions and Canons, and also getting rid of the ambiguity already
referred to, of the expression, " where Morning and Evening
Prayer be appointed to be said V

But last of all the whole was erased (by what authority
will be discussed later on in this work), and this last amend
ment, it must be presumed, was eventually sanctioned by Con
vocation, and so thus it is that the rubrick stands in our
Prayer-Book still as it was altered in 1552.

Before however passing on to the next question, it should be
pointed out that while Cosin was anxious to get the interpre
tation of the rubrick determined one way, the Puritan party
were no less active in trying to obtain an interpretation the
other. We see this more clearly later on in the course of
events, but it will be best referred to here. In 1641, Mar. i,
the House of Lords passed an order m

k Cosin had written "part," but altered that they understood the meaning of the

himself to " end." old m brick.

1 It may be argued from this alteration, m See p. clxxxvi.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccliii

" That every Lord Bishop . . . shall give directions . . . that the Com
munion Table . . . doth stand decently in the ancient place where it ought
to do by the law, and as it hath done for the greater part of these three
score years last past. "

This would appear to have been an attempt to have the
rubrick interpreted in the Puritan sense, by a declaration of
"the law" in an order of the House of Lords; but it is im
portant, firstly, as shewing the doubt as to the law; and,
secondly, as admitting as an historical fact, that it had stood
so only for the greater part of sixty years. If we accept the
date as accurate, it would imply that the placing the Table
table-wise only came into common practice after 1580.

The Lords Committee 11 , in their report the same year
(March, 1641), included amongst their so-called innovations
(against which no doubt the previous order was directed)

" The turning of the Holy Table Altanvise."

Meanwhile, too, the Lords, after a two days debate, had
voted (Dec. 16, 1640) the Canons which had been passed by
Convocation, and which had been duly ratified by the King,
to be illegal. One of the most important of these Canons
was that on the position of the Holy Table not only as
the ordinary place, but also during the time of Administra
tion. It ran

"That the standing of the Communion-Table 11 sideway under the east
window ... is in its own nature indifferent. . . . And albeit at the time of
reforming this Church from that gross superstition of popery . . . yet not
withstanding it was then ordered by the Injunctions and Advertisements of
Queen Elizabeth that the holy Tables should stand in the place where the
Altars stood, and accordingly have been continued in the Royal chapels
. . . and in most Cathedral, and some Parish Churches. . . . And therefore
we judge it fit and convenient that all churches and chapels do conform
themselves in this particular to the example of the Cathedral and Mother
Churches, saving always the general liberty left to the Bishop by law during
the time of the Administration of the Holy Communion"

The object of this Canon would appear to render certain
the liberty which was somewhat doubtful before, and to pre
vent the continuance of such actions as were brought at
Durham, which were the forerunners of many similar indict-

" See p. clxxxvi. See p. clxxxv. occurs in none of the Prayer-Books, but

Inis expression is rarely used. It Cosin in his Notes uses it sometimes.

cccliv INTRODUCTION.

ments preferred in the interests of the Puritan party. Whether
then Cosin had made his correction or not previous to this
time, there can be little doubt that the Considerations which
(dictated this Canon in 1640 influenced the Committee of
Bishops, as well as Convocation, in adopting Cosin s Correc
tions in 1 66 1.

The position of the Holy Table, against which so much
complaint was made by Smart in his Sermon of 1628, and
Treatise of 1629, and in the several charges which, as will
have been seen, were brought against Cosin and the other
Prebendaries; involved also the position of the Priest standing
at the Holy Table.

In the first trial, i.e. 1628 q , it does not appear that Cosin
was definitely charged with the practice of standing before the
Table, but the documentary evidence is very imperfect. It
seems from his own statement that this was one of the charges
in 1629". Certainly it was so in 1641.

Cosin s own practice, in regard to this matter, as he tells
us, when answering to his impeachment of 1641", was to
stand at the north end, since the Table was placed North
and South ; but at the Consecration of the Elements he may
have at times stood at the middle of the Table, with his face
to the East.

Whether or not it may be argued from this plea of Cosin s
that it was the custom with all who ministered in churches,
where the Holy Table stood Altar-wise, to stand at the North
end, may be an open question. Undoubtedly, so far as that
special rubrick was concerned, Cosin judged it advisable that
the words "North side" should be changed to "North end."
It seems unreasonable to suppose that Smart s Arguments and
his own trial had no influence with him, and it is only to be
surmised that he attached more importance to the ancient
position of the Holy Table itself, than to the ancient position
of the Priest, at the commencement, at least, of the Holy
Communion.

The latter part of the rubrick stood thus :

[ 76.] "And the Priest standing at the north side of the Table, shal" &c.

Cosin altered it first of all into

[76.] " A.nd the Priest standing at the north end of the Table,"
i See p. cccxxx. r See p. cccxxxv. See later on, p. cccxci.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclv

This, however, was afterwards altered, the word " end"
being marked through, and "side or end" written above it.
It is not clear when or why this change was made. It was
probably by the advice of the Committee of Bishops, for tlfis
reason : Bancroft had prepared his fair copy, leaving space
for one word, whichever should be determined on, but the
decision come to, of inserting both the words, left him scarcely
sufficient space to write both words in, for the letters are evi
dently crowded * ; hence it would appear that the last correc
tion was not made till Sancroft had commenced writing the
"fair copy." The rubrick, then, as it left the Committee,
stood thus :

[ 76.] " And the Priest standing at the North side or end of the Table."

And thus it went before the Convocation; they substituted
the word "part" for the words "side or end" probably in
tending thereby not to differ from the principle laid down
by Cosin, but only to adopt one word which should be in
clusive of both, and at the same time get rid of words which
recalled controversy. The fate of their final alteration, how
ever, followed that of the first part of the rubrick.

But from this it appears, that so far as reading the first
Prayers of the Communion, the understanding of Cosin, as well
as of the Committee and of Convocation, was that the Priest
should stand at or near the North end of the Table. The
Epistle he considered was to be read in the Place assigned
for //", for he inserted these words in his Corrected copy;
and although these words (it may be added by the way) were
approved by the Committee of Bishops, they appear, as far as
the evidence goes, to have been rejected by Convocation.

Cosin s practice of standing at the North end after the Re
vision of 1662, may perhaps also receive some illustration
from the Inventory x , where we find amongst the Ornaments
considered by him necessary to the Altar were :

"Duo hypogonatica . . . pro boreali et australi partibus Altaris."

By which must be understood the two kneeling-stools, one at
either end of the Altar. We see exactly the same to be
marked in the Plan of Bishop Andre wes chapel y , where a stool

See note, p. clxxxii. also Prynne s " Canterburie s Doom," 410.

u According to the rubrick, 81, in the London, 1646, p. 121. The original plan was

First Prayer-Book of Edward VI. See found by Prynne amongst Laud s papers,

First Prayer-Book, &c., p. 219. and was used as evidence against him at

1 See p. clxxxviii. his trial. It is preserved in the British

y See Andrewes Minor Works, Anglo- Museum, MS. Harl. 3793.
Catholic Library Edition, Plan of Chapel ;

ccclvi INTRODUCTION.

or cushion is placed at either end of the Altar ; and there are
so many points of similarity 2 between the arrangement of
the two chapels as to other matters, that we cannot doubt
that these stools are what is intended by the entry in the
inventory a .

It is true that their presence does not necessarily affect the
position of the Priest on going to the Holy Table, as there
are no directions for the Priest to kneel until the Confession
[ 112]. But no doubt it was then a common custom, as -ft
is now, for the Priest to kneel at once on going up to the
Table ; and the place of kneeling would probably affect the
place of standing when he began the Service. There is a note,
however, which Cosin had copied from Bishop Andrewes notes
(occurring at the end of Morning and Evening Prayer b ) by
which it appears, taking various matters into consideration,
that it was intended that at the beginning of the Service the
Priests (if there were two) should stand at either end, i.e. close
to the kneeling-stools provided for them.

" The grace of our Lord Jcstis Christ, Here the Minister riseth, and if
there be a Sermon, an introit is sung. And after Sermon they ascend
with three adorations towards the Altar. If both [Ministers or] Priests, the
one at one end, the other at the other, representing the two cherubims at
the mercy-seat. If one be but a Deacon he kneels at the door."

In the plan of Bp. Andrewes chapel the kneeling-stools are
clearly drawn, and the reference to them is

"3. 3 The Kneeling stools covered and stuffed."

Lastly, his practice after the Revision receives some further
illustration from the rubrical directions which are given in
the Service for the Consecration of a Church, which Bishop
Cosin drew up for his Diocese a . The rubricks requiring notice
are as follows :

z For instance, in Bp. Andrewes Chapel b See p. cli. ; see also Andrewes Minor

we find named as the daily furniture for Works, A.-C.L., p. 150.

the Altar, The Editor is indebted to the Preface

a. A Cushion. by Mr. Ornsby to the Durham Corre-

/30. Two Candlesticks, with tapers. spondence (Surtees) for the reference to

y. The Basin for oblations_. this.

8. A Cushion for the Service-Book. ll It will be seen that on March 22, 1662,

Confer Inventory, p. clxxxvii. in the Upper House of Convocation, there

n There are cushions besides (pulvina- was a debate respecting a special Form

rin\ some used for leaning upon (cnbi- for Consecration of Parish Churches and

lulia) in different places, and one (subter certain Chapels, and the preparation was

fonendum) for putting the Prayer-Book entrusted to the Bishop of Durham. This

upon, which stood upon the Altar. was probably the form drawn up for that

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclvii

"Then going up to the chancell and the Table of the Lord, and reve
rently placing thereupon the plate prepared for the Holy Communion,
then presented to him by the Founder, or donor, he shall kneele doune
before the Table and say 6 ,"

After returning to his chair in the midst of the church, and
the Act of Dedication published and read, and the Sentences,
Lessons, special Collect, and the Litany said or sung respec
tively as ordered

"Then shall the Bishop ascend towards the Table of the Lord, and
then kneele doune at his Jaldstoole before it, his chaplains following him and
placing themselves at each end of the Table, where he that is at the North
shall begin the Communion Service, which shall be the same that is used
upon Holy dayes, except when it is hereafter otherwise appointed.

Then shall the Bishop reverently offer upon the Lord s Table, first the
Act of Consecrating the Church or Chappell under his scale before pub
lished, then Bread and Wine for the Communion, and then his own Almes
and Oblations.

"Then one of the Priests shall receive the Almes and Oblations.

"Then the Chief Minister shall say.

"Then shall they goe on in the Service of the Communion . . . &c.

" Then the Bishop rising up, and turning himself toward the people, shall
give the Benediction ... ."

But there was still another rubrick, namely 107, affected
by the question, for Cosin was more distinctly charged some
time afterward, as will be seen g , with

"officiating at the West side of the Altar, and turning his back to
the people."

And to this charge, he so far made admission without in
criminating himself more than need be, that he did at times, for
the sake of conveniently reaching the Elements, stand in the
middle: he did not add any other reason, and it was not ad
visable that he should do so. It will have been seen how
every detail in his practice had been described in such a way

purpose, but whether it was ever sane- secration of " Christ s Church, neere Tin-

tioned or rejected by Convocation, there mouth."

is no evidence to shew. The form in * Cosin s Correspondence, vol ii. p. 182.

question was, no doubt, official, as a MS. f Ibid., vol. ii. p. 190.

copy, made by one of the Bishop s Chap- g Art. 2 in Rushworth s Collection, No.

lams, is endorsed by Dr. Basire as " hav- 1641. See further on, p. cccxci.

ing been usud on July 5, 1668, at the con-

ccclviii INTRODUCTION.

as to give it the colour of superstition : and it would only
have helped his accusers to refer to the first book of Edward
VI., which undoubtedly was looked upon as distinctly super
stitious by the Puritan party. In a word, there was a Com
mittee, as he well knew, ready to take every advantage, fair
or unfair, and to the uttermost, of the slightest admission that
he infringed a single rubrick ; so that it would be dangerous to
argue definitely from his plea of convenience (which he may
well have adopted to shield himself against this ungenerous
and unfair dealing) that it was his sole reason : on the other
hand, it is impossible to read his notes, e.g. in his 1619 Prayer-
Book h , without thinking that another reason which weighed
with him was because he regarded the Altar to be the same
under the Second Prayer-Book of Edward VI. as it had been
under the First. It strikes the key-note to his practice, and
whether the notes in his Book of 1619 are his own writing, or
the words of his " lord and master, Bishop Overall," he cer
tainly acted up to them, as his master had done, and Bishop
Andrewes also, and this was the reason of his persecution by
the Puritan faction.

