YALE UNIVERSITY
LIBRARY

Bought with the income
of the
WILLIAM C. EGLESTON FUND

THE ENGLISH RITE
VOLUME I

FIAT PAX IN VIRTUTE TUA

PREFACE
I have here added another to the series of attempts which
have been made, by a variety of methods, to exhibit distinctly
the exact relations in which the chief recensions of the Book
of Common Prayer stand to one another.1 In form it approxi
mates most nearly to Edw. Cardwell's Two Books of Common
Prayer and W. Keeling's Liturgiae britannicae.2 But the former
of these covers only the books of 1549 and 1552 ; while the
latter, though in one direction larger in scope than my own
attempt, has seemed to me capable of being improved upon
in several ways. In order to describe the aim and character
of the present Synopsis it will be convenient to compare it
with Liturgiae britannicae.
1. The latter shares with most synopses of nearly related
texts that one meets with the defect that the columns do not
correspond in detail, but each column pursues its own course
continuously and independently ; with the result that an
omission or an addition in any column throws the scheme out
of gear, and, in order to grasp the relation of the several
columns to one another, the eye or the finger or the pen has
to follow a devious path across the pages. I have endeavoured
1 W. Nicholls A Comment on the Book of Common Prayer, etc., London
1 7 10; E. Card well The two Books of Common Prayer . . . in the reign of
Edward the Sixth compared with each other, Oxford 1838, 2nd ed. 1841 ; W. K.
Clay The Book of Common Prayer illustrated so as to shew the various
modifications, etc., London 1841 ; W. Keeling Liturgiae britannicae or the several
editions ofthe Book of Common Prayer . . . arranged to shew their respective
variations, London 1842, 2nd ed 1851 ; J. Parker The First Prayer Book of
Edward VI compared with the successive revisions of the Book of Common
Prayer, Oxford 1877.
* This form is also that of the incomplete synopsis of 1549, 1604, and 1637
in Hamon L'Estrange's Alliance ofthe Divine Offices, 1659.

iv THE ENGLISH RITE
to avoid this and to secure that the columns, as far as possible,
correspond word for word ; so that, when the text of the three
columns is identical, each line shall begin and end in one
column with the same words as in the others, and where the
text of one column is longer than that of the others, the other
columns shall show a corresponding gap.
2. Whereas Liturgiae britannicae exhibits modernised texts
throughout, I have endeavoured here to reproduce verbatim,
litteratim and punctatim, and even with their misprints, the
texts of Whitchurche issues of the books of 1549 and 1552, and
the text of the Book Annexed of 166 1 , omitting only the Psalter,
which then became part of the book. Since the several issues
of the books of 1549 and 1552 are not uniform but exhibit
textual variants, it would have added to completeness if the
variants had been given in the margin of the respective col
umns. But this would have added much to a task which
has been in some ways troublesome ; while a large, perhaps
a complete, collection of the variants is given in Mr. Jas.
Parker's First Prayer Book of Edward VI and in the margin
of his small reprint of the Second Book.
3. Where the text is identical in the several recensions, in
Liturgiae britannicae the columns are abandoned and the
text is printed only twice, i.e. once right across each of the
opposite pages. I am not quite sure whether this is in itself
the better course ; but in any case in the present Synopsis
it was impossible, since each column reproduces exactly an
individual text, each with its own peculiarities of spelling, etc.
4. In Liturgiae britannicae all the columns are printed in
the same two types, one for rubrics, the other for text. Here,
on the other hand, four types are used, each in two sizes for
text and rubrics respectively. Thus, matter produced in
dependently and afterwards incorporated in the Book of
Common Prayer is in one type ; matter of 1549 in another ;
matter of 1552 in a third ; and matter later than 1552 in a
fourth : so that in each column the origin of each word is so
far patent to the eye.

PREFACE .v
5. The matter marked by the fourth type took a hundred
years to complete, being contributed by intermediate recen
sions of the book, or suggested in various quarters, and ac
cepted and adopted in the revision of 1661. In order to
distinguish these contributions and suggestions, I have used
a series of index-numbers in the text of the last column,
indicating the sources of all that was not, so far as is
known, spontaneously produced in the revising Committees
and in the Convocation of the second half of 1661. Liturgiae
britannicae has four columns, containing respectively the text
of 1662, that of 1604 and the Scottish book of 1637, that of
x559 and !552i and that of 1549, further variants of the second
and third columns being marked in footnotes ; so that by
means of text and footnotes all six recensions can be read
through. In the present Synopsis, on the other hand, there
are only three columns ; so that the intermediate texts of
1559, 1604, and 1637, cannot be read continuously, but only
so much of them as was perpetuated in the revision of 1661,
their several contributions being distinguished by the indices.
6. Lastly, whereas in Liturgiae britannicae only the incipit
and explicit of lessons from Holy Scripture are given, I
have thought it better to print the lessons at length, both in
pursuance of the plan of printing each book complete, and
in order to make clear to the eye the changes that have been
made in the length of the passages.
So far for the second, third, and fourth columns of the
text. The first column exhibits the sources, Latin, Greek,
and German, from which the English formulae are derived
by translation or paraphrase. In the Introduction some
further sources are added in the Notes : some overlooked
in the text ; some for which there was no room ; others only
noticed since the text was printed. In general only so
much of the text of the sources is printed as is represented in
the English ; so that, while the positive relation of the latter
to the former is exhibited, in order to study the negative
relations, how much, that is, has been omitted, recourse

vi THE ENGLISH RITE
must be had to the complete original documents. In some
cases, when the first column would otherwise have been
blank, I have set down in square brackets, not as the source
of the English, but only for comparison with it, the text of
the corresponding place in the Latin books.
The Introduction is not an attempt to write once again the
history of the Book of Common Prayer. Primarily and for
the most part it is concerned with sources, as a key and
a supplement to the first column of the Synopsis. Conse
quently, I have endeavoured, as shortly as may be, to indicate
the ritual situation in which the English book originated, and
those in which it was further modified and developed ; to
make sufficiently distinct the relations in which the English
book stands to its predecessors ; and to describe the mani
fold influences, documentary and personal, which affected it
from time to time, and to put them into their historical con
text. I have avoided, I hope, for the most part, both here
and in the first column of the Synopsis, mere illustration,
abundance of which is to be found in current commentaries,
from Hamon L' Estrange onwards, and have aimed at con
fining quotation to what has certainly, probably, or pos
sibly, influenced the text directly ; to what, originating under
the same conditions and in the same period, indicates what
was ' in the air ' ; and to what, as traditional, and in every
body's mind, explains what might otherwise be obscure. Of
the latter two sorts, it is likely that there is a good deal still
to be gleaned from medieval and contemporary sources,
which would throw light on the work of an absorbent mind
like Cranmer's.
In the Appendix, which, it will be obvious, is something of
an afterthought, I have attempted to deal with two subjects,
which, though fairly included under the title, lie outside of
the scope of the rest of the book. And the treatment of them
is somewhat different from that of other topics, in that the
history of them is carried down to a much later date than
1 66 1, and the first of them is dealt with on a scale dispro-

PREFACE

vn

portionate to that of the treatment of the topics referred
to in the Introduction. For this latter I would plead two
reasons : first, that I do not know where else to find even
so inadequate a treatment of it as I have been able to give ;
and secondly, that I should like to call special attention to
the Bidding of the Bedes, and to the Prone generally, of
which it forms a part.
It is true, no doubt, that where, as with us, everything is in
the vernacular, there is no longer the same need or room for
the Prone as there once was, and still is elsewhere. But, as
I have tried to point out in this Appendix, for large and
venerable communities the Prone, detached from its tradi
tional setting, has suggested or supplied the form and the
staple of their ordinary public devotions. And it may be
worth while for us to recognise this and to consider whether
it would not be well to claim for our own use a traditional
form of devotion, which, left to the free handling of the
preacher in the pulpit, might be a valuable supplement to
the liturgical system, and supply some needs better than
they are or can be supplied by any adaptations of the Divine
Service. We often hear that ' elasticity ' is needed ; only it
generally turns out that the ' elasticity ' contemplated is only
a choice of rigidities, and this, affecting the Divine Service,
which by the nature of its avowed constructive principle
scarcely admits of ' elasticity.' Whereas the Prone, I imagine,
as originally conceived, was essentially elastic and flexible.
And it would not be without its satisfactions, assuredly, to
clear up old scores, and to find ourselves reconciled to a
form of public devotion, and recognising its Catholic rights,
which, when it was aggressive and recalcitrant, and was
presented as the rival, and not as the supplement, of the. litur
gical system, necessitated the relative polemic of Whitgift
and Hooker. As to the Bidding of the Bedes in particular,
though it, and, what is of more importance, its method, have
fallen into too general disuse, there are signs of revival. Used
in its original shape, with due space left for our exhortations

viii THE ENGLISH RITE
to be acted upon, it enables us, untrammelled, to suggest to
the faithful the detailed needs of the moment, and to enable
them to make these needs their own and to pray for them in
their own sense. Happily the method is recognised in the
official ' Form of Intercession ' for the present disastrous
situation ; only the provision is quite inadequate (what of
our Allies, prisoners of war, our enemies ?) ; a fixed formula
is enjoined, instead of suggestions being made, to be freely
handled ; and, in the Mass, it is directed to be inserted quite
in the wrong place.
The requirements of completeness might seem to demand
that I should further extend the Appendix, and add some
detailed treatment of the ' State Services,' of the Consecration
of Churches, and of the Coronation of Kings. But the first,
besides being mostly obsolete, are of no special interest
and are perhaps sufficiently dealt with in the single note I
have given to them ; and the second has been treated of
with great fulness by Dr. J. Wickham Legg in English Orders
for the Consecration of Churches in the seventeenth century
(H.B.S., London 191 1) ; while of Coronations, for the present,
perhaps enough, and more than enough, has been written in
the last fifteen years.
I hope that in the references of the Introduction I have
sufficiently acknowledged my obligations to other writers ; but
I would further emphasise my debt to the late Bishop of Edin
burgh's Workmanship of the Prayer Book and Further Studies in
the Prayer Book, where, besides much else, many of the points
touched upon in my Notes will be found further developed.
I have to return my thanks to Keble College for the loan of
copies of the books of 1549 and 1552 bequeathed to it by
Dr. Liddon ; to the Pusey House for the loan of the copy
of the Sarum Missal, 1534, also bequeathed by Dr. Liddon,
and of the facsimile of the Book Annexed ; to the Syndics of
the Cambridge University Press and Messrs. Eyre and Spottis-
woode for permission to print the text of the Book Annexed
from the facsimile published by and belonging to them ; to

PREFACE ix
Dr. J. Wickham Legg for the proofs of his, as yet unpublished,
edition of Cranmer's experiments on the Breviary, and per
mission to use them ; to my colleague, Mr. H. A. Wilson,
for reading the proofs of the Introduction and some of those
of the text ; and to several librarians and others, who have
answered my questions, and will, I hope, accept this general
grateful acknowledgment. And, most of all, I would return
my thanks to the Printers for the extreme care and skill
with which they have carried out what must have been a
troublesome task ; and to Messrs. Rivington for the patient
endurance with which they have borne with delays and
corrections in proof. F. E. BRIGHTMAN.
S. Mary Magdalen College, Oxford,
Feb. 10, 1915.

CONTENTS
EXPLANATION OF TYPES AND SIGNS USED
IN THE SYNOPSIS

INTRODUCTION . . . ...
I. Diffusion and Development of the Roman Rite .
II. The Roman Rite in England .
III. The Gallican and the Eastern Rites
IV. Reform in the West
V. Lutheran Liturgical Reform .
VI. First measures in England, and the Litany
VII. Further measures, and the Order of Communion
VIII. The First Book of Common Prayer .
IX. The Ordinations of 1550
X. The Second Book of Common Pra yer
XI. The 'Elizabethan Settlement'
XII. Versions of the Bible, and Catechisms
XIII. The Book of 1604 ....
XIV. From 1604 to 1660 .
XV. The Last Revision

v
xiii
xviii
xxiii xxx
xlix
Ixviii
Ixxviii cxxx cxlii clxv
clxxiv clxxix
clxxxii cxciii

ADDENDA AND CORRIGENDA

. ccxxvn

A SYNOPSIS OF THE SOURCES AND REVISIONS
OF THE BOOK OF COMMON PRAYER

APPENDIX— I. The Bidding of the Bedes
II. The Rogation

1020 1045

INDEX

1059

EXPLANATION OF TYPES AND SIGNS
USED IN THE SYNOPSIS
Column i.
1 . The text of Latin sources is printed in 2 sizes of this (Dryden) type.
The particular sources are indicated by gothic letters in the margin,
where <£ = Exeter {Liber pontificalis of Edmund Lacey bishop of
Exeter, ed. Barnes).
jffil = Mozarabic (see p. xx below).
45 = Quiriones (see p. xxvii below).
3& = Roman.
& = Sarum (see pp. 4, 6 below).
BEE = Westminster (Missale ad usum ecclesie Westmonas-
teriensis, ed. Legg, H.B.S.).
|9 = York (see p. xvi below).
The letter refers to all the following text till the language changes, or
another letter is set in the margin. When consecutive paragraphs
or sections are each marked with the same letter, it is meant that
the order of the paragraphs or sections has been changed in the
English books as compared with the Latin.
When the Latin text occurs ad loc, i.e. in the place in the Latin books
corresponding to that in the English, no reference is given (except
once for all on pp. 4, 6). When the Latin text occurs elsewhere,
a reference is given.
To the more ancient Latin texts is added a reference to the earliest
document where they occur : thus
Gel. = Sacramentarium Gelasianum (referred to by book
and section).
Greg. = Sacramentarium Gregorianum (referred to by columns
of Muratori Lit. Rom. vet. i).
Leon. = Sacramentarium Leonianum (referred to by columns
of Muratori ii).
Men. =the 10th cent. Gregorianum in Menard D. Gregorii
Liber Sacramentorum, Paris 1642 (referred to by
its pages).

ii EXPLANATION OF TYPES AND SIGNS
[ I where their meaning is not otherwise obvious, indicate (i) that the
text so enclosed occurs at the corresponding place in the Latin
books, but is only quoted for comparison with the new English
text, not as the source of it ; or (2) an incidental reference for an
interpolation in the English, interrupting the passage referred to
in the margin.
2. The text of German sources is printed in 2 sizes of this (O.S. Ant.)
type.
The particular sources are indicated by letters of the same type in the
margin, where
A-S = Albertine-Saxony Gemeiner bericht der visitatoren (see
p. xl below).
B = Brunswick Christlike ordeninge (p. xliii).
Br = Brandenburg Kirchenordnung (p. xli).
Bu = Bucer de Ordinatione legitima (pp. cxxxi sqq.).
C = Calenberg-Gottingen Kirchenordnung (p. xliii).
H = Hermann of Cologne Einfaltigs bedenken {Simplex ac
pia deliberatio) (pp. xlv sqq.).
L = Luther (pp. xxx sqq.).
P = Pfalz-Neuburg Kirchenordnung (p. xliv).
S = Saxon Agenda das ist kirchenordnung (p. xl).
When the text occurs ad loc. no reference is given ; otherwise, a
reference is added or is to be found in the corresponding ' Note'
in the Introduction.
II. Columns 2-4.
1. Matter (other than translation of biblical texts), produced in the 16th
cent, which existed independently and was only afterwards incor-l
porated in the Book of Common Prayer, is printed in 2 sizes of this
{sans, ital.) type.
2. Matter of 1549 is printed in 2 sizes of this (O.S.) type.
3. Matter of 1552 is printed in 2 sizes of this {O.S. ital.) type.
4. Matter (other than biblical translation) of a date later than 1552 is
printed in this (Ant.) type.
All of this matter was originated or first adopted in the revision of
1661, except so much of it as is marked by any of the index-
numbers 1_6. This latter had already appeared in the intermediate
recensions of the book, as indicated by the number : thus —
J = the book of 1559 (see pp. clxix sq. below)
ia = the issue of Jugge and Cawood
lb = the issue of Grafton.
2 = the Kalendar of 1561 (p. clxxiii).
3 = new readings in later editions of the reign of Elizabeth'
(p. clxx).
4 = the book of 1604 (pp. clxxx sq.).
5 = new readings of later editions down to 1636 (p. clxxxii).

EXPLANATION OF TYPES AND SIGNS iii
The index-numbers 6"3 indicate the sources from which the matter
marked with them was derived at the last revision : thus —
6 = the Scottish book of 1637 (see p. clxxxvii below).
7 = John Cosin
7* = A collection of private devotions 1627 (see p. clxxxv
below)
n ' = Particulars to be considered (p. cxci).
•8 = Mat. Wren's suggestions (pp. cxci sq.).
5 ' = Exceptions of the ministers at the Savoy Conference
(p. cxciv).
When necessary the end of the words affected by the index is marked
by an asterisk ; otherwise the index covers all the words in thick
type in the immediately following context. When only the end
of a word is affected, the index follows the word and refers only
to what immediately, precedes it. When an index is attached to
a word not in thick type, it means that a reading of 1 549 (to be
found in the 2nd column) was restored at the date indicated.
When an index with an asterisk occurs in a gap, it means that
the omission was made at the date indicated.
5. Marginal matter of the original books is here indented into the text
with a square bracket on the inner side (see Corrigenda to pp.
193. 195, 663, 685).
{ } enclosing a passage indicate that the passage is set out of its place
for convenience of comparison with the other columns : at its true
place it is represented only by its title, incipit, and explicit. (In
the Tables in the Introduction these brackets indicate texts which
vary with the season or with the occasion.)
When a hyphen occurs at the end of a paragraph, and another at the
beginning of the next, it is meant that the text properly runs on
and is here divided only in order to correspond with the other
columns.

Ex singulis ergo quibusque ecclesiis, quae pia, quae religiosa,
quae recta sunt elige, et haeo quasi in fascioulum collecta,
apud Anglonim mentes in consuetudinem depone,
S. Greg. M. ap. BaEdar H.E. i 27

INTRODUCTION

I

At the beginning of the 16th cent., except at some points to
be noted later, the Roman rite prevailed throughout the
West. I. The Roman rite is obscure in its origin and in its
early history ; but, by the beginning of the 5th cent, at
least, the Roman Church had a rite of its own, which was
not observed universally even in Italy,1 and outside of Italy
was not observed at all ; and the two most important
features of the liturgical history of the earlier middle ages
in the West are, on the one hand, the diffusion of the Roman
rite, not only by means of the extension of the Western
Church as the result of missions and the incorporation of
new peoples, but also by the gradual adoption of it in areas
where a non-Roman rite had hitherto been in use ; and, on
the other hand, the internal development of the rite itself.
(1) In the 6th cent, the Roman rite was adopted for a
time in the Church of the Suevic kingdom in Spain,2 though
it was afterwards abandoned. It influenced Milan, perhaps
in the 7th cent., and largely assimilated the local rite to
itself.3 It filtered into Gaul in the 7th and 8th cents, and
seriously affected the GaUican books and practice * ; and at
the end of the 8th cent, it was formally adopted, and dis
placed for the most part the GaUican rite, throughout the
Frankish dominions.5 It had penetrated into Ireland by the
1 S. Innocent I Ep. xxv ad Decentium Eugubinum (Migne P.L. xx 551 sqq.).
s Vigilius (537-SS8) Ep. ad Profuturum Bracarensem (Mansi Concilia ix 32) ;
Cone. Bracar. i (561) can. 4, 5 (Bruns Canones ii p. 34).
3 Duchesne Origities du culte chretien p. 84.
* Ibid. pp. 95 sqq., 127 sq., 143 sqq., I5°- ' Ibid- PP- 96 sqq.

vi THE DIFFUSION OF THE ROMAN RITE
8th cent, and affected the Irish books x ; and in the 13th
cent, it finally displaced what remained there of the non-
Roman observance 2 ; and a like change was effected at some
time in Wales and by the end of the 12th cent, in Scotland.8
In Spain the Roman rite was largely adopted in the Christian
kingdoms during the second half of the nth cent., and it
won its way so effectively in the following centuries that
by the time the reconquest was completed at the end of
the 15th cent, the old Spanish rite had almost completely
disappeared.4 (2) Meanwhile the area of the observance of the Roman
rite had been further enlarged as the result of missions to
non-Christian peoples. It came to England with S. Augustine
and his companions in 597 5 ; and thence it reacted on the
continent through the mission of S. Boniface in central and
southern Germany.6 At the end of the 8th cent, it was ex
tended to the Saxons, and with Ebbo of Rheims and S. Anskar
in the early 9th cent, it began the conquest of Scandinavia,
which was completed in the 10th and nth cents, and included
Iceland and Greenland in its scope. The conversion of the
western Slavs between the 9th and the 12th cent, extended
the rite to Moravia, Bohemia, Poland, and Pomerania ; and J||j
that of the Magyars in the 10th and 1 ith cents, added '
Hungary to its dominions. The kingdom of Jerusalem and
the other Latin principalities which resulted from the Crusades
secured for it a wide prevalence for a time in the near East ;
and during most of the 13th cent. Constantinople itself was
officially Roman in rite. In the 13th and 14th cents, it was
carried by Franciscan missionaries to Central Asia and
China. At the end of the 15th cent, it won a footing in the
1 Duchesne Origines du culte Chretien p. 148.
2 Synod of Cashel c. 7 in Wilkins Concilia i p. 473.
3 There seems to be no evidence as to the details of the penetration of
the Roman rite into Wales and Scotland. Some survivals in Scotland were
extinguished (1067-1093) through the influence of S. Margaret (Turgot Vita
Margaretae ii 13-16).
4 See below p. xix. 6 Below p. xiii. c Duchesne Origines p. 95.

THE ROMAN BOOKS vii
New World in the wake of the Spanish and Portuguese
occupations. In the 16th cent, the Portuguese carried it to
India ; and the mission of S. Francis Xavier enlarged its area
in India and carried it further afield to the Malay peninsula.
In the year of the first English Book of Common Prayer
S. Francis set out with it to Japan and in the year of the
second Book he died on his way to extend it to China.
For these missions see the summary accounts in Hardwick A History
ofthe Christian Church : Middle Age chaps, i, v, ix, xiii ; Reformation ch. x
(ed. Stubbs 1883, 1877), and references there.
2. It has already been noted that the Roman rite was
formally adopted in the Frankish dominions at the end of
the 8th cent. It was the Carlovingian policy to cultivate the
closest possible relations with the Apostolic See, and the
adoption of the rite was an element in the general policy.
The liturgical reform was initiated by Pepin and completed
by Charles the Great.
For details and authorities see F. Cabrol ' Charlemagne et la liturgie '
in Diet, d 'archeologie chr'etienne et de liturgie iii cc. 807 sqq.
At this period the rite was contained in two groups of
books, the one appertaining to the Divine Service of the
canonical hours, the other to the administration of the Sacra
ments, Consecrations, Benedictions, and so on. The first
group consisted of the Psalterium, containing the Psalms and
Canticles of the Old and the New Testaments ; the Anti-
phonarius and the Responsoriale, containing respectively the
antiphons and the responds ; and the Lesson-books, viz.
the Bible, and the Homiliarius of patristic sermons. The
second group consisted of the Liber Sacramentorum or Sacra
mentarium containing the prayers of the Mass throughout the
year and those of the administration of the Sacraments and
other rites ; the Cantatorium or Graduale providing the parts
of the Mass to be sung by the choir ; and the Lectionarius or
Comes and the Evangelium, used respectively for the Lessons
and the Gospels of the Mass. These two groups were
linked together by a further book, the Ordo Romanus, which

viii THE GREGORIAN SACRAMENTARY
described the manner of the execution of the rites and sup
plied in a measure what was later contained in rubrics.
For these names see the passages quoted in Diet. d'arcMologie as above;
and Amalarius, esp. de ecclesiastico Officio iii. The Frankish Aniiphonarius
combined the Roman Cantatorium, Responsoriale and Antiphonarius m a
single volume (Amalar. de ordine Antiphonarii prolog.). Missale (Amalar.
de eccl. Off. iii 40, etc.) is either a synonym for Sacramentarium, or it
possibly may denote a book containing only those parts of the Sacra-
mentary which concern the Mass. For a fragment of a Missal, perhaps
of the 7th or 8th cent., containing, besides the prayers, the Epistles and
Gospels, see Dom Wilmart Un Missel gregorien ancien in Revue Benedictine
xxvii 3.
These books then were now adopted, either as they stood,
or corrected, improved, or supplemented, as the case might
be, to the exclusion of the books hitherto in use. For the
present purpose it is necessary to refer particularly only to
one of them.
(a) In response to a request of Charles the Great, at some
date between 784 and 791, the Pope, Hadrian I (772-795).
sent him an authentic copy of the Sacramentarium then in use
in the Roman Church. This form of the book is described
in Hadrian's covering letter as 'arranged by my holy pre
decessor, the inspired pope Gregory ' ; that is to say, the
Sacramentary as it then stood was regarded — whether rightly
or wrongly is a question still discussed — as the outcome of a
revision and reorganisation of the rite, effected by S. Gregory
the Great (590-604) . But the Sacramentary so received was
found to be insufficient for the purposes of the Frankish
Church ; it did not cover all the ground of Frankish observ
ance. Accordingly a supplement, compiled, probably by
Alcuin, out of material derived partly from the Sacramentary
itself, partly from other sources, with an explanatory preface
(Hucusque) prefixed, was appended to Hadrian's text ; and it
was the whole so formed that became known as the Sacra
mentarium Gregorianum. Later on, the preface was omitted,
and the two parts of the book were finally intermixed and
fused ; and the resulting arrangement became the generally

THE GELASIAN SACRAMENTARY ix
accepted arrangement, which, by the nth cent, at least, had
been adopted by the Roman Church itself.
For the * Gregorian ' text see Muratori Liturgia romana vetus ii (where
Hadrian's text occupies cols. 1-138, 241-272, 357-361; the supplement,
cols. 139-240, and perhaps cols. 273-356, 362-380; and the preface
Hucusque, col. 271 note). On its character and history see Duchesne
Origines du culte chritien pp. 1 14 sqq., corrected by E. Bishop 'The earliest
Roman mass-book' in Dublin Review Oct. 1894 and separately, and
'Liturgical note' in Kuypers The Book of Cerne, Cambridge 1904, pp.
2 37 sq. ; A. Ebner Quellen u. Forschungen zur Gesch. d. Missale Rom.
pp. 380 sqq. If the fragments published by Dom Wilmart (p. viii above)
are rightly dated as of the 7 th cent., part at least of the supplement was
in existence a century earlier than the Carlovingian Sacramentary.
(b) At the time when Hadrian's book was received, a Roman
Sacramentary of an older type was already known and was
in partial use in the Frankish dominions ; and it was from it
that a great part of the material of Alcuin's supplement was
derived. This type of Sacramentary was known among the
Frankish writers of the 9th cent, as ' Gelasian ' ; that is to
say, it was supposed, rightly or wrongly, to be the work of
S. Gregory's predecessor in the chair of Peter, S. Gelasius I
(492-496). The book as we know it makes no claim to be
Gelasian ; much of its contents is certainly later than the
time of Gelasius ; and there is no independent tradition that
Gelasius compiled a Sacramentary. But in the Liber Ponti-
ficalis, the papal history compiled in the 6th or the 7th cent.,
Gelasius is the only pontiff between S. Leo and S. Gregory
the Great to whom any liturgical work is attributed : ' he
made prefaces and prayers of the sacraments.' 1 It has been
argued that the Franks interpreted this to mean that he was
the author or reviser of the Sacramentary, and that they
inferred that the book which had long been current in Gaul
represented the work of Gelasius. On the other hand it has
been argued with some considerable force that the title
Gelasianum represents with substantial accuracy the truth
of the matter. In any case the Gelasianum as we have it
is not a pure Roman book, but is marked by a ' GaUican '
1 Lib. pvntif., ed. Duchesne, i pp. 255, 257.

x THE LEONINE SACRAMENTARY
admixture ; nor is the text uniform in the remaining docu
ments which contain it, the later MSS showing some approxi
mation to the Gregorian type.
For the Gelasianum see Muratori Liturgia romana vetus i ; H. A.
Wilson The Gelasian Sacramentary. On its character and history, Duchesne
Origines pp. 119 sqq.; S. Baumer Das sogenannte Sacramentarium
Gelasianum in Hist. Jahrb. d. G'drres-Gesellsch. xiv (1893) pp. 241 sqq.;
Wilson op. cit. introd. ; Ebner Quellen pp. 374 sqq.
(c) A stage in the history of the Sacramentary earlier than
the Gelasianum is, incompletely, represented by the so-called
Sacramentarium Leonianum. This, a pure Roman book
without ' GaUican ' admixture, is a collection of masses, now
mutilated at the beginning and covering the year only from
April to December, together with Ordinations, the Veiling
of Virgins, and the Marriage rite, compiled in the 5th or 6th
cent, and found only in a single MS (Chapter Library of
Verona, cod. lxxxv) written in the 7th cent. While it con
tains much official matter, some of which recurs in the later
Gelasian and Gregorian books, regarded as a whole it appears
to be a private collection rather than an official service-book.
For the text see Muratori Lit. rom. vet. i ; C. L. Feltoe Sacramentarium
Leonianum. For its character and history see Duchesne Origines pp. 128
sqq.; M. Rule 'The Leonian Sacramentary' in Journ. of Theol. Studies^
ixpp. 515 sqq.; x pp. 54 sqq.
3. The following points may be noticed in the history of
the Roman rite from the 9th to the 16th century.
(1) Some new books emerge, containing either (a) parts;
of the larger books extracted for the sake of convenience, like
the Collectarius giving the collects for the several days, for
use in Divine Service, extracted from the Sacramentary ; or
(6) new features added to the rite, like the Troperium contain-^
ing the musical developments of syllables within the formulae
of the Graduate and the words that were adapted to them!
(tropes and sequences) ; and the Hymnarium of metricaf
hymns of the Divine Service ; or (c) developments and elabora
tions of older formulae, like the Processionale in which were
combined the texts and directions pertaining to processions!