The rubrick that affects the Consecration of the Elements
stood,

[ 107.] "Then the Priest standing up shall say as followeth."
He wrote,

" Here followeth the Prayer of Consecration.

[ 1 06.] " When the Priest standing before y e Table hath so ordered the
bread 6 wine placed upon ihe Table"

It will be observed, he uses here the words " before y* Table."
In Edward the Sixth s First Book the words " before i y e midst
of the Altar," occur at the commencement of the Adminis
tration of the Holy Communion, but the illustrations above
given seem to imply that Cosin would himself only enjoin this
position at the consecration of the Elements k . Still, taking
the whole of the circumstances together, the attacks upon
him by Smart in his Sermon and Treatise, the charges brought
against him at Durham and in the House of Commons, it
is only reasonable to suppose that by introducing the word
" before" he at least meant that the new rubrick should dis-

h See p. clxxxiii. k It will be seen that by Cosin s ar-

1 Or rather, "afore;" but in all cases rangement the Prayer of Oblation followed

the " afore" of the earlier books were by on immediately after the Prayer of Conse-

Cosin altered into "before." cration. See p. ccxxvi.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclix

tinctly make it lawful to stand at the Consecration of the
Elements, as he had stood when he was accused of acting
unlawfully, or else it is difficult to discover a reason for his
addition of the word l .
Both the Committee and Convocation approved the alteration.

1630.

Smart was not content with arraigning Cosin two successive
years before the Durham Court of Assize, and publishing his
" Treatise on Altars." While his own trial was going forward,
he put many of the charges referred to in his books in the
form of Indictments against Cosin. At least, so it would
appear from a paper preserved amongst the Rawlinson MSS.
in the Bodleian, and entitled m ,

"Articles or instructions for Articles to be exhibited by his Majesties
High Commissioners, against Mr. John Cosin, Mr. Francis Burgoigne,
Mr. Marmaduke Blaxton, Doctor Hunt, Dr. Lindsell, Mr. William James,
all Learned Clerks of the Cathedral Church of Durham. "

The Indictments, however, appear not to be drawn up in
a legal form, and much irrelevant matter is introduced ; pro
bably they were intended as an outline either for some mem
ber to make use of in laying the charges before the Parliament,
or for his Counsel to reduce into shape before bringing it into
court.

Practically, nearly all the charges are mere repetitions of
what had appeared in the " Sermon " or the " Treatise/ with
additions of complaint of the treatment of " your elder brother
Peter Smart."

In the second charge, we have, perhaps, something new,
and as it is illustrative of the kind of arguments which passed
muster, and is not altogether irrelevant to the history of the
Prayer-Book, it may be given :

"2. Item we article and object unto you John Cosin, Augustine Lindsell,
Francis Burgoine, etc. that you know and beleeve that the Book of
Common-Prayer tearmeth and styleth full ministers by the name and title
of Ministers, and the word Minister is oftener n used than the word Priest.

i For the answer in full, see p. ccclxxxiii. n It is, perhaps, scarcely worth mention,

n&gt; Rawlinson MSS., A. 441, f. 28. In but as a matter of fact, by a reference to

the Table of Contents of the MS. volume, the " Concordance," it will be seen that m

they are called, "Articles against Durham the Prayer-Book of 1604, in the rubncks

Innovators, delivered to Bishop Harsnett proper the word Minister occurs lorty-

beiore the censure, Aug. 3, 1630." They six times, while Priest occurs htty-eignt

are printed by the Surtees Society, Cosin s times. As there are some repetitions

Correspondence, vol. i. p. 161. of the word " Minister," e.g. m the re-

ccclx INTRODUCTION.

. . . And therefore you Arminians are much to blame, for endevoring to
corrupt the Common Book as some did the book appointed for the fast, in
which the word Minister is found but one and the word Priest 45 times.

Several charges are included under the next Article :

"3. Item we object that there are often ceremonyes . . . namely,

" Standing up at the Nicene Creed Gloria Patri.

"Wearing of Copes at the 2 nd Service having a second Service so
called.

"Placing the Communion Table, and the Font in the rooms wherein
they now are.

" Setting tapers, burning and not burning, on the Communion Table."

In reference to the Altar in Durham Cathedral, there is
a passage which is valuable for the accurate description it
gives of that structure. In the Indictment Cosin is rightly
excluded, and we know from other testimony of Smart, that
the Altar was erected before Cosin became a prebend .

"Again you, Richart Hunt, Deane, with your Associats, holding a con
venticle in the Castle of Durham, among other decrees that you made
without the King s authority (and consequently by the 12 th Canon p you are
all excommunicated ipso Jacto} you ordayned that the Old Communion-table
of wood, which had been used and approved by all Deanes and Bishoppes
about 50 yeares, should be cast out of the Church, which was done, and
in place thereof you have set up a double table, very sumpteous of stone,
which you always call the Altar. This Altar stands upon 6 stone pillars,
curiously polished, and fastened to the ground, having upon every black
pillar 3 cherubim-faces as white as snow, and it is placed at the end of the
quire along by the wall, with neither side toward the north, al which is con
trary to the Booke of Common-Prayer and Injunctions, which command it

sponses after each of the Ten Command- Rebellion, and it still remains in its origi-

ments and elsewhere, and in one or two nal position. It consists of a slab of pink

exhortations, &c. , and as the 1604 book marble, supported by six square shafts of

omits the Ordering of Priests, it is pos- the same material, inlaid with black mar-

sible that the word " Minister" occurs ble. . . . The cherubim-faces are gone, but

printed as -many times as "Priest" in there are marks which indicate their fasten-

the Prayer-Book, if not more. But as ings, clearly shewing that it is the identical

the proper way would be to take the re- Altar against the erection of which [Smart]

gular rubricks only ior a fair criterion, made so strong a protest." Rev. G. Ornsby

U will be seen that Smart s statement in " Introduction" to Durham Sermons,

is in fact untrue. Oxford and London, James Parker and

The date of 1617 is fixed by Smart s Co. 1877, p. 50.

Sermon, see p. cccxxix, and by his Trea- P As the twelfth Canon is directed against

tise, see p. cccxl, while Cosin did not "MaintainersofConventicles"and" wicked

become a Prebendary till 1624. and Anabaptistical errors," it is not easy

"Singularly enough [the Altar] is the only to say how the Dean and Canons, restoring

article of Church furniture which escaped their Altar, come within the reach of the

destruction during the time of the Great penalty there named.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclxi

to be a portable table, and to stand when the Communion is administred,
in the middest of the Church or Chancell, where Morning and Evening
Prayers are appointed to be sayd ; which evening prayer is never said
where the table standeth now : and that the Minister should stand at the
north syde of the table, which cannot be done when neither syde of the
Table standeth northward."

It is possible these had been prepared by Smart for an
action which he brought before the King s Bench, in the
Easter Term, 1630, against the York Commission in the
matter of their condemnation of himself: it does not, how
ever, appear that the case was then argued.

1631.

Cosin was not left without molestation in Smart s absence.
It appears that the new Bishop of Durham, Bp. Howson, was
a friend of Smart s, and of his way of thinking 1. Cosin there
fore wrote to Laud for protection (Sept. 24, 1631), telling him
that the Bishop had come to the chapter-house, and threatened
him and his friends. It appears Cosin s letter was effectual,
for Laud must have laid it before the King, who sends a mis
sive to Bishop Howson, in which, amongst other matters, he
writes,

"and because wee are informed of some proceedings against Augustine
Lindsell, and John Cosins, Doctors in Divinity, and Prebends of our
Cathedrall Church of Duresme, upon pretences about ordering the pub-
licke prayers in our said Church, which may give further occasion of trouble
and offence ; for prevention thereof, wee doe will and require you to desist
from meddling with the said Augustine Lindsell and John Cosens, or any
other of the prebends of that Church, till we shall appoint some other to
be joined with you."

The result was that Howson writes, Nov. 28, 1631, saying
that "his Majestic hath been misinformed," and implies that
he intended "no proceeding against the man," (though his
actions certainly implied otherwise).

1 " He tooke my part and justified all ing that he would restore me again to my

my doings and sayings to be agreable to the place in Durham Church, hut that he

Church of England, and afterwards both would expell their captain and the ring-

privately am, publickly m his Visitation leader of all Disorder Mr. John Cosin."

he censured 1 mine adversaries . . . protest- Smart s Papers, Rawl. MSS. Miscell.

ccclxii INTRODUCTION.

1632.

In August, 1632, we find Smart s case again before the
Assizes ; he, through his attorney, raising questions as to the
sentence of his degradation which had been pronounced,
and contending by various legal subtleties that it did not carry
deprivation with it. There appears on the part of the Judge,
Sir Humphrey Davenport, to have been no sympathy with
Smart r , and we find from Mrs. Smart s letter 8 to her husband
that it was very difficult to find any one to take up his case.

It has been thought necessary to refer to these proceedings,
in order to retain the sequence of events, though they have
little or nothing to do with the Prayer-Book.

1633-

An interesting circumstance respecting Church arrange
ment occurs at this time, which should not be passed over.
Charles I., during his progress to Scotland, visited Durham.
The account of his reception, drawn up in Latin by Cosin,
to whom was entrusted the general arrangement of the pro
ceedings, is enrolled in the Register Book of the Dean and
Chapter*. On the day of his departure, King Charles sends
a mandate to the Dean and Chapter to order the removal of
certain tenements built against the exterior of the Church, and
the mandate proceeds

"Wee likewise found when wee came up into the quire, that there had
binne a removing of divers seates, which wee after understood had been
placed there for the use of the Mayor and his brethren, and for the Wives
of the Deane and Prebends, and other women of quality ; all of which
cannot but be a trouble to the service in the Church, and a great blemish

r It would appear that Articles were pre- "Most loving and dearly beloved hus-

ferred against Sir Humphrey Davenport band ... I do not double, deare husband,

on account of this very trial, when he was but that both you and I as we be written

arraigned before the House of Commons. in the booke of life so we shall together

It was alleged that Sir Humphrey, on being enjoy the same everlastingly, through

informed as to the time up to which the the saving grace and mercy of God our

emoluments would be due to his executors, deare Father, in his Soonne our Christ,

"answered that though Mr. Smart was ... (p. 61) . . . For Mr. Pleasingerisfor our

not dead, yet if he had had his desert, enemies, and Mr. Heath, and Mr. Heath

he had been dead long ago, for he de- of Raunds all against us, for there is not

served to be hanged ior the sermon, and one man that will show him selfe in all

that he was as wicked a man as any that this country for you but Mr. Wright, tor

lived in the world." Rushworth, vol. iv. I hard say that he told Mr. Deane and

336. Doc. Lindlay that he would take your

9 Thisletterof Mrs. Smart, dated April 6, part." ([Hunter, p. 64.)

1632, is preserved amongst Hunter s col- Printed by Mr. Ornsby amongst the

lections of Documents in Illustration of Cosin Correspondence (Surtees Societyj,

Daniel Neal s "History of the Puritans." vol. i. p. 212.
It is characteristic, beginning,

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclxiii p

to so goodly a quire, as we found that to bee, and doo utterly dislike that
such seates as they should any waye be continued there. . . .