REORGANISATION OF THE ROMAN BOOKS xi
litanies and rogations : while (d) the Ordinarium displaced the
older Ordo as a fuller directory for the execution of Mass and
Divine Service and their adjustment to the yearly variation in
the kalendar. (e) Another book, in its final form not belong
ing to either of these groups, was originally the collection of
certain supplementary devotions which from the 9th cent.
onward were added to the Divine Service — the two secondary
offices, that of the B.V.M. and that of the Dead, the Com
mendations, the Litany, and the Penitential and the Gradual
Psalms. In the 15th cent, this collection was variously sup
plemented with all sorts of private devotions, and under
various titles, Horae beatae Mariae virginis, Horarium, Hortulus
animae, etc., became an official manual of private prayers.1
(2) By the 1 ith cent, the books had begun to be reorgan
ised ; or rather, while the old system continued in use for
solemn functions in choir and sanctuary, a new system was
being developed alongside of it for purposes of convenience.
The Sacramentarium was broken up into three parts, and what
concerned the Mass and associated rites was separated out and
combined with Graduate, Lectionarius and Evangelium to form
the Missale plenum, containing the complete text of the Mass
for the whole year ; the episcopal offices were collected in the
Liber pontificalis or Pontificate ; while the offices pertaining
to the parish priest were combined in the Rituale, Manuale,
or Agenda. Similarly the books pertaining to the Divine
Service were combined in the Breviarium, which enabled the
clerk to say his service completely with the help of only a
single volume. In the Missals and Breviaries of the 15th
cent, the contents also of Troperium, Hymnarium and
Ordinarium were broken up and inserted at their appropriate
places in the text, and the supplementary devotions which
formed the nucleus of the Horae were added to the Breviary.
(3) While the Gregorian text generally prevailed, the
contents were not everywhere the same in detail, and many of
the rites were locally developed on a considerable scale. For
1 See Littlehales The Earliest English Primer (E. E. T. S.) introduction.

xii LOCAL USAGE
example, in the Mass, besides such new features as Sequences
and Tropes, a marked local development is soon found in the
accumulations of private prayers before the Introit, at the
Offertory, and at the Communion,- sometimes of enormous
extent, sometimes also further extended to supply the cele
brant with prayers to occupy him throughout while the choir
is singing. And again the offices of the Rituale, more especi
ally perhaps those of Matrimony and of the Sick, underwent
large local development, and diversity of local usage became
marked in these more than anywhere else ; and in fact the
reformed Roman Rituale of Paul V (1614) has never entirely
displaced local usage or been regarded as binding everywhere
in detail.1 For illustrations, see the documents printed in Martene><& antiquis
Ecclesia ritibus passim.
(4) Local usage in respect both of rite and of ceremony,
that is, of text and of rubric, was consolidated, and ' Uses '
were codified . When the ritual books came to be printed in the
15th and 16th centuries, some 144 Missals, mostly of metro
politan churches, which theoretically determined the rite of
their provinces,2 but many of them of diocesan churches, were
published before 1549, and probably no two of them would be
found to agree with each other in detail.3 And no doubt the
variation went still further ; since it may well be that it was
not thought worth while to print books which were nearly
allied to books already printed, though not identical with
them, and that the printing of the books tended to the practical
realisation of the theoretical rule, and dioceses adopted the
uses of their metropolitan churches in preference to printing
their own. It must be added that, besides these secular
uses, there were the uses of the regulars : the Missals of the
Benedictines and their several congregations, of the
1 See Catholic Encyclopaedia xiii p. 89, s.v. ' Ritual.'
2 See Decretum 1 xii 1 3 ; Lyndwood Provinciate ii 3.
3 See W. H. J. Weale Catal. Missalium ritus latini pp. 17-219. Add to
the Missals there catalogued that of Schwerin, c. 1492, c. 1500, c. 151 8 (Schon-
felder Die Agende der Dibsese Schwerin von rj2i pp. vi sq.).

THE ROMAN RITE IN ENGLAND xiii
Cistercians, the Camaldolese, the Carthusians, the Cluniacs,
the Humiliati, the Vallombrosians, the Pauline Hermits,
the Dominicans, the Carmelites, the Franciscans, the Hierony-
mites, the Trinitarians, the Hospitallers of S. John, the
Praemonstratensians, and the Augustinians, were all printed
before 1530 * ; while the monastic Divine Service, whatever
may have been its original relation with the Roman Office,
had long been a practically distinct rite.
It follows that at the beginning of the 16th cent. (1) the
whole rite was contained in five books : the Missal, the
Breviary, the Ritual, the Processional, and the Pontifical ;
with a supplementary and subordinate book of private
devotions ; and (2) uniformity was neither known, nor
aimed at or desired ; a broad Gregorian basis was common,
but the rest varied indefinitely in detail, theoretically from
province to province, in practice rather from diocese to
diocese, and among the greater foundations from church to
church. II
The course of things in England was parallel to what it
was elsewhere, and the resulting situation was the same.
1. There can be no question that S. Augustine and his
companions brought with them to Kent in 597 the Roman
rite and the Roman books 2 ; and perhaps the same was the
case with the mission of S. Felix to East Anglia, that of
S. Birinus to the West Saxons, and that of S. Wilfrid among
the South Saxons.3 Nor is there the least reason to suppose
that the scruples or difficulties, whatever they were, which
S. Augustine felt or foresaw in view of the diversity between
Roman and ' GaUican ' usage, proved in the event to be so
acute as to lead him to act on S. Gregory's advice and to
1 See W. H. J. Weale Catal. Missalium ritus latini pp. 220-256.
2 Cp. Egbert of York Dial, eccles. institut. 16 (Haddan and Stubbs iii p. 411)
'Nos autem in aeclesia Anglonim idem . . . ut noster didascalus beatus
Gregorius, in suo Antiphonario et Missali Libro, per pedagogum nostrum.
beatum Augustinum transmisit ordinatum et rescriptum . . . servamus.'
3 Bede Hist. Eccl. ii 15, iii 7, iv 13, v 19.

xiv THE ROMAN RITE IN ENGLAND
compile a composite rite for the Church of the English.1 On
the other hand, the Scotic missions in Northumbria and
Mercia as a matter of course practised and diffused their own
' GaUican ' rite ; and after the withdrawal of S. Colman and
his monks of Scotic nationality after the council of Whitby
in 664,2 this rite must have continued for a while in the
use of his English disciples, and only gradually have given
place to the Roman, possibly leaving behind it traces like
those which later on were left by the GaUican rite on the
continent after it had been generally superseded by the
Roman.3 2. In 747 the Council of Clovesho, in its 13th and 15th
canons, finally enjoined the Roman rite — Kalendar, Sacra
mentary, and Divine Service — on the whole province of
Canterbury, to be observed in accordance with the written
standard that had been received directly from the Roman
Church, whether this was among the documents despatched
to the Council by the Pope, Zacharias, or otherwise obtained.4
Perhaps there is no such definite evidence for the Northern
province ; but the penetration of the Roman rite is illustrated
by the mission of John, the archchanter of S. Peter's, at the
desire of S. Benedict Biscop, to the monastery of Monkwear-
mouth, where for two years he trained the monks in 'the
order and rite of singing and reading ' in the Divine Service,
and on his withdrawal left behind him a written directory
for the whole annual cycle.5
3. But of the few English service-books which survive
from the period before the Norman Conquest none appears
to represent any local tradition, independent of the Carlo-
vingian reform and the continental development. The Sacra-
mentaries are ' Gregorian,' i.e. they exhibit Hadrian's text
combined with Alcuin's supplement ; while the Benedictionals
1 Bede Hist. Eccl. i 27. 2 Ibid ;;; 26
3 Cp. Walafrid Strabo de Rebus ecclesiasticis 23 ; and p. ix above.
4 Haddan and Stubbs Canons and Ecclesiastical Documents iii p. 367.
6 Bede Hist. Eccl. iv 18 : Hist, abbatum 5,

DEVELOPMENT OF THE BOOKS xv
and Pontificals are the same in character, and largely in con
tent, with the corresponding continental books. Consequently
such ' GaUican ' features as survived in the later English
usage may have been the result of the intercourse between
England and the continent in the 9th and 10th centuries,
rather than of any original inheritance or survival of the
usage of the earliest days.1
See the Missal of Leofric, bishop of Exeter (1046- 107 2), for the most
part written in Lotharingia, in F. E. Warren The Leofric Missal Oxford
1883 ; that of Robert of Jumieges, archbp. of Canterbury (1051-1052) in
H. A. Wilson The Missal of Robert of Jumieges, H.B.S. 1896; the Red
Book of Derby (c. 106 1) in Warren op. cit. pp. 271 sqq. For Benedic-
tionals and Pontificals see H. A. Wilson The Benedictional of Archbishop
Robert, H.B.S. 1903, pp. xviii sqq.
4. From the 9th cent, onwards the general situation is
reproduced in England.
(1) The books are multiplied : in particular the Ordinate
or Pie, corresponding to the continental Ordinarium, is
developed ; the Processionale is compiled ; and the collec
tion of supplementary devotions is enlarged by the addition
of private prayers into what became commonly known as
the Primer.
(2) The new system of books is organised : viz. the
Missale ; the Breviarium, commonly known as Portiforium or
Portuis ; the Manuale corresponding to the continental
Rituale or Agenda ; and the Pontificate.
See Maskell Monumenta ritualia ecclesiae anglicanae i ' Dissertation on
the ancient service books ' ; G. W. Prothero Memoir of Henry Bradshaw,
London 1888, app. I pp. 423 sqq. ; Wordsworth and Littlehales The old
service-books ofthe English Church London 1904.
(3) The Gregorian rite and ceremony is developed, especi
ally in the offices of the Manuale.
(4) Local usage is organised in ' Uses.' The origins of
these no doubt lie far back in the history of the several
churches ; but a new influence came in to modify and develop
them with the Norman Conquest and the reorganisation
1 H. A. Wilson ' Notes on some liturgical questions ' in A. J. Mason The
Mission of St. Augustine, Cambridge 1897, pp. 243 sq.

xvi THE ENGLISH USES
of the cathedral system carried through by the Norman
bishops.1 By the 1 6th cent, some of these uses had been
abandoned ; but, as is familiarly known from the preface to
the Book of Common Prayer,2 at least five still survived—
those of Hereford, York, Lincoln, Bangor and Salisbury;
and of three of them the books had already, in whole or in
part, been printed. The Hereford Missal was printed in
1504, the Breviary in 1505 : the York Missal in 5 editions,
from 1509 to 1533 ; the Breyiarj in 5 editions from 1493
to about 1530 ; the Manual in 1509 and 1530 ; the Proces
sional in 1530 ; the Ordinal in 1509 ; and the Horae in 4
editions from 15 10 to 1536 : while of the Sarum Missal 48
editions had been issued from 1487 to 1534 ; of the Portuis
39 editions from 1475 to 1544 ; of the Manual 24 editions
from 1497 to 1543 ; of the Processional 15 editions from
1502 to 1549 ; of the Ordinal or Pie 12 editions from 1477 to
1508 ; and of the Horae or Primer about 170 editions from
1478 to 1544.
See Wordsworth and Littlehales Old Service-books p. 13; Weale Cata-
logus missalium pp. 65 sq., 78, 178 sqq. ; Maskell The ancient liturgy of
the Church of England; Frere and Brown The Hereford Breviary, H.B.S.,
London 1904, 191 1; Henderson Missale ad usum insignis eccl. Eborac,
Surtees Soc. lix, lx, Durham 1874; Lawley Breviarium ad usum ins. eccl.
Eborac, Surtees Soc. lxxi, lxxv, Durham 1880, 1883 ; Henderson Manuale
et Processionale ad usum ins. eccl. Eborac., Surtees Soc. lxiii, Durham 1875;
Dickinson Missale ad usum insignis et praeclarae eccl. Sarum Burntisland
1883 ; Wordsworth and Procter Breviarium ad usum insignis eccl. Sarum
Cambridge 1879, 1882, 1886; Henderson Manuale . . . Eborac. app. 1
'Manuale . . . Sarum'; Maskell Mon. rit. eccl. Angl. i, Oxford 1882;
Henderson Processionale ad usum insignis ac praeclarae eccl. Sarum Leeds
1882 ; C. Wordsworth Ordinale Sarum sive directorium sacerdotum, H.B.S.,
London 1901, 1902, and Tracts of Clement Maydeston, H.B.S., London
1 894 ; E. Hoskins Horae beatae Mariae virginis or Sarum and York Primers
London 1901. On Pontificals, which belonged rather to individual
bishops than to churches and their uses, see Frere Pontifical services,
Alcuin Club collections iii, iv, London 1901 ; Maskell Mon. rit. ii; R.
Barnes Liber Pontificalis of Edmund Lacey bishop of Exeter Exeter 1847;,,
Henderson Liber Pontificalis Chr. Bainbridge archiep. Ebor., Surtees Soc.
Ixi, Durham 1875 ; H. A. Wilson The Pontifical of Magdalen College^
1 See W. H. Frere Use of Sarum i pp. xiv sqq. ! P. 36 below.

THE USE OF SARUM xvii
H.B.S., London 1910. No English Pontifical was printed in the 15th or
1 6th cent.
The enormous output of Salisbury books indicates the
position of the Use of Sarum as the most important and influ
ential of all the English Uses. The codification of it is tra
ditionally attributed to S. Osmund, the first of the Norman
bishops (1078-1099) ; and it is possible that his organisation
of the new cathedral church of Old Sarum included some
liturgical enactments. But the real ' author ' of the Use
appears to have been Richard le Poer, who was dean from
1 173 to 12 15, and became bishop in 12 17 and removed the
see to Salisbury. To him or to his influence, at a date earlier
than 12 14, is to be ascribed the compilation of the Consue-
tudinarium, in which are codified the rules affecting the
personnel of the church in choir and sanctuary, and the
Ordinate which regulates the service throughout the year
and the manner in which the several elements provided
by the service-books are to be combined. These two books,
together with the contemporary service-books, containing
the text of the rite, represent the use as it stood at the
beginning of the 13th cent. During the rest of the 13th
and the first half of the 14th cent, modifications were made,
chiefly as the result of changes in the dignity of certain
existing festivals and of the institution of new ones ; and
in consequence, in about 1350, the Ordinate was thoroughly
revised, and the ' New Ordinal ' or the ' New Use of
Sarum ' came into being. From the first the codified Use
of Sarum exercised a wide influence outside the diocese of
Salisbury. S. David's, Lincoln, Lichfield, Wells, Exeter and
S. Paul's were all in course of time affected, and some of them
adopted the Sarum customs as a whole ; while even York and
Hereford were not unaffected. In fact in the middle of the
14th cent. Ralph Higden can write that nearly the whole of
England, Wales and Ireland uses the Ordinal of S. Osmund1 ;
1 R. Higden Polychronicon vii 3 (ed. Lumby, Rolls series, vii p. 294) :
librum ordinalem ecclesiastici officii quern Consuetudinarium vocavit, quo fere
nunc tota Anglia Wallia utitur et Hibernia.

xviii THE GALLICAN RITE
and in the bull of Osmund's canonisation in I457i Calixtus III
adds ' the churches of very many other places ' as well.1
See W. H. Frere The Use of Sarum Cambridge 1898, 1901 ; Bradshaw
and Wordsworth Statutes of Lincoln Cathedral 'pt. ii pp. 824 sqq.
Ill
1. It has been noted already more than once that the
Roman rite is to be distinguished from other customs which
it modified and finally displaced in Italy, Gaul, Spain, and the
British Isles. These customs belonged to a second Latin
rite, commonly called the 'GaUican,' which once prevailed;
all over the West outside of Rome and its neighbourhood.;
The original relation to each other of the two rites is a subject
of dispute and the question need not be discussed here ; it is
enough to say that it is possible that they are parallel develop- j
ments of a single Latin type, which may have originated in
Rome itself or at least been diffused from Rome.2 After
the Roman rite had been generally adopted throughout |
the West, there remained, and still remain, two survivals
of the non- Roman rite : the ' Ambrosian ' of the diocese of
Milan, and the ' Mozarabic ' observed in certain churches in
Spain. I
(1) The Ambrosian appears to be GaUican at bottom,!
but modified and overlaid by Roman usage ; at any rate
it is mixed and stands midway between the two rites. Since
it has had no influence on the development of the Book of
Common Prayer, it need not be further remarked upon here.
See P. Lejay's art. 'Ambrosien (rit)' in Dictionnaire d'arcMologie
chr'etienne et de liturgie i 1373; H. Jenner's art. 'Ambrosian liturgy and
rite ' in Catholic Encyclopaedia i p. 394 ; J. M. Neale ' The Ambrosian
Liturgy' in Essays on Liturgiology ; W. C. Bishop 'The Ambrosian
Breviary' in Ch. Qu. Rev. Oct. 1886.

1 A. R. Maiden The Canonization of Saint Osmund, Wilts Record Soc,
Salisbury 1901, p. 228 : librum . . . ordinalem alias consuetudinalem appel-
latum, quo fere vniuerse ipsius Anglie Wallie et Hibernie ac aliorum quampluri-
um locorum vtuntur ecclesiae.
2 See the note ' GaUican versus Roman ' in Procter and Frere A new history
of the Book of Common Prayer p. 508.

MOZARABIC USAGE xix
(2) On the other hand, the Mozarabic, — so-called as
being the rite of the muzarabes 1 or ' arabizers,'* a name applied,
first no doubt by the Moors, and then by the Romanised free
Spaniards of the north, to the Christian population living
under the Moorish domination — is purely GaUican. It is
the old Spanish rite which for us first comes into view in the
writings of S. Isidore of Seville (|636) and continued in
universal use down to the nth cent. The pope Alexander II
(1061-1073) attempted to suppress it in 1064 ; but the
attempt was successfully resisted. However, a few years
later the Roman rite began to be adopted, in Aragon in 1071,
in Navarre in 1074, and in Catalonia a little later ; and after
a severe struggle Alphonso VI, encouraged by S. Gregory VII,
decreed the abolition of the Mozarabic rite throughout Leon
and Castille, except in six old churches in Toledo, in 1086.
None the less it continued in use, not only in the churches
under Moslem rule, but also, for a century or two, sporadically
in the Christian kingdoms. But the Roman rite so far won
its way, that by 1500 the Missals of the uses of seven churches
in the peninsula had already been printed 2 ; and it had en
croached on the Mozarabic reserve in Toledo so far that the
old rite was in danger of lapsing altogether. To prevent
this and to reinvigorate the Mozarabic observance Francisco
Ximenes de Cisneros, who became archbishop of Toledo in
' 1495, appointed a commission of divines to edit and publish
1 the books.
it \ The normal Mozarabic ritual books appear to be three : viz. (1) what
i;may be called the ' Psalter,' containing the Psalms, Canticles and Hymns of
I' Divine Service, with sometimes the series of the lesser offices appended (Gil-
tfson The Mozarabic Psalter, H.B.S., London 1905) ; (2) a book of unknown
iKname, now commonly known as Officia et missae, containing the variables
of Service and Mass — and these variables compose nearly the whole, the
constants being only the framework and a few fixed formulae — ; (3) the
!¦ Liber ordinum, a combined Pontificale and Rituale (Ferotin Le 'Liber
'^ordinum ' en usage dans Figlise wisigothique et mozarabe d'Espagne du v* au
up 
1 Arab, mostarib, -una.
js 2 Viz. Braga, Huesca, Leon, Orense, Saragossa, Tarragona, Vich (Weale
Catal. Missal, pp. 42, no, 83, 32, 46 200, 214).

xx THE MOZARABIC BOOKS
ix? siecle Paris 1904). But parts of the second book are also found in
separation : e.g. Liber sacramentorum, containing the prayers of the Mass
(Ferotin Le Liber mozarabicus sacramentorum et les manuscrits mozarabes
Paris 19 1 2); Liber comitis, being the lessons and gospels of the Mass (G.
Morin Liber comicus Maredsous 1893); A ntiphonarius, the choir-book of
Service and Mass. See Ferotin Liber sacramentorum cc. 679 sqq. ; Catholic
Encyclopaedia x p. 613.
Ximenes's commission did not confine itself to editing
the traditional books as they stood, but they broke up the
second of the old books, and compiled what belonged to the
Mass into a Missal in the current sense, and combined what
belonged to Divine Service with the Psalter to form a Breviary;
The result of their work was the Missale mixtum secundum
regulam Beati Isidori, dictum Mozarabes published in 1500,1
and the Breviarium ad debite persoluendum Divinum Officium
secundum regulam beatissimi Isidori archiepiscopi Hispalensis
published in I502.a The Liber ordinum was not re-edited
and the Roman Pontifical and Ritual took its place.
Ximenes also founded a Mozarabic chapel in the cathedral church of
Toledo and provided for 13 chaplains to sing mass and divine service
daily in the chapel ; an example which was followed by Rodrigo de Tala-
vera in 151 7 in the foundation of a chapel in the old cathedral of Sala
manca for the yearly celebration of 55 Mozarabic masses. Ximenes's I
foundation still survives; de Talavera's is represented by one or two
Mozarabic masses a year.
See Pinius ' de Liturgia antiqua Hispanica ' in Acta sanctorum July vi ;
Florez Espaiia sagrada iii ' Disertaci6n de la misa antigua de Espafia';
Krazer de antiquis eccl. Occident. Liturgiis pp. 70 sqq. ; J. M. Neale Essays
in Liturgiology ; Ferotin opp. citt. ; W. C. Bishop ' The Mozarabic rite ' in
Church Qu. Rev. Oct. 1906, Jan. 1907 : H. Jenner's art. ' Mozarabic rite'
in Catholic Encyclopaedia x pp. 611 sqq.
2. The liturgical history of the Orthodox East in the early
middle ages is so far parallel to that of the West, that its
outstanding feature is the enlargement of the area of the rite
of Constantinople both by the extension of the Church
through the conversion of pagan populations and by the dis
placement of local rites. At the time of the Monophysite
1 Reprinted, from A. Leslie's ed. with notes etc., Rome 1755, in MigneP-L
lxxxv. 2 Reprinted, as re-edited by F. A. Lorenzana, Madrid 1775, in Migne P.L
lxxxvi.

THE EASTERN RITES xxi
schism in the 6th cent, there were three several rites observed
locally in that part of the Eastern Church which lay within
the Empire x ; the Egyptian, the rite of the patriarchate of
Alexandria, observed in Egypt, Libya, Cyrene, and Abys
sinia ; the Syjian, the rite of the patriarchate of Antioch
(Syria and Palestine) ; and the Byzantine, the rite of the
patriarchate of Constantinople (Thrace and Asia Minor).
The Syrian rite is already visible in some detail in the Cate-
cheses of S. Cyril of Jerusalem (347), in the Apostolic Con
stitutions (c. 375), in the Pilgrimage of Sylvia (c. 380), and
in the writings of S. John Chrysostom. The Egyptian char
acteristics already appear in the Sacramentary of Sarapion
of Thmuis (c. 350). The origin and early history of the
Byzantine rite is quite obscure ; it appears to be a fusion of
the Cappadocian (represented by the Liturgy of S. Basil)
with another rite (represented by the Liturgy of S. Chrysos
tom), perhaps that of Heraclea (Eregli on Marmora), to the
province of which Byzantium originally belonged. It first
comes clearly into light at the end of the 8th cent., our
knowledge of it for the earlier period being derived only from
scattered allusions.
See Duchesne Origines pp. 54 sqq., 469 sqq. ; Brightman Liturgies
eastern and western i ; ' The Sacramentary of Sarapion of Thmuis ' in
Journal of Theol. Studies i.
Whatever may have been the earlier ritual conditions in
Macedonia and Greece, it may be assumed that, at least after
the Byzantine patriarch in the 6th cent, had secured these
areas for his own jurisdiction and the Roman patriarch had
withdrawn his claims,2 they soon became, if they were not so
already, solidly Byzantine in rite. Later, the Byzantine rite
won an extension further westwards in Italy, as a consequence
of the hellenisation first of Sicily and then of S. Italy, and of
the Byzantine domination, both political and ecclesiastical,
lasting from the 8th cent, down to the Norman conquest
1 So much of Armenian and Nestorian usage as was to be found within the
Eastern frontier can be ignored for the present purpose.
2 Cf. Duchesne Origines pp. 41 sqq.

xxii THE BYZANTINE RITE
in the nth, during which ' Magna Graecia ' belonged to the
patriarchate of Constantinople.1 By the conversion of the
eastern Slavonic peoples in the 9th and 10th cents, the range
of the Byzantine rite was still further extended in Europe.2
In the East, on the other hand, the Monophysite schism had
reduced the orthodox of Syria and Egypt to a remnant, mostly
Greek and naturally disposed to cultivate and cherish close
relations with the church of the Imperial City and the patri
archate of Constantinople. Accordingly in the sphere of
worship the Byzantine rite attracted them to itself, with the
result that local usage was, first modified and more or less
assimilated to that of Constantinople (so that the earliest
Greek MSS of the Syrian Liturgy of S. James and still more
those of the Egyptian S. Mark, exhibit the local rite as so far
accommodated to the Byzantine framework, that the audible
parts of the liturgy tend to be indistinguishable from those
of the Byzantine) ; and finally, by the beginning of the 13th
cent., the local liturgies had practically disappeared and the
Byzantine prevailed everywhere 3 ; while of the local Divine
Service, and of the offices other than the liturgy, no monu
ments seem to have survived. Meanwhile the Monophysite
communions of Syria, Egypt, and Abyssinia, had retained
the original rites in Syriac, Coptic, and Ethiopic versions.
See the texts in Swainson The Greek Liturgies Cambridge 1884;
Brightman Liturgies eastern and western i. The assimilation to the
Byzantine will appear if the Greek texts of S. James and S. Mark are com
pared, on the one hand, with the Byzantine, and on the other, with the
Syriac and Coptic versions.
The Byzantine service-books began to be printed, mostly
at Venice, in the first half of the 16th cent. ; the Euchologion,
corresponding in part to the western Sacramentary, at Rome
in 1526, and then at Venice in 1528 ; the Horologion, corre-
1 See Batiffol L'abbaye dc Rossano Paris 1891, introd. : Brightman Litt.
eastern and western pp. xc sq.
* Hardwick History of the Christian Church : Middle Age, ed. Stubbs,
London 1883, pp. 119 sqq.
3 Theodore Balsamon in can. 32 in Trullo (Migne P.G. exxxvii 621 b),
Responsa ad Marcum {ib. exxxviii 953).

REFORM IN THE WEST xxiii
sponding to the Psalteriumoi the Breviary, at Venice in 1509 ;
the Typikon, corresponding to the Ordinate, in 1545 ; and the
other books at various dates in the same period.1 But these
books are perhaps irrelevant to the present purpose. The
Byzantine rite affected the Book of Common Prayer, not
through the official service-books, but rather through the
merely literary publications of the west ; and in particular
through H 6eia XeirovpyCa rov dyiov 'Ioawou [sic] tov ~X.pvo-o-
tTrofiov : Divina missa sancti Ioannis Chrysostomi Venice
1528, being the text of the liturgy of S. Chrysostom with a
Latin translation arranged on the opposite page. The
central words of the Orthodox rite, those of the Consecration,
were also known from the tract De Sacramento Eucharistiae
of the cardinal Bessarion of Nicaea, the protagonist of the
latinising Greeks at the Council of Florence in 1439, which
was printed at Strassburg in 1513, and at Nurnberg in 1527.
For the texts of the Eastern rites, other than the service-books, available
in the West in 1549, see Gasquet and Bishop Edward VL and the Book
of Common Prayer, London 1890, p. 187 : Brightman Liturgies east.
and west, i pp. lxxxv sq.
IV
The first half of the 16th cent, was marked by several
movements of liturgical reform, initiated from different
points of view, of varied scope and importance, and meeting
with different measures of success.
1 . One of them, happily checked almost at the outset, need
only be mentioned in passing. The fastidious Ciceronianism
of the Italian humanists was offended by the latinity of the
service-books, a tongue descended, not from the literary
language of the Augustan age, but from the spoken or semi-
literary language of the first Christian centuries. It was
therefore proposed to recast the books in more classical
literary form ; and to this end Zaccaria Ferreri, bishop of
Guardia Alferi in Campania, was commissioned by Leo X
to rewrite the metrical hymns and to reform the Breviary.
1 See Brightman Liturgies east, and west, i p. Ixxxii

xxiv THE STATE OF THE BREVIARY
The hymns were rewritten iuxta veram metri et latinitatis
normam and published in 1525, with a letter of approbation
by Clement VII and a permission to use them prefixed. Re
garded from the point of view of their author and his patrons
the verses are excellent, and very many of them irreproach
able ; while others are shocking with their pagan figures and
mythological suggestions ; and in all, the spontaneity and
rugged simplicity of the originals is sacrificed to a laboured,
if faultless, smoothness of classical form. The projected
Breviary never appeared : and the whole scheme vanished,
with the situation which gave it birth, through the sack of
Rome in 1527 and the changed atmosphere of the Roman
Court which was its result.
See Batiffol Histoire du Briviaire romain, ed. 3, Paris 191 1, pp. 269
sqq. ; J. W. Legg The second recension of the Quignon Breviary, H.B.S.,
London 191 2, pp. 7 sqq.
2. But a different form of dissatisfaction with the Breviary
was abroad and widely prevalent. Almost from the first
moment of the adoption of the Roman rite north of the Alps,
at the end of the 8th cent., the Divine Service had begun
to be modified by addition and subtraction. The effect of
this process, continued during the 9th, 10th and nth cents.
and in principle at least generally prevalent outside of Rome,
was that in the 12th cent, there existed great variety of usage,
and it was realised that a new type of service had come into
being as contrasted with the ancient office which was still
observed by the Roman Church. Early in the next century,
in the pontificate of Innocent III, this qfficium modernum was
adopted by the Roman curia and officially regulated. From
the curia it was adopted by the Franciscan Order in 1223 ;
later, it was revised and corrected by Aymon, General of the
Order, and in its revised form it was approved by Gregory
IX in 1241. This Breviary of the ' modern office ' was pro
pagated all over the West by the Franciscans and was adopted
by the curia itself before 1280 ; and the old Roman Service
practically disappeared. A protest in behalf of the old

CARAFA'S REVISION xxv
rite against the innovation was made by Radulphus de Rivo
(fi403), dean of Tongres, in the de Canonum Observatione,
written in about 1398.1
The characteristics of the ' modern office,' the result of developments
reaching from the 9th to the 14th cent., were mainly these. On the
one hand the service was abridged in two ways ; first by the shortening
of the lessons of Matins, especially those taken from the Holy Scriptures,
so that they came to consist each of but a few lines ; and secondly by
change in the use of the antiphons, so that they were recited, not after each
verse, but only at the beginning and the end of the Psalm or Canticle.
On the other hand, the office was lengthened by the adoption of metrical
hymns (in this following the pattern of the Monastic Office), of the
Quicunque vult recited daily at Prime, and of Memoriae after the
collects of Lauds and Vespers, of preces after the Pater noster of the
ferial day-hours, and of an anthem of the B.V.M. after Compline; and
most of all by the frequent recitation of the Office ofthe B.V.M. and of that
of the Dead, of the Gradual and the Penitential Psalms. And besides all
this, by the multiplication of new festivals and still more by the addition
of octaves to existing festivals, the use of the ferial office was reduced to
a minimum, and as a consequence the Psalter was no longer recited
as a whole, but the festal Psalms were constantly repeated. It is to be
added that the lessons from the lives of the saints were largely apocryphal
or puerile. See Batiffol Histoire du Breviaire romain pp. 179 sqq.
By the 16th cent, this long and complicated service was
felt to be burdensome and in part unedifying. To remedy
the situation two attempts were made under Clement VII
(1523-1534) and with his encouragement. First, he formally
approved the design of Giovanni Pietro Carafa, bishop of
Chieti, General of the Theatine Order, afterwards Pope
Paul IV, to revise the Office, and the Missal as well, for the
use of his Order, and gave licence to the Order to use the re
vised books for a year by way of experiment. Little is known
of Carafa's work, and nothing came of it for the moment,
though it was possibly, later on, the basis of the revision of
Pius V.
See Batiffol Histoire du Briviaire romain pp. 289 sqq. ; J. W. Legg
The second recension of the Quignon Breviary ii, H.B.S., London 1912,
pp. 12 sqq.
1 C. Mohlberg Radulph de Rivo, Louvain 191 1, p. 47- De Can. Obs. is printed
in Hittorp de OJficiis divinis Rome 1591, p. 633.

xxvi THE FIRST BREVIARY OF QUINONES
In 1529 Clement issued a second commission, this time
to Francisco de Quinones, General of the Franciscans and
Cardinal of S. Croce in Gerusalemme, so to reorganise the
Divine Service that by the removal of the existing difficulties
and defects and inconveniences the clergy might be attracted
to the discharge of their canonical duty of reciting it.
Quinones carried out his task with the help of three Spanish
divines, and the new book, Breviarium Romanum nuper
reformatum in quo sacrce scriptures libri probatceq; sanctorum
histories eleganter beneq; dispositce leguntur, appeared in 1535,
with a preface addressed to Paul III, who had succeeded
Clement VII in 1534, explaining the origin and character
of the book, and with a letter of Paul III himself giving
permission to secular clerks to recite the new Breviary
instead of the old, on condition of obtaining a licence from
the Apostolic See.
The reform was drastic. Antiphons, responds, chapters and preces
are abolished. The Psalter is redistributed, 3 Psalms being assigned
to each office throughout the week, except in so far that the Venite is added
at Matins, and the O.T. Canticle of each day serves as the third Psalm in
Lauds (150 Pss. -|- 1 [Ps. xxx 1-6 being repeated] +10 [Ps. cxviii being
divided as before into n] + 7 [Canticles] =168 = 7 x8x 3, i.e. 7 days of 8
offices each with 3 Psalms). Matins consists invariably of a single noctum,
with three lessons; the first, from the O.T. (exclusive of the deutero-
canonical books), of which the greater part is read book by book in
the course of the year ; the second from the N.T., which is also read
through, with the exception of Apoc. iii-xxii, book by book, and only
Passion, Holy, and Easter Weeks have propers ; the third from the Acts
and the Epistles, except on holy days (other than Sundays), when proper
third lessons are assigned, on Saints' days from records of the lives of
the saints, otherwise from Holy Scripture (except on Christmas Day
and Easter Day, when they are from patristic homilies). The metrical
hymns, which are variable at Matins and Vespers, precede the Psalms in
all offices, except in Lauds which is deprived of its hymn. Te Deum
is used daily except in Advent and Lent, when Miserere is substituted for it;
Quicunque is confined to Sundays, the Apostolicum being substituted for
it on weekdays. The supplementary office of the B.V.M. is abolished;
but to compensate for it, on all unoccupied Saturdays the office of the day
is to be of the B.V.M. The memoriae at Lauds and Vespers are restricted
to two, of the B.V.M. and of the apostles and all saints, unvarying through
out the year. The Penitential Psalms and the Litany are recited only on

THE SECOND BREVIARY OF QUINONES xxvii
Ash Wednesday and Fridays in Lent. Thus the Service is continuous
throughout the year, except that holydays and special seasons are marked
by their invitatory, hymns at Matins and Vespers, 3rd lesson, and collect.
The text is in J. W. Legg Breviarium romanum Quignon ianum,
Cambridge 1888. On the history see Batiffol Hist, du Brev. romain pp.
274 sqq. ; Legg The second recension ofthe Quignon Breviary iipp. 14 sqq.
This Breviary is denoted by d§. in the margin of the Synopsis below.
The new Breviary, of which Quinones afterwards wrote
that it had only been put out provisionally and to invite
discussion,1 was immediately assailed. In July 1535 the
Sorbonne condemned it for its innovations. In consequence
a revision was immediately taken in hand, and a new recension
appeared in July 1536 as Breviarium Romance Curia, ex
sacra & canonica scriptura, necnon Sanctorum historijs, summa
vigilantia decerptis, accurate digestum. Nunc denuo ab autore
suo recognitum diligentius, & commodioribus characteribus
quam antehac excusum.
The chief characteristics of the second as compared with the first recen
sion are : (1) an antiphon is restored to the Psalms in all offices, which in
Lauds, Prime, Vespers and Compline covers also Benedictus, Quicunque,
Magnificat and Nunc dimittis ; (2) the third lesson at Matins on all Sundays,
on all days in Advent and Lent, and throughout octaves, is taken from a
patristic homily ; (3) Vespers, Matins and Lauds of the Dead (constructed
on the plan of the other offices of the book, except that Matins retains its
responds) is provided, to be said in addition to the Office of the day on
Nov. 2, and the Matins and Lauds also on certain Fridays in Lent.
The text is in J. W. Legg The second recension of the Quignon Breviary
i, H.B.S., London 1908. On the history see ibid, ii pp. 18 sqq.; Batiffol
Hist, du Brev. romain pp. 277 sqq.
Of this Breviary more than a hundred editions were issued
between 1536 and 1566. It was widely adopted by seculars
and even by some regulars ; and in some churches in Spain
it was used in choir. On the other hand it was not found to
be generally satisfactory, and the Tridentine Council deter
mined on a new and independent revision both of Missal and
of Breviary, and in its last sitting (Dec. 4 1563) it com
mitted the task of revision to the Holy See.2 In the bull
v Preface to the 2nd recension (J. W. Legg The second recension of the
Quignon Breviary i p. xxiii).
2 Canones et decreta Cone. Trident, sess. xxv contin. sess. 3.

xxviii THE COUNCIL OF COLOGNE
Quod a nobis of July 15 1568, by which Pius V enjoined the
use of the reformed Breviary, that of Quinones was abolished,
along with all other Roman Breviaries of less than 200 years'
standing. 3. In face of the storm of calamities which beset ' the
ship of the Church, tossed among the billows, while the
Captain seemed to be asleep within it,' and in view of the
delay in the convocation of the General Council so long
demanded,1 in 1536 Hermann von Wied, Archbishop-Elector
of Cologne, summoned a Provincial Council to deal provision
ally with abuses and to institute reforms. On the basis of a
draft prepared by the eminent Johann Gropper (1503-1559),
the os cleri Coloniensis, the Council elaborated and issued a
long series of disciplinary canons, including among them a
number dealing with matters of liturgy. The standing
complaints against the Breviary — the displacement of Holy
Scripture and the unsatisfactory character of the lessons from
the lives of the saints — are repeated ; the desire is expressed
for the general reform of Missals and Breviaries and the
removal of superfluities and superstitions (de officio 6, 11) ;
the disorganisation of Service and Mass by the observance of
unauthorised festivals, by the invasions of choirs and organs,
and so forth, is rebuked and forbidden (ib. 7, 12, 15) ; some
things are enjoined, which are of interest in view of what
happened afterwards in England : viz. that baptisms shall be
administered, not privately, but in facie ecclesiae (de ad-
ministr. sacrament. 7), that processions_shall be confined
within the walls of churches (de constitut. 8), and that Dedica
tion-festivals outside the city of Cologne shall all be kept
on one common day (ib. 1 1) ; and, what is perhaps of chief
interest, it is required that the^people be instructed in the
meaning of ceremonies, and to this end that sermons be made
at the time of the celebration of them (de administr. sacra
ment. 2, 5, 12) ; a requirement which apparently expressed a
widely-felt need, and was provided for in the Agendae of
] Canones Cone. Prov. Colon., Cologne 1538, prefatory epistle.

THE CANONS OF COLOGNE xxix
German dioceses later in the 16th cent., where vernacular
instructions and exhortations are attached to the text of the
several offices.1 The Council also promised that an official
Encheiridion should be issued to help the clergy in the instruc
tion of the faithful, treating of the Ten Commandments, the
Creed, the Sacraments, and the Lord's Prayer, the veneration
of saints, relics and images, and the explanation of ceremonies
(de dissemin. verbi 21, 21). These canons were hailed with
some enthusiasm outside of Germany : Giac. Sadoleto, cardinal
of S. Callisto (1477-1547), warmly congratulated Hermann ;
Ambr. Catharinus (Lane. Politi, 1483-1553) wrote that he
had seen nothing in his day ' more orthodox, more learned,
more faithful, or more worthy of all men to be received ' ;
and Cochlaeus (Joh. Dobeneck, 1479-1552) later on quoted
Catharinus and applauded the canons as having won for
Hermann the approval and praise of other nations.2 The draft
submitted to the Council was published in October 1536 in
Formula, ad quam Visitatio intra dioecesin Coloniensem exigetur.
Adjiciuntur huic formulae Canonum fere omnium argumenta
Concilii prouincialis dudum celebrati, quibus paucis eliciuntur,
quaenam in illis ipsis (breui in lucem prodituris) ad longum
contineantur 3 ; the Canons and the Encheiridion were pub
lished at Cologne in 1538 in Canones Concilii Prouincialis
Coloniensis. Sub Reuerendiss. in Christo patre ac dno,
D. Hermanno S. Colonien. ecclesice Archiepiscopo . . . cele
brati. Anno 1536 Quibus adiectum est Encheiridion Chris-
tiance institutionis. The Encheiridion, which, in the body
1 See e.g. Ritus ecclesiastici Augustensis episcopatus [Augsburg] 1580, which
has vernacular instructions and exhortations at Baptism (4 pp.), Confession
(6 pp.), Communion (5 pp.), Visitation ofthe Sick (9 pp.) and ofthe Dying (2 pp.),
and Marriage (6 pp.) ; Agenda ecclesice Moguntina: [Mainz] 1599. See also
the Tridentine Council sess. xxiv de reformat. 7 ' sacramentorum virtus antequam
populo administrentur, ab episcopis et parochis explicetur': and the Rituale
Romanum of Gregory XIII, 1584, and that of Paul V, 1617, which direct
that at the administration of the sacraments the priest 'virtutem vsum ac
vtilitatem' of the sacraments, '& caerimoniarum significationes . . . diligenter
explicabit.' For the instructions of later French Ritualia, see Rituel des
Rituels, ed. Migne 1866, i cc. 59i"I352.
2 M. Deckers Hermann von IViedpp. 211, 106. 3 Ibid. p. 61.

xxx THE ENCHEIRIDLON OF COLOGNE
of the combined volume, bears the title Institutio compen-
diaria doctrinae christianae, in concilio provinciali pollicita, was
the work of Joh. Gropper and was written on a larger scale
than had originally been contemplated, forming a consider
able treatise, a sum of divinity under the current four head
ings, the Creed, the Sacraments, the Lord's Prayer and the
Decalogue ; the ceremonies being expounded along with the
sacraments to which they severally belong.
See M. Deckers Hermann von Wied, Cologne 1 840, pp. 60 sqq. ; G.
Drouven Die Reformation in d. Colnischen Kirchenprovinz zur Zeit d.
Erzbischofes u. Kurfilrsten Hermann V, Graf zu Wied, Neuss 1876, pp.
79 sqq. The provincial Council of Mainz held in 1549, besides enacting
a series of canons, of which the 62nd requires the revision of Missals,
Antiphoners, Agendae, and Breviaries (Constitutiones concilii prouincialis
Moguntini Mainz 1549), also authorised a catechetical manual, Lnstitutio
adpietatem christianam, the work of M. von Hulding, suffragan of Mainz.
V
Liturgical reform was everywhere included in the pro
gramme of the Reformation ; and this reform everywhere
sooner or later implied the substitution, in whole or in part,
of the vernacular for the traditional Latin.
i. The Lutheran ritual is essentially the work of Luther
himself, proposed in a series of booklets issued primarily
for the use of Wittemberg from 1523 to 1537.
(1) In theVon ordenung gottis diensts ynn dergemeyne1 of the
spring of 1523 Luther prescribes the abolition of the daily
Mass and of most of the saints' days, and the substitution
of a daily service, morning and evening, in which the Bible
should be read in course with an exposition of some part of
the lesson, followed by a psalm, a respond or antiphon, and
a collect. On Sundays Mass and Vespers are to be sung,
with a sermon at each.
(2) Das tauffbuchlin verdeutzcht 2 of the same spring supplies
1 In A. L. Richter Die euangelischen Kirchenordnungen i p. 1 ; E. Sehling
Die evangelischen Kirchenordnungen i p. 2 ; and H. Lietzmann' Liturgische
Texte iv p. 3 (Kleine Texte fur theologische u. philologische Vorlesungen 36,
Bonn 1909). 2 Richter i p. 7 ; Sehling i p. 18 ; Lietzmann p. 6.

LUTHER'S TAUFF BUCHLIN AND FORMULA MISSAE xxxi
the Order of Baptism in German. In the De Captivitate
Babylonica of 1520 Luther had blessed God that He had
' at least preserved this sacrament in His Church uninjured
and uncontaminated by the devices of men ' x ; and accord
ingly the Order of the Taufbuchlein is little else than a trans
lation of the baptismal rite of an Agenda, probably that in
use at Wittemberg, akin to that of Magdeburg.2 But in
1526 Luther issued a revised edition, Das taufbuchlin ver-
deudscht aufs neu zu gericht,3 in which two of the prayers are
omitted, the exorcism is reduced to a single paragraph, and
exsufnation, salt, spittle, unction, white garment and torch
are abandoned. Meanwhile Andreas Osiander, pastor of
Nurnberg (1520-1548), had published another German Order
of Baptism, Ordnug wie man Tauffet, bisher im Latein gehalten,
verteiltscht (Nurnberg 1524), founded on the Rituale of Bam
berg.4 (3) The Formula missae et communionis pro ecclesia
Wittembergensi 5 was also written in 1523.
After an attack (cc. 5-7) on the Offertory and the Canon, votive and
requiem Masses, and the ceremonial apparatus of the Mass,6 Luther treats
of four subjects, (a) He prescribes (8-28) a reformed Latin Order of the
Mass, in which the traditional form is retained as far as to the creed and
the sermon (if this is not preached before the Mass) ; after which the
offertory is reduced to the preparation of the matter of the sacrament
without prayers, 'all that suggests oblation being repudiated'; Dominus
vobiscum follows, with Sursum corda and the rest till the per [Lesum] Chris
tum dominum nostrum of the preface, and after a short pause Qui pridie
and consecration, followed by Sanctus and Benedictus, during which the
elevation is made ; Pater noster with its prelude ; Pax Domini, and the
communion with Agnus Dei and ' Communio ' ; Quod ore sumpsimus,
Benedicamus, and the blessing or Num. vi 24-26. (b) ' Concerning the com
munion of the people ' (29-37) : intending communicants are to signify their
1 Wace and Buchheim Luther's primary -works, London 1896, p. 339.
2 See Rietschel Lehrbuch der Liturgik ii, Berlin 1909, pp. 64 sqq.
! Sehling i p. 21 ; and see Rietschel ii pp. 71 sqq.
4 See Richter i p. 10. For other Orders see Rietschel ii pp. 69 sq.
¦¦ Richter i p. 2 ; Sehling i p. 4 ; Lietzmann p. 1 1.
6 It is not quite clear how much of this last he wishes to abolish, how much
to retain : he expressly admits the vestments ' modo pompa et luxus absit '
(c. 28).

xxxii LUTHER'S DEUDSCHE MESSE
names beforehand, that the ' bishop ' may examine them at least once a
year as to faith, knowledge, and life ; at the Mass the communicants are to
stand together that the congregation may recognise them, with a view to
observing their life and manners ; private confession before communion is
recommended, but not to be required as of necessity ; and communion is
to be given in both kinds, without waiting for the sanction of a Council.
(c) Luther expresses a desire (38) for German metrical hymns, after the
manner of the few existing vernacular hymns, if poets can be found to
compose them, to be used by the people at the Gradual, Sanctus and
Agnus Dei. This aspiration began to be satisfied almost immediately in
collections of hymns ; as in Eyn Enchiridion oder Handtbuchlein Erfurt
1524, Geystliche gesangk Buchleyn Wittemberg 1524, and others (see Julian
Dictionary of Hymnology pp. 4 1 2 sqq. ), to which Luther himself contributed
hymns, some new, some enlargements or emendations of older hymns,
some metrical paraphrases of Psalms or of formulae like the Credo, Te
Deum or Media vita?- (d) As to Divine Service (39-41) : matins, hours,
vespers and compline de tempore, are retained, with lessons and exposi
tions daily in German, morning and evening ; but abridgement of the
number of psalms and responds is suggested, to be determined by the
'bishop,' provided that the whole Psalter and the whole Bible are recited.'
(4) Luther's Deudsche Messe vnd ordnung Gottis diensts2 was
issued in 1526. From the preface it appears that there was
a marked desire abroad for a vernacular Mass and Divine
Service, and that men's minds were perplexed and distracted
by the variety of new Masses which were being improvised.
Luther himself in the Formula missae had expressed the
wish for a vernacular Mass 3 ; and now, while desiring that
his Latin form shall not be set aside but continue in use
as occasion may serve, he proposes a German Divine Service
and Mass.
(a) The form of Divine Service for the morning of Sundays and
holydays (9) consists of psalms ; a sermon on the epistle of the day ; an
antiphon and alternately Te Deum and Benedictus ; Our Father, collect, and
Benedicamus Domino. Vespers is apparently retained, with a sermon on
the Old Testament before Magnificat. On weekdays the service (10-12)
is primarily for schoolboys, consisting: in the morning, of psalms; a
chapter of the New Testament read by boys, first in Latin, then in
1 Luther's 38 hymns are conveniently printed in A. Leitzmann Martin
Luthers geistliche Lieder (Kleine Texte 24, 25) Bonn 1907.
2 Richter i p. 35 ; Sehling i p. 10 ; H. Lietzmann Liturgische Texte v
(Kleine Texte 37, Bonn 1909). 3 Fonnuia missae 10.

LUTHER'S LITANY xxxiii
German ; an anthem ; a lesson on the Catechism, S. Matthew, S. John, or
the Epistles, according to a prescribed course ; and a German hymn : in the
evening, of psalms with an antiphon ; hymn ; a chapter or half a chapter
of the Old Testament in Latin and German ; and Magnificat with an
antiphon; concluding both morning and evening with Our Father said
privately, a collect, and Benedicamus. (b) In the Mass (13-27) vestments,
altar, and lights are expressly allowed for the present ; Gloria in excelsis is
omitted, and German metrical hymns take the place of introit and gradual,
and the metrical paraphrase of the Apostles' Creed is substituted for the
' Nicene ' Creed. After the sermon, is recited the traditional ' common
prayer,' * or Our Father in paraphrase, followed by an exhortation to
communicants ; after which, Sursum corda and preface disappearing, con
secration by the recitation of the Institution ( Vnser herr Ihesu Christ,
ynn der nacht) follows immediately. Luther prefers (what in the Formula
missae he had left to the discretion of the ' bishop ') that communion in
each species should follow immediately on the consecration of it, instead
of communion in both following the consecration of both. During the
communion is sung the German Sanctus (Luther's Iesaia dem Propheten)
or a metrical hymn or the German Agnus Dei; and the mass concludes
with a thanksgiving ( Wyr dancken dir almechtiger herr gott) and the
blessing (Num. vi 24-26). It is directed (25) that men and women be
placed apart and that the women communicate after the men.
(5) In 1 5 19 Luther had declared against the use of proces
sions, but without any criticism of the Litany, which continued
in use at Wittemberg. Later, probably as part of Karlstadt's
proceedings in 1520 and 1521, the Litany was abolished. But
at the end of 1528 or early in 1529, while still denouncing
processions, Luther restored the use of the Litany as a method
of prayer against the Turkish peril ; and in 1529 he issued a
reformed Litany, first in Latin, and a few months later in
German. The basis of Luther's Litany is the Roman, to which he was accustomed
in the use of his own order, that of the Augustinian Hermits. He omits
the invocations of the saints, some 12 of the Roman suffrages, and the
psalm ; on the other hand he adds some 25 suffrages, either new or derived
from other sources, and substitutes a new series of collects, beginning with
that of the mass Pro tribulatione cordis (Deus contritorum) with some
modifications, each preceded by a f and Rj, mostly drawn from the preces
following the psalm of the Roman Litany. There is no reason to suppose
1 The German 'gemeines' or 'allgemeines Gebet,' unlike the corresponding
English and French bidding of bedes, was and is used after, not before,
the sermon. c

xxxiv MATRIMONY AND ORDINATION
that this is, not Luther's work, but 'an old German Litany,' as has some
times been said. For the text and history of Luther's Litany see P. Drews
Studien zur Geschichte des Gottesdienstes und des gottesdienstl. Lebens IV
' Luthers lateinische und deutsche Litanei von 1529,' Tubingen 19 10. For
the text of the contemporary Roman Litany see Quiiiones's Breviary (J. W.
Legg Brev. Rom. a . . . Quignonio editum, Cambridge 1 888, p. 43).
(6) In 1534 Luther issued a form of solemnisation of Matri
mony in the Traubuchlein fur die einfeltigen pfarherrn.1
The Marriage-order in German Ritualia is commonly much shorter
and simpler than that of the English books ; and in this respect Luther
follows the German precedent. His order consists of an announcement
to the congregation of the intention of the parties and their desire for its
prayers, and a challenge to objectors ; a demand for consent in the form
of a single short question addressed to each party ; the imposition of the ring
and the joining of hands : ' What God hath joined,' and a declaration of
the marriage (as commonly in the German Ritualia) ; a lesson (Gen. ii 18,
21-24), and an admonition (citing Eph. v 22-24, Gen. iii 16-19, i 27> 28i 3i>
Prov. xliii 22) ; and a prayer while the minister extends his hands over the
parties. On the Traubuchlein see Rietschel Lehrb. d. Liturgik ii pp. 247.
(7) The Lutheran communities first undertook to ordain
in 1535,2 and Luther provided a rite in the Formula ordinan-
dorum ministrorum verbi of 1537 or earlier.3
After the examination of the fitness of the candidates (either on the
day of the ordination or on the day before), a prayer is made for the whole
ministry and for them ; and then, while the candidates kneel with the
ordainer and the ministers or presbyters before the altar, the choir sings
the hymn Veni sancte Spiritus ; and the ordainer, after V and R7, recites
a collect de Spiritu sancto. Then the ordainer addresses the candidates,.;
citing 1 Tim. iii 1-7 and Acts xx 28 ; after which, with the presbyters, he
lays his hands on the heads of the candidates and recites the Our Faihsr;
and a prayer that the Holy Ghost be given ' to those who are seeking
from this church the confirmation of their vocation and to all who are
called to the ministry of the word,' and that 'the foul papistical and
mohammedan abomination and the ravings of other sects ' be repressed.
Finally he dismisses the ordained in the words of 1 Pet. v 2-4, with the
sign of the cross and a blessing ; and if desired Luther's expansion of the
old hymn Nu bitten wir den heilig geist is sung. This rite was apparently^
to be inserted in the Mass after the sermon : accordingly the Mass now
proceeds with the Lord's prayer, and the ordained persons communicate.
On this rite see Rietschel Lehrb. d. Liturgik ii pp. 427 sqq.
1 Sehling i p. 23. 2 Rietschel Lehb. d Liturgik ii pp. 420 sqq.
3 Sehling i p. 26 (German), 37 (Latin, for ordination of foreigners who do
not understand German).