"And our further expresse will and commaund is, that all the seates
which were now taken downe against our comminge be never set up
againe, that soe the Quire may ever remaine in its auntient beawtie ; And
yet that the Mayor and his brethren may be conveniently accommodated
in this Church after the same sort that they are at Yorke, and in other
Cathedralls, wee will that they have places on the East end of the Stalles,
sixe on one side and sixe on the other : And further, that weomen of
quality may have fayre and free accesse thither to performe their service
to God, our expresse will and pleasure is that the fayre seate which stands
betweene the pillars uppon the northside of the Quire bee left for the
wives of the Lord Bishopp, the Deane, and Prebends (in case they be
married), and none other, and likewise that there be moveable benches
or chayers for other weomen of quallity when they come to church, which
may be put into the vestrie, or some other convenient place at all such
tymes as they are not used : Always provided that noe weomen of what
condicion soever be suffered to sit in any of the stalls of the Quire, or
seates before them. ,

"Given at our Court in Durham, June 2 d ., and in the ninth yeare of
our reigne, 1633."

1635-

On Feb. 8, Cosin was elected Master of Peter House, Cam
bridge, succeeding Dr. Matthew Wren, who had been made
Bishop of Hereford, owing no doubt to Laud s influence ; and
here he arranged the Chapel somewhat after the model of
Durham, as appears from the testimony of Prynne, who in his
famed work, "Canterbury s Doom u ," (which was published
1646) writes,

"In Peter-house Chappel there was a glorious new Altar set up and
mounted on steps, to which the Master, Fellows, and Schollers bowed,
and were enjoyned to bow by Doctor Cosins, the Master, who set it up ;
that there were basons, candlesticks, tapers standing on it, and a great
crucifix hanging over it. ... there was likewise a carved cross at the
end of every seat, and on the Altar a pot, which they usually call the
incense pot V

u Canterburie s Doom, p. 73. = ,14 gs. 6d. For altering & mend-

v Mr. Ornsby prints the Bill for the ing the cases & making a newe case to

plate furnished (Cosin s Correspondence, the Sencor and portredge to and from

p. 223), amongst which is the item, " For Cambr. i6s."

the bencor 36 oz. 4 wts. at 8s. the ounce

ccclxiv INTRODUCTION.

1637.

This year, as has been shewn w , the Prayer-Book for the
Church of Scotland was issued under the direction (as is re
corded) of Abp. Laud and Bp. Wren. It does not appear that
Cosin had any hand in the work, but so little is known re
specting the details of the Revision or Compilation, that it
would be rash to say that he was in no wise consulted. It
does appear, however, that the revision (and it is generally
attributed to Laud and Wren) was based upon notes which
must have been seen by Cosin when he was making the Cor
rections in his own Prayer-Book. Indeed, the remarkable ge/ie-
ral resemblance which many of the alterations of the rubricks in
the one bear to those in the other, without shewing any evi
dence of direct copying, may be accepted as an argument for
the existence of a common source whence both derived the
substance, and sometimes the very words of the Corrections.
It has already been pointed out x in the brief account of the
Scotch Liturgy, that many of the alterations (and some amongst
the most important) appearing first in that Liturgy, were after
wards adopted by Convocation in the revised book of 1662,
and these through the medium of Cosin s Corrections.

But beyond the corrections which are common to the two
books, there are some few others which, although not adopted
by Convocation, are yet found in Cosin s book, and have
their counterpart in the Scotch Liturgy. Such, for instance,
as Rubrick 98. In Cosin s book it was written ;

And if there be a Communion the Priest shall then offer up and place
the bread and wine &c.

And we find in the Scotch Liturgy,

And the Presbyter shall then offer lip and place the bread and wine.

The words "offer up and," do not appear in the 1604 book,
nor do they in the Convocation copy, yet both in Cosin s
book and the Scotch book.

In rubrick 82, Cosin had written anew, but this was re
jected by Convocation :

And the people all standing up, shall say: Glory be to thee Lord.
And at the end of the Gospel He that readeth it shall say "Here endeth
the Holy Gospell" and the people shall answer Thanks be to thee Lord.

w See Introduction, p. Ixii. * See p. Lxv.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclxv

The Scotch Liturgy has the following :

And then the People all standing up shall say "Glory be to thee
O Lord." At the end of the Gospel the Presbyter shall say " So endeth
the Holy Gospel." And the people shall answer "Thanks be to thee
O Lord."

So again, in the very important rubrick 75, respecting the
position of the Holy Table and of the Celebrant, there are
points of resemblance between the rubrick found in Bishop
Cosin s book, sufficient to shew that they must have had
a common origin, since the identity of words used could
scarcely be accidental. In Cosin s copy the rubrick was at
an early date written thus :

The TABLE alwaies standing in the midst at the upper part of the
chancel {or Church where a chancell is wanting and being at all times
decently covered with a carpet of silke shall also have at the Comunion
time a jaire white linnen cloth spread over it -with other decent furniture
meet for the his&gt;h mysteries then to be celebrated.

And the PRIEST standing at the north side or end shall say the Lord s
f rarer with the collect following.

In the Scotch Liturgy, it will be observed that several of
the chief points of difference are followed :

[ 75-] The holy Table having at the Communion-time a carpet and
a fair white linen cloth upon it, with other decent furniture, meet for the
high Mysteries there to be celebrated, shall stand at the uppermost part
of the chancel or Church. Where the Presbyter standing at the north
side or end thereof, shall say the Lord s prayer with this collect follow
ing for due preparation.

Many other instances will be found in surveying the several
alterations made by Cosin, and although no direct evidence
appears, still the surrounding circumstances can, as a whole
&gt;e explained on the supposition, that before the year 1638
very many of the Corrections, as we now see them in Cosin s
Corrected copy of 1619, had already been written in- some
original, suggested by the events of the time, others copied
from some hitherto undiscovered source, and that this had also
been known to Laud and Wren, and used by them in com
piling the Scotch Liturgy of 1637.

ccclxvi INTRODUCTION.

INFLUENCE OF THE NOTES IN THE INTERLEAVED
PRAYER-BOOK OF 1619-38.

The Notes in the interleaved Prayer-Book of 1619, it is pre
sumed, were begun at that date, and continued till at least the
year 1638, when Cosin commenced another similar book. The
Notes in this book perhaps, on the whole, have the most direct
bearing of any upon the alterations Cosin made in the rubricks,
though it frequently happens that suggestions made there are,
more or less, repeated in other books and in other quarters.

We find at the very commencement of the Corrected Book
one of the paragraphs struck through at the end of the
Preface y :

" Furthermore by this order the Curate shall need," &c. ;
and in his Interleaved Prayer-Book of 1619 he had written,

" I cannot see what kind of commendation this can be."

The article z relating to " CEREMONIES " is retained intact,
not only from the previous Book, but from the First Prayer-
Book of Edward VI. ; and Cosin s note in the Prayer-Book of
1619 specially refers to this, and indirectly gives the reason
for retaining it, pointing out the general bearing it has upon
the other rubricks.

In the revision of the List of the Holy days a , and the
omission of the Declaration of Terms, it is evident that the
remarks in the Prayer-Book of 1619 have had their influence.
The note upon the Ornaments - rubrick b in that book, has
special reference to those of the Minister. The result, how
ever, is the same as has already been referred to in speaking
of the Ornaments of the Church, namely, that the words of
the Act of Parliament were substituted for those of the
rubrick in Elizabeth s book, and the note in this Prayer-Book
of 1619 practically provides the arguments for the alteration
which Cosin made.

In order that Evening Prayer should begin with the Sen
tences, Exhortation, and Confession c , Cosin inserted a rubrick,
but the substance and the reason of it is already given in the
Prayer-Book of 1619. In order, too, that the Litany should
be said in its proper place, he inserted the words in the first

J See p. cxi. * See p. cxiii. See p. cxxv.

b See p. cxxx. c See p. cxlviii.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxvii

rubrick, " in the midst of the Quire d ," although curiously enough
in the 1619 Prayer-Book he points out that, in accordance
with the Injunctions of Elizabeth, it should be in the midst
of the Church.

To the note in the 1619 Prayer-Book, respecting the posi
tion of the Holy Table, reference has already been made, as
well as the bearing of it upon his alteration of the rubrick.

Cosin inserted in the rubrick [ 82] e which prescribes the
form for announcing the Gospel, the additional words, " Glory
be to Thee, O Lord," &c. They were not passed by Con
vocation, and the only reason which can be surmised is, that
the saying of these words by the congregation was so univer
sally the custom that it was not thought to be necessary even
to order them ; a custom so universal, indeed, that it is uni
versal now in the Church of England. It was, of course, not
surmised that their omission could be ever construed into
their being forbidden. The reason given by Cosin in his
1619 Prayer-Book for these being omitted in a previous book
is, that " he thinks it was by the Printers negligence."

The insertion of the direction to place the offerings upon
the Holy Table f [ 95] seems to owe its origin to the note
upon the subject in the Prayer-Book of 1619.

In that book, too, as well as in the book of 1638, we find
the suggestion for restoring * the Prayer of Oblation [ 108]
to its old place, and Cosin mentions in the note that " he had
observed his Lord and Master, Dr. Overall, always to say it at
that place." It will be seen that a re-arrangernent of the Com
munion was proposed in the Corrected copy, and this very
. alteration of the place of the Prayer of Oblation was marked.
But Sancroft s note h , written in the same copy, tells us

"My Lords the Bishops at Ely House ordered all in the old method
thus . . .

" Then (the memorial or prayer of oblation omitted and y e Lord s Prayer)
follow the Rubrics 6" Forms of Participation, &c."

In the Prayer-Book of 1619 also, a note 1 respecting the
consecrated Bread and Wine seems to have suggested the new
portion of the rubrick, 142.

The Prayer-Book of 1619 affords but very few notes which
seem to have suggested any corrections in the Offices, though
many explaining the rubricks already in the Prayer-Book, and

d See p. cliii. See p. cxci. ( See p. cxcix. e See p. ccxxiii.

" See p. ccxxu. i See p. ccxxxiii.

ccclxviii INTRODUCTION.

so giving reasons for retaining them. In the note upon the
rubrick [ 290] k respecting the man and the woman kneeling
afore the Lord s Table, Cosin points out that the Priest is not
to stand at the north side of it, but just before it^ between the
Altar and them that are kneeling; and thus indirectly he
appears to interpret rubrick 106 before referred to.

COSIN S INTERLEAVED PRAYER-BOOK OF 1638.

If any evidence is to be derived from the date of Cosin s
second interleaved Prayer-Book, it may be presumed, as has
been said, that by this time he had filled up the first inter
leaved Prayer-Book of 1619, and required another. From the
marginal additions and variety of hand-writing in the old
book, it appears probable that he added a few more notes
from time to time, but that from this date the newer book
was the one chiefly in use. And the dates of the works re
ferred to, or rather the sources whence the extracts are taken,
prove that the second book must have been commenced
about this time; passages from books printed after 1638 are
frequently inserted, while in the 1619 book the works are all
of an earlier date.

It is pointed out also by the Editor of Cosin s Works ! that
" the prevailing character of the first series of notes is a defer
ence to Catholic antiquity, and an exhibition of the substantial
agreement between the reformed Church of England and the
Latin Church, though with decided opposition to what Cosin
considered peculiar Roman teaching." While in the second
book there are two classes of notes, those probably made
before his exile, and those during his exile. The character
of the latter, the same writer observes, "is to oppose the
Anglican view of doctrine to the Roman, and there is a con
troversial tone in them in this respect, which is in marked
contrast with that of the former series." It probably was not
that his views changed, but "up to 1638 an union of the
Western Churches, or at least a better mutual understanding
between them might have been an object of hope. Afterwards
Cosin s own son left the communion of the English Church
for that of Rome, and the special part which he himself held
as chaplain among the English refugees at Paris, was that of

k See p. ccl-xxxii. S. Edmund Hall, in Preface to Cosin s

1 By the late Dr. Barrow, Principal of Works, vol. v. A.-C. L.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. ccclxix

guarding them against the attempts continually made, and
often successfully, to draw them over."