LUTHER'S CATECHISMS xxxy
(8) Catechesis or Catechismus 1 ; originally the instruction
of the catechumens in the creed before baptism and of the
neophytes in the sacraments of baptism and the eucharist
immediately after baptism ; later, when most people were
baptized as infants, changed its meaning, and in the 16th
cent, it was generally used of two or three slightly different
things : either of the Gospel, Credo, and Paternoster, as recited
in the Order of Baptism — representing the old Roman Apertio
aurium2 — together with the charge to the godparents to see
that the child was instructed in Credo and Paternoster 3 ; or
of the questions and answers relating to renunciation and
faith 4 ; or of those relating to faith alone 5 ; or of the charge
to the godparents alone.6 Colet's Catechyzon, written for
S. Paul's School (1512), is a summary of fundamentals, put
into the mouth of the boy, under the heads of Faith (the Creed) ,
the Seven Sacraments, and Charity, with resolutions relating
to Penance, Communion, Sickness and Death, followed by a
list of ' Preceptes of lywynge.'7 It was required of parish
priests in the middle age regularly to instruct their flocks
in the Creed, the Decalogue, the Sacraments, the deadly sins
and other fundamental topics 8 ; and from time to time
manuals were written to help them in this ministry.9 But
perhaps Luther was the first to fix the Decalogue, the Creed,
the Lord's Prayer, and the Sacraments, as the four heads of
fundamental popular instruction, and to draw up manuals of
exposition of these topics under the name of Catechism. In
1520 he had published, in Encheiridion piarum precationum,
1 Catechismus of the act of instruction, S. Aug. de Fide et Opp. xx 35 ; of
'the words in which the instruction is conveyed, ib. xiii 19, xviii 33, Paulinus
Vita Ambrosii 36. For later usage, Du Cange Glossarium s.v. Catechismus and
i cognates. 2 Sacramentarium Gelasianum I xxxiv.
j * Antididagma Colon, f. xxxvib.
4 Bucer Censura in Scripta anglicana xiv p. 480.
i 6 Encheiridion Colon, f. lxxxib.
6 Rationale of Ceremonies (ed. Cobb) p. 6.
7 J. H. Lupton Life offohn Colet, London 1887, pp. 286 sqq.
j; 8 See below p. clviii.
jf ' See e.g. The Lay folks' Catechism E.E.T.S. 118, London 1881 : Gasquet
Parish life in mediaval England p. 220.

xxxvi LUTHER'S BIBLE
expositions of the Decalogue, the Creed, and the Paternoster1 ;
and in 1526 he had urged the need of ' a rough plain simple
good Catechism ' on these three topics as all that a Christian
needs to know, and sketched a method of catechising2 ; but
in 1529, after the Saxon Visitation, and with the experience
of the ignorance of the people which he had gained in the
course of it, he composed two ' Catechisms,' the ' Greater '
and the ' Short,' treating of the four topics in the form of
question and answer.3 Henceforth these four topics became
current on all sides as the heads of instruction : in Calvin's
Catechism of 1535 ; in the Encheiridion of Cologne, 15384;
in The Institution of a Christian man, 1537, and A necessary
doctrine and erudition for any Christian man, 1543 (in both
these with some subsidiary topics added) s ; in the Institutio of
Mainz, 1549 6 ; and in the Catechismus ex decreto Concilii
Tridentini, 1566.7
(9) Meanwhile Luther had supplied what was a first neces
sity for vernacular Service and Mass, in his translation of the
Bible. He issued the New Testament in 1522 and the Old
Testament in successive instalments from 1524 to 1534, when
the whole Bible (except 3 and 4 Esdras and 3 and 4 Macca
bees) was collected in Biblia, das ist, die gantze Heilige Schrijft
Deutsch (Wittemberg) .
The Old Testament was rendered from the Hebrew (Brescia 1494),
and, for the 'Apocrypha,' from the Aldine Septuagint of 15 18 and
the Vulgate, all with the aid of the Latin version of the Dominican,
Xantes Pagnino of Lucca (published 1528), and of commentaries, like the
Glossa ordinaria, compiled mostly from Latin Fathers and Hrabanus
Maurus by Walafrid Strabo (t 849), and the Postillae perpetuae in uni-
versam s. Scripturam of the Franciscan, Nicolas of Lyra (1 270-1340). The
New Testament was rendered from the 2nd edition (15 19) of Erasmus's
1 Luther Opera Wittemberg 1558, vii ff. 118 sqq.
2 Deudsche messe 5-7 : in 10 he adds 'baptism and the sacrament.'
3 Translated in Wace and Buchheim Luther's Primary Works pp. I sqq.
4 Above p. xxx. 6 Below pp. liv sq. 6 Above p. xxx.
7 Catechismus procem. xii : ' sapientissime maiores nostri totam hanc vim
et rationem salutaris doctrinae in quatuor haec capita redactam distribuerunt :
Apostolorum symbolum, sacramenta, decalogum, dominicam orationem'— a
questionable statement.

THE LUTHERAN KIRCHENORDNUNGEN xxxvii
Greek text. See Darlow and Moule Historical Catalogue of the printed
editions of Holy Scripture in the Library of the British and Foreign Bible
Society ii, London 191 1, nos. 4188, 4189, 4197, 4199, 4594, 4597, 5078,
6108. ii. Under cover of the recess of the Diet of Speier in 1526,
in which the Princes and Estates of the Empire had under
taken, pending the convocation of a General Council or of a
national synod, each ' so to live, govern, and carry himself,
as he hopes and trusts to answer it to God and his Imperial
Majesty,' the Protestant Princes, taking advantage of the
occupation of the Emperor with his quarrel with Clement VII
and that of Ferdinand of Austria, first with Bohemia and
Hungary, and then with the Turk, took in hand the ecclesi
astical reorganisation of their territories in the Lutheran
sense.1 The instrument of this reorganisation was commonly
a Visitation of the parishes by commissioners armed with a
programme in the shape of Visitation Articles ; and the
permanent arrangement was embodied in a Church Order
(^Kirchenordnung), defining the doctrine, discipline and ritual
of the territory affected. Such Church Orders had already
appeared here and there 2 ; but henceforth, and especially
after 1530, they are indefinitely multiplied to cover the whole
Lutheran field. Luther had disclaimed the purpose of dic
tating in the matter of rite to the communities which followed
him, outside of the range of his immediate influence and
responsibility, and, while desiring uniformity within each
particular territory, he refused to demand a general uni
formity.3 But his rites were followed more or less closely
in all the Lutheran territories ; and the Church Orders have
been classified, by the standard of conformity to Luther's
models, into three principal groups : viz. those of the strictly
Lutheran type, belonging to north and middle Germany ;
1 B. J. Kidd Documents of the continental reformation pp. 185 sqq.
1 Richter Evangelisch. Kirchenordn. i pp. 1 5 sqq.
3 Luther Formula missae 27, Deutsche messe 2 ; Rietschel Lehrbuch der
Liturgik i p. 421 ; Gasquet and Bishop Edward VI and the Book of Common
Prayer p. 36. On the degree of local uniformity contemplated, e.g. by the
Kirchenordnung of Albertine Saxony, see Sehling i p. 275.

xxxviii ERNESTINE-SAXONY AND BRANDENBURG-NURNBERG
a conservative group, approximating more nearly to the tra<-
ditional ritual, belonging, some to north and more of them td
middle Germany ; and those approximating to the Reformed
usage of Switzerland, belonging to south Germany.1 Those
of them which there is occasion to mention here belong to
the first and second groups ; and they will be sufficient to
give some impression of the character of the books of these
groups and of their relations to one another.
A large collection of the Orders (including those of Switzerland) is
contained in A. L. Richter Die evangelischen Kirchenordnungen d. sechs-
zehnten Jahrhunderts Weimar 1846 ; a fuller collection is in course of pub
lication in E. Sehling Die evangelischen Kirchenordnungen d. xvi. Jahr
hunderts, of which vols, i-v have so far appeared, Leipzig 1902-1913.
Unfortunately in both these works the documents are not always printed
at full length. For the liturgiology of the Kirchenordnungen see Rietschel
Lehrbuch der Liturgik Berlin 1900, 1909.
(i) The Visitation of Ernestine Saxony was promoted at
Luther's petition by the Elector John in 1527,2 and was
carried out (1527-1529) by commissions which administered,
first, the Instruction fur die Visitatoren of 1527,3 and then the
more important and comprehensive Vnterricht der Visitatoren
an die Pfarhern ym Kurfiirstenthum zu Sachssen, drawn up
in 1528 by Ph. Melanchthon with the co-operation of Luther.*
This Vnterricht in effect directs the adoption of Luther's ritual.
(ii) The Visitation of the territories of George, margrave of
Brandenbtjrg-Anspach, was undertaken in I528,5 and the
Church Order for Brandenburg and Nurnberg was issued in
1533 under the title Kirchen Ordnung, In . . . der Marg-
grauen zu Brandenburg, vnd . . . der Stat Nurnberg Oberkeyt
vnd gepieten, Wie man sich bayde mil der Leer vnd Ceremonien
halten solle,6 the work of Andreas Osiander, pastor of Nurn
berg (1520- 1 548), and Johann Brenz, pastor in Swabisch-Hall
(1522-1546). 1 Rietschel Lehrbuch i p. 423.
2 Kidd Documents p. 186 ; Sehling i pp. 32 sqq.
3 Richter i p. 77 ; Sehling i p. 142.
4 Richter i p. 82 ; Sehling i p. 149.
6 Kidd Documents p. 187. e Richter i p. 176.

ALBERTINE-SAXONY xxxix
After the dogmatic chapters, in part reproduced from the Saxon
Vnterricht, this Order prescribes (i) Luther's revised order of Baptism
(1526), preceded by an exhortation (mostly from the epilogue ofthe Tauff
buchlin) and followed by an admonition to the god-parents (from Osiander's
baptismal Ordnung, 1524); (2) procedure as to Penance, with a form of
absolution ; (3) an Order of Mass, partly in Latin, partly in German, in
structure intermediate between the Formula missae and the Deutsche Messe ;
(4) an Office to be used instead ofthe Mass, when none have signified their
intention to communicate ; viz. two or three Psalms, according to length
(for the last of which Quicunque vult is substituted on Sundays) with an
antiphon, Epistle, hymn, Gospel, Te Deum or hymn, three collects,
Benedicamus Domino, and blessing ; (5) an Order for the Communion of
the Sick, in which, after examination and instruction, the sacrament is
consecrated by the recital of the Institution (Der Herr), the Lord's Prayer
is said, the sick is communicated, and a prayer follows; (6) at the
Solemnization of Matrimony after the parties have been interrogated as to
their intention, there follows an instruction (Gen. ii 18-24, S. Mt. xix
3-9, Eph. v 25-29, 22-24, Gen. iii 16-19), tne troth with rings and
joining of hands, the declaration of the marriage and What God hath
joined, the collect from the Traubuchlein, Ps. cxxviii, and the dismissal ;
(7) the Burial of the Dead includes Benedictus or Ps. xc, with an anthem
(Media vita or Ego sum resurrectio) or a hymn, to be sung over the body,
and an exhortation on 1 Thess. iv 13-18 to be made either in the house or
at the grave ; (8) the abrogation of minor ceremonies is confirmed — the
blessing of candles, palms, fire, salt, water, etc., processions with the Cross
and with the Blessed Sacrament, etc. ; and (9) a table of holy days is
set out. The Saxon Vnterricht and the Brandenburg-Niirnberg
Kirchenordnung were perhaps the most influential of the docu
ments of the period as affecting subsequent Orders.
(iii) In Albertine Saxony the duke George (1500-1539)
had all along opposed the Lutheran reformation ; but on his
death in 1539 his brother and successor Henry, in spite of the
opposition of the bishops, instituted a Visitation. Initiated
at Luther's advice this Visitation was largely influenced from
Wittemberg, Justus Jonas (1493-1555), provost of the Castle
church and professor of Canon Law in the University,
and Georg Spalatin (1484- 1545), being among the com
missioners, while the articles of Visitation were compiled
by the theological faculty of Wittemberg.1 The Visitation
1 Sehling i pp. 85 sqq.

xl ALBERTINE-SAXONY
was begun in 1539 and a Church Order, Kirchenordnunge
zum anfang, fur die Pfarherrn in Hertzog Heinrichs zu Sachsen
v. g. h. Furstenthum,1 perhaps the work mainly of Justus Jonas,2
was issued in the same year. But this Order was avowedly
only provisional (zum anfang), and it was reissued in a fuller
form in the following year under the title Agenda das ist
kirchenordnung fur die diener der kirchen in herzog Heinrich
zu Sachsen furstenthum gestellet.3 This Order also had con
siderable influence on later Orders.4
The Saxon Order provides for (1) Baptism: Luther's amended Tauf
bilchlein of 1526 with three exhortations added; (2) private Baptism in
time of need, and verification in church, with interrogations as to the
matter and form employed, the Gospel (S. Mk. x 13-16), a blessing and
dismissal ; (3) Penance with a form of absolution ; (4) the Visitation and
Communion of the Sick, with an instruction and exhortation, absolution,
psalm, Gospel, Lord's Prayer, consecration and communion, psalm, and
the Aaronic blessing ; (5) Divine Service (approximately Luther's) ; (6) the
Communion (Luther's Deutsche Messe, but with the Latin prefaces to be
sung on great feasts and occasionally on Sundays) ; and a substitute when
there are none to communicate, viz. psalms or a German hymn, Gospel,
creed, sermon, psalm or hymn, collect and blessing ; (7) the recitation of
Luther's German Litany, in towns on Wednesdays or fridays and in Ember
weeks, in villages on alternate Sundays ; (8) the Solemnization of Matri
mony according to Luther's Traubuchlein, with Ps. cxxvii or cxxviii inserted
before the Lesson (for which S. Jo. ii 1-1 1 is suggested in place of Gen. ii) ;
(9) a table of holydays; (10) the Burial of the Dead; viz. a respond (e.g.
Si bona suscepimus) and a German hymn (e.g. Luther's metrical De pro-
fundis or Media vita), to be sung on the way to the grave ; Luther's Nunc
dimittis and metrical creed at the grave, and a collect (for the living) after
the burial; (11) a series of German collects for days and occasions.
A second and more thorough Visitation was begun at the
end of 1539 and lasted till 1542, carried through by divines
of Albertine Saxony without the interference of Wittemberg.6
Among the acts of the commissioners was the issue of a paper
of injunctions to parish-priests (Gemeiner bericht der visi-
1 Richter i pp. 307 sqq. * See Sehling i pp. 88 sq.
3 Sehling i pp. 264 sqq., where the Order of 1539 is printed with the addi
tions and alterations of 1540 in the margin.
4 The Saxon Order is denoted by the symbol S in the margin of the first
column below.
6 Sehling i pp. 90 sqq.

ELECTORAL BRANDENBURG xii
tatoren an die pfarrer und dortschaft,1 Oct. ii 1540), including
directions to catechise at Vespers on Sundays and festivals,
the requirement of confession and absolution before each
communion, and of uniformity in ceremonies.
(iv) In Electoral Brandenburg, while the Elector
Joachim I (1499-1535) had vigorously opposed Luther and
his reformation, his son Joachim II (1535-1571) was favour
able to a moderate reform and was supported by the nobles
and the towns, and by Matthias von Jagow, bishop of Bran
denburg. He therefore summoned a convention of divines,
including George Witzel (150 1 -1573), whose sympathies were
Erasmian, and Melanchthon ; and in Oct. 1539 a conservative
programme of reform was adopted ; and March 1 1540 the
nobles and the towns in the Diet accepted a correspondingly
conservative Church Order, Kirchen Ordnung in Churfursten-
thum der Marcken zu Brandemburg, wie man sich beide mit
der Leer vnd Ceremonien halten sol, which was followed by a
Visitation.2 Of the contents of the Kirchenordnung: (1) the provisions for private
Baptism and subsequent verification reproduce those of the Saxon Order ;
the rite and the rubrics of public Baptism reproduce in German those of some
Agenda, with a didactic element derived from the Brandenburg- Nurnberg
and Albertine-Saxon Orders ; (2) Confirmation is administered by prayer
and imposition of hands after instruction in the Catechism and examination
by the bishop ; (3) the administration of Penance takes its didactic element
from the Brandenburg-Niirnberg Order, while its form is akin to that of
the Saxon Order ; (4) in the Mass, in which the priest and his ministers
are to use the accustomed ornaments, the Confiteor is first recited, and then
the traditional rite is followed in exceptional detail, except that (a) while
the Offertorium is sung, there are no directions for the offertory ; (b) the
Canon is reduced to four German prayers, for the Emperor and civil rulers,
for the clergy, for unity, and for forgiveness of sins (from the Brandenburg-
Niirnberg Order), and the consecration (Vnser herr) in a form akin to
that of the same Order, with inclination and elevation, followed by
a respond or hymn ; (c) after the communion-prayers is inserted an
1 Printed ibid. pp. 284 sqq. This document is denoted by A-S. in the margin
of the Synopsis below.
2 Kidd Documents pp. 306 sq. The Kirchenordnung is printed in Richter
i pp. 323 sqq., Sehling iii pp. 39 sqq. It is denoted by Br in the margin of the
first column below (on p. 790 for B read Br).

xiii ELECTORAL BRANDENBURG
exhortation to communicants (from the Brand.-Niirnb. Order); (d) the
German thanksgiving (from the same Order) is substituted for the Post-
communion ; and (e) all is still in Latin, except that, besides the German
elements already noticed, the Epistle and Gospel are to be read in German
as well as in Latin, a German hymn is substituted for the gradual, and in
parish-churches the German metrical creed for Credo in unum, and Pater
noster and Pax Domini are in German : (5) on days when there are no
communicants, the Order of the Mass is to be recited as far as to the Sermon,
after which is to be said the German Litany, or Luther's metrical Pater
noster or Media vita or Deus misereatur, his Da pacem Domine and the
collect pro pace, and the usual blessing : (6) the Litany is to be used as
above and also, in towns on Wednesdays or fridays or on other days, in
villages on all Sundays or every other Sunday : (7) the Solemnization of
Matrimony follows the Brandenburg-Niirnberg Order in the betrothal, but
it adds a German version of the collect Propitiare Domine supplicantibus
and of the nuptial benediction Deus qui potestate virtutis; and, after a. final
commendation of the parties each to the other, the minister gives them
the Aaronic blessing and dismisses them : (8) for the Sick it is provided
that (a) if a sick person is unable to be present at the Mass, he may be
communicated in church at a more convenient hour, if notice has been
given overnight ; (b) if he is too ill to go to church, the priest, having on a
surplice, and preceded by the sacristan with lantern and bell, shall carry
the Sacrament to him directly from the altar at the time of communion,
and communicate him at home ; and (c) in a sudden emergency the priest
shall resort to the church and there, after exhorting such as are present to
pray for the sick, shall say the Lord's prayer at the altar and consecrate,
and then carry the Sacrament to the sick as before : and in the house in
both cases, after placing the Sacrament on a table covered with a linen
cloth, he shall exhort the sick (in the form provided in the Alb.-Saxon
Order) and recite Ps. xxv (and if there is time one or more of Pss. xx,
xxiii, xxvii, xxxi, xiii), S. Jo. iii 16 sqq., and a passage from S. Paul (e.g.
from Rom. viii, x), followed by prayers, the Apostles' creed and the Lord's
prayer ; the sick shall make his confession and be absolved ; and the
priest shall communicate him in both kinds ; after which he shall recite
Ps. cxvii or ciii and give the Aaronic blessing ; and if the sick desire it
shall add Pss. xci, cxviii. These provisions apply to town-parishes; but
(d) in village-parishes, when distances may be long and roads bad, after
notice received overnight, the priest shall go in the morning to the sick
person's house, and there, having a surplice, a table, corporal, vessels,
pall, and light, shall first hear the sick man's confession, if he have not
made it the day before, and absolve him, and use the exhortation, Psalms,
etc., as above, and then after preparing the host and the chalice on the
corporal, and, if the sick person have not just made his confession, reciting
the general confession and the absolution and exhorting the sick, shall

CALENBERG-GOTTINGEN xliii
consecrate, and communicate him, in the Alb. -Saxon form ; and after
washing his fingers and giving the ablution to the sick or to some other to
consume, he shall conclude with psalms and thanksgiving, the blessing,
and commendation of the sick to God : (9) the Burial of the Dead
provides for a procession to the grave, with cross and lights, while the
Media vita and Luther's paraphrase of it, with Luther's De profundi's, or
the respond Libera me Domine (from the Exsequiarum Ordo), are sung ;
and an office in church, consisting of Luther's Nunc dimittis, one or more
lessons with responds or German hymns between, Benedictus with its
antiphon Ego sum resurrectio, and a collect, followed by the respond Si bona
suscepimus (Hist. Job. 1), the Epistle 1 Thess. iv 13-18 and the Gospel S.
Jo. xi 21-28, and the respond repeated ; while there is no form of committal
of the body, a deficiency characteristic of Lutheran rites.1
(v) In the principalities of Calenberg and Gottingen
the reformation made some way in the towns under the duke
Eric I ; but it was not till after his death (1540) and during
the regency of his widow, the duchess Elizabeth, that it was
generally adopted, and was organised by a Church Order
(Christliche Kirchen Ordnung, Ceremonien und Gesenge, Fur
arme vngeschickte Pfarrherm gestelt 1542), compiled by Anton
Rabe (Corvinus, 1501-1553), mostly from the Brandenburg-
Niirnberg Order of 1533, the Saxon Order of 1539, and the
Brandenburg Order of 1540.2
(1) The Baptismal orders, public and private, follow those of the
Brandenburg Kirchenordnung of 1540 ; (2) in Confirmation, the candidate
is publicly examined in the catechism and then receives imposition of
hands accompanied by a prayer for strength and perseverance, for which
no particular form is prescribed; and after Confirmation he may be
admitted to communion ; (3) the Mass reproduces Bugenhagen's Brunswick
Order of 1528,3 which is practically identical with the Saxon order of 1540,
noticed above (p. xl), except that the Preface and Sanctus are retained,
and the communion is dovetailed into the consecration ; (4) in the Divine
Service, Vespers are in the traditional form, except that the Psalms are
reduced to 3, and a lesson with an exposition is inserted after Magnificat ;
Matins and Lauds are fused into a single office, on Sundays and festivals
consisting of the common introduction (Deus in adiuiorium &c), Invita-
tory and Venite, 3 Psalms with antiphons, a lesson from the Old or the
New Testament, Te Deum, a lesson from the N.T. with an exposition,
1 Rietschel Lehrbuch der Liturgik ii p. 330.
2 In Richter i pp. 362 sqq., where see introductory note. It is denoted in
the margin below by C. * Richter i p. 11 5-

xliv THE NEUBURG PALATINATE
Benedictus with antiphon, collect, Benedicamus Domino and the memorial
for peace (Da pacem &c. and Deus auctor pads) ; while on weekdays the
Veni sancte Spiritus replaces Venite, the first Lesson is omitted, and a
prayer follows the exposition of the second lesson; (5) Luther's Litany
is to be sung on Wednesdays and Fridays; (6) the order for Solemnization
of Matrimony is closely akin to the Brandenburg order of 1540; and (7)
at the Burial of the Dead the German Media vita and De profundis are
sung during the procession to the grave and the burial, and after the
burial follows a short exhortation, a lesson from S. John xi, and a collection
of alms. (vi) In the Neubtjrg Palatinate (Pfalz-Neuburg) the
reformation was introduced by the palsgrave Otto Heinrich
by a mandate, Ausschreiben vnd Ernstlicher befehl, dated June
22 1542, and in the next year this was followed by a Church
Order, Kirchenordnung, Wie es mit der Christlichen Lehre,
heiligen Sacramenten vnd allerley andern Ceremonien . . .
gehalten wirt, compiled with the co-operation of Osiander, and
closely related to the Orders of Brandenburg-Niirnberg, 1533,
and Electoral Brandenburg, 1540.1
The Order consists of three parts, of which the second is concerned
with liturgy ; and here it chiefly follows both in rite and in ceremony the
Order of Electoral Brandenburg, 1540, but sometimes prefers that of
Brandenburg-Niirnberg, 1533 ; while it has some characteristics of its own.
Only four points need to be noticed in particular. (1) In the Mass,
after the sermon, or after the creed if the sermon is preached before the
Mass begins, follows the Exhortation Ir allerliebsten in Gott of the
Brandenburg-Niirnberg Order; after which is a remarkable prayer Herr
lesu Christe, presenting the gifts of bread and wine, and asking our Lord,
by His divine grace, goodness, and power, to hallow, bless, and make the
bread to be His body and the wine His blood, and to grant to all who eat
and drink of them to attain to eternal life. It is to be noticed that this
prayer is addressed to our Lord, which is abnormal at such a point (see
Concil. Carthag. Ill can. 23); but cp. the prayer Adesto adesto at the
corresponding point in the Mozarabic Mass (Migne P.L. lxxxv 550).
(2) After this prayer follows the consecration in the usual Lutheran form
( Vnser Herr) ; Sanctus ; three prayers, for the civil rulers, for the clergy,
and for unity (from the Brandenburg-Niirnberg Order), the Lord's
Prayer, Agnus Dei, and the communion, during which is sung the ' Com-
munio ' and if necessary another Latin hymn, like the responsory Discubuit

1 In Richter ii 26 sqq., where see introductory note. This Order is denoted
by P in the margin of the first column below.

THE REFORMATION OF COLOGNE xlv
lesus. (3) When none have signified their intention to communicate, the
order ofthe Mass is used only as far as to the sermon, and then follow the
Litany, a collect, Benedicamus and the blessing. (4) A number of minor
ceremonies are explicitly abolished : perambulation at Rogationtide (when
the usual ceremonies, followed by an exhortation to the people to pray,
and the Litany, are now to be executed in church); the spectacula or
dramatic elements in the observance of the great festivals ; and the con
secration of water, of lights at Candlemas, ashes on Ash Wednesday, palms
on Palm Sunday, the ceremonies of Easter Even, etc.
(vii) It does not appear whether or not the measures of
reform proposed by the Council of Cologne in 1536 were
enforced or proved in any way effectual. In any case the
recess of the Diet of Regensburg (July 29 1541), which
required the prelates to promote within their jurisdictions a
Christian ordering and reformation for the better adminis
tration of ecclesiastical affairs, served as occasion . for the
Archbishop-Elector, Hermann von Wied, to attempt further
reformation in the diocese of Cologne. But by this time
he was drifting towards Lutheranism ; and by 1543 he had
definitely taken the Lutheran side, and to advocate his
reform and carry it through he had introduced Martin Bucer
(Butzer) from Strassburg, in spite of the protests of J. Gropper
and the Chapter of Cologne and of the University, invited
Philip Melanchthon from Wittemberg, and admitted other
divines, among them Joh. Becker (Pistorius, 1503- 1583), court-
preacher of Philip of Hessen, and Caspar Hedio (1493-1552)
of Strassburg. The programme of the reform was embodied
in a Church Order, compiled by Bucer, who was responsible
for the ritual enactments, and Melanchthon, who drew up
the dogmatic articles, Becker and Hedio co-operating. The
Order was laid before the Landtag at Bonn, July 1543, and
at least provisionally accepted by the lay estates ; and after
some alteration it was published before October under the title
Von Gottes genaden, vnser Hermans Ertzbischoffs zu Coin, vnnd
Churfiirsten &c. einfaltigs bedencken, warauff ein Christliche,
in dem wort Gottes gegriinte Reformation an Lehr, brauch der
Heyligen Sacramenten vnd Ceremonien, Seelsorge, vnd anderem

xlvi THE EINFALTIGS BEDENCKEN OF COLOGNE
Kirchendienst, biss vff eines freyen, Christlichen, Gemeinen oder
Nationals Concilij, oder des Reichs Teutscher Nation Stende, im
Heyligen Geyst versamlet, verbesserung, bey denen so vnsere
Seelsorge befohlen, anzurichten seye 1 ; a corrected and improved
edition was issued at Bonn in 1544 ; and in 1545 it was pub
lished, with further modifications, in Latin, under the title
Nostra Hermanni ex gratia Dei archiepiscopi Coloniensis, et
principis electoris, &c. simplex ac pia deliberatio etc.2
By Hermann's desire Osiander's Brandenburg-Niirnberg
Order of 1533 was taken as the basis of the Cologne Order ;
but use was made also of the Cassel Order of 1539, of the
Albertine-Saxon Order of 1540, and of the Schwabisch-Hall
Order of 1543 ; while at some points Hermann's Order is
original.3 It bears the mark of Bucer in its doctrine of the
Eucharist, which approximates to the Swiss, and won for it
the denunciation of Luther ; and, what perhaps more nearly
concerns the present purpose, in the excessively didactic and
hortatory complexion of its ritual.4
(1) Baptism is to be administered on a Sunday or festival, in the face
of the church ; and by way of some return to ancient usage, the admission
and the scrutiny of the candidate is to happen on the day preceding.
Accordingly the Order of Baptism is divided into two parts. On the first
day, the procedure includes a long exhortation, being an expanded com
bination of the exhortations of the Saxon and the Brandenburg-Niirnberg
Orders ; the interrogations and the corresponding renunciations and
confession of faith, expanded into a long catechism ; and a further ex
hortation. Then follows the sign of the cross with Nim das Zeichen;
the short exorcism (Ich gebiete, corresponding to Exi immunde and Fahre
1 Printed incompletely in Richter ii pp. 30 sqq.
2 On the history of Hermann's reformation see Deckers Hermann von
Wied chaps, xii-xiv ; Drouven Die Reformation in d. Coin. Kirchenprov.
ch. xiii. Hermann's Church Order is denoted in the margin below by H whether
the German or the Latin text be referred to. I have aimed at using whichever
of the two texts corresponds more nearly to the English in each case : but I
have not been able always to have the complete German text before me.
3 The Ordenung der Kirchen zu Cassel, of exceptional type, having been
compiled under Strassburg influence, is printed in Richter i pp. 295 sqq. ; the
Ordnung der Kirchen, inn eins Erbarn Raths zu Schwdbischen Hall, Oberkeit
vnd gepiet gelegen is printed ibid, ii pp. 14 sqq.
4 Melanchthon describes Bucer as ' copiosus ' (Kidd Documents p. 352), and
Luther alludes to his ' Klappermaul ' (Deckers op. tit. p. 109).

THE EINFALTIGS BEDENCKEN OF COLOGNE xlvii
aus), and the two first prayers of Luther's Taufbiichlein of 1526; the
Gospel (S. Mark x. 13-16), and, in the Latin, a short exposition; the
Lord's Prayer and the creed ; Psalms cxiv and cxv, or cxxxv, and a collect.
On the next day, after the creed of the Mass, the minister recites an
exhortation, an Epistle (Tit. iii .4 sqq.) and a Gospel (S. Mt. xxviii 18 sqq.),
and along 'general prayer' (from the Cassel Order); after which the Baptism
is administered with the traditional formula in German, followed by Der
Almechtige Gott vnd Vatter from the Taufbiichlein, a German hymn, and
Der fried set' mit euch alien ; and the mass is continued. Private Baptism
reproduces that of the Saxon Order. (2) Before Confirmation the
confirmands are examined in a long and detailed catechism, expanded
from that of the Cassel Order ; the congregation is admonished to pray for
them, and the prayers are summed up in a long collect, also derived from
the Cassel Order ; after which Confirmation is conferred by imposition of
hands and prayer ; and a German hymn of thanksgiving follows. (3) For
the Lord's Supper an office of preparation is provided to be used on the
day before communion, in which after a German psalm and a lesson
(e.g. from 1 Cor. x, xi or S. John vi) the minister reads an exhortation (for
which two alternatives are supplied, the one from the Cassel Order, the
other from the Brandenburg-Niirnberg Order) and prays for all the needs
of the Church and especially for those about to communicate ; and after
the people have prayed silently the minister concludes with a collect. The
celebration itself is preceded by a confession, 'comfortable words,' and
absolution ; it follows the common order from the introit to the sermon,
after which is recited a prayer for all estates (from the Cassel Order), and
the Creed, during which the alms are collected : then follows ' The Lord
be with you,' ' Lift up your hearts,' etc., and a fixed preface with Sanctus
and Benedictus in Latin and German, the consecration (Vnser Herr),
followed by the people's Amen, ' Let us pray ' and the Lord's Prayer, ' The
peace of the Lord,' the communion with Agnus Dei and hymns, 'The
Lord be with you ' and a thanksgiving, either that of the Brandenburg-
Niirnberg Order or that of Luther's Deutsche Messe, and the Aaronic
blessing. (4) In the Solemnization of Matrimony, the minister, after
demanding the intention of the parties, recites passages from Gen. ii 18,
21-24, Matt, xix 3-5, Eph. v 25-29, 22-24 (as in the Brandenburg-Niirnberg
Order) and makes an exhortation on these texts, and admonishes the
parties and the congregation to pray that the marriage be undertaken
and fulfilled to the end according to the divine precepts ; the parties give
their troth in answer to a single question addressed to each, rings are
exchanged and hands joined, and the minister recites ' What God hath
joined,' and proclaims the marriage : and after the singing of Ps. cxxvii or
cxxviii, the minister recites a prayer, either Almechtiger gutiger Gott,
himlischer Vater, from the Cassel Order, or Herr Gott, der du man vnd
weib geschaffen hast, from the Brandenburg-Niirnberg Order and Luther's

xlviii THE ANTIDIDAGMA OF COLOGNE
Traubiichlein. (5) In the Visitation and Communion of the Sick, the
minister makes an exhortation (from the Saxon Order), and reads S. John vi
53-58, with an exposition, and after ' The Lord be with you ' recites a collect
and the Lord's Prayer ; then he consecrates with the ordinary Lutheran
formula, repeats the Lord's Prayer and 'The peace of the Lord,' and
communicates the sick and those who are with him, and concludes with
the thanksgiving and the blessing. (6) At the Burial of the Dead, during
the procession the German Media vita or De profundi's 01 other like hymns
are sung : at the grave a lesson may be read (1 Cor. xv 20-28, or 50-58, or
Phil, iii 20 sq., or Rom. vi 8-1 1) ; and in the church a short office is said,
of which the structure and most of the contents are borrowed from Brentz's
Kirchenordnung for Schwabisch Hall, 1543,1 consisting of a lesson (1 Th.
iv 13-18, S. Jo. xi 21-27, S. Lk. vii n-15, or S. Mt. ix 18, 19, 23-26) with
an exposition and exhortation, the Lord's Prayer, and two collects.
Of these Kirchenordnungen it will be seen that those of
both Saxonies, and that of Brandenburg-Niirnberg are of the
central Lutheran type ; and those of Electoral Brandenburg,
of Calenberg-Gottingen, and of the Neuburg Palatinate are
more conservative ; whereas that of Cologne, like the Cassel
Order, while approximating to the Lutheran type, is excep
tional, betraying the partly conservative influence of Bucer.
iii. Hermann von Wied's reformation failed, and the
Einfaltigs bedencken was little if at all used in the diocese of
Cologne, though for a while it had some vogue in Hessen.2
Already on Oct. 1 1543 the Chapter of Cologne sent an answer
to it to the archbishop, at the same time petitioning that the
Church Order should not be published ; adding that, if it were,
they would be bound to publish their answer and to make their
protest.3 The Einfaltigs bedencken had, however, already been
printed and was in circulation ; and in fact a second and
emended impression had been issued before Oct. 1 . The Chap
ter therefore printed its answer, which appeared early in 1544,
with the title Christliche vnd katholische Gegenberichtung eines
ehrwurdigen Domcapitels zu Koln wider das Buch der genannten
Reformation, so den Stiinden des Erzstiffts Collen auf jiingstem
Landtage zu Bonn vorgehalten, vnd nun vnter dem Titel eines
Bedenkens im Druck (dock mit allerlei Zusatzen vnd Verande-
1 Richter ii p. 21. 2 Richter ii p. 30. 3 Deckers op. tit. pp. 104 sq.

COLOGNE, ZURICH, GENEVA xlix
rungen) ausgangen ist.1 And soon after appeared a Latin
version : Antididagma, sev christians et catholicce religionis
per Reverend. & Illust. dnos Canonicos Metropolitans ecclesice
Colonien propugnatio, aduersus librum quendam uniuersis
Ordinibus seu Statibus Diaecesis eiusdem nuper Bonnce titulo
Reformations exhibitum, ac postea (mutatis quibusdam) consul-
toria deliberationis nomine impressum. The Antididagma is an
interesting and moderate restatement, no doubt mainly by J.
Gropper, of the traditional Catholic doctrine and rite, in reply
to the Einfaltigs bedencken, taken almost chapter by chapter.
Of particular interest is the exposition of the fourfold sacrifice in the
Eucharist : (i) of the material offering of the bread and wine, in acknow
ledgment of the divine benefits, at the Offertory (f. lviii'); (2) of thanks
giving : ' commune illud laudis et gratiarum actionis sacrificium ' (f. lixv)
(3) of Christ, who * spirituali repraesentatione & commemoratione sacratis-
simae suae passionis offertur . . . figuratiue & spiritualiter, ad con-
sequendam remissionem peccatorum ' (ff. Ixviii sqq.) ; and (4) of the
whole Church (f. lxx).
iv. It is not relevant to the present purpose to refer to the
Reformed ritual, whether that of Zurich or that of Geneva,
since neither had any influence on the Book of Common
Prayer. It needs only to be noted that the Zurich translation
of the Bible into Swiss-German was published 1527-1529.
Genesis to Canticles of the Old Testament and the whole of
the New Testament reproduces Luther's version ' slightly
revised and adapted throughout to the Swiss dialect ' ; the
translation of the Prophets was made by the Zurich ministers ;
and that of the so-called ' Apocrypha ' by Leo Jud (1482-1542),
pastor of S. Peter's at Zurich.
For the Zurich ritual see Kidd Documents pp. 443 sqq., and references
in Richter i p. 20 ; for that of Geneva, Kidd pp. 484, 514, 528, 577, 615 ;
Richter i pp. 342 sqq. For the Zurich Bible see Darlow and Moule His
torical Catalogue ii nos. 4194-4196. See also below pp. cxlvi sqq., clvi sq.
VI
While these various movements of reform were being pro
jected or carried through on the continent, measures were
1 l Deckers op. tit. pp. 107, 112.
d

1 THE GREAT BIBLE
being taken in England which modified the ritual situation,
and some of the materials were being produced which after
wards contributed to the compilation of the Book of Common
Prayer. i. The Holy Scriptures were translated into English in a
version which became, and in part continues to be, the
liturgical text.
In 1534 the Convocation of Canterbury had petitioned
the king to authorise an official translation to be made.1
But when three years later (1537) there appeared a version,
purporting to be the work of one Thomas Matthew, Cranmer
eagerly welcomed it as the most satisfactory ' heretofore made '
and urged Cromwell to ' exhibit ' it to the king and to
obtain, ' if you can, a licence that the same may be sold and
read of every person . . . until such time that we the bishops
shall set forth a better translation, which I think will not be
till a day after doomsday.' 2
'Matthew' was in fact not a new version, but a combination of (1) Wm.
Tyndale's Pentateuch of 153 1 (rendered from the Hebrew with the help
of the Vulgate and of Luther's version of 1523); and his unpublished
version of Joshua — Chronicles: (2) the rest of the Old Testament from
Myles Coverdale's Bible of 1535 (rendered from Luther's Bible, the
Zurich Bible of 15 27-1529, and the Latin of the Vulgate and of Pagnino,^-
with the help of Tyndale's Pentateuch and New Testament) ; and (3)
Tyndale's New Testament (rendered from the Greek of Erasmus's Nouum
Instrumentum omnei$i6, with the help ofthe Vulgate, of Erasmus's Latin
version, 15 16, and of Luther's German, 1522) published in 1525 and in an
improved edition in 1534. The compilation was made by John Rogers,
chaplain to the Merchant Venturers at Antwerp, afterwards burnt at Smith-
field, 1555 ; and the pseudonym was adopted apparently to disguise the
use which was made of Tyndale's prohibited versions.
The licence was granted ; but Coverdale was commissioned"
to revise the translations throughout. The outcome of his
revision was The Byble in Englyshe, that is to saye the content
of all holy scrypture, both of y' olde and newe testamente, truly
translated after the veryte of the Hebrue and Greke textes, by f
1 Wilkins Concilia iii pp. 770, 776.
2 Cranmer Miscellaneous writings, Parker Soc, p. 344 ; Dixon History oftk
Church of England \ p. 520.

MARSHALL'S PRIMER li
dylygent studye of dyuerse excellent learned men, expert in
theforesayde tonges, published in 1539 and commonly known
as ' the Great Bible,' of which six further editions with suc
cessive corrections had been issued before the end of 1541,
the last five of them having a preface by Cranmer and being
consequently known as ' Cranmer's Bible.'
Coverdale's revision was made with the help chiefly of the Latin trans
lation ofthe Hebrew made by Sebastian Miinster of Heidelberg, accompany
ing his edition of the Hebrew text, Basel 1534, 1535 ; but also of the
Vulgate, of the Complutensian Polyglot (c. 15 14-15 17), and of Erasmus's
Latin. See B. F. Westcott A general view of the history of the English Bible,
ed 3, London 1905, pp. 25-83, 126-207: A. W. Pollard Records of the
English Bible, London 191 1, ch. i : Darlow and Moule Historical Catalogue
nos. 1-23, 25, 26, 29-37, I4I2> 5°87, 6096. As in Luther's and the Zurich
Bible, both in Matthew and the Great Bible certain books are without
authority transferred to the end of the Old Testament and labelled ' Apo
crypha.' See H. H. Howorth ' The origin and authority of the Biblical
Canon in the Anglican Church ' in Journal of Theol. Studies viii pp. 1 sqq.
2. (a) In 1534 or earlier appeared A prymer in Englyshe,
with certeyn prayers and godly meditations, very necessary for all
people that vnderstonde not the Latyne tongue, printed by John
Byddell for William Marshall, the bookseller, and commonly
known as ' Marshall's Primer.' x Possibly it had been com
piled some years before and printed abroad and is to be
identified with ' The Primer in English ' which was prohibited
in 1531.2
Apart from its generally ' reformed ' tone, the book is marked by two
characteristics, as compared with the traditional Primer : (a) by a very large
didactic element, consisting of an ' Admonition ' and expositions of the Ten
Commandments, the Creed, Pater noster and Ave Maria, all derived from
Luther's Encheiridion piarum precationum (1520) 3; the 'Passion of our
1 E. Hoskins Horae beatae Mariae virginis or Sarum and York Primers,
London 1901, p. 195.
3 Letters andpapers foreign and domestic ofthe reign of Henry VIII v app. 18,
p. 768. 3 This among other things had already been published in Scottish in The
'richtwey to the kingdome of heauine (Malmo 1533) by John Gau, chaplain at
Malmo, being a translation of the Den rette vey till Hiemmerigis Rige
(Antwerp 1531) of Christiern Pedersen, canon of Malmo. See Scottish Text
"Society x.

Hi HILSEY'S PRIMER
Saviour Christ ' harmonised from the Gospels ; an instruction for children ;
a ' Dialogue between the father and the son,' which is a short catechism
for children, and had been several times included in the list of prohibited
books from 1526 onwards (Wilkins Concilia iii pp. 707, 719; Strype
Eccl. Mem. i p. 254) ; (b) by the omission of the Litany, and of the Dirige
(i.e. the Vespers, Matins and Lauds ofthe Dead).
This was perhaps the Primer to which the attention of
the Upper House of Convocation was called by the abbot
of Northampton on Dec. 11 1534,1 with the result that the
order was given that it should not be used for the instruction
of children ; and at the petition of Convocation a royal
proclamation was issued forbidding the printing of any books
without official examination. In consequence — or in spite —
of this, ' Marshall's Primer ' was reissued in 1535 with the title
A goodly prymer in englyshe, newly corrected and printed,, with
certeyne godly meditations and prayers added to the same, very
necessarie & profitable for all them that ryghte assuredly vnder-
stande not ye latine and greke tongues (London, J. Byddell).2
The contents are here rearranged and several additions are made'; and
in particular the Litany, largely reproducing Luther's Litany of 1529, and
the Dirige are restored. From 1535 to 1540 several Primers were issued,
containing ' Marshall's ' Hours in combination with various other matter,
new and old (Hoskins pp. 205 sqq.); while, from 1536 to 1544, besides
some 9 editions of the Sarum Primer in Latin (ibid. pp. 151 sq.) there
appeared some 18 editions of it in English and Latin combined (ibid.
pp. 159-186), some of them with the Epistles and Gospels of Sundays and
holydays appended in English.
(b) In 1539 appeared a new Primer, The Manuall of prayers,
or the prymer in Englysshe, set out at lengthe,3 the work of John
Hilsey, bishop of Rochester (1535- 1539), approved by Cranmer
and issued ' at the commandment of the right honourable
Lord Thomas Crumwell.'
Hilsey's Primer consists mainly of a selection from the Sarum Primer,
in some cases modified, e.g. in the Psalms, hymns, antiphons, lessons,
responds, chapters and collects of the Hours, and in the lessons of the
Dirige ; along with some things derived from, or at least in common with,
1 Wilkins Concilia iii p. 769.
3 Reprinted in Burton Three Primers put forth in the reign of Henry VIII
Oxford 1834, where see preface : see also Hoskins p. 20a
3 Reprinted in Burton Three Primers pp. 305 sqq. : see Hoskins p. 225.

THE ' KING'S PRIMER ' Hii
' Marshall ' ; and with a didactic element in the shape of prefaces to several
of the sections, and especially ' An instruction of the manner in hearing of
the Mass,' and a section 'Of works,' including the 'Office of all estates,'
a selection from Holy Scripture which appears also in 'Marshall.' In the
same year, 1539, appeared a Primer for children, in English, extracted
from Hilsey; and in 1540 two other Primers containing certain elements
derived from Hilsey (Hoskins pp. 233 sq., 183).
(c) Thus there was an ' adversity of primer books that
are now abroad, whereof are almost innumerable sorts.' To
remedy this ' adversity ' and to satisfy the new desire for
uniformity — ' to have one uniform order of all such books
throughout all our dominions ' 1 — the ' King's Primer ' was
issued in 1545, with the title The Primer, set foorth by the
Kynges maiestie and his Clergie, to be taught lerned, &f read :
and none other to be vsed throughout all his dominions.2
In this Primer the didactic element almost wholly disappears ; besides
the king's preface and injunction, tne text consists ot the Kalendar ; Our
Father, Hail Mary, Creed and Commandments ; graces ; the Hours ; the
Litany (i.e. 'the King's Majesty's Procession' of 1544) ; Dirige and Com
mendations ; the Psalms of the Passion, and the Passion of our Lord
(S. Jo. xviii, xix) ; and ' certain godly prayers for sundry purposes.'
The ' King's Primer ' was published also in English and
Latin (The Primer, In Englishe and Latyn, set foorth &c. 1545)
and in Latin alone (Orarium seu libellus precationum per
Regiam maiestatem & cleru latine ceditus 1546), and the issue
of other Primers ceased till the reign of Mary.
Hoskins Primers pp. 63, 65. It may be noted that a Greek version of
the Roman HorOJ,^Q.pai tt/s deiirapOevov Mapias Kar' tOos Trjs poipa.iKrjs (k-
kXijo-ios, was printed by Aldus, Venice 1497, and frequently reprinted up
to 1543 (Ommanney A critical dissertation on the Athanasian Creed
pp. 278 sqq.).
3. (a) In order to repress the ' diversity of opinions '
which had ' grown and sprung ' in the realm, and perhaps
also to reassure those who had misgivings as to the significance
of the measures of the ' reformation Parliament ' (1529-1536)
and of the suppression of the smaller monasteries (1536),
1 Injunction prefixed to the King's Primer.
3 The text is reprinted in Burton Three Primers pp. 437 sqq. : see Hoskins
Primers p. 237.

liv THE TEN ARTICLES
certain articles concerning faith and ceremonies were laid
before the Upper House of the Convocation of Canterbury
on July n 1536.1 After debate they were accepted and
signed, and were issued under the title Articles devised by the
King's Majestie, to stably she Christen quietnes and vnitie amonge
vs, and to auoide contentious opinions, which articles be also
approued by the consent and determination of the hole clergie of
this realme, with a preface by the king.2 This document is
commonly known as ' The Ten Articles.'
It consists of two parts : the one, a reassertion of the Catholic Faith as
contained in the three Creeds and a reprobation of what has been condemned
by the General Councils ; and statements on the sacraments of baptism,
penance and the eucharist, and on the doctrine of justification : the other
treating of ' laudable ceremonies used in the Church.' The only one of the
ten which concerns us is the 9th, which treats of ' rites and ceremonies,'
and deals with minor ceremonies, explaining such things as holy water,
holy bread, Candlemas lights, Ash Wednesday ashes, and so on, which
are ' not to be contemned or cast away, but to be used and continued as
things laudable, to put us in remembrance of .those spiritual things that
they do signify . . . but none of these ceremonies have power to_remit
sin, but only to stir and lift up our minds unto God, by whom only our
sins are forgiven.'3
(b) The ' Ten Articles ' was evidently held to be insuffi
cient, and in the next year, 1537, the bishops issued The
institution of a christen man, conteynynge the Exposition or
Interpretation of the commune crede, of the seuen Sacramentes,
of the .x. commandementes, and of the Pater noster, and the Am
Maria, lusty fication, & Purgatorie, commonly known as ' The
Bishops' Book.' 4
This document is a ' sum of divinity ' under the now current four
heads — Creed, Sacraments, Commandments, and Lord's Prayer — for the
1 Dixon Hist, of the Ch. of England \ p. 410 : A. F. Pollard Thomas Cranmer
pp. 102 sqq.
2 Reprinted in Lloyd Formularies of faith set forth by authority during the
reign of Henry VIII, Oxford 1856, pp. xv sqq. The Royal Injunctions of 1536
require the clergy to declare the Ten Articles to the people (Gee and Hardy
Documents p. 270).
3 A royal proclamation of Feb. 26 1538-9 requires these ceremonies to be
observed and the explanation of them to be given on each occasion of their
observance (Wilkins Concilia iii p. 842 ; cp. Card well Doc. Ann. i p. 56).
4 Reprinted in Lloyd Formularies pp. 2 1 sqq.

THE INSTITUTION AND THE NECESSAR Y DOCTRINE Iv
direction of the clergy in the instruction of their flocks. The greater part
of the ' Ten Articles ' is incorporated in it ; and in particular the 9th, of
' rites and ceremonies,' is included in the exposition of the 4th command
ment. (It may be noted in passing that, here perhaps for the first
time, the Hebrew reckoning of the Commandments is adopted, as against
the traditional Christian reckoning, according to which 1 and 2 are
combined in the ' first commandment,' and 10 is divided into two). The
expositions of the Creed, the Commandments, and the Lord's Prayer
include an appreciable element derived from Luther's Encheiridion piarum
precationum, not directly, but through the translation incorporated in
'Marshall's Primer,' 1534.
(c) The Institution was presented to the king ; but he
refused to adopt it, while privately authorising its publication,
and its use for three years. On April 12 1540 Thomas
Crumwell addressed the House of Lords to the effect that
the king, in order to obtain concord in religion, had endeav
oured, first to set forth true religion, and then to separate
pious from impious ceremonies and to teach the right use
of them ; and to advance these designs he now chooses two
commissions of bishops, the one to declare what pertains to
the institution of a Christian man, the other to set forth a
discrimination and a ground of ceremonies.1
(1) The result of the work of the first commission appeared
in 1543 in A necessary doctrine and erudition for any christen
man, set furthe by the kynges maiestie of Englande &c.,2 with
a preface by the king, and commonly known as ' The King's
Book.' The Necessary doctrine is an emended edition of the 'Bishops' Book,'
reduced by the omission of the ' Notes and observations,' as opposed to
the exposition, 'of the Creed' and of what is derived from Luther's
Encheiridion in the exposition of the Pater noster, and elsewhere corrected
and expanded, and throughout brought up to the standard of the Six
Articles Act of 1539. The 9th of the 'Ten Articles,' on rites and
ceremonies, retains its place in the exposition of the 4th Commandment.
(2) The work of the other commission, on ceremonies, seems
to be represented by the book entitled Ceremonies to be vsed
1 fournal of the House of Lords i pp. 126 sqq. : Dixon Hist, of the Ch. of
England ii pp. 233 sq.
8 Reprinted in Lloyd Formularies pp. 213 sqq.

I

lvi THE RATIONALE AND THE THIRTEEN ARTICLES
in the Churche, commonly called the ' Rationale,' which was
not published and led to no result.
The ' Rationale ' is in the main an explanation of the ceremonies of
Baptism and the Mass in detail, with a cursory treatment of some others.
It incorporates nearly the whole of the 9th of the ' Ten Articles,' and is
largely indebted to the Encheiridion of Cologne, from which a great part
of the exposition of the ceremonies of Baptism is derived, while traces of
it are found throughout the book. The book was first printed in Strype
Ecclesiastical memorials I pt. ii no. 109. It has been re-edited from the
MSS, with notes and a discussion of its history and significance, by
Mr. C. S. Cobb in The Rationale of Ceremonial 1 540-1 543 (Alcuin Club
Collections xviii) London 1910.
(d) Meanwhile, threatened with a sentence of deposition
and an interdict on the accession of Paul III ; at all times
liable to be attacked by the Emperor, if opportunity occurred ;
and anxious to prevent the assembling of a General Council,
which would be likely to pronounce unfavourably on his
' affair ' ; Henry VIII, at the end of 1535, opened negotiations
for alliance with the Protestant Princes of the Smalkaldic
League.1 The negotiations failed for the present ; but they
were renewed in 1538,2 and German envoys were sent to
England to treat and to attempt to arrive at a sufficient
doctrinal agreement on the basis of the Confessio Augustana,
the Lutheran confession, that is, presented to the Emperor on
June 25 1530 during the Diet of Augsburg. The negotiations
again failed ; but the theological discussions had resulted in
a document which formulated such agreement as was found
possible. This document, known as The Thirteen Articles,
influenced on the one hand by the Confession of Augsburg,
and on the other by the ' Ten Articles,' had no effect at
the moment, and it was not published. But later it served
as the channel through which the Confession of Augsburg
influenced the Forty-two Articles of Religion of 1552, and
the Thirty-nine of 1563.
The Thirteen Articles were first printed complete in H. Jenkyns
1 Political history of England v pp. 356 sqq. (H. A. L. Fisher) : Dixon
Hist, of the Ch. of England i pp. 308 sqq. : Pollard Thomas Cranmer pp. 115 sq.
3 Dixon ii pp. 2 sqq.