The works mostly used in his first book, besides the early
Fathers of the Church, Councils, &c., were Hittorpius de Dim-
nis Ojfidis, 1591 ; Durandus, Rationale Div. Officiontm, 1574;
Maldonatus de Sacramentis, 1614; Georgii Cassandri Opera,
1616; Rupertus de Div. Offidis, 1526; L. Vanderhare, Anti-
quitatitm Liturg. Arcana, 1605; Sir T. More s Works, 1557;
Dr. White s Works, 1624 : Hooker s Ecclesiastical Polity, 1622 ;
A Survey of the Book of Common Prayer, 1 606 ; Bp. Andrewes
Sermons, 1629; and Ridley s Civil and Ecclesiastical Law,
1634. And two books are referred to which seem to shew
that still later (probably after his return) he added one or two
more notes, namely, Isaac. Casauboni Exerdtationes in Ba-
ronium, 1655, and Franc, de Mendoza in libros Regum Com
ment., 1656.

On the other hand in his second book he seems to have
commenced with copying a large number of extracts from the
Sarum Missal, and from Lyndwood s Provindale Anglicanum,
1557, &c., and then there seems a break. We find he makes
much use of the works of Calixtus, the well-known Lutheran
Divine, who died at Helmstadt in 1604 (but whose theolo
gical treatises and Commentaries, which are some hundred
in number, were not published till 1644), and some still
later, e.g. S. Calvesii Opus Chronologicum, 1650; Cl. Salmasii
Epistola de Cruce, 1646. At the same time, he still uses
the Fathers and some few other books published before
1640, but nearly all different from those used in the former
volume.

There is also one very important test of age. In speaking
of the Body and Blood of Christ being sacramentally and
really present, he says, " as in another work (the History of
the Papal Transubstantiation) I have more at large declared."
We know this work was written in 1656 (though not printed
till 1675).

The Corrections in his corrected book seem, however, to
have been much more influenced by the Notes of the 1619
Prayer-Book than by this. It has not been easy to find many
passages in the 1638 Notes bearing upon the Rubricks at all,
and even where they do so, they seem to have influenced his
alterations but little.

The Notes here are mostly explanatory of existing rubricks,
rather than suggestions of corrections. That on "the accus

a a

ccclxx INTRODUCTION.

tomed place except it shall be otherwise determined" in the first
rubrick before Morning Prayer, is a good example. The in
formation which is by them afforded as to the interpretation
of the Ornaments rubrick n has already been referred to. The
correction in this instance had been probably made before
the notes were written, but they add much to justify it, and
an additional note concerning rubrick 75 should be read
in connection with the others on this subject

COSIN S MS. NOTES, c. 1640.

There is, however, another book containing MS. notes, from
which several extracts have been made. The original copy
appears to have been lost ; we are therefore dependent en
tirely on Nicholls reprint p . The title given to the series
(which are distinctly stated by Nicholls to have been in
Cosin s own handwriting) is

"Liturgica, sive Annotata ad Divina Officia, prsesertim ea quse publica
authoritate celebrantur in Ecclesia Anglicana, sparsim hie, et sine ordine
collecta, sed deinceps locis quibusque suis inserenda, et ad marginem
libri precum religiorumque divinorum collocanda,"

There is no direct evidence as to when the MS. was written,
but from some one or two considerations, the Editor of Cosin s
Works thinks that it was mainly written before 1640, and
therefore about the same time the first book was laid aside
and the new one begun. There is one extract, however q ,
respecting the use of wafer bread,

" Continued in divers churches of the kingdom, and Westminster for
one, till the iyth of King Charles (= 1642),"

which points to a later date. However, this may well have
been a later insertion.

The books employed for the extracts are by no means so
varied as in the two interleaved Prayer-Books. There is the
same reference to the Fathers and the Councils of the Church,
and in, perhaps, greater proportion, as the continental re
formers are represented only by some references to the writings
of Luther, Calvin, Bucer, and Alesius. Almost the only Eng-

m See p. cxxvii. n See p. cxxxi. Reverend Mr. C. Neil, Vicar of North-

See p. clxxxvi. allerton in Yorkshire, and communicated

P Nicholls (writing in 1710) speaks of to him at the instance of Dr. Pickering."
them as " being in the possession of the 1 See p. ccxxxii.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxi

lish works referred to are Camden s History of England (pub
lished 1615), and some Visitation Articles, notably those of
Grindal of 1565, (and elsewhere of 1576). He mentions
James I. several times, but with the exception noted above,
Charles s name does not appear to be mentioned. He refers
to the Hampton Court Conference, and events previously,
but none afterwards.

If written about this time, and there is no reason to sup
pose any other date, it would appear that an older series of
notes were chiefly made use of, than those which served in his
Prayer-Book of 1619 : perhaps some which he collected when
first he went to Bishop Overall, were now written out. It is
curious that the references to the First Prayer-Book of Ed
ward VI. are not direct, but to Alesius Latin translation of
the same, which Cosin, or the original transcriber of the
Notes, has translated back again into English.

Lastly, it may be observed that there seems a remarkable
absence in these notes of any suggestions for alterations of the
Prayer-Book. They appear to be rather historical annotations
on the rubricks, prayers, &c., and this again points to an early
date for their first origin. Hence it is, that it is not possible to
say that any one note especially influenced a correction in
Cosin s Corrected Copy ; but it has been thought well to give
some few extracts from them, as they tend with others to
illustrate Cosin s interpretation of the rubricks, and so, per
haps, suggest reasons why in some cases he made a correc
tion, and in others did not.

Probably also about this time Cosin drew up a series of

COSIN S CONSIDERATIONS, c. 1640.

They are written on leaves bound up at the end of the 1619
Corrected book, and the general tone, as well as the expres
sion in No. 30

" first added by the order and commandment of King James, and since
continued by King Charles,"

shews that they were written during Charles the First s reign.
That they were revised in 1661 seems probable, as there are
additions in a later hand. The title he gave to them was,

"Particulars to be Considered, Explained, and Corrected in the Book
of Common Prayer."

CCclxxii INTRODUCTION.

In the pages containing the corrections of the "Revised
Book," in the present work, it will be found that they are
given almost entire.

There is no evidence for fixing an exact date, and it is not
easy to determine whether they were written before Cosin
made the corrections to which they relate in his " Corrected "
copy, or afterwards. It is, indeed, not improbable that the two
were written simultaneously, and their purpose may equally
have been to serve as explanations of the nature and purpose
of the corrections already made, as to have been proposals for
alterations which had not yet been definitely shaped.

While in the first Consideration, it is said that the " Procla
mation r were better omitted," it is not marked through in his
Corrected copy. It is not till we come to the Convocation
copy that we find it omitted. On the other hand, in the
next Consideration 8 he proposes that the expression, "allowed
to say the Morning and Evening Service in any language pri
vately/ be extended to Colleges, and we find accordingly
the words, " Especially in the Colleges [and Halls] of either
University, &c." added to the rubrick in his Corrected copy,
and passed by the Bishops, but not adopted by Convocation.
While several of the suggestions for altering the rubricks
respecting the reading of Holy Scripture * seem to be adopted,
both in the Corrected copy and by Convocation.

There are several "Considerations" (Nos. 8 to 18) relating
to the alteration of Proper Psalms and Lessons. Most of the
suggestions appear to have been followed in the Corrected
copy, and eventually adopted by Convocation.

The Consideration upon the " Ornaments rubric" [ i] u ,
suggests that as the Ornaments in use in the second year of
Edward VI. are so unknown to many, they should be parti
cularly named. It will be observed that in his Corrected book
he placed a row of dots, so that when the matter was discussed
in Committee, the names of the vestments should be filled in.
It was probably the case that they did not think it advisable
either to restrict the list to any definite kind, or by naming
them, to appear to enforce those which they approved. It was
evidently suggested that the Surplice should at least be named,
but this was not agreed to, because, standing by itself, it would
have appeared to have excluded the others ; thus it was not
copied off into the fair copy, and so never came before
Convocation.

See p. ex. See p. cxii. * See pp. cxv. and cxvi. u See p. cxxxvi.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxiii

The Kubrick [ 9] requiring the Minister to stand during
the Absolution, seems to derive the correction from the Con
siderations x , which give the reason for it. On the other
hand, the suggestion made that the words " or remission of
sins" should be omitted, as not being by authority, does not
appear to have been taken notice of either in Cosin s, or in
the Convocation copy. The saying the Lord s Prayer after
the Minister [ n]*, and the inserting the word Answer before
the second verse of the Gloria Patri [ 13]*, seem to be
explained in these Considerations. Cosin inserted also in
rubrick [ 15]* words to the effect that the Gloria Patri was
to be said also at the end of the several divisions of the cxix.th
Psalm, but this was not thought necessary by Convocation,
no doubt because it had already been noticed in the early
part of the Prayer-Book b . The suggestion as to directions
for the reading of the Collect for the Sunday when a Saint s
day falls upon it [ 25], appears neither to have been taken
note of by Cosin, nor by Convocation. In the Rubrick before
the Litany d , the "Considerations" pointed out that no time
was mentioned when, or place where, the Litany was to be
said. Cosin in his Corrected copy makes provision for both
but while the Convocation allowed the words " after Morning
Prayer" to stand, they appear not to have sanctioned the
words " in / midst of the Quire*"

Some few notes on the Litany f also seem to have suggested,
or been suggested by, the corrections made by Cosin in his
Corrected copy, e.g. Universal/) 1 , Priests instead of Pastors,
and subordinate magistrates s . On the other hand, the sugges
tions for notes to be added, explaining that the Prayers for
the Royal Family, Thanksgivings for Rain, Fair Weather, &c.,
are not authorized by Act of Parliament, are not taken notice
of in the Corrected copy.

Some discrepancies in the directions for the use of Collects,
Epistles, and Gospels b , it will be seen, are pointed out in the
Considerations, and duly taken count of in the corrections
made. The addition of the Venite after the Anthem [ 67]
on Easter Day 1 is also duly pointed out in the "Considera
tions." The alteration of the word penance j into repentance,

See p. cxxxix. r See p. cxl. church," and this agrees, it will be seen,

bee p. cxh. See p. octal. with the Injunctions of Elizabeth.

c See p. cxlvi. f See p. cliv.

See p. elm. g This word subordinate is suggested

In his Notes in the Prayer-Book of also in the Prayer-Book of 1619.

16 9, Cosin had written, "the Litany to See pp. clxiv., clxvi., clxxii., clxxv.

be said or sung in the midst of the * See p. clxix. J See p. clxxvii.

ccclxxiv INTRODUCTION.

in the Collect for S. John the Baptist s Day, the same. Cosin
probably prepared some of them with the view of removing
those minor imperfections which the Puritan party were con
stantly advancing, in order to bring the Prayer- Book into
disrepute.

The circumstance of the Administration of the Holy Com
munion following on immediately after the Morning Prayer,
as it appears was then the custom (and no pause, as Cosin
in the note to the Prayer-Book of 1619 implies ought to be
made), suggested the alteration of the first Kubrick [ 7i] k as
to when notice should be given, and the Considerations it ap
pears were followed by a correction in his "Corrected copy."
He was, however, not decided as to when the notice should
be given, at first writing it, " two days before at the least" The
consideration of the grounds also [ J2] 1 on which the Curate
might refuse to give the Communion, evidently suggested cor
rections made by Cosin, which were afterwards modified, partly
by the Committee of Bishops, and partly by Convocation.

A note upon the order of the Collects [ 8i] m , to be said
after the Ten Commandments, has evidently suggested the
changes in the rubricks which Cosin made. Further notes
on the appointment of the Epistoler and Gospeller [ 81 and
82] n , and the posture of the people during the Gospel as
well as during the Nicene Creed, are also all represented by
corresponding alterations. The addition of the " Glory be
to thee O Lord" (as already suggested in the Prayer-Book of
1619) is here repeated. It is true that several of Cosin s
corrections made from these notes were not exactly adopted
by Convocation, but most were. The suggestion [ 93] that
the "Fasting days" which the Curate had to bid should be
specified here, was probably passed over, on account of the
list of Fasting days being afterwards added to the Table at
the commencement of the Book P.

The alterations in rubrick 95 q , respecting the offerings,
are probably as much due to, and are as much explained by,
the note in the Prayer-Book of 1619, as by Cosin s Considera
tions of 1640.

The explanation of the insertion of the paragraph begin
ning, " And we also bless Thy Holy Name for all thy servants
departed this life," in the prayer for " The Church Militant,"
is given fully in the Considerations 1 . It will be seen that

k See p. clxxix, J See p. clxxx. m Seep. cxc. n See p. cxciu

See p. cxcvii. P See p. cxxiv. * See p, cxcviii. r See p. cci.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxv

Cosin in his book had proposed to follow much more closely
the old paragraph, which had been omitted from the First
Prayer-Book of Edward VI. s , than was the case with that
which was adopted by Convocation, and which appears in
our own Prayer-Book.

Some corrections in the two Exhortations [ 91, 92]
appear to be suggested and explained by the Considerations *.
The new rubrick for conveniently placing of the communi
cants [ 87] seems to be connected with the Considerations
upon 1 1 1 u ; and the insertion of the words, " both he and
all the people" in the following rubrick [ 112], seems to be
the same.

In the Prayer of Consecration it is pointed out x that the
words " and sacrifice" seem to be required after " that his
precious death." Accordingly, Cosin in his Corrected copy
has inserted the words, and as they are not erased by the
Committee, they probably approved of them. But Sancroft
did not copy the correction off into the "fair copy" (possibly
by an accident), and thus it never came before Convocation,
and so the words do not appear in our Prayer-Book.

The addition of the side-rubricks to the same prayer appear
also to be suggested by the " Considerations." Also the in
sertion of the new and very full rubrick [ 116] directing the
words to be said at the reception of the Sacrament by the
Priest himself, appear to be the result of the suggestion con
tained in the Considerations y ; but those rubricks, though
they were approved by the Committee, appear to have been
thought unnecessary by Convocation, and to belong to those
details which either are sanctioned by custom, or may be left
to the discretion of the Priest.

The new rubrick [ 124], providing for the consecration of
more Bread and Wine, may also be said to be added in ac
cordance with the suggestion in the Considerations z .

The Note a respecting the place of "The Prayer of Obla
tion," is in substance the same as the note in the Prayer-Book
of 1 6 1 9 already referred to b . That upon the question how the
" Gloria in Excelsis" should be "said or sung c ," seems not to
have been attended by any correction in his Prayer-Book.
The probability is that he purposely left the rubrick as it was.

See First Prayer-Book of Edward VI., were inserted also by Cosin, and copied
&c., p. 243. by Sancroit in the Exhortation [\ 92], see

See p. ccvii. See p. ccix. p. ccii., and partially adopted by Convo-

1 See p. ccxvi. y See p. ccxx. cation. See p. ccxxiv.

See p. ccxxi. The words, however, b See ante, p. ccclxvii. c See p. cexxv.

ccclxxvi INTRODUCTION.

It will be observed that in Edward the Sixth s First Book
the ^ " Gloria in Excelsis" occupied a place d quite at the
beginning of the Holy Communion, and the rubrical direc
tion was,

[ 78.] " Then the Priest . . . shall begin.
Glory be to God on High.

" The Clerks And in earth peace, good will towards men We praise
thee, we bless thee . . . &c. "

When the Hymn was transposed to another part, the direc
tion was made more general, thus :

[ 78. ] Theii shall be said or sung.

"Glory be to God on high. And in earth Peace, goodwill towardes
men. We praise thee, we bless thee . . . &c."

There were several rubricks in the Prayer-Book of 1549
requiring the presence of Clerks 6 , which were modified in
the Prayer-Book of 1552, in order that the rubrick might,
if necessary, be obeyed without them. Cosin, therefore, no
doubt thought it best to leave the rubrick as it stood in 1552.
Where there were clerks, they would follow the old direction
of 1549, that is, the Minister would say the first line, the Choir
and people the rest : where there were none, the Minister
would say the Hymn with the people, as he thought best.
It is one of the cases where probably the uncertain direction
of the 1552 rubrick was left to receive a reflected light from
the old- rubrick of 1549.

On the question of " Wafer-bread," there is a note amongst
the Considerations f , which is in substance, though not in
words, the same as one which appears amongst the MS. Notes
already referred to, and both are probably of about the same
date. In the former, Cosin points out that "it is not here
commanded that no wafer-bread shall be used," it is only said
that " the other bread shall suffice ;" in the latter, Cosin
repeats, " It is questioned here whether by virtue of this order
any church is restrained from their custom of using wafers."
In both he refers to the custom of the using of wafer-bread
at Westminster, and "many other places." It will be ob
served that in accordance with the suggestion in the Con-

d See Edward the Sixth s First Prayer- are either so modified or omitted altogether,

Book, p. 215. that the word does not occur in those ru-

e The Concordance shews that there are bricks in the later editions. Other rubricks,

fourteen rubricks with the word " clerks " however, retain the word " clerks."

in the First Book of Edward VI., which See p. ccxxxii.

HISTORICAL SURVEY OF Cosm s CORRECTIONS, ccclxxvii

siderations, he appended to the rubrick [ 141] a special
proviso to this effect, and it was approved by the Committee ;
but Convocation did not think such necessary, and there
fore retained the expression " it shall suffice," merely adding
Cosin s words, "to take away all occasion of dissension"

Again, a Consideration suggested more fully the important
rubrick [ 142] respecting the carrying out of the church s the
consecrated Bread and Wine. It had however been already
referred to in the Prayer-Book of 1619. A note upon the last
rubrick h of the old book [ 149] probably gives the cause of
the omission of the words, " shall also receive the Sacraments,
and other rites."

In Holy Baptism, the omission of the words " grant that all
thy servants," in the Prayers 1 [ 194], no doubt follows the
Considerations ; and a similar suggestion for the alteration of
the words k "the congregation of Christ s flock 3 [ 200], was
also met by a correction made by Cosin. But as regards this
latter correction, it was disapproved by the Committee, since
we find that it is struck through, and " stef" put against the
original text in Sancroft s handwriting: yet in each of the
two following prayers we find that the alteration of the word
"congregation" into "church" was adopted. In the Exhorta
tion to the godfathers 1 [ 205], the "English tongue" is al
tered to " Vulgar tongue," on account of reasons given in the
Considerations m .

As regards the expressing what constitutes "great cause
and necessity 11 " [ 213] "for baptizing infants in private
houses," no correction seems to have been made in accord
ance with the suggestion, nor do the notes respecting the
next rubrick as to "a lawful minister" [ 214] seem to have
been of much purpose in this respect.

The Consideration respecting " the sign of the Cross" being
used in respect of those privately baptized, was met by insert
ing the rest p of the office [ 224], " We receive this child &c., ;&gt;
exactly as in Public Baptism. And the time for the child to be
brought into the church q [ 216], was met by an addition to
the rubrick by Cosin, which however was not considered
necessary by Convocation, it being thought no doubt that it
might be left to the discretion of the Priest or of the parents.

8 See p. ccxxxiii. h See p. ccxxxv. " vulgar tongue," are retained in rubrick

1 bee p. ccxliii. k See p. ccxlv. \ 207.

1 See p. ccxlvii. See p. ccl. See p. ccli.

m But it will be observed the words, P See p. cdv. i See p. cclv.

ccclxxviii INTRODUCTION,

In Confirmation, a curious Consideration 1 respecting the
naming the Place to which the children should be brought
[ 257] seems not to have affected the rubrick 8 . It is diffi
cult to understand that " the offensive liberty had been com
monly taken to confirm children in the streets and highways."

In Matrimony, in one of the Considerations i it is suggested
that a proviso should be added to the rubrick [ 270] for
asking the Banns, " unless there be a, dispensation granted by
the Bishop." Cosin inserted this in his Corrected copy, and
the Bishops approved it, but Convocation did not deem it
necessary. In the same way it is suggested that the impedi
ments .to matrimony 11 be specified, but although Cosin drew
up a rubrick to this effect, it was not sanctioned by the
Committee, having been erased before it was put before Con
vocation. The suggestions v as to the time of the Service, and
the time of the year, also proposed by the Considerations, gave
rise to definite rubricks in Cosin s Corrected copy, but these
again were erased before they reached Convocation.

The expression w , "With my body I thee worship" [ 283],
being objected to, Cosin altered the word to "honour," but
the Convocation retained the old word " worship ;" the sug
gestions in the same paragraph, respecting the reference to
Rachel and Rebecca, were on the other hand adopted.

In the " Communion of the Sick," an addition to rubrick
[ 322] by Cosin, and the insertion eventually of a new rubrick
L 3 2 9J by Convocation, may be due to the note in the Con
siderations, on the question where the Order of Communion
was to be commenced r . The suggestion that a further ex
ception should be made as to contagious sickness, in rubrick
^ 337, seems not to have produced any result.

Two or three corrections in the first rubrick [ 357] y of
Thanksgiving after Childbirth, may be due to one of the
*" Considerations." And lastly, the time for the use of the
Commination Service [ 363] appears to have been inserted
in accordance with another in the same series z .

On the whole, then, this collection of " Considerations,"
which are 68 in number to the end of the Holy Communion,
and some 25 (unnumbered) referring to the Offices seems
to be closely connected with the corrections made. Whether

r See p. cclxvii. * See p. cclxxvii. u See p. cclxxviii.

s Unless the words [? 249], " Upon the v See p. cclxxix. w See p. cclxxxi.

day appointed . . . the Bishop shall go to * See p. ccxc. J See p. ccxcix.

the Lord s Table," may be thought to z See p. ccciii.
have been thus suggested. See p. cclxxi.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxix

Cosin had the papers by his side when he was making many
of the corrections in his Corrected copy, or whether they were
chiefly written with the Corrected copy already far advanced,
they are exceedingly valuable as shewing the motives which
prompted the correction, and also in explaining at times the
sense in which the correction should be understood.

PROCEEDINGS OF THE LORDS COMMITTEE, 1640-41.

The circumstance of an Act to take into consideration all
innovations in the Church being brought in by the Commons ;
and eventually a Committee being appointed by the House
of Lords, Mar. i, 1640 (= 1641)

"To take into consideration all Innovations in the Church respecting
Religion, "

has already been briefly referred to under the general history
of the Prayer-Book a . It will, however, be well to add here
some of the observations on the rubricks which were issued
as a result of that Commission b . They report

(a.) 1 8 innovations in doctrine. Add unto these some dangerous and
most reproveable books. (Three only named .)

(t&gt;.) 21 Innovations in Discipline.

(c.) 3 Memoranda (relating to Sermons d , Church Music", and the
Reading-desk f ).

(^) 35 Considerations upon the book of Common Prayer.