RITUAL MEASURES lvii
Remains of Thomas Cranmer, Oxford 1833, iv pp. 273 sqq. ; and they are
reprinted in Hardwick History ofthe Articles app. II. Only two of them
concern the present purpose (p. Ixxxv below) ; viz. one paragraph of the
5th ('de Ecclesia'), on the variability of rites and ceremonies of human
institution, which also forms part of the 34th of the Articles of Religion ;
and the nth ('de ritibus ecclesiasticis ') treating of the purpose, value,
and limitations of ceremonies.
4. The measures and documents hitherto referred to in
this section have been concerned with ritual matters only
indirectly. It remains to notice some measures which more
directly affected the liturgical situation.
(a) Certain changes were made in the observance of
feasts and in some other annual arrangements.
In 1536 the King and Convocation required that all parishes should
keep their Dedications on the first Sunday in October1; that neither
patronal feasts nor any feast falling in harvest-time (July 1 — Sept. 29) or
in legal terms — except those of the B. V. M., Apostles and S. George, and
those on which the judges did not sit 2 — should any longer be observed as
holydays, i.e. with cessation of work 3 ; the four ' offering days ' (i.e. the
days on which adult parishioners were required to make offerings to the
parish-priest) were fixed as Christmas, Easter, S. John Baptist, and S.
Michael (i.e. practically once a quarter) instead of Christmas, Easter, the
Patronal feast, and the Dedication of the church or All Saints.4 On July
19 the Convocation of Canterbury enjoined further that, unless they fell
on Sunday, no saints' days should be kept as holidays except feasts of
the B. V. M. and of Apostles, and those of S. John Baptist, S. Gregory and _
S. Michael 5 ; in 1539 the feasts of S. Thomas of Canterbury were abolished
by royal injunction 6; and in 1541 it was directed that the feasts of the
Cross be no longer observed as holydays.7
(b) In 1 54 1 a new and emended edition of the Sarum
Breviary was issued, of which the character is sufficiently
indicated by the title : Portiforium secundum vsum Sarum
nouiter impressum, et a plurimis purgatum mendis. In quo
1 Cp. p. xxviii above.
2 In 1537 S. Mark (Wilkins Concilia iii 826) and in 1541 S. Luke and S. M.
Magdalen were added to these exceptions, while S. Mark (as Litaniae maiores,
the Roman Rogation) and the eve of S. Laurence were forbidden to be fasted
{ibid. 839 sq.).
3 Already in 1532 the Petition of the Commons had complained of the
excessive number of holy days (Gee and Hardy Documents illustrative of
English Church history xlvi p. 1 50).
4 Wilkins Concilia iii 823. 5 Ibid. 827. 6 Ibid. 848. 7 Ibid. 860..

Iviii RITUAL MEASURES
nomen Romano pontifici falso adscriptum [i.e. 'papa'!]
omittitur, vna cum aliis que Christianissimo nostri Regis
statuto repugnant [e.g. the name of S. Thomas of Canterbury],
Excussum Londini per Eduardum Whytchurch1 ; and on
March 3 1542-3 the Convocation of Canterbury imposed
the Sarum Breviary on all clerks,2 no doubt largely by reason
of the suppression of the religious houses (1536- 1539) and
the consequent refoundation of regular cathedral chapters
as secular. (c) In the session of Convocation Feb. 14 1541-2 Cranmer
brought up before the House the question ' of correcting and
emending the portifories, missals and other books ' 3 ; and
on Feb. 21 1542-3 he announced to the House 4 that it was
the king's will ' that all mass books, antiphoners, portuises in
the church of England should be newly examined, corrected,
reformed, and castigated from all manner of mention of the
bishop of Rome's name, from all apocryphes, feigned legends,
superstitious orations [i.e. prayers], collects, versicles, and re
sponses ; that the names and memories of all saints which
be not mentioned in the Scripture,' or 'authentical doctors,
should be abolished and put out of the same books and
calendars ; and that the services should be made out of the
Scriptures, and other authentic doctors.'
(d) In the same session, Feb. 21, 'it was ordered also,
that every sunday and holyday throughout the year, the
curate of every parish church after the Te Deum, and Mag
nificat, should openly read unto the people one chapter of
the New Testament in English, without exposition ; and
when the New Testament was read over, then to begin the
Old.' 5. But more important than all these was the issue of
the English Litany. In 1544 Henry was at war at once
with Scotland and with France, and was himself about to
1 This Breviary was reissued in 1543- 1544 by R. Grafton and E. Whitchurch
(Cobb The Rationale of Ceremonial pp. lxx sqq.).
2 Wilkins Concilia iii 861. ' Ibid. « Ibid. 863.

THE ENGLISH LITANY lix
cross over to France. He, therefore, as was usual in such
circumstances of emergency, on June ii wrote to Cranmer,
in a letter no doubt written by the archbishop himself, requir
ing processions to be made throughout the province.
' We greet you well ; and let you wit that, calling to our remembrance
the miserable state of all Christendom, being at this present, besides all
other troubles, so plagued with most cruel wars, hatreds, and dissensions,
as no place of the same almost, being the whole reduced to a very narrow
corner, remaineth in good peace, agreement, and concord, the help and
remedy whereof, far exceeding the power of any man, must be called for
of him who only is able to grant our petitions, and never forsaketh nor
repelleth any that firmly believe and faithfully call on him . . . being
therefore resolved to have continually from henceforth general processions
in all cities, towns, churches, and parishes of this our realm, said and sung
with such reverence and devotion, as appertaineth, forasmuch as heretofore
the people, partly for lack of good instruction and calling, partly for that
they understood no part of such prayers or suffrages, as were used to be
sung and said, have used to come very slackly to the procession, when the
same have been commanded heretofore : we have set forth certain godly
prayers and suffrages in our native English tongue, which we send you
herewith ' ; and the letter goes on to require that the supplications be not
observed only for a month or two, but be so commended urgently to the
people by sermons and so on, that they may gladly frequent them ; and to
command the archbishop to see that the procession be kept in his own
diocese, and to communicate it to the bishops of the province.1
Accordingly on June 18 Cranmer issued a mandate, in the
usual form, to Edmund Bonner, bishop of London, dean of
the province, enclosing the royal letter and a copy of the
Litany, ordering him to see that it is used as required through
out the province.2 The ' godly prayers and suffrages ' so
communicated had been already published, with the title
An exhortacion vnto prayer, thoughte mete by the kinges
maiestie, and his clergy, to be read to the people in euery church
afore processyons. Also a Letanie with suffrages to be said or
song in the tyme of the said processyons.
The Exhortation, in which there are traces of the influence of The
Institution of a Christian man, is to the effect that we are here gathered 'to

1 Cranmer Miscellaneous writings and letters, Parker Soc, p. 494-
2 Ibid. 495.

Ix THE LITANY
make our common prayer,' and that it may be effectual we must know both
what and how we ought to ask. What we ought to ask is set forth, generally
in a paraphrase of the Pater noster ; particularly, in view of the immediate
circumstances, by reference to i Tim. ii i. As to how we ought to pray:
it must be with faith and confidence, with charity and with sincerity,
accompanied by faith and almsdeeds. The Exhortation is followed by a
Note explaining that for the increase of devotion ' the common prayer of
procession is set forth in English,' and directing the laity how to take their
part in it ; and the text of the Litany completes the book.
The book was issued (i) by Tho. Berthelet, 27 May 1554, 8° (Oxford,
Bodleian, Douce B. 231 : Cambridge, University Library Syn. 8. 54. 681,
106) : here the 4th suffrage omits 'three persons and,' the 5th has 'Saint
Mary,' and the antiphons are in the order ' . . . honour,' ' . . . names sake ' :
(2) by Rich. Grafton for T. Berthelet, 16 June 1544, 8° (Bodleian, Douce
B. 230) : the Litany is accompanied by its plain-song notation ; with all
subsequent editions it reads ' three persons and ' and ' Holy Virgin Mary,'
and with all subsequent editions but one it has the antiphons in the order
' . . . names sake,' ' . . . honour ' : (3) without printer's name or date,
8° : but the exhortation and the following Note is by Berthelet, the Litany,
which has its plain-song notation, perhaps by Grafton : the date is
probably 1544 (Oxford, Brasenose Coll.) : (4) by Tho. Petyt, 12 Oct. 1544,
8° (Brit. Mus. c. 35. b. 16) : (5) by Tho. Berthelet, undated, 8°: probably
1 545 (Bodleian, Tanner 1 : Manchester, J. Rylands) : the antiphons are in
the order of (1). (6) W. Herbert in his edition of Ames Typographical
Antiquities i p. 519, on the authority of 'Mr. T. Baker's Maunsell' (i.e.
an interleaved copy of Maunsell's Catalogue of English Books 1595, now
in the Cambridge University Library), cites ' The Letany in five parts
accordyng to the notes vsed in the Kynges Maiesties Chapel, June 26, 1544'
as among the books printed by Grafton : but I can find no other trace of
this. (7) The Litany with the Note, but without the Exhortation, is
included in the King's Primers of 1545-1549 (Hoskins Primers pp. 237-
245): in one of the two Grafton editions dated Nov. 30, 1547, by the
omission of the invocations of the saints, the modification of suffrage 37
' geue and preserue,' and the compression of the final collects, the Litany,
apart from some details of reading, is already in the form in which it was
included in the Book of Common Prayer 1549. (8) The Litany, with
neither Exhortation nor Note, is also included in The psalter or boke ofthe
Psalmes where vnto is added the Letany and certayne other deuout prayers,
printed by Roger Car for Anthoni Smyth, July 1548, 8° (Brit. Mus. c. 25.
b. 2). In (4), (7) and (8), suffrage 13 reads 'all hardness,' 31 'and
comfort' (omitting 'to'); and in (8) suffrage 27 reads 'give all' (omitting
'to'). Berthelet's first issue is reprinted in Private prayers put forth by
authority during the reign of Queen Elizabeth, Parker Soc, p. 564 sqq.
(but the form of the invocations of the saints is wrongly represented:
it should be as below p. 174). Pages of (2) and (3) are reproduced in

A PROJECTED PROCESSIONAL Ixi
R. Steele The earliest English music-printing, Bibliographical Soc, 1911,
plates 9 10 (but the facsimiles are wrongly assigned; the titles should be
reversed). In the reprint of the King's Primer in Burton Three Primers
in suffrage n (p. 481) read 'all the deceits,' in 13 (p. 482) read 'detestable '
(not 'abominable').
On Oct. 7 of the same year we find Cranmer writing to the
king,
'that according to your highness commandment ... I have translated
into the English tongue, so well as I could in so short time, certain
processions, to be used upon festival days, if after due correction and
amendment of the same your highness shall think it so convenient. In
which translation, forasmuch as many of the processions, in the Latin,
were but barren, as meseemed, and little fruitful, I was constrained to
use more than the liberty of a translator : for in some processions I have
altered divers words; in some I have added part; in some taken part
away ; some I have left out whole, either for by cause the matter appeared
to me to be little to purpose, or by cause the days be not with us festival
days; and some processions I have added whole, because I thought I
had better matter for the purpose, than was the procession in Latin : the
judgement whereof I refer wholly unto your majesty; and after your
highness hath corrected it, if your grace command some devout and
solemn note to be made thereunto (as is to the procession which your
majesty hath already set forth in English [i.e. the Litany],) I trust it will
much excitate and stir the hearts of all men unto devotion and godliness : but
in mine opinion, the song that shall be made thereunto would not be full
of notes, but, as near as may be, for every syllable a note ; so that it may
be sung distinctly and devoutly, as be in Matins and Evensong Venite,
the hymns Te Deum, Benedictus, Magnificat, Nunc dimittis, and all the
Psalms and Versicles ; and in the mass Gloria in excelsis, Gloria Patri,
the Creed, the Preface, the Pater noster, and some ofthe Sanctus and Agnus.
As concerning the Salve festa dies, the Latin note, as I think, is sober and
distinct enough ; wherefore I have travailed to make the verses in Enghsh,
and have put the Latin note unto the same. Nevertheless they that be
cunning in singing can make a much more solemn note thereto. I made
them only for a proof, to see how English would do in song. But by cause
mine English verses lack the grace and facility I would wish they had, your
majesty may cause some other to make them again, that can do the same
in more pleasant English and phrase. As for the sentence [meaning], I
suppose [it] will serve well enough.' l
From this it is clear that Cranmer was attempting to
compile a complete English Processional. The experiment
1 Cranmer Miscellaneous writings and letters, Parker Soc, p. 412: on the
date of this letter see English Historical Review, Jan. 1909, pp. 101 sqq.

lxii THE ENGLISH PROCESSION
evidently failed, and in the following year things took quite a
different turn and the Litany became the sole procession.
From some curious depositions, now unfortunately mutilated, made in
reference to what happened at the procession in the parish church of
Myddleton or Mylton. near Sittingbourne in Kent, on June 28 1545, it
appears that Cranmer had ordered the priest of the parish to use the new
Litany on Sundays in place of the ordinary processions. This was no
doubt an exceptional case and Cranmer's order was apparently made in
pursuance of a petition of some of the parishioners, who desired to assist
at the Litany but were unable to do so on work-days (Letters and papers
foreign and domestic: Henry VIII xx. i no. n 18). A few months later,
' the eighteenth of October, being Sainct Lukes daie and Soundaie, Paules
quire song the procession in English by the Kinges iniunction, which shall
be song in euerie parish church throughout Englande euerie Soundaie and
festiual daie, and non other ' ( Wriothesley's Chronicle, ed. Camden Soc, i p.
161). From this it appears that by royal injunction the English Litany is
henceforth to serve as the sole procession, and that the Processional is
abolished. Since neither in the injunction of June n 1544, quoted
above, nor in that of Aug. 1 1 1 545 (Cranmer Miscellaneous writings p.
495), in which processions 'on the accustomed days' (Wednesday and
friday) are again enjoined in view of the imminent departure of 'a
puissant navy' to deal with the French, is there any such order, it is
necessary to suppose that another injunction had been issued, which is
not forthcoming. Wriothesley mentions only parish-churches : but since
he is recording what happened at S. Paul's, it would not seem that he
intends to exclude cathedral and collegiate churches from the scope of
the revolution : for to assign the Litany to festal days was a revolutionary
measure : the Litany had long been regarded as a penitential rite, con
gruous only with the Wednesday and friday stations and the Rogation
days.1 A further step was taken at the beginning of the next
reign, when in the 24th of the royal Injunctions of August
1547, it is ordered :
' To avoid all contention and strife, which heretofore hath risen . . .
by reason of fond courtesy and challenging of places in procession, and
also that they may the more quietly hear that which is said or sung to
their edifying, they shall not from henceforth ... at any time, use any
procession about the church or churchyard, or other place, but immediately
before high mass the priests with other of the choir shall kneel in the
1 The Litany was said, kneeling in choir, after Terce on all ferias in Lent
{Breviarium . . . Sarum fasc. I c. dxc) ; and special supplications causa necessi
tatis, in which the Litany was used, were habitually assigned to Wednesday and
Friday (see the mandates in Wilkins Concilia passim).

SARUM PROCESSIONS britf
midst of the church, and sing or say plainly and distinctly the litany which
is set forth in English with all the suffrages following, and none other
procession or litany to be had or used but the said litany in English.' l
The processions so displaced were chiefly of four kinds,
and it is only with reference to these that the origin, structure,
and use of the English Litany can be understood.
These processions were (i) that before the high Mass on Sundays and
Festivals,2 in which, on their outward way from the choir and at their
return as far as to the rood-beam, the clerks sang a proper respond or
anthems, on great days preceded by a prose (e.g. Salue festa dies); a
station was made before the rood, and on Sundays between Trinity and
Advent an antiphon, J and R7 and collect, of the Cross were sung, and on all
Sundays (with a few exceptions) the priest turned to the people and bade
the bedes in English, and recited the prayers for the living and the dead in
Latin 3 ; then while passing into the choir they sang an anthem (antiph. ad
introitum chori) ; this finished the priest standing at the step at the E.
end of stalls (gradus chori) recited a proper versicle, to which the choir
responded, and the collect of the day followed : (2) on Wednesdays and
Fridays in Lent,4 after None and immediately before the Mass, a procession
was made to an altar in the church with the singing of a respond; before
the altar all knelt and recited Kyrie eleison, Pater noster and preces with
Miserere, and a collect followed ; on the way back to the choir, a varying
selection of the invocations of the Litany was sung : (3) on Rogation
days and S. Mark,6 before the procession set out, an anthem (Exsurge
Domine. Deus auribus [Ps. xliii (xliv) 26, 1] : see p. 182 below) was sung in
choir ; on the way to the church at which the station was to be made and
the Mass sung, the choir sang a series of anthems, the penitential Psalms
with the antiphon Ne reminiscaris domine (Tobit iii 3), the Litany, and
Pater noster, followed by a series of preces and seven collects ; at the
station-church, first was sung a respond, an antiphon, V and Rj and
collect, of the patron saint of the church ; secondly Kyrie eleison etc. as on
Wednesday and friday in Lent, all kneeling ; and lastly the Mass ; on the
way back to the church from which the procession set out, a selection of
the invocations of the Litany with special responses was sung, followed, if
need be, by verses tempore belli (Ab inimicis: see p. 182), and at the
' choir step ' was said a V and R7 with a collect (on Ascension Eve Infirmi-
1 Cardwell Documentary Annals i p. 14 : Gee and Hardy Documents p. 425.
5 See Processionale ad usum insignis ac praeclarae ecclesiae Sarum, ed.
Henderson, Leeds 1882, pp. 5 sqq.
3 In parish churches the bidding of the bedes was not made in the pro
cession, but before some altar or in a pulpit, after the Offertorium, i.e. before
the sermon when there was one {Processionale p. 8 : below p. 1056).
4 Processionale pp. 32 sqq. 5 Processionale pp. 103 sqq., 145.

lxiv THE SARUM AND THE ENGLISH PROCESSIONS
tatem nostram: see p. 182): (4) in Processiones causa necessitatis? i.e.
supplications for special emergencies, such as drought, plague, or war, the
procedure is the same as at the Rogations, except that the anthems are
proper to the special occasion, the penitential Psalms and what follows on
the outward way are only used if the way is long enough, and on the
way back the whole Litany is sung (without Pater noster etc.).
The following table exhibits the relation of these forms of
procession to one another and to the Litany of 1544.
The Lenten processions are omitted in the table in consideration of
space, and because their form is sufficiently indicated by the asterisked
items in the first column, the first and last of which correspond to, the
intermediate ones are identical with, features in the Lenten form.

Rogations

Process, causa necess.

Sundays & Festivals

Litany 1544

(Processionale p. 105)

(ibid. p. 164)

(ibid. p. 6)

'0

Anth. : Exsurge Do

O
mine. Deus auri-
a
bus. Gloria
*Anthems
Anthems
{ Anthems}with {Prose
.2
(e.g. Salue festa
dies)} on occasion
0
Penitential Psalms
Penitential Psalms
0u
with ant. Ne remi-
with ant. Ne remi-
Cu
niscaris
niscaris
Litany
Litany
Litany (with Ne re-
'3
miniscaris incor
£P
porated)
30
Pater noster
Pater noster
Our Father
<
ff & R?K?, and 7
ff & RrR?, and 7 Collects
f & 1%, and Collect
Collects
f Respond
/"Respond or
f. ¦ .
a
J Antiphon
IV &K2and Collect
J Anthem
1 Collect
J Antiphon
| y & R? and Collect,
1
I
I
V of the Cross
* Kyrie eleison, Pater
Kyrie eleison, Pater
.d
noster
noster
£
*ff & R?R? and
ff & RjR? and Collect
Bidding of thebedes
<
Collect
Mass
Mass
M c
invocations of Litany
Litany
{Anthem}
Anthem : 0 Lord
arise. 0 Gad we
"3
have heard. Glory
3
le
2
[In time of war : Ab
From our enemies . .
c
inimicis . . . Ex-
audi nos Cfirisie]
hear us 0 Christ
^&B?
^&R?
{Collect of the day}
t&K?
«
Collect *. (Infirmita-
Collect : [nfirmitatcm
Collect : Wt hmnhly
in
tem nostram respice
nostram respice
beseech thee, 0
-a
on Ascension Eve)
Father, mercifully1
"
to look ufon our iNs
firmities, and 5i
<!
others
Mass
Mass
Processionale p. 164.
NOTES ON THE LITANY lxv
The text of the Litany of 1544 is given below at pp. 174-
190, being that part of the second column which is printed in
distinctive type.
The sources of the text are (1) the Sarum Litanies, both
that referred to already as used at the Rogations etc. with
Pater noster, preces and collects, as found in the Processionale
and in the Portiforium ; and that used in the Commendatio
animae in articulo mortis found in the Manuale ; (2) Luther's
Litany in its Latin form ; (3) the Roman, from which certain
details are derived through Luther, others perhaps directly
from Quinones ; (4) the York Litany, from which perhaps one
detail is derived ; (5) the Litany of some other use, perhaps
that of Brixen : see below ; (6) the Liturgy of Constantinople.
For some additions to the first column see pp. 936-940 below : and on
p. 176 add ' £ Vt regi nostro . . . victoriam donare digneris.'
For the Sarum Litanies see Processionale . . Sarum, ed. Henderson,
p. 107 ; Breviarium . . Sarum, ed. Procter and Wordsworth, fasc. ii c
250; Maskell Mon. rit. eccl. anglic. i p. 122: for Luther's see P. Drews
Bcitrdge zu Luthers liturgischen Reformen (Tubingen 1910) p. 24 (Latin
and German) ; for the Roman, Breviarium Rom. Quignonianum, ed. Legg,
p. 43; for York see Breviarium . . . Eborac, Surtees Soc. Ixxi, c. 931 ;
and for the Liturgy of Constantinople, Brightman Liturgies eastern and
western i pp. 309, 353.
Notes, (i) Marked new features in Cranmer's Litany are the omission
of invocations of individual saints, except the B. V. M. ; the massing of
several suffrages into one, by which the ejaculatory character of the whole
is destroyed ; the reduction of the preces after the Pater noster to one
(suggested by Luther's arrangement) ; and the accumulation of collects at
the end of the procession instead of after the preces. (2) The opening
Kyrie . . . audi nos is omitted, as in the Commendatio animae (Maskell
M. R. i 122). (3) P. 174 ' blessed and glorious ' in the 4th invocation no
doubt comes from the antiphon to Quicunque in Trinity week ' O beata et
benedicta et gloriosa Trinitas' etc. (Breviarium . . Sarum fasc. ii 49).
(4) Ne reminiscaris was closely associated with the Litany. Down to peccatis
nostris it was the ant. of the Gradual Psalms recited daily in Lent before the
Litany (ibid, i c. dlxxxix) ; Parce . . . irascaris was the ant. of the Peni
tential Pss. preceding the Litany in the Commendatio animae (Maskell
M. R. i 122); the two combined, with two further clauses added, formed
the ant. of the Penitentials before the Litany in processions (Brev.
Sarum. fasc. ii 249); and Marshall's second Primer has Remember
not . . . for ever prefixed to the Litany (Burton Three Primers p.
e

lxvi NOTES ON THE LITANY
124). Here it is substituted for Propitius esto, the response to
which, Pane nobis domine, ought to have been printed in the first col.
(5) 'Crafts and assaults of the devil' is perhaps from ab insidiis
et laqueis diaboli . . Ab incursu malignorum spirituum of the Litany in
Commend, animae (Maskell M. R. i p. 126). (6) P. 176 ' A peste fame et
bello ' should be deleted : it was not added to iS. till 1847 (see Thalhofer
Handbuch der Liturgik ii p. 499). (7) Notice Roman details, sanctam with
natiuitatem, et sepulturam tuam, aduentum for gratiam (but £ has ad-
uentum in Commend, animae), sanctam with ecclesiam tuam, all derived
through Luther; while £ prevails in damnatione (for morte), a caecitate
cordis, ab appetitu in. gloriae, per [sanctam] circumcisionem tuam, preciosam,
gloriosam, in hora mortis (the last, in Luther also). (8) Per agoniam etc.
perhaps comes from the Golden Litany, the English of which has ' For that
agony . . and thi blode swette' (Maskell M. R. iii p. 267); or perhaps
Luther derived it from ' Durch sein angst vnd bliitigen schwaiss ' of Ain
Lettaney zu Gott dem vatter, In alien angsten, vnnd den sterbenden in todes
nb'ten trosilick vor zii sprechen vii zu beten. Aussgegangen zii alten
Miinster. Im jar MDXxiij ; a Litany of the same character as the
Golden Litany and perhaps dependent on it. (9) The suffrage Vt
regem nostrum et omnes gradus ecclesiae in sancta religione conseruare
digneris occurs in the Processionale of 1544, regem having been boldly
substituted for domnum apostolicum, king for pope! (10) P. 178 'Vnitie,
peace, and Concorde ' : cp. Vt regibus . . . pacem et veram concordiam . .
Vt cuncto populo christiano pacem et vnitatem, successive suffrages in &
(Brev. Rom. Quignon. p. 44). (n) With lapsos erigere cp. Ps. cxliv 14,
cxlv 8 : pusillanimes . . adiuuare 1 Thess. v 14, Heb. ii 18 : praegnantibui
et lactentibus Mt. xxiv 19 (the Germ, seugern shows that lactentibus, which
Hermann reads, is meant). The suffrages at this point may have been
influenced in Luther or in Cranmer or in both by a paragraph in the
Liturgy of S. Basil: toiis dAiyo^u^ous irapafivdrjcrov . . . toiis ireirkavt)-
/xevovs enavdyaye . . . tois irXeovo-i <rvp.tr\.ev(rov, tois oSonropoviri <rvv68ev-
(tov \i)pZv TvpocnrjOi, opcpaviov virepdcnrMrov, cu'x/zaA.<uTous pv&ai, vo(Tovvtik
taxrai, t(ov ev . . . Trday d\l\pti kou avdyKy (ecu irepia-rdcrei ovrtav p,vqp6wxrov
6 dtos, kou irdvruiv rZv Seo/xewD]/ tijs p.tydXr\% crov evcnrXayxyias (Lift. east.
and west, i p. 334). (12 ) 'Yirtp tou pvcrOfjvai ktX. from the MeyoAij
crwa7rT77 or 'Great Litany ' at the beginning of the office which precedes the
Liturgy (ibid. p. 363) : the English seems to be influenced by the Latin of
D. Liturgia S.Joan. Chrys. Venice 1528, 'pro nauigantibus : viatoribus:
egrotis : laborantibus : captiuis.' (13) P. 180 'to give us true repentance'
etc. must certainly be derived from the suffrages quoted on p. 940, whether
Cranmer took them from the Brixen Agenda or from some use nearer
home. The 2nd. and 3rd. of them occur in a slightly different form in a
litany printed by H. Menard in Notae et observ. in Librum sacramentorum
S. Gregorii (Paris 1641) p. 157 ; and $£ has ' Vt nobis indulgeas ... ad
veram poenitentiam nos perducere digneris.' The fact that Cranmer has-

NOTES ON THE LITANY lxvii
here drawn from some more or less remote source suggests that some of the
other suffrages of which no source has been discovered may yet be borrowed.
He was not original, but, as the Litany is enough to prove, he had an
extraordinary power of absorbing and improving other people's work. For
' sins negligences and ignorances ' Dr. Frere quotes also Horae B. M. V.
Paris 1530 'sanguis tuus . . . sitmihi in remissionem omnium peccatorum
negligentiarum et ignorantiarum.' (14) The first Agnus Dei of £, $£ and
Luther is suppressed, and the response of the second, Parce nobis domine, is
changed. The Litany in Commend, animae (Maskell M. R. i 128) also has
only two, substituting for the middle one another formula, and the re
sponses correspond to those here, but in reverse order. 'Thy' in the
rendering oi Dona nobis pacem seems to be derived from the (prelutheran)
'German Agnus' (Christe du lamm Gottes): cp. p. 702 where there is
quoted for it the Brunswick Kirchenordnung oi 1528 in which it is quoted
in full by Richter (Evang. Kirchenordn. i p. 115), while it is referred to
in the Wittemberg Order of 1533 (ib. p. 224) and the Saxon Order of 1539
(ib. p. 313). See Julian Dictionary of Hymnology p. 31. Of course 'thy'
rests ultimately on S. Jo. xiv 27. (15) For the text ofthe Lord's Prayer see
p. 784. (16) P. 182 The collect 'O God merciful Father' is put here in
accordance with Luther's Litany, and is translated, not directly from the
mass pro tribulatione cordis, but from Luther's Latin remaniement of it, the
original being ' Deus qui contritorum . . . nostris, quas pietati tue pro tri
bulatione nostra offerimus : implorantes vt nos clementer respicias, et solito
pietatis tue intuitu tribuas vt quidquid . . . et consilio misericordie tue
allidas : qualenus nullis aduersitatibus lesi . . . gratias tibi in ecclesia tua re-
feramus consolati' (Missale . . . Sarum, ed. Dickinson 797*). (17) The
anthem Exsurge, for whatever reason, is rearranged, so that the Gloria
comes after instead of before the repetition of the antiphon. (18) The
rendering of the 2nd. clause of Gloria Patri is to be noticed. Marshall's
Primer had 'As it was . . ., as it is now, and ever . . . '; Hilsey's
'As it was . . ., and as it is now, and ever . . ' ; and that of the Litany is
the same in sense. But no doubt all are wrong. If the Latin be com
pared with the Greek it is obvious that Sicut erat in principio is a
parenthesis :
Gloria Patri et Filio et Spiritui sancto.
Ao£a Ilarpi kou Yi<j> kou Hvevpari ayi(j).
Sicut erat in principio et nunc et semper et in saecula saeculorum.
Kou vvv K.a.1 dtl koX eiSToiis aicDvas t&jv aiiivotv :
so that the meaning is ' Glory be . . (as it was in the beginning) both
now ' etc. ; or rather perhaps the insertion of sicut has altered the meaning
of et and made it the sign of the apodosis, so that the meaning is ' As
>t was ... so now'; cp. 'sicut in caelo et in terra' (S. Mt. vi 10).
(19) The verses tempore belli were not originally alternate versicles and
responses, but each verse was repeated. (20) The f and R? ' O Lord
let thy mercy ' etc. are among the preces after the Pater noster in £ ; and

Ixviii THE HOMILIES
the collect Infirmitatem nostram is also that which concludes processions
causa necessitatis (Processionale p. 167). (21) The collects which follow are
the 1st, znd. and 5th. ofthe Litany of £ ; that of the mass de ieiunio which
follows the procession on Rogation Monday (Processionale p. 113); and
the last of the three prayers of the preliminary office of the Liturgy of Con
stantinople (Litt. E. and W. i pp. 311, 367). This last prayer is described
as ' A Prayer of Chrysostome,' from which it is obvious that it is derived
from a text of the Liturgy of S. Chrysostom alone ; since the prayer in fact
is part of the framework of the Greek Liturgy, used whether the mass of
S. Chrysostom or that of S. Basil is said. And in fact it is plain, as was
pointed out by the late bishop of Edinburgh (J. Dowden The workmanship
of the Prayer Book, London 1899, pp. 227 sqq.), that it was translated, not
so much from the Greek, as from the Latin translation, of the D. Liturgia
S.Joannis Chrysostomi, Venice 1528: Qvi communes has: & Concordes
nobis largitus es supplicationes: & qui duobus : aut tribus conuenientibus in
nomine tuo : petitiones tribuere pollicitus es tu & nunc seruorum tuorum
petitiones ad vtilitatem expleas : tribuens nobis in praesenti saeculo cog-
nitionem tuae veritatis : & in futuro vitam : aternam concedens. Notice
that Cranmer has misunderstood conuenientibus and so has imported a mis
quotation of Mt. xviii 19 into his version. The abrupt ending of the prayer,
without its doxology ' For thou art a good God and loving mankind, and
to thee, the Father and the Son and the Holy Ghost, we send up the glory,
now and ever and world without end,' is presumably due to a misunder
standing of the Greek text, where the common conclusion of the prayer
and the accompanying litany is, as usual, printed at the end of the latter.
Nothing further was done in the reign of Henry VIII
which affected the ritual situation, or concerns the present
purpose. But see below, pp. clxvii sq., for a further matter of detail.