The so-called (a.) Innovations of Doctrine do not practically
touch the rubricks of the Prayer-Book at all, while the chief
value of the (b.} Innovations in Discipline consists in the illus
tration which they give of the interpretation of the rubricks
held at that time. One or two of them will be found already
noted, but it may not be out of place to give here the series

* See p. Ixi. d gee p. cxciv.

b A copy of this report will be found e " That the Musick used in God s

printed in the " Life of Baxter," by Sil- Holy Service in Cathedral and Colle-

vcsier, folio, London, 1696, p. 369. giate Churches be framed with less curi-

The books were as follows : i. "The osity, that it may be more edifying and

Reconciliation of Santa Clara," to knit the more intelligible, and that no Hymns or

Romish and Protestant in one ; 2. Brevis Anthems be used where Ditties are framed

Visquisitio, printed (as it is thought) in by private Men, but such as are contained

London ; 3. Timotheus Philalethes, De in the Sacred Canonical Scriptures, or in

Pace Ecclesice, which holds that every our Liturgy of Prayers, or have publick

Religion will save a man, if he hold the allowance."

Covenant. f See p. cxxvii.

ccclxxx INTRODUCTION.

entire. They exhibit what may, perhaps, be described as the
general practice of the Church at this time, in accordance
with the revival of the principles which had been the rule
under the First Prayer-Book of Edward VL, and the ex
ception under the Second Book. The same principles, in
fact, against which Smart (as we have seen) and Prynne and
others so furiously inveighed.

" Innovations in Discipline.

" I. The turning of the holy Table Altar- wise, and most commonly
calling it an Altar.

2. Bowing towards it, or towards the East, many times, with three
Congees, but usually in every motion, access, or recess in the Church.

"3. Advancing Candlesticks in many Churches upon the Altar so
called.

"4. In making Canopies over the Altar so called, with Traverses and
Curtains on each side, and before it.

"5. In compelling all Communicants 1 to come up before the rails,
and there to Receive.

"6. In advancing Crucifixes and Images upon the Parafront, or Altar-
cloth, so called.

"7. In reading some part of the Morning Prayer at the Holy Table,
when there is no Communion celebrated.

"8. By the Minister s turning his back to the West, and his face to the
East, when he pronounceth the Creed, or reads Prayers.

"9. By reading the Litany in the midst of the Body of the Church in
many of the Parochial Churches.

" 10. By pretending for their Innovations, the Injunctions and Adver
tisements of Queen Elizabeth, which are not in force %, but by way of
Commentary and Imposition ; and by putting to the Liturgy printed
secundo, tertio Edwardi sexti, which the Parliament hath reformed and
laid aside,

"n. By offering of Bread and Wine by the hand of the Church
wardens and others, before the Consecration of the Elements/

" 12. By having a Credentia, or Side-table, besides the Lord s Table,
for divers uses in the Lord s Supper.

"13. By introducing an Offertory before the Communion, distinct from
the giving of Alms to the Poor.

8 It is somewhat remarkable that this the Act, beginning, " Until other order

argument should be used by the Lords shall be taken," &c. ; and coming at this

Committee, but it agrees with Cosin s time, and with such authority, it is worthy

point, that the Advertisements did not of s^ejial note,
fulfil the requirements ol the clause in

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxxi

" 14. By prohibiting the Ministers to expound the Catechism at large
to their Parishioners.

"15. By suppressing of Lectures, partly on Sundays in the Afternoon,
partly on Week-days, performed as well by combination, as some one man.

" 1 6. By prohibiting a direct Prayer before Sermon, and bidding of
Prayer.

"17. By singing the Te Deum in Prose after a Cathedral Church
way, in divers Parochial Churches, where the People have no skill in
such Musick.

" 1 8. By introducing Latin-Service in the Communion of late in Oxford,
and into some Colledges in Cambridge, at Morning and Evening Prayer, so
that some young Students, and the Servants of the Colledge do not under
stand their Prayers.

"19. By standing up at the Hymns in the Church, and always at
Gloria Patri.

"20. By carrying Children from the Baptism to the Altar so called,
there to offer them up to God.

"21. By taking down Galleries in Churches, or restraining the Building
of such Galleries, where the Parishes are very populous."

It will be observed that (i) the position of the Holy Table
has been already referred to h ; the Candlesticks, Canopies,
and Altar-cloths, &c. (3 and 4), belong of course to the Orna
ments rubrick ; the rubrick ( 88) respecting the Communi
cants being conveniently placed, may be said to be indirectly
connected with No. 5. As regards (9) the reading the
Litany in the Body of the Church, which no doubt arose from
following Elizabeth s Injunctions J, Cosin had proposed to put
in the midst of the Choir, but this did not pass Convocation,
as already said. It has already, too, been noted (18) re
specting the Latin service that Cosin suggested mentioning
especially Colleges k , so that their influence upon the actual
revision was very slight indeed.

There is no rubrick which touches the existence of Gal
leries in Churches (21), but it is a remarkable circumstance
to find the taking down, or restraining the building of such,
amongst the supposed innovations of 1641.

There is not sufficient resemblance between (d.) the Con-
sidcrations put forth by the Lords Committee, and those
which had been written by Cosin, to shew that they were
at all dependent one on the other, or even based on any

11 See p. cccxlviii., and p. clxxxii. i See p. cccxlv., and p. cxxix.

J See p. cliii. k See p. cxii.

ccclxxxii INTRODUCTION.

common series. In one or two places they suggest the same
points for consideration, but this is probably accidental. No
doubt there was a common reason for their being drawn up,
namely, that the strife of parties just at this time seemed to
portend a revision of the Prayer-book, and each party was
naturally anxious to be ready with a series of emendations,
should opportunity occur for their adoption.

It is not necessary to reprint here all the 35 Considera
tions upon the Prayer-Book" issued by the Committee. Taken
as a whole, they seem scarcely in any instance to have directly
affected the revision of the Prayer-Book, as the following
summary will shew :

No. 8, proposing that the Curate should only read Morning
and Evening Prayer l on Wednesdays and Fridays, instead of
every day, and (17) that Collegiate Churches should be
strictly bound to celebrate the Communion only once in
a month, appear not to have received any attention. The
omission (9) of the Hymn Benedidte Omnia Opera*, (10) of
the phrase " which only worketh great marvels ," and (33) of
the phrase " for the honour of Jesus Christ s sake p ," appear
likewise to have been disregarded.

(15) The alteration in printing the words, "This is my
Body i, &c." in large letters, seems to have arisen from one
or two books issued at the beginning of James s reign being
so printed, but in the copies of Charles the First s reign the
printers seem generally to have returned to the ordinary type ;
while No. 18 is also a suggestion for a typographical correc
tion r , which was rendered needless at the last revision, through
the omission of the paragraph to which it referred.

There are others which refer to subjects which have more
or less received alteration, but they have been suggested in
other places, e.g. :

(i) Whether the names of some departed 8 saints should not
be expunged in the Kalendar; (3) that all vestments 1 of
2 Edward VI. should no longer be commanded; (4) respect
ing the insertion of lessons" from the Apocrypha; (5) that
the doxology v should be added to the Lord s Prayer; (7) the
objection x to the frequent repetition of the Gloria Patri;
(13) proposing that alms? should be gathered after the Com
munion, instead of before; (14) the confession at the Com-

! See p. cxii. See p. ccxxxi. " See p. cxlv. See p. cxlvii.

P See p. clviii. i See p. ccxvi. r See p. ccxxxiv. See p. cxx.

* See p. cxxxvi. See p. cxxvi. * See p. cxl. * See p. cxlii.
3 See p. cxcviii.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxxiri

munion z to be said only by the minister; (16) the proposal 8
to insert a rubrick respecting kneeling at the Communion;
and (19) to alter the words b , " did sanctify the flood Jordan."

No. 6, suggesting that the rubrick ordering the lessons c to be
sung in a plain tune should be omitted, seems already to have
been acted upon by Cosin ; and (20) the. proposal to have
some discreet rubrick made respecting the Cross in Baptism d ,
although not noticed by Cosin, was afterwards adopted by
Convocation during the revision.

Two only appear to be represented in the list of Cosin s
own Considerations, viz. (n) respecting the giving of the
names to the Curate 6 over-night; and (12) the repelling by
the minister a scandalous sinner f from the Communion.

The following have either little reference to any one ru
brick, or are of little importance, or have been accidentally
omitted in the work. Hence, in order to make the series
complete, they are noted here :

"No. 2. Whether the reading of Psalms and sentences of Scripture con
curring in divers places in the Hymns, Epistles, and Gospels, should not
be set out in the New Translation *.

"No. 21. In Private Baptism the Rubrick mentions that which must
not be done, that the Minister may dip the Child in Water being at the
point of Death h .

No. 22. Whether in the last Rubrick of Confirmation &gt; those worcfe
be to be left out, and be undoubtedly saved.

"No. 23. Whether the Catechism may not receive a little more En
largement k .

"No. 24. Whether the times prohibited for Marriage 1 are quite to be
taken away.

"No. 25. Whether none hereafter shall have Licenses " to marry nor
be asked their Banns of Matrimony, that shall not bring with them a Cer
tificate from their Ministers they are instructed in the Catechism.

"No. 26. Whether these words in Matrimony, With my Body I thee
worship, shall not be thus altered, I give thee power over my Body".

1 f, ee P cc x&gt; . k Similar suggestion repeated at the

bee p. ccxxxvi. See p. ccxl. Savoy. See p. cclxviii.

c See p. cxliv. a See p. ccxlviii. l A limitation of the times of marriage

i -R - L ? See p - clxxx had been Proposed by Cosin, but it did

K It will have been seen, that throughout not pass Convocation. See p. cclxxviii.
Cosin had already marked nearly all the "&gt; Cosin had proposed to insert, as an

passages from the Bible to be "in the impediment, "instruction in the Cate-

&gt;ew Iranslation. chism and of Confirmation and suchlike,"

&gt; The words, "dip it in water," had but they did not pass Convocation. See

been already erased by Cosin. See p. ccl. p. cclxxviii.

The same objection was made after- This was repeated at the Savoy. See

wards by the Ministers of the Savoy. p. cclxxxi
See p. cclxiv.

ccclxxxiv INTRODUCTION.

* No. 27. Whether the last rubrick of Marriage should not be mended,
that new married Persons should receive the Communion the same day
of their marriage, may net well be (or upon the Sunday following) when
the Communion is celebrated .

"No. 28. In the Absolution of the Sick, were it not plain to say,
* I pronounce thee Absolved P.

" No. 29. The Psalm of Thanksgiving of Women after Childbirth, were
it not fit to be composed out of proper Versicles taken from divers
Psalms i.

"No. 30. May not the Priest rather read the Communion in the Desk,
than go up to the Pulpit r .

" No. 31. The Rubrick in the Commination leaves it doubtful, whether
the Liturgy may not be read in divers places in the Church 8 .

" No. 32. In the Order of the Burial of all Persons, tis said We com
mit his body to the ground, in sure and certain hope of Resurrection to
Eternal Life, Why not thus, Knowing assuredly that the Dead shall rise
again e ?

"No. 34. In the Litany, instead of c Fornication and all other deadly
sin, Would it not satisfie thus ? From Fornication and all other grievous
sins *.

" No. 35. It is very fit that the imperfections of the Metre in the Singing
Psalms should be mended, and then Lawful Authority added unto them,
to have them publickly sung before and after Sermons, and sometimes
instead of the Hymns of Morning and Evening Prayer T ."

If these affected the Prayer-Book at all, it was through their
having been more or less repeated by the Ministers of the
Savoy amongst their Exceptions x to the Prayer-Book. But
the influence which even these had upon the Corrections
finally adopted was, as will be shewn presently, very slight
indeed. The series, however, is interesting, as shewing that
there was a general consensus as to the chief points to be ob
tained in a revision of the Prayer-Book amongst the Puritan
party, as well as amongst the Church party at this time.

Rubrick modified by Cosin. The Min- Liturgy misprint for Litany. See

isters proposed the omission of the Rubrick p. cccii.

altogether. See p. cclxxxiv. * Repeated at the Savoy. See p. ccxcv.

P Repeated in substance at the Savoy. u Repeated at the Savoy. See p. cliv.

See p. cclxxxvii. v The Singing Psalms were never the

i Other Psalms were proposed at the part of an authorized Prayer-Book.

Savov See n rrr ^ tne 35 Considerations, nineteen at

ivoy. see p. ccc. _ least form the basis of p art ; cu i ar Exceo-

Communion .misprint m Silvester for tions to rubrickS) and three were in sub .
Commination. Altered by Convocation to stance incorporated in the General Ex-
Reading-Pew or Pulpit. See p. cccii. ceptions.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxxv

COSIN S COPY OF THE PRAYER-BOOK OF 1619,
WITH CORRECTIONS, 1619 to 1640..

From the foregoing, then, it is concluded that the greater
part, or at least the more important, of the Corrections in
Cosin s Corrected copy of 1619 were made by this time. As
it has been left an open question when the corrections were
first commenced, it has been thought better to refer to the
copy in question throughout the present work as

Cosin s corrected copy, 1640-61 ;

meaning thereby that the first series of Corrections were prac
tically completed by the former year or thereabouts, while the
remainder were made in 1661, immediately before, or at the
time of, the Bishops Committee.

Although, as has been said, there are good grounds for sup
posing that the Corrected copy was commenced as early as
1619, and was in progress during the following twenty years,
they have not been thought sufficient to warrant the fixing
that date definitely to the description of the copy, and that
it would be safer to put the later date with this explanation
of the reason.

The book has already been described . v , and in the previous
part of this work all the MS. additions made to the printed
text will be found printed in the Italic type, and the passages
erased shewn by the text being printed with the words struck
through. Sometimes it will be seen that words which Cosin
had written in himself have been erased, and it is not always
easy to decide whether the erasttre has been made by his own
hand, or by that of Sancroft, acting under the direction of the
Committee of the Bishops. In places, too, the words have not
only been struck through in an ordinary manner by the pen,
but have been so obliterated that it has been a task of great
difficulty to discover what was written beneath.

But the important part which the Corrected copy evidently
played in the work of final revision, will be seen fully to
justify the space which has been given to it in the present
work. Scarcely a page can be found without exhibiting a

See pp. xciii. xcvi.

ccclxxxvi INTRODUCTION.

direct influence upon the work of the Committee, and even
if we did not find in it the direct reference to " My Lords at
Ely House," there would have been sufficient internal evi
dence to prove that it must have been brought to, and used
by, the Committee who met for the purpose of preparing the
revised copy to lay before Convocation.

It is very difficult to give any idea by figures of the number
of the corrections which Cosin made in his book, and which
were adopted by the Committee, and eventually by Convo
cation. And the difficulties are chiefly these. Some correc
tions consist only of one word, others of several, but it may
happen that these several words may involve practically only
one correction, or they may involve as many corrections as
words. No two persons, probably, would count them the same.
Some also are of so trivial a character, that they should come
rather under the head of typographical improvements, than
real corrections, e. g. inserting the ornament which Cosin
calls a " fleuron," leaving more space, beginning on a fresh
page, or printing out a paragraph in full. Again, it often
happens that a correction is partially adopted, or the sub
stance is adopted in other words. The following summary,
however, perhaps will give some notion of the circumstances
attendant on the revision in respect of relative numbers.

Out of every hundred changes proposed in Cosin s book
in the first instance, it is calculated that twenty are erased
in that book, and are seen no further. But it cannot be said
that all these are erased by the decision of the Committee of
Bishops. Some are undoubtedly erased (or so altered as to
be equivalent to being erased) by Cosin himself. They are
in fact improvements, and in many cases they seem to have
been suggested during the course of writing in the correction.
It would on the whole probably be found that not more than
ten out of every hundred were rejected by the Committee,
though in many cases it is impossible to say whether the
erasure of a suggested addition is due to his own judgment,
or to the authority of the Bishops.

Five more will, perhaps, be found to have been adopted
by the Committee, with slight modifications, of Cosin s ori
ginal corrections, the substance and chief purpose of the ori
ginal being retained. The remaining seventy-five of Cosin s
corrections will be found to be copied as first written and
absolutely verbatim into the book which was evidently pre
pared by the Committee for placing before Convocation.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxxvii

When we come to the next stage, it may be observed that
it is very rarely indeed that we find corrections, thus adopted
by the Committee and copied into Bancroft s book, wholly re
jected by Convocation. To continue the numbers as before,
out of one hundred corrections copied into that book, per
haps five on the average are absolutely rejected. But the re
maining ninety-five are not accepted entire; they are fre
quently modified : and (again premising that the reckoning
must be from the necessity of the case somewhat arbitrary),
it would probably not be far from the truth to say that on the
average twenty of the corrections out of every hundred have
undergone, in a greater or less degree, this modification, thus
leaving seventy-five adopted in their entirety z .

On the other hand, in the same number of pages in which
occur the hundred corrections suggested by Cosin, we only
find some seven or eight additional corrections which can be
said to have their origin in the Convocation copy.

The result then of the whole is practically this : Of the
corrections made finally in the revision of i66j, about ninety
out of every hundred are due to suggestions which are found
in Bishop Cosin s corrected copy. A small proportion have
undergone some modification from what he wrote, but up
wards of seventy may be said to present the ipsissima verba
of Cosin s original copy. Hence it is that a close examina
tion of this copy is of so much importance towards rightly
understanding the general history of the Revision.

It will be observed that from the first it is evident that
Cosin commenced his book with a definite purpose of pro
viding a series of corrections to be made in the Book of
Common Prayer. The technical details, such as underlining
to represent different types, are consistent throughout. The
use of the "prickt" line to distinguish the directions to the
printers from alterations to be made, the frequent notes as
to compartments, fleurons, &c., all these could not be well
later additions. They are in the same handwriting, and are
part and portion of the rest. The only explanation is, that

For the sake of convenience the numbers are given here in a tabular form.

Of every 100 Corrections proposed in

Cosin s book.

Omitted in Sancroft s fair copy about 20
Modified in ditto ... ,,5

Adopted in ditto ... 75

Of 100 Corrections in Sancroft s copy
Omitted in Convocation copy about 5
Modified in ditto ... ,,20

Adopted entire in ditto . 75

ccclxxxviii INTRODUCTION.

the book was intended from the first to be capable of actual
use by the printer when a new edition of the Prayer-Book
should be called for, and Convocation was in a position to
sanction it.

It is not probable that for the next twenty years, beginning
1640, Cosin added to his corrections; still, for the sake of
uniformity, it is thought well to continue the narrative briefly,
and to give a summary of the final charges against him laid
before the House of Commons ; these illustrate still further
the nature of the attack upon himself personally, as well as
upon the principles of which he was so learned and able an
exponent, and which it was the object of his assailants to
stamp out.

1641-42.

Cosin was in high favour at Court, and that no doubt sti
mulated the exertions which were made against him. He had
(in 1639) served the office of Vice-Chancellor of the Univer
sity of Cambridge, and was installed in the Deanery of Peter
borough, November 7, 1640.

But as early as April 22, 1640, Peter Smart, by the aid of
friends, had obtained a reading of his petition, complaining of
Dr. Cosin and others, in the House of Commons, and as the
Puritan party was now very strong, a Committee was readily
appointed; they began their task April 28, and continued it
till the prorogation of Parliament, May 5. On November 10
of the same year, that is, three days after his instalment in
his Deanery, the matter was taken up again, and Smart s
petition complaining of the Doctor s superstition and inno
vations in the Church of Durham, and of his own severe
prosecution in the High Commission Court was read z , and on
the 2ist Cosin was ordered to be sent for, and put into the
custody of the Sergeant-at-Arms. On November 23 he was
brought up on the old charge, before referred to, .of "saying
the King was not head of the Church," and also the trumped-
up case of" seducing a young man to Popery a ."

It would be tedious, and not to the purpose in hand, to

1 See Rushworth s Hist. Collections, Nov. 10. The Petition of Peter Smart

London, 1721, pt. iii. vol. i. p. 41, 53. read. Referred to the Committee to con-

a It is not necessary to give the details sider Dr. Leighton s petition. Mr. Smart

in full, but the following are the dates of may have copies of the Records in the

the chief proceedings to the end of 1640 : King s Bench.

HISTORICAL SURVEY OF COSIN S CORRECTIONS, ccclxxxix

follow the charges against Cosin, as shewn in the Journals of
the House of Commons, in Rushworth s Collections, and in
other papers. It was not to be anticipated that the Com
mittee, under the circumstances, would in their Report, deli
vered Jan. 23, 1641, find otherwise than

"That Dr. Coesens is guilty of bringing in superstitious Innovations into
the Church tending to Idolatry, and of speaking of scandalous, scornful,
and malicious words against his Majesty s supremacy and the religion
established.

"That Dr. Coesens is in the opinion of this House unfit and unworthy
to be a governor in either of the Universities, or to hold any ecclesiastical
promotions. "

On March 4 the Impeachment was read, and March n
ordered to be sent to the Lords b .

Nov. 21. Dr. Cousins to be sent for as
a delinquent, by the Serjeant-at-Arms.

Nov. 23. Brought in to answer to an
indictment, saying that the King was not
the head of the Church, and seducing
the King s subjects to be Papists.

Nov. 24. Mr. Norton s depositions on
the matter.

Nov. 28. Petition of John Cosins, Dean
of Peterborough, read. Referred to the
Committee.

Nov. 30. Business as to the Images
said to be in Durham Cathedral, deferred.

Dec. 4. Dr. Cousins, Kilvert, and some
other prisoners, were, in respect of Secre
tary Windebank s flight, denied bail.

b Of the Proceedings of the House of
Lords the following is a brief abstract,
which is here given for the purpose of
preserving the chronological sequence of
events.
1641.

Jan. 13. Dr. Easdale, and others, to
shew cause why they do not pay moneys
adjudged to be paid to Dr. Smart.

Jan. 19. Upon the report of the Com
mittee, ordered that Dr. Coesens should
be bailed upon his bond for ,2,000, and
his sureties ,1,000 each.

Jan. 23. Upon Mr. Rowse s report from
the Committee, Resolved that the Proceed
ings of the high Commission against Mr.
Smart, and the fines imposed, were illegal.
That Dr. Coesens is guilty of bringing in
superstitious innovations, &c. (as above).
That Dr. Coesens is unworthy, &c. (as
above). Referred to the Committee to
prepare such things as may be transmitted
to the Lords. [By a vote of the whole
House sequestered from his ecclesiastical
Benefices.]

Feb. 10. Ordered that the Committee
prepare the charge against Dr. Coesens.

Feb. 20. A Committee appointed to
consider of the manner of transmitting of
the business to the Lords.

Feb. 21. A report against the Dean and
Prebends of Durham, and Mr. Smart to
be put into his Prebendary.

Mar. 4. The Commons impeachment
against Dr. Cosens and others read.

Mar. 6. The title of the charge and im
peachment read. Eight articles of the im
peachment read and voted ; gth totally
omitted by resolution ; the loth debated.
Further proceedings deferred till the Mon
day.

Mar. 9. The rest of the Articles read,
and every one particularly voted, and or
dered to be engrossed.

Mar. ii. Articles engrossed, were read,
and determined as the Articles of the Com
mons impeachment. Mr. Rouse to go
with them to the Lords.

Mar. 15. The Lords went to the Con
ference, and the Lord Privy Seal reported
that Mr. Rouse declared that he was com
manded to deliver to their Lordships an
impeachment against Dr. Cosens for mis
demeanour of divers natures, which was
read. The Bishop of Lincoln [Williams]
reported Mr. Rouse s discourse. Dr. Co-
sens and the rest to appear Thursday
morning.