VII
Edward VI ascended the throne on Jan. 28 1546-7. Of
the measures of the first two years of the reign, the following
require to be noted.
1. (a) Already in 1542 it had been proposed in Convoca
tion, with the approval of the king, to make ' a stay of errors '
such ' as were then by ignorant preachers spread among the
people,' by the issue of a collection of homilies to be delivered
in church in place of the sermons complained of ; and some

THE INJUNCTIONS lxix
such homilies were prepared by certain prelates and presented
to the Upper House of Convocation.1 But nothing further
happened, the king having meanwhile changed his mind.2
But at the beginning of the new reign, Cranmer again took
the matter in hand and carried it to a successful conclusion.
There was issued Certain Sermons, or Homilies, appoynted
by the Kynges Maiestie to be declared & redde, by all Parsones,
Vicars, or Curates, euery Soday in their Churches, where thei
haue cures, dated July 31 1547.
The volume contains 12 homilies, 4 of them (1, 3-5) written by
Cranmer, one (6) by Edmund Bonner bishop of London, one (2) by
Nicholas Harpsfield archdeacon of Canterbury, and one (n) by Thomas
Becon, Cranmer's chaplain ; the rest of unknown authorship, unless, as
has been sometimes supposed, 8 and 9 were by Nicholas Ridley and 1 2
by Hugh Latimer. See J. Griffiths The two books of Homilies, Oxford
1859, preface; J. T. Tomlinson Prayer Book, Articles and Homilies,
London 1897, pp. 230 sqq. In editions issued in and after 1549 each
homily is divided into either two or three parts, for separate delivery, if
desired (see p. 648 below).
(b) In August 1547 were issued a series of royal Injunc
tions to be administered in a general Visitation of the kingdom
entrusted to 30 visitors.3
The 22nd of these Injunctions requires that at high mass the Epistle
and Gospel be read 'in English and not in Latin in the pulpit or in
such convenient place as the people may hear the same ' ; and confirms
the direction that on all Sundays and holy days an English Lesson be
read at matins and at evensong; the 24th, as already noted, directs
the use of the Litany, kneeling and without perambulation, before high
Mass ; the 33rd provides for the use of the book of Homilies (which was
distributed by the visitors during the visitation) according to the
directions of the preface, viz. that one of the homilies be read every
Sunday; while the 37th orders that Prime and Hours be omitted when
there is a sermon ; and the 30th orders that a strong box ' with a hole in
the upper part thereof be fixed near the high altar, to receive 'the
oblation and alms ' of the parishioners ' for their poor neighbours ' (cp.
p. 662 below).
(c) In spite of the Necessary doctrine which requires the
1 Wilkins Concilia iii p. 863.
2 Strype Memorials of Cranmer II 3 (ed. Oxford 1840, i p. 211).
3 Dixon History of the Church of England ii pp. 428 sqq. For the text of
the Injunctions see Card well Doc. Ann. i p. 4.

lxx THE MINOR CEREMONIES, ETC.
minor ceremonies to be observed, Cranmer's fifth homily,
Of good works, denounces hallowed bread, holy water, palms,
candles, etc., as ' Papisticall superstitions & abuses.' Six
months later, Jan. 27, 1547-8, the Council ordered that
candles, ashes and palms should no longer be used at Candle
mas, on Ash Wednesday, and on Palm Sunday 1 ; and soon
after this, that the veneration of the cross on Good Friday,
holy bread and holy water should be abandoned 2 ; so abolish
ing long sections of the Missal.3
(d) In 1547 and 1548 the use of English in church was
largely extended, especially in London. The texts of the
forms of vernacular service so introduced have not for the
most part been preserved, and it is consequently unknown
how they were related, on the one hand, to the Latin texts,
and, on the other, to that of the subsequent Book of Common
Prayer. For the progress of this movement see Gasquet and Bishop
Edward VI and the Bk. of Com. Prayer p. 58 (Ap. 1547) ; Wriothesley's
Chronicle, ed. Camden Soc, i p. 187, ii p. 2 ; Gray Friars' Chronicle, ed.
Camden Soc, p. 55 ; Wilson The Order of Communion, H.B.S., pp. xx
sq. ; Somerset's Letter to the Vice-chancellor of Cambridge in Gasquet
and Bishop p. 147 (Sept. 1548); Cranmer's Register, Sept. 9 1548
in Courayer Def. de la Dissertation ii 2 app. p. xxxvii (Estcourt The
question of Anglican ordinations app. p. xxvii). Dr. Frere has collected some
individual formulae, creed, canticles, etc., from musical MSS of this date, in
' Edwardine vernacular services before the first Prayer Book,' Journal of
Theol. Studies i pp. 229 sqq. There is an English translation of the
Canon of the Mass made by Coverdale in Foxe Actes and Monuments,
1563> P- 891.
(e) In 1547 an anonymous English translation of the Latin
form of the Cologne Church Order, Simplex ac pia deliberatio,
was published by John Daye, and a revised edition was issued
in 1548 with the title A Simple, and Religious consultatio of
vs Herma by the grace of God Archbishop of Colone, and prince
1 Cardwell Doc. Ann. i p. 37. * Ibid. p. 35.
i Missale Sarum, ed. Dickinson, cc. 133 sq., 253-262, 328-331, 696-703. Cran
mer had almost succeeded in abolishing the veneration ofthe cross and some other
things in the reign of Henry VIII : Cranmer Miscellaneous writings, Parker
Soc, pp. 414 sqq. Cp. Wilkins Concilia iii 847.

THE ORDER OF COMMUNION lxxi
Electour. &c. by what means a Christian reformation, and
founded in Gods worde. Of doctrine, Administratio of deuine
Sacramentes, Of ceremonies, & the whole cure of soules, and
other ecclesiasticall ministeries, may be begon among men com
mitted to our pastorall charge, vntill the lord graunte a better
to be appoynted, either by a free, and christian counsaile, generall
or national, or else by the states of the Empire of the nation of
Germany, gathered together in the holye Gost. Perused by the
translator therof and amended in many places. 1548. London
I. Daye & W. Seres.
2. On Dec. 17 1547, there was finally passed in Parliament
an Act ' Against such as unreverently speak against the
Sacrament of the Altar, and of the receiving thereof under
both kinds.' The Act requires that henceforth the Blessed
Sacrament be administered to the people in both kinds, and
directs that the priest at least one day before the administra
tion shall exhort the people to come to the holy communion
and meanwhile to prepare themselves to receive it, and that
at the time of the communion he shall use a godly exhortation
in which the benefits of worthy receiving and the danger of
unworthy receiving shall be set forth.1 As a directory for
the priest in carrying out the provisions of this measure there
was issued The order of the Communion dated March 8 1547-8,
prefaced by a royal proclamation, recalling the provisions of
the Act and requiring the use of the present book in order
to avoid the diversity of usage that might otherwise arise.
According to a letter of the Council directed to the bishops
on March 13 the book was compiled by ' sundry of his
majesty's most grave and well learned prelates, and other
learned men in the scripture ' who were by the King's majesty
caused ' to assemble themselves ' and ' after long conference '
' agreed upon such an order.' 2 Who were the prelates and
1 Gee and Hardy Documents lxvii pp. 327 sq. On the history of the Act
and the relation of Convocation to it see Gasquet and Bishop pp. 69 sqq. ;
Wilson The Order of the Communion pp. vii sqq.
! Cardwell Doc. Ann. i p. 61.

lxxii THE ORDER OF COMMUNION
divines so commissioned does not appear ; it is obvious that
Cranmer was among them and perhaps contributed most to
the result ; while certain coincidences of language, as between
the Act of Parliament and the book, suggest that the book
was already in some sort of existence before the Bill was
drafted. The Order of Communion forms an English supple
ment to the Latin Missal, its formulae being directed to be
inserted into the Mass ' without the variyng of any other
Rite or Ceremony in the Masse (vntill other order shalbe
prouided).' In accordance with the terms of the Act the
Order consists of two parts : (i) a notice of the day on which
communion will be administered to the people, with a warning
and instruction on the means of preparation, itself ' or such
lyke ' to be delivered on the preceding Sunday or holy day or
at least the day before ; and (2) the form of administration
to be used in the Mass immediately after the celebrant's
communion, consisting of an exhortation to the communi
cants, a warning, an invitation, confession, absolution and
' comfortable words,' a prayer before communion, the words
of administration, and a blessing ; together with two notes,
one on the form of the bread, the other as to further consecra
tion of wine in case of need.
The sources of the text, besides the Holy Scriptures, and
the Greek rite and medieval commonplaces, which contribute
a few details, are traditional usage and the Pia deliberatio of
Cologne. (a) The order of communicating the people which had hitherto been
used ;s not known from any of the official service-books. But MS Harley
2383 contains a formula (printed in Maskell Mon. rit. iii p. 408) which pro
bably represents what was usual : consisting of a warning in English not
to come to communion without faith in the Sacrament, repentance, charity,
and purpose of amendment ; a confession in English to be said after the
priest; and absolutions. And there is other reason to believe that at
least Confiteor and absolution were generally used (Wilson Order of
communion pp. xv sq.). The words of administration were of course
the same as were used for the communion of the sick (see below). The
new order therefore follows the traditional use in its general form, adding
a prayer to correspond with the prayers supplied in the Missal for the use

NOTES ON THE ORDER lxxiii
of the priest,, besides the text of the absolution and of the form of
administration, and a blessing, (b) The Pia deliberatio contributed, perhaps
some suggestions for an exhortation, part ofthe confession and ofthe 'com
fortable words,' and the clauses added to the absolution and to the form
of administration (ff. 89b sqq.).
Nearly the whole of the Order of Communion is to be found
below in what is printed in distinctive type on pp. 652-658,
650-652, 696-700, 710.
The Order is printed in Maskell Ancient Liturgy ofthe Ch. of England,
Oxford 1882, pp. 294 sqq. from the Brit. Mus. copy c 25 f. 12 ; and in
facsimile from the Brit. Mus. copy c 25 f. 15 in H. A. Wilson The Order
of Communion, H.B.S., London 1908. For the bibliography see Wilson
pp. xxv sqq.
Notes, (i) The notice (p. 652 below) is preceded by the rubric Fyrste
the personne, Vicar, or curat, the next Sonday or holyday, or at the least,
one day before lie shall minister the Communion, shall geue warnyng to his
parishioners, or those whiche be present, that they prepare them selues therto,
saiyng to theim openly and playnly as hereafter followeth, or such lyke. It is
obviously not directed or assumed that the communion will be delivered
to the people at every mass, even on Sundays or holy days. (2) The
notice and exhortation Dere frendes and you especially seems to be
original; but some of its language is found in the Act of Dec. 1547 ; viz.
'the most comfortable sacrament of the body and blood of Christ,' 'in
remembrance of him and to declare and set forth his death and most
glorious passion,' 'the benefit and comfort promised to them which
worthily receive the said holy sacrament, and the danger . . . threatened
to them which shall presume to receive the same unworthily, to the end
that every man try and examine his own conscience before he shall receive
the same.' (3) The contents of the second part of the book are as follows :
' The time of the Communion, shalbee immediatly after that the priest him
selfe hath received the Sacrament, without the variyng of any other Rite or
Ceremony in the Masse (vntill other order shalbe prouided) but as heretofore
vsually the priest hath doen with the Sacrament of the body, to prepare,.
blisse and consecrate so muche as will serue the people : so it shall cohtynue
still after the same maner and fourme, saue that he shal blesse and con
secrate the biggest Chalice or soomefaire and conuenient Cup or Cuppes full of
ivyne, with soome water put vnto it [p. 662 below]. And that daie, not
drinke it vp al kimselfe, but takyng one onely suppe or draught, hue the reste
vpon the Aultare couered, and turne to theim that are disposed to bee
partakers of the Communion, and shal thus exhorte theim as foloweth.
Derely beloued in the lorde . . . sondri kindes of death [p. 650 below],
ludge therefore youre selfes . . . dayes of our life. Amen [pp. 650,
652]- C Then the priest shall say to them which be redy to take the

Ixxiv THE ORDER OF COMMUNION
Sacrament. If any man here be an ope blasphemer . . bothe of body
and soule [p. 650]. Here the priest shall pause a while, to se if any man
will withdrawe hym selfe : and if he perceiue any so to do, then let him
common with hym priuely at conuenient leasure and se whether he can with
good exhortation, bring him to grace : and after a little pause, the priest shall
sale. You that do truly . . . people, say thus. Our blessed Lorde, who
hath left power to his Church, to absolue penitet synners from their synnes,
and to restore to the grace of the heuely father such as trulie beleue
in Christ, have mercy . . . euerlastyng life. [pp. 696, 698] Then shall
the priest stande vp, and turnyng him toward the people, say thus, Here what
comfortable . . . precious bloud. Amen. [pp. 698, 700] T/ien shall the
priest rise, the people still reuerentlie kneling, and the priest shall deliuer
.the Communion, first to the ministers, if any be . . . before written, [p. 700]
Then shal the priest, turnyng . . . aunswere. Amen. [p. 710]. Note, that
the breade that shalbe consecrated shalbe suche as heretofore hath bene
accustomed And euery ofthe said consecrated breades shalbe broken in twoo
peces . . . lesu Christ, [p. 716] Note, that if it doth so chaunce, that the
wyne halowed and consecrate dooth not suffice or bee ynough for theim that
dooe take the Communion, the priest after the firste Cup or chalice be emptied,
may go again to f aultarc, and reuerentlie, and deuoutlie, prepare, and
consecrate an other, and so the thirde, or more lykwise, begynning at these
woordes. Simili modo, postquam cenatum est, and endyng at these wordes,
qui pro uobis & pro multis effundetur in remissionem peccatoru, and
without any leuacion or lifting vp.' [cp. p. 703]. The important
differences between the text of the Order and that of the pages referred
to are noticed below. (4) It seems clear that the author ofthe exhortation
Derely beloued in the lorde had before him, or was influenced by remini
scences of, the chapter De Coena Domini and the two exhortations
(Cassel and Brandenburg-Niirnberg) of the preparation office (p. xlvii above)
of the Pia deliberatio of Cologne. The opening seems to be suggested
by that of the 2nd exhortation : ' Quandoquidem Charissimi in
Domino . . . Sacratissima. Domini nostri lesu Christi Ccena celebra-
bimus . . . AEquum est, ut summo studio singuli sese explorent, sicut
nos hortatur D. Paulus ' ; and then a word, a phrase, or' a clause, is picked
up here and there from one or other of the three documents : ' fidemque
nostram in Christum confirmemus et excitemus' (Pia delib. i. 91), 'in
hoc sanctissimo mysterio ' (f. 86), ' pro nobis nostrique redemptione ' (f. 9 i)>
' Deum et hominem ' (ib.), ' immensam et ineffabilem charitatem Dei '
(f. 89*), ' unici Saluatoris & Domini nostri ' (f. 85), ' unicum Magistrum
et Dominum nostrum' (f. 8sb), 'unicus Magister & Doctor noster'
(f. 86), 'quantaque etiam beneficia nobis sua morte & resurrectione
impetrarit' (f. .8sb), 'qusecunque nobis . . . sanguine suo impetrauit, &
promeritus est' (f. 84b), 'pignus' (f. 91), 'hoc enim sacramentum ad
singularem consolationem et confirmationem datum est a. Domino' (f. gob).
{5) The warning If any man here is perhaps suggested by the long list of

THE ORDER OF COMMUNION lxxv
those who are not to be admitted to communion at the end of the first
exhortation in Pia delib. i. 90b ; but it has no verbal coincidences except
' blasphemer,' ' aduouterer.' (6) In the Pia deliberatio (f. 9 ib), the order is
confession, comfortable words, absolution ; and these precede the introit
of the Mass. In the confession, add to the parallels from Pia delib.
'id uero nobis ex animo dolet,' 'ueniam a te oremus [sic] omnium, qua?
contra te admisimus,' 'in noua vita ad gloriam nominis tui . . . tibi
seruiamus, & complaceamus ' (f. 92). In spite of these borrowings,
the contrast between the German and the English confession is to be
noted. The opening of the absolution (see above and cp. p. 828
below) represents 'Quia Dominus noster benedictus, hanc Ecclesise
suae potestatem reliquit, ut eos a. peccatis absoluat, & in gratiam Patris
ccelestis restituat, quicuq; peccatorum pcenitentes Christo Domino vere
credunt' (Pia delib. i. 92). (7) To the parallels to the We do not
presume add : Dan. ix 18 'we do not cast our prayers before ye in our
owne ryghteousnesse : no, but only in thy great mercy es ' : Lit. S.James ov
yap tirl tchs SiKaiocrvvais fip-Zv ireiroiOorts icr/xiv oAA' «ri tu lAeei <rov rip
uyady (Litt. E. and W. i p. 46); Florus of Lyons Expos. Missae 109 non de
ullis nostris meritis sed de multitudine miserationum tuarum sperantibus :
Paschas. Radbert. de Corpore et Sanguine Domini 1 1 caro quidem came
pascitur . . . anima vero Christi sanguine reparatur ; 19 totus enim homo
qui ex duobus constat substantiis redimitur et ideo carne et sanguine
saginatur : S. Thom. Aq. Verbum supermini prodiens ' Quibus sub bina
specie | carnem dedit et sanguinem | ut duplicis substantiae | totum cibaret
hominem ' ; and the passages collected in Scudamore Notitia eucharistica
pp. 545 sqq. and Dowden Further studies in the Prayer Book pp. 317 sqq.
With 'made clean' and 'washed' cp. 'ut peccata que ex carne et
sanguine contraximus, caro mundet, sanguis lauet domini nostri ihesu
christi' (Missale Westmonaster., ed. Legg, H.B.S. London 1893, c. 519:
Missale Hereford, in Maskell Anc. Lit. of Ch. of Engl. p. 179 ; Scudamore and
Dowden locc. citt.). (8) The Sarum form of administration for the sick, of
course only in one kind, was ' Corpus domini nostri iesu christi custodiat
corpus tuum et animam tuam in vitam eternam ' (see Maskell Mon. rit.
i p. 114). This form is here (a) in part reduplicated, in part redistributed,
so that 'body' may answer to 'corpus,' and 'soul' to 'sanguis,'
as in the preceding prayer ; (b) expanded with ' whiche was geuen for
thee ' and 'whiche was shed for thee,' adapted from the Words of Institution.
Corresponding words are common in Lutheran usage : e.g. the Prussian
Kirchenordn. 1525 ' Nym hyn vnd yss (trinck), das ist der leyb der (d.
blut das) fur dich gegeben (vergossen) ist ' (Richter i p. 30) ; Branden
burg-Niirnberg 1533, Brandenburg 1540 ' Nyme hyn vnd yss (trinck), Das
ist der leib Christi der (das blut des n. T. das) fur dich geben (dein
siinde vergossen) ist' (ib. pp. 207, 327); Cologne 1543 'Nim hin vnd iss
(drinck) zu deinem heil, den leib Christi, der (das blut des n. T., das)
fur dich gegeben (fur deine sunde vergossen) ist ' (ib. ii p. 44)- Cp.

lxxvi CRANMER'S BREVIARY I
Rietschel Lehrb. d. Liturgik i p. 440. (9) The note directing that, if the
chalice be spent, another (not the same) and a third or a fourth, if neces
sary, be consecrated, seems to be an adaptation of the Cautela of the
Sarum Missal (ed. Dickinson cc. 653 sq.) as to what is to be done if the
celebrant after consecration finds that there has been no wine in the
chalice ; when he is directed to consecrate wine, beginning from Simili
modo. (See H. A. Wilson The order of communion pp. xvi sq.)
3. Before 1549 Cranmer was making experiments in the
reform of the Divine Service. Two such experiments survive,
marking two stages in the progress of his ideas, contained
in the MS Reg. 7 B. iv in the British Museum collection.
Attention was first called to this MS and its importance by Dom
Gasquet and Mr. Edmund Bishop in Edward VI and the Book of
Common Prayer, London 1890, where the MS is described and discussed
in Appendix i, the most important of its contents printed or described in
Appendices ii-iv, and their liturgical character and relations discussed in
chaps, ii and iii.
(i) The first scheme (Horarum canonicarum series), which
probably belongs to the last years of the reign of Henry VIII,
includes all the canonical hours from Matins to Compline,
and in respect of structure follows closely the second
recension of Quiiiones's Breviarium Romanum,1 while deriving
its material almost wholly from the Sarum Breviary.
On the date of this scheme, see Gasquet and Bishop, pp. 25 sqq.
This scheme (ff. 133-150) departs from Quinones in some points.
(a) While Quinones abolished the Kyrie eleison, Pater noster and preces
altogether, Cranmer retains them at Prime, None and Compline, using
for preces however, not those of the Breviary, but the more concise form
of the Bidding of the Bedes for the living,2 and in these substituting for
Domine fiat pax in virtute tua the antiphon of the memorial for peace
Da pacem Domine oi the Horae B.M. V., and omitting Domine exaudi.
(b) Cranmer retains the first vespers of Sundays and festivals,3 while
Quinones ignores them, (c) Memoriae at Lauds and Vespers, the recitation
of the Penitential Psalms in Lent, and the Office of the Dead, are omitted.
(d) On Christmas day, Innocents, Easter-Monday to Wednesday, Low
Sunday, and Whit-Monday to Wednesday, Matins has a 4th Lesson ; Lauds
and Vespers have each a Lesson every day in place of a capitulum ; and
all Lessons are from Holy Scripture, the histories ofthe Saints being read,
instead of the Martyrology, after Prime, and the commemoration of the
1 See above p. xxvii. 2 Processionale Sarum, ed. Henderson, p. 7.
3 Gasquet and Bishop's statement to the contrary, p. 24, is a mistake.

CRANMER'S BREVIARY II lxxvii
Saints being confined to this, except on the three days after Christmas. In
the Lectionary (ff. 151 sqq.), the greater part of the Old Testament is read
in continuous course in the first two Lessons of Matins and in Vespers,
except Prov., Eccles., Wisd. and Ecclus. which are read at Lauds, and
Chron., Canticles, Ezek. and Maccabees, which are omitted altogether;
the New Testament, except Rom., 1 Cor. and Apoc, is read in the 3rd
Lesson of Matins. Whether the distribution of the Psalter was that of
Quinones is unknown, since while reference is made to the 'order ' (f. 133),
it is not described in the MS.
(ii) In the second experimental scheme, which perhaps
is to be dated as of 1547, the Hours are reduced to two,
Matins and Evensong ; partly, it is explained,1 because the
existing order involved much unnecessary repetition, partly
because the ancient distribution of the hours of the day had
fallen into disuse and in practice the Service was accumulated
at two points in the day. The scheme is preceded by a
preface, largely reproduced from that of the first recension of
Quinones. 'Canon' (f. 9) prescribes the monthly recitation of the Psalter, the
reading of the Gospels, Epistles and Acts three times a year, and the rest
ofthe Bible once; the Old Testament, except the Prophets, being read in
the first lessons, morning and evening, the Prophets and Apocalypse in
the second lesson of Matins, the Gospels and Acts in the third ; while
the Epistles are assigned to the second lesson at Evensong. In regard
of the structure ofthe service (f. 11): both offices begin with the
Lord's Prayer in English, followed by Domine labia at Matins and Deus
in adiutorium at Evensong, with Gloria Patri etc. Venite is not said
daily, but only as it occurs in the course of the Psalms. The Hymn
follows, and three Psalms: then the Lord's Prayer in English, and, in
Matins, three lessons, in Evensong, two, with blessings before and
Tu autem with a new response after ; and then Te Deum in the morning
and Magnificat in the evening. At Matins a fourth lesson is read on
Sundays, great festivals and saints' days. All these lessons are to be in
English and to be read from the pulpit. After Benedictus at Matins and
Magnificat at Evensong follows Dominus vobiscum, the collect of the day,
and Benedicamus Domino with the response Laudemus et superexaltemus
nomen eius in saecula. Amen. On Sundays after Matins is to be said
Quicunque vult and the final preces of Prime from Ostende nobis onward
and the Prime collect Domine sancte Pater, with Dominus vobiscum, and
Benedicamus Domino and response as above. A Kalendar, containing,
1 ff. nb sq.

lxxviii THE FIRST BOOK OF COMMON PRA YER
besides a singular series of names of Saints for which no service is
provided, a table of Lessons, is prefixed to this scheme (f. 4). The table
of Lessons carries out in detail what is generally prescribed in the
' canon,' and assigns the lessons to the days of the civil year, Genesis,
Isaiah, S. Matthew, and Romans being begun on Jan. 1.
There is also (f. 157) another Kalendar and table of Lessons, providing
3 Lessons for Matins, and one for Vespers, which corresponds to neither
scheme of Service, and assigning Gen. -Job to the first and second Lessons
of Matins, Prov.-Amos to Vespers, from Jan. to Nov. ; Isaiah to the first
and second of Matins and to Vespers in Dec. ; and the New Testament to
the 3rd of Matins throughout the year.