Mar. 19. Bail to be accepted for Drs.
Hodgson, Wickham, and Stanhope, as
they cannot travel so long a journey as
from Durham. The Prebends to bring
their Book of Acts of the Dean and Chap
ter, whereby Mr. Smart may make use of
it at the hearing. All parties to be bailed
to-morrow, but Dr. Cosens to remain in
the custody of the Gentleman Usher.

Mar. 20. Dr. Cosens, and others, im
peached, entered into bail openly. . . .
John Cosens, D.D., Prebendary of Dur-

cccxc INTRODUCTION.

Mr. Rouse, who was entrusted with the matter, makes
a speech, March 16, and a report of it is preserved , from
which the following lines are taken : - -

" Which Mr. Smart (spake he) was a protomartyr, or first confessor of
note, in the late days of persecution. . . . And now it is prayed That as
these delinquents, by the cruel oppressions of Mr. Smart, have advanced
the cause of Popery, so they may in such a degree of justice be punished ;
and in them priestly cruelty, and the very cause of Popery may appear to
be punished and suppressed ; and that Mr. Smart, suffering for the cause
of Protestancy, may be so repaired, that in him pious constancy, and the
very cause of Protestancy, may appear to be righted and repaired."

It is not easy to glean exactly the Articles then produced.
The following list d is probably nearly accurate, but there are
discrepancies e in the sources whence the information is de
rived. It does not profess to be complete, but it will be found
to contain all the articles bearing upon Cosin s practices in
respect of such matters as are ordered or implied by the Ru-
bricks of the Prayer-Book ; some few others are added which
tend to illustrate the general customs at Durham with respect
to the ritual there followed, from the middle of James the
First s reign until nearly the end of that of Charles I. :

Art. I. Concerning the placing of an Altar in Durham Church, and
taking away the Communion Table f .

ham, John Tollye of London, and Thomas sonally. His answers, as given by Hun-

Blakeston of London, in .10,000, [and ter, disagree with those Articles, both in

bail for some twenty others taken in va- number and in substance. A contem-

rious amounts.] porary publication, in small 410., gives

May 19. Dr. Cosens to put in their Mr. Rouse s Articles as against the Dean

answers on Monday next. and Chapter generally, and these are what

May 24. Dr. Cosens [and sixteen Dr. Cosin answered. I have not had a

others] delivered their answers kneeling perfect copy of this publication before me,

at the bar. and give the first three or four articles in

June 5. Dr. Cosens shall bring in his a compressed form from the minutes of

pardon. their hearing in the Lords Journals. I

e Rushworth Collections, iv. 210. suspect that Rush worth s Articles are

d The Editor, W. Hylton Dyer Long- those brought in against Dr. Cosin in

staffe, of the volume of the " Acts of the the earlier stages of the Parliament, when

High Commission Court within the Dio- the proceedings were against him alone."
cese of Durham," has compiled a series, f The sheer dishonesty on the part of

together with Cosin s Answers, from the Smart in making up his case by adding

Journals of the House of Lords, from this charge, (and it is no doubt due

Rushworth s Collections, and from Hun- to him,) is apparent by a reference to

ter s Illustration of D. Neal s History of the " Treatise on Altars" [see p. cccxxxix.],

the Puritans : and mainly from this com- where he states distinctly that it was put

pilation the following abstracts are taken, up by Bishop Neale when he came to

although the sources have also been occa- Durham in 1617, and further, by his leaving

sionally referred to. Cosin out of the indictment which he pre-

e Mr. Longstaffe says, " It must be pre- ferred in 1630 [see p. ccclx.]. Besides, as

mised that a singular discrepancy exists is shewn circumstantially by Cosin and

with regard to the Articles. Rushworth never denied, Smart was actually Pre-

and Hunter both give, as read by Mr. bendary of Durham w/ien the Altar was

Rouse, a set of Articles against Cosin per- put up, and knew all about it. As seen

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccxci

" Cosin s Answer. Denieth he took away the Communion Table of that
Cathedral Church, or erected an altar of stone set upon columns with
Cherubims thereupon, or placed a carved and gilded screen over the same,
or brought in any of the copes, organs, images, and pictures mentioned, or
made any unlawful alterations. But the Communion table now in use
(upon the feet whereof some small portraitures are drawn) with the said
copes and organs, were placed long before defendant s time, and while the
complainant, Mr. Smart, was prebendary, who contributed his part to
wards the charge thereof, as defendant hath been informed, and doubteth
not to prove. Neither are any of the Prebends-residentiary now surviving,
in whose time the said Communion table of Stone, the earned Screen, and
the copes were brought into that church, but only Mr. Smart and Fer
dinand Moorcroft.

"Art. 2. Concerning Dr. Cosens (a) bowing, and (b] officiating towards
the East, with his back to the people g , and several other postures which
he used before the Altar.

"Answer, (a) Denieth any frequent bowing, or increase of bowings,
or any bowing at all to the said table, and holdeth it altogether unlawful to
be done. But hath used gesture of humility, abaissance or bowing of the
body at going out or coming into the Church in reverence to God Almighty,
as he found it in practice at his first coming thither, and as he hath been
credibly informed, constantly used for divers years before, by the Bishop,
Dean, and prebendaries that were there, and hath been since approved and
practised by all their successors.

" (b) Denieth that he did ever officiate with face purposely towards the
East. But he constantly stood at the North side or end of the table, to
read and perform all parts of the Communion Service there ; saving that
the Bread and Wine beitig usually placed in the middle of the table (which
is about seven foot in length) he might haply do as others did there before
him (though he remembereth not to have so done these twelve years), and
step to the former part thereof to Consecrate and Bless those Elements
which otherwise he could not conveniently reach ; In the meanwhile
many of the Communicants, kneeling as they used to do, very near to the
table within the rails, on either hand of defendant, whose back was
not then towards more of the people, then it would have been, if he had

afterwards, Fuller was deceived by the Archbishop s, set up a goodly stone altar
statement, and put the charge in his rayled in Altarwise, adorned with pic-
Church History. [See p. cxxxvii.] And it tures, Candlesticks, Tapers, Basons, Al
ls to this which Hunter refers, in his preface tarcloths (having superstitious images
to the " Illustrations of Neal s History of upon them), instead of a Communion
the Puritans." So also Prynne, in his Table, and bowed constantly to it."
charge against Laud, has evidently been Prynne s " Canterburies Doom," p. 78.
misled by Smart. He writes, " In the B He used to officiate al the West side
years 1626 and 1627, Master John Cosens, thereof, turning his back to the people.
a great acquaintance and Camrade of this Rushworth, Art. 2.

cccxcii INTRODUCTION.

for that small space of time stood still at the north side of the table
whereunto he always returned immediately after distribution was made by
him unto the Communicants at their several forms.

"Art. 2. h . . . .

" Ans. 2. Answereth as before, that the three copes were brought into
the church before defendant s time and when Mr. Smart was prebendary,
who allowed his part of the charge of them all ; for they were little worth.

"Denieth that he bought, or joined to buy, a cope that was found in
search for mass priests, (whereof he knoweth nothing) or a cope that had
any image of the Trinity imbroidered upon it, whereof he doth not ap
prove, nor can allow that any such image should be made or used. There
is no such images upon any cope which he ever saw or used in that church.
At his first coming, he found two open fashioned vestments to be there
usually worne, of which, by the late Dean s appointment, one large cope
was made. Defendant, who was then absent, had no hand in ordering it,
or directing upon what part thereof the story of Christ s passion should be
placed . The other cope, which in the article is said to have cost about
^"200, was never used in that church, but was purposely made to be pre
sented unto the King, at the time of his progress into Scotland, about
eight years since, through the city of Durham, from whence his Majesty
presently sent it to Whitehall, for the use of his chapel there J, this being
five years after Mr. Smart s sermon was preached, yet the same sermon in
Art. 13 is pretended to have been preached against the use of this cope in
the church of Durham k .

"Art. 3. For changing the time of the Morning Service at 6 a clock,
and causing it to be said in the body of the Church."

[It had been a custom in that church at five of the clock to have Morn
ing Prayers read winter and summer. This custom when Cosin came was
abandoned, and instead thereof was used singing and playing on the
organ, and some few prayers read, and this was called the first service,
which, being ended, the people departed out of the Church, returning at
nine o clock, and having then Morning Prayers read unto them, and this
was called second Service, which innovation being misliked and com
plained of by Mr. Justice Hutton was reformed. Rushworth, Art. 14. ]

"Answer. Denieth that he ever did bring in or practise any innovations
in divine service concerning either the place or time," &c. [The answer
goes on to explain the order of services used.]

h The words of the Article do not ap- Chapter Library at Durham, bearing the

pear. subject of David holding the head of Go-

1 This cope, thus converted from two liath, was given by King Charles as a

ancient vestments, is still in the Chapter compliment in return to the Church of

Library. [Oct., 1876. J.P.] Durham. _

J Mr. LongstafFe states that the cope k This is another instance of the dis-

which is now [Oct., 1876, J. P.] in the honesty on the part of Smart.

HISTORICAL SURVEY OF COSIN S CORRECTIONS. cccxciii

"Art. 4. For setting up divers new images, and for renewing and
gilding the old images. "

[The answer shews that they are all old images, but thirteen years be
fore, the Dean and Chapter had ordered them to be cleaned.]

" Art. 5. For setting up a multitude of Candles.

" Annver. Neither he, nor the Dean and Prebendaries (to his know-
ledge), did ever use any excessive number of Candles in that Church, nor
more on a Saint s day than on the Lord s day.

"Art. 6. For prohibiting Psalms to be sung in metre, and procuring
songs and anthems to be sung of the Three Kings of Cullen. [sic ].

"Answer. The singing of the metre Psalms was never forbidden, by
him or any other that he knoweth in that Church, where he used daily to
sing them himself (as in other places his custom is to do), with the people
assembled at the six o clock morning prayer. . . . The Anthem of the
Kings of Colen [sic], as in the impeachment it is called, was never sung
since defendant came to be Prebendary, ... for he caused the said an
them to be razed and cut out of the old Song book, belonging to the quire,
and the Common School of the Choristers, where it had remained all the
time Mr. Smart had been both schoolmaster and prebendary before.

"Art. 7. For setting up pictures about the new font, as the picture of
a dove, &c. . . . which font they caused to be removed from the ancient
usual place in the quire where it formerly stood.

"Answer. The font was removed many years before his time from the
upper part of the Quire, where it was conceived to stand inconveniently,
to the lower part of the Church, where all fonts used to stand, by the order
of the late Dean and Chapter then being. The Pictures were thereunto
added by the same Dean s own and only appointment, divers years after
Mr. Smart s Sermon was preached, which nevertheless in Art. 13 is alleged
to have been preached against them.

" Art. 8. For crossing the cushion upon the Altar, and consecrating
the knife which cuts the bread.

"Answer. Denieth that there is, or in his time ever hath been, any
consecrated knife in the Church. Denieth that he did ever cross any
cushions or forms in that Church, or that it ever entered into his thoughts
so to do ; nor can he conceive from whence this strange accusation should
arise, unless from certain old crosses embroidered upon several cushions
(usually laid upon the stalls and forms) as part of the church armes, which
was done in probability many years before defendant was born.

"Art. 9. The Dean and prebendaries did employ a painter and glazier
profest papists.

" Answer 9. The glazier (who is one and the same with the painter),
was sometimes employed to mend the old broken windows, in regard he

cccxciv INTRODUCTION.

was a common tradesman in the city of Durham, ordinarily employed there
by others, because he had skill to perform such kind of work, but not in
any respect had to his popish profession l . "

Art. 10 refers to a passage in a Sermon on the Tares.

Art. n charges Cosin with saying that the Body of Christ was substan
tially and really in the Sacrament.

Art. 12 rakes up the story of 1629, of Cos