VIII
1. In pursuance of the purpose expressed in the Proclama
tion prefixed to the Order of Communion ' to trauell for the
reformation & setting furthe of suche godly orders, as maye
bee moste to godes glory, the edifiyng of our subiectes, and
for thaduauncemente of true religion,' x and ' to the intent
a uniform quiet and godly order should be had,' in place at
once of the variety of traditional use, and of the ' much
more divers and sundry forms and fashions ' ' now of late '
prevailing, the king ' appointed the Archbishop of Canter
bury, and certain of the most learned and discreet bishops,
and other learned men of this realm, to consider and ponder
the premises.' 2 The outcome of the consideration of this
commission was The booke of common prayer and administra-
cion of the Sacramentes, and other rites and ceremonies of the
Churche : after the vse of the Churche of England, commonly
called ' The First Prayer-Book of Edward VI ' ; which was
enforced by the Act of Uniformity finally passed on Jan. 21
1548-9, requiring the book to be in exclusive use on and
after the following Whitsunday (June 9). The earliest
known printed copy of the book is dated March 7 1549 ;
and, in the same year, at least 5 other editions in 13 impres
sions were issued, the last being dated July 30.
1 The order of the Communion f. A iii.
2 Act of Uniformity 1549, Gee and Hardy Documents Ixix, p. 358.

THE PRINCIPAL SOURCES lxxix
On what is known or conjectured of the authorship of the book and
of its compilation, and on the question whether or not it was submitted
to Convocation, see Gasquet and Bishop Edward VI and the Book of
Common Prayer chaps, ix, x ; Procter and Frere New history of the Book
of Common Prayer pp. 45 sqq. ; on the bibliography, J. Parker History of
the successive revisions pp. xxiv sqq.
2. Of the materials used in the compilation of the rite,
these points may be noticed.
(1) The Holy Scriptures, which of course supply by far
the greatest part, are quoted or referred to for the Psalms,
however used, and for all Lessons, Epistles and Gospels
(except one), according to the version of the Great Bible.
See above pp. 1 sqq. The Canticles (except Benedicite), and many of the
Offertories, 'Postcommunions,' anthems and incidental quotations, and
the Gospel at Baptism, are independent of the Great Bible or depart from
it more or less.
(2) The traditional Latin rite, according to the Use of
Sarum, is the source of the structure of the several offices ;
for the most part, of the particular selection of the passages
drawn from the Holy Scriptures, except the lessons of the
Divine Service ; and, by way of translation, paraphrase, or
adaptation, of most of the rest of the content, apart from the
didactic and hortatory matter.
(3) The Mozarabic and the Eastern Orthodox rites con
tribute some small part.
See pp. 738, 740; 690, 692, 694.
(4) Of continental Catholic reforming documents, the
Breviary of Quinones, and the Encheiridion and the A ntidi-
dagma of Cologne, have made some impression on the book.
See pp. 34 sqq., 690, 692, 694, 734, 778, and notes pp. lxxxiv sqq. below.
(5) The Litany of 1544, with the omission of the invoca
tions of the saints and of three of the collects, and the Order
of Communion of 1548, are incorporated bodily with little
further change ; the ritual reforms already mentioned are
perpetuated ; and many of the documents described above
(pp. Ii sqq.) have had some influence on the text.

lxxx THE LUTHERAN SOURCES
(6) The Lutheran Kirchenordnungen make a contribution,
which is considerable but not strictly measurable, since simil
arity between the books, apart from actual quotation, does
not of necessity imply — and where the similarity is one of
omission there is no means of showing — that the one has
borrowed from the others. But in any case the following
points are to be noted.
(a) The Kirchenordnungen which have been here identified
as influencing the English book are those of Electoral Branden
burg, 1540, and Cologne, 1543 ; in a lesser degree that of
Albertine Saxony, 1540 ; and probably those of Calenberg,
1542, and Pfalz-Neuburg, 1543. That is to say, those which
have been influential include the most conservative Orders.
It has commonly been said that Cranmer made use of the Brandenburg-
Niirnberg Order of 1533 ; but there appear to be no signs ofthe use of it,
except indirectly through the Brandenburg and Cologne Orders. The
quotations from the Order of Albertine Saxony on pp. 748, 750, 760
might well be indirect, through the Brandenburg Order ; but the direct
use of the Alb.-Sax. Order seems to be implied in the passages referred to
in the notes on pp. 604, 732, 734 (below pp. xcvii sqq.). By far the largest
use is made of the Cologne Order (Einfaltigs bedencken, Pia deliberatio,
Consultation); here sometimes the German is followed, sometimes the
Latin ; while perhaps in most cases (see especially notes on pp. 732, 806)
the influence of the English translation can be detected.
(b) To the German Orders is due, no doubt the suggestion,
certainly sometimes part of the wording, of the didactic and
hortatory element of the English book. But, as we have
seen (p. xxviii above), such instructions were desired by the
Council of Cologne in 1536, were supplied in the later French
and German diocesan Ritualia and Agendae, and were enjoined
by the reformed Roman Rituale.
(c) The debt of the English book to the Lutheran Orders
is in matter of practice, not of doctrine. There is no ' Luther-
anism ' in the book ; and the differences and avoidances
should be noted as carefully as the likenesses and borrowings.
And even in matter of practice, what is borrowed is often a
traditional practice or an adaptation of a traditional practice,
not mere innovation.

CHARACTERISTICS lxxxi
The positive contributions of the Kirchenordnungen may be divided
into three classes.
(i) Traditional practice or adaptation of it : the explicit direction for
the people to offer money at the Mass (p. 662 : for which see Scudamore,
Nohtia eucharistica p. 350 : Dowden Further studies pp. 186 sqq.) ; < table
prayers ' (an adaptation of the missa sicca; see note on p. 714) ; S. Mk. x
13 sqq. at Baptisms (see note on p. 730); Baptism in private houses,
which materially only sets out at length what is directed in the Manuale,
and may well have been translated by Cranmer only to save himself the
trouble of writing it out for himself (pp. 748 sqq.); and the declaration of
marriage, traditional in Germany (p. 806).
(2) New practice: the separation of the communicants from the
general congregation at Mass (p. 662) ; the use^oTtneXitany throughout
the year, and not only at Rogationtide, in Lent, and on special occasions
(p. 714); and the communion of the sick, if possible directly from the
altar (which is primitive, S. Just. Mart. Apol. i 65, 67), or otherwise with a
celebration in the house (p. 843).
(3) Incidental matter, of no special significance.
German influence on the Litany and on the Order of Communion has
been noticed above (pp. lxxiii sqq.).
On Lutheran influence on the Book of Common Prayer, H. E. Jacobs
The Lutheran Movement in England, London 1892, ch. xvii-xxiii, is
exaggerated and misleading.
3. In reference to the general character of the new rite,
the following points may be noted.
(1) The books are reduced to three, the Psalter, the Bible,
and the composite book which combines in a single volume
a Breviary (without the Psalms and Lessons), a Processional,
a Missal, and a Manual. Since no pontifical office is provided,
except Confirmation, which also formed part of the Manual,
presumably the unreformed Pontifical continued in force.
(a) The Psalter, of the Great Bible version, pointed and provided with
the Table (p. 48), was printed by R. Grafton in Aug. 1549 and March 1552,
and by J. Oswen in Sept. 1549 (J. W. Legg The Clerk's Book pp. xii, xiv;
p. 900 below). The Great Bible was reissued with ' A Table to finde the
Epistles and Gospels vsually read in the Churche, accordyng vnto the
booke of Common prayer,' printed by E. Whitchurch in 1549 and 1550;
and with also the table of Psalms, the Kalendar, and 'The order of
commen prayer for Mattins and Euensonge,' Quicunque, and the tables of
proper Psalms and Lessons ; the collects of Sundays and saints' days, the
collects for the king, the confession, ' We do not presume,' and thanksgiving,
of the Mass; and the Litany; printed by N. Hyll in 1552 (Darlow and
f

lxxxii THE BOOK OF 1549
Moule Historical Catalogue nos. 49, 56, 68 : cp. 62). (b) According to the
title-page, The booke combines (1) the common prayer, strictly the Divine
Service (p. 34 ; Act of Uniformity passim), here perhaps including the
Litany, and the Mass considered apart from the communion (see art.
'Common Prayer' in Journ. Theol. Studies x pp. 497 sqq.); thus corre
sponding to contents of the Breviary, the Processional, and the Missal :
(2) the administration of the Sacramentes ; viz. Communion pp. 696-702,
Baptism p. 724, Confirmation p. 790, Penance p. 828, Matrimony p. 800,
Extreme Unction p. 834 ; (3) and other rites and ceremonies ; viz. Purifica
tion of women p. 880, Visitation of the sick p. 818, Burial of the dead
p. 848, and the penitential office of Ash Wednesday p. 886; (2) and
(3) thus corresponding to the Manual. The book thus reproduces the
rites of the churche, but after the vse of the Churche of England which
thus becomes one, in place of the diversity hitherto prevailing, (c) The
Pontificalia were not among ' the bokes of seruice, the keping wherof
shold be a let to the vsage of the said boke of commene prayers,' which
accordingly the order in council of Dec. 25 1549 and the subsequent
act of Parliament required to be brought in, defaced and abolished
(Cardwell Doc. Ann. i p. 74). (d) There was printed, also, for the use of
the parish clerk, a selection from the Book of Common Prayer : The Psalter
. . . Hereunto is added, diuerse thynges as male appere on the next side,
where is expressed the contentes of this boke (R. Grafton, Aug. 1 549 : re
printed in J. W. Legg The Clerk's book of 1549, H. B. S., London 1903);
containing the directions how the Psalter is to be read, and the table of
Psalms ; Matins and Evensong, and Litany ; all that appertains to
the clerk in the Mass, Matrimony, Visitation of the Sick, Burial, Purifica
tion, and on Ash Wednesday; and the Psalter. Another book, under
almost the same title (R. Grafton, March 1552), is the same in contents,
except that, in place of the items from Matrimony to Ash Wednesday, it
has the Introits and Collects, proper Psalms and lessons for certain holy
days, the collects for the king and the confession of the Mass, ' We do
not presume,' the thanksgiving and blessing after communion, and the
collects appended to the Mass (Legg op. tit. pp. xiv. sq.). Of this book
it is difficult to discern the purpose.
(2) The whole is in English.
For a stage in the process by which this result was arrived at, see the
questions submitted to the bishops (1547 or 1548) in Burnet Reformation
pt. II bk. i record xxv : Gasquet and Bishop, ch. vi.
(3) Rite and ceremony are simplified.
Marked examples of simplification are to be found in the structure of
Divine Service and ofthe Order of the Burial ofthe Dead ; in the directions
for the preparation, the offertory, and the conclusion, of the Mass, and in
the detailed ceremonies throughout the Mass ; and in the omission of the

CHARACTERISTICS lxxxiii
dramatic ceremonies, not only those already abolished (p. Ixx), but also
the salt, spittle and effeta, oil and taper at Baptism.
(4) Metrical hymns find no place in the book.
This omission was probably caused, not by any hostility to metrical
hymns, but by the difficulty of obtaining them in English. There was
no growth of hymnology in England like that which followed Luther's
appeal in Germany (p. xxxii). Coverdale had paraphrased some of the
Lutheran hymns etc. and composed one or two of his own before 1539
(Goostly Psalmes and Spiritual} Songes drawen out of the holy Scripture,
printed by J. Gough : reprinted in Remains of Myles Coverdale, Parker
Soc, Cambridge 1846, pp. 533 sqq.). These are of no merit; and the
translations in the King's Primer of 1545 are worse. Cranmer was
conscious of his own inability to write verse (p. Ixi), and the version of
Veni Creator in the Ordinal of 1550, if it is his, confirms his judgment,
and if not, shows that his colleagues were as incapable as himself.
Thomas Sternhold 's Certayne Psalmes, chose out of the Psalter of Dauid
and drawe into Englishe metre, which was published in 1547 or 1548, and
in an enlarged posthumous ed. in 1549, seems to mark the best that was
attainable. See Julian Diet, of Hymnology art. ' English Hymnody, Early.'
(5) All benedictions of things, except of course of the
matter of some of the sacraments, are omitted.
Those involved in the minor and dramatic ceremonies vanished along
with the ceremonies themselves. That of the marriage-ring is adapted
to another purpose (p. 806) ; all allusion to incense, and therefore to the
blessing of it, is omitted ; and there is nothing to correspond to the
section of Benedictions in the Manual. Those of the Pontifical are so
far explicitly not affected. According to Daniele Barbara's 'Report of
his legation to England' 155 1 (Calendar of State Papers: Venetian v p.
348), the chrism (p. 742) and the oil of the sick (p. 834) used under the
Book of 1549 were unconsecrated.
(6) Invocations of the Saints and all allusion to their
merits and intercessions are excluded.
In contrast with the usage of the Orthodox East, invocation had
comparatively little place in the ritual of the West. On the other hand
' comprecation ' or prayers to God for the intercession of the saints, and
petition for a share in their merits, were general characteristics of prayers
at commemorations of saints. The rejection of these implied the general
rewriting of the collects of Saints' days ; and the type of the old collects
of the Conversion of S. Paul (p. 560) and of S. Bartholomew's day (p. 614)
was followed. (7) Two matters of form may be noted : (a) the book is
printed almost wholly in black ; and (b) no musical nota
tion is provided.

lxxxiv 1 549
(a) The Latin books were printed with rubrics in red throughout ; and
the Litany of 1544 had its initials, responses, and lines of the musical
stave in red; but the book of 1549 has red only in the preliminary matter
and the kalendar, as below pp. 2-124, the rubrics elsewhere being dis
tinguished only by smaller type, (b) The printed Latin Missals and
Manuals contained the music required by the celebrant or officiant, the
Processionals that of the choir; while some MS Missals included the
whole music of the Gradual and the Sequential. Luther's Deudsche messe,
and some at least of the Kirchenordnungen, supplied a musical notation.
John Merbecke, a clerk of S. George's, Windsor (for his history see Foxe
Acts and Monuments, ed. Pratt, v pp. 474 sqq.) provided plainsong, partly
traditional, partly new, for the Divine Service, the Mass, and the Burial
and Mass of the Dead, of 1549, in The booke of Common praier noted,
R. Grafton, 1550 (reprinted by C. Whittingham for W. Pickering, 1844),
in which there is more of monotone than was traditionally customary, and
the principle of a note to a syllable is applied much more stringently than
Cranmer had desiderated in his letter to Henry VIII (above, p. Ixi).
Notes. P. 34. The Preface, except in the last paragraph (pp. 36, 38),
deals only with ' the common prayers,' ' commonly called diuine sendee,'
not with the whole book. Cranmer had already in his„second_jich£jrieof_
Divine Service paraphrased in Latin much of the prefa££_Jtp_the_first
recension of Quifiones's Breviary. See the parallel columns in Gasquet
& Bishop, pp. 356 sqq. The extraordinary statement about the division
of the Psalter, which may contain a reminiscence of the passage quoted
from Radulph of Tongres, is corrected by Radulph's actual words. P. 36.
' muche agreable to the mynde,' &c, was more or less true of Quifiones's
Breviary, but much less true either of Cranmer's second scheme or of
the Divine Service of 1549. P. 38. Cp. Rationale (ed. Cobb p. 31) 'It
is also laudable and convenient that (except sickness, or any other reason
able impediment or let) every bishop, priest, and other having orders, and
continuing in their administration, shall daily say divine service.' Unless
they refer to religious who had adopted lay life on the suppression of the
religious houses, the words 'continuing in their administration' seem
to imply the same exemption as is given in the text. Pp. 38-44. The
essay ' Of ceremonies ' as is indicated by the enclosing { }, is placed here
for convenience, but belongs to the end of the book : see p. 900. As to
ceremonies of human institution, two attitudes are discernible in England
in the 16th cent. Both are agreed that they are alterable by authority,
and are not to be regarded ' as works or workers of . . . salvation but
as godly policies and ordinances made and devised by Christian
governors, to the intent (as Saint Paul saith 1 Cor. 14) that things should
be done and used amongst the Christian congregation with an honest re
verence and a decent order' (Rationale, ed. Cobb, pp. 3 sq. ; cp. Wilkins
Concilia iii 842). But then the two views diverge : the one would
keep the traditional ceremonies as they are and take care to explain them

PREFACE AND OF CEREMONIES Ixxxv
to the people ; the other would reduce them to a minimum of obvious
meaning. The one view is expressed by the Ten Articles and the
Rationale (cp. the Council of Cologne, above p. xxviii) ; the other by
the Thirteen Articles and the present essay. Cp. Confessio Augustana xv
and the paragraph on Ceremonies in the Hanover Kirchenordnung
1536 in Richter i p. 275. To the sources add, p. 38, Ten Articles
'Of images,' 'the same hath entered by deuotion, and fallen to
custom ' ; and Thirteen Art. xi, ' Ritus ceremoniae et ordinationes eccle-
siasticae humanitus institutae ' ; p. 40, ibid. ' reuocandos penitus et
abolendos esse iudicamus,' and 'tamen in illarum obseruatione ea
libertatis christianae ratio habenda est vt nemo se illis ita teneri putet
quin eas possit omittere, modo adsit iusta violandi ratio et causa et absit
contemptus'; p. 42, 'quae Christi gloriam ac beneficium laedunt atque
obscurant ' ; ' quoniam ordo et tranquillitas Ecclesiae absque ritibus et
ceremoniis conseruari non potest'; and 'ita nee sine ritibus ac tradi-
tionibus Ecclesiae ordo seruari, confusio vitari . . . potest'; p. 44 ibid.
v, 'traditiones vero et ritus atque ceremoniae quae vel ad decorem vel
ordinem vel disciplinam Ecclesiae ab hominibus sunt institutae, non
omnino necesse estvt eaedem sint vbique aut prorsus similes. Hae enim
et variae fuere et variari possunt pro regionum et morum diuersitate, vbi
decus ordo et vtilitas Ecclesiae videbuntur postulare ' (cp. Articles of
Religion xxxiii of 1553, and xxxiv of 1571). On the situation with
relation to ceremonial in the 16th cent, see Cobb The Rationale
of Ceremonial introduction. P. 50. The rubric of the Pian missal is
quoted here only because it would perhaps be difficult to find an earlier
general statement of what of course was the practice everywhere.
Pp. 79 sqq. The plan of adapting the scheme of lessons to the civil,
rather than to the ecclesiastical, year, and of attaching the Table of Lessons
to the Kalendar, was adopted by Quinones for the 3rd lesson of ferial
matins, and in Cranmer's 2nd and 3rd experimental lectionaries (pp. lxxvii
sq. above). On the holy days retained see below p. xciii. Pp. 132 sqq.
The following table exhibits the relation of the Divine Service of 1549 to the
traditional service and to contemporary reforms. The traditional service
is represented in its ferial shape. On Sundays and on all festivals 'of ix
Lessons' (see Kalendar) (a) at Matins two further nocturns are added,
each with 3 psalms and 3 lessons, each lesson being followed by
a respond except the last, which is followed by Te Deum: (b) Kyrie
eleison, Pater noster, and preces, at Lauds and Vespers, are omitted. The
Calenberg-Gottingen service of 1542 (Richter i p. 363) is cited as
approximating the most closely, of the German Services which I have
noticed, to the English Service, and as perhaps, so far as it goes, the
pattern on which the latter was constructed. Variables are enclosed in { }.
In columns 4 and 5 features described in Latin are said in Latin, those
in English are said in English (in the Calenberg Order it does not appear
precisely how much is, or may be, said in German).

lxxxvi

1549

Sarum

Quinones II

Cranmer I

Ad Matutinas.

Ad Matutinum.

Ad Matutinas.

Pater noster. Aue.

Pater noster. Aue.

Pater noster.

Credo.

Confiteor & absolutio.

Domine labia.

Domine labia.

Domine labia.

Deus in adiutorium.

Deus in adiutorium.

Deus in adiutorium.

Gloria. Sicut.

Gloria. Sicut.

Gloria. Sicut.

Alleluia.

Halleluia.

Haleluya.

Venite with {Invitato-

Venite with {Invitato-

Venite with {Invitato-

rium}.

rium}.

rium}.

{Hymnus}.{12 Psalmi with 6 anti-

{Hymnus}.{3 Psalmi with anti-

{Hymnus}.

{Psalmi with anti-

phonae}.

phona}.

phona}.

{f & R}-

Pater noster. Aue.

Pater noster

{Benedictio}{Lectio 1}
Benedictio
Benedictio
{Lectio 1}
{Lectio 1}
Tu autem. R Deo
Tu autem & R.
Tu autem & R.
gratias.
{Respons. I}.
{Benedictio}
Benedictio
Benedictio
{Lectio 11}
{Lectio 11}
{Lectio 11}
Tu autem & R.
Tu autem & R.
Tu autem & R.
{Respons. II}.
{Benedictio}
Benedictio
Benedictio
{Lectio III}
{Lectio III}
{Lectio III}
Tu autem & R.
Tu autem & R.
Tu autem & R7.
{Respons. III}.
(On certain days
Benedictio
{Lectio IV}
Tu autem & R>.).
Te Deum (as noted
Te Deum (or, in Advent
Te Deum (or, in Advent
above).
and from Septuages.
and from Septuages.
to Maundy Thursday,
to Wednesday in Holy
Miserere).
Week, Miserere).
Ad Laudes.
Ad Laudes.
Ad Laudes.
Pater noster.
{f&m
Deus in adiutorium.
Deus in adiutorium.
Deus in adiutorium.
Gloria. Sicut.
Gloria. Sicut.
Gloria. Sicut.
Alleluia.
Halleluya.
Haleluya.
Ps. 1 (li), {Ps.}, Pss.
{3 Psalmi} and
{Psalmi}.
lxii (Ixiii), lxvi (lxvii),
{Canticum}, Pss.
cxlviii-cl : with 5
{antiphonae}.
{Capitulum}. R Deo
{Lectio}. *% Deo
gratias.
gratias.
{Hymnus}
y&m-
DIVINE SERVICE

lxxxvii

Cranmer II

Officium Matutinum.
Our Father.
Domine labia.
Deus in adiutorium.
Gloria. Sicut.
Alleluia.

{Hymnus}.{3 Psalmi}.

Our Father.
Benedictio
{Lesson I}.
Tu autem & R.

Benedictio
{Lesson II}.
Tu autem & R.
Benedictio
{Lesson 1 1 1}.
Tu autem & R.

Te Deum.

1549

Ordre for Mattyns. .
Our Father. ]
~ v
0 Lorde, open.
0 God, make spede.
Glory be. As it was.
Prayseye (& Alleluya).
0 come let vs.

{Psalms}.

{Lesson I}.

We praise thee, 0 God
(or, in Lent 0 all ye
works).

{LessonIV}ifoneoccurs Tu autem & R.

{Lesson II}.

Calenberg

Fruhmesse.

Deus in adiutorium.
Gloria. Sicut.
Venite with {Invitatory}.

{3 Psalms} with one or
more antiphons.

{Lesson I}.

Te Deum.

{Lesson II with com
ments}.

lxxxviii

1549

Sarum

Benedictus with
{antiphona}
Kyrieleison, Pater
noster and preces.
Domine exaudi.
Dominus vobiscum
Oremus & {Oratio}.
Dominus vobiscum
Benedicamus. {Memoriae} Dominus vobiscum
Benedicamus.

Quinones II

Benedictus under one
{antiphona}.
Domine exaudi.
Oremus & {Oratio}.

Memoriae
Benedicamus Fidelium anime.

Cranmer I

Ad Primam.
Pater noster &c.
Deus in adiutorium.
Gloria. Sicut.
Alleluia. Hymnus.9 Psalmi under one
{antiphona}.
Quicunque vult with
{antiphona}.
{Capitulum}. {Respons.} and y and R.
Kyrieleison, Pater
noster, Credo,
preces, confession, &c
Domine exaudi
Dominus vobiscum
Oremus

Oratio Domine sancte,
Pater omnipotens.

Pretiosa est.
Sancta Maria mater.
Dominus vobiscum
Benedicamus.

Ad Primam.
Pater noster. Aue.
Deus in adiutorium.
Gloria. Sicut.
Halleluia. Hymnus.
{3 Psalmi} and, on
Sundays,
Quicunque vult, under
one {antiphona}.
On ferias, Credo.

Benedictus with
{antiphona}.

Dominus vobiscum
Oremus & {Oratio}.

Dominus vobiscum
Benedicamus.

Domine exaudi
Oremus

Oratio Domine Deus
omnipotens.
BenedicamusFidelium anime.
Pretiosa Sancta Maria &* omnes.
Dies et actus nostros.

Ad Primam.
Pater noster.
Deus in adiutorium.
Gloria. Sicut.
Haleluya. Hymnus.{Psalmi} and, on
Sundays,
Quicunque vult with
antiphona (on ferias
Credo).

Kyrieleison, Pater
noster and
preces
Dominus vobiscum
Oremus

Oratio Domine sancte,
Pater omnipotens.
{Lectio of the feast},
if so be.
Pretiosa est
Oremus
Sancta Maria mater.
Dominus vobiscum
Benedicamus.

Ad Vesperas.
Pater noster &c.
Deus in adiutorium.
Gloria. Sicut.
Alleluia.

Ad Vesperas.
Paternoster. Aue.
Deus in adiutorium.
Gloria, Sicut.
Halleluia.

Ad Vesperas.
Pater noster.
Deus in adiutorium.
Gloria. Sicut.
Haleluya.

DIVINE SERVICE

lxxxix

Cranmer II

1549

Calenberg

Benedictus.

Dominus vobiscum
Oremus & {Oratio.}

Benedicamus.

Blessed be the Lord
God of .

Benedictus with
{antiphona}.

On Sundays are added :
Qjuicunque vult

Preces
Domine exaudi
Dominus vobiscum
Oremus

Oratio Domine sancte,
Pater omnipotens

Dominus vobiscum
Benedicamus.

Officium Vespertin.
Our Father.
Deus in adiutorium.
Gloria. Sicut.
Alleluia.

Whosoeverwill be saved
(on certain days).

Lord havemercy, Creed,
Our Father and
' prayers.'
The Lord be with you
Let us pray
{Collect} Collect Collect O Lord our
heavenly Father.

Ordre for Euensong.
Our Father.
O God make spede.
Glory be. As it was.
Pray se ye (& Alleluyd).

{Collect}

Benedicamus Da pacem.

Die Vesper.

Deus in adiutorium.
Gloria. Sicut.

xc

1549

Sarum

Quinones II

Cranmer I

{Hymnus}.
{3 Psalmi} and

{Hymnus}.

{5 Psalmi with ant'ae}.

{Psalmi} and

{Capitulum}.

{Responsorium}.

{Hymnus}
if & R}-
Magnificat with {ant.}.
Magnificat under one
Magnificat under one
{ant.}.
{ant.}.
Benedictio.
{Lectio}, Tu autem &c.
Kyrieleison, Pater
noster & preces
Domine exaudi
Domine exaudi
Dominus vobiscum
Dominus vobiscum.
Oremus & {Oratio}
Oremus & {Oratio}
Oremus & {Oratio}.
Memoriae &c. as at
Memoriae &c. as at
Lauds.
Lauds.
Ad Completorium.
Ad Completorium.
Ad Completorium.
Pater noster &c.
Pater noster. Aue.
Pater noster.
Conuerte nos.
Conuerte nos.
Conuerte nos.
Deus in adiutorimn.
Deus in adiutorium.
Deus in adiutorium.
Gloria. Sicut.
Gloria. Sicut.
Gloria. Sicut.
Alleluia.
Halleluia.
Haleluya.
Hymnus.
{Hymnus}.
4 Psalmi with {ant.}.
{3 Psalmi} and
{Psalmi} and
Capitulum.
{Hymnus}
y&R.
Nunc dimittis with
Nunc dimittis under
Nunc dimittis under
{ant.}.
one ant.
one ant.
Kyrieleison
Kyrie eleison
Pater noster
Pater noster
V&R
Credo
yy&RR
Confiteor & absolutio
Preces
Preces
Domine exaudi
Domine exaudi
Dominus vobiscum
Dominus vobiscum
Oremus
Oremus
Oremus
Oratio Illumina.
Oratio Visita.
Oratio Illumina.
Dominus vobiscum
Benedicamus
Dominus vobiscum.
Benedicamus.
Fidelium anime.
Benedicamus.
DIVINE SERVICE

xci

Cranmer II

1549

Calenberg

{Hymnus}.
{3 Psalmi}.

{Psalms}.

{3 Psalmi with ant.}.

Our Father.
Benedictio{Lesson I}, Tuautem&c.
Benedictio
{Lesson II}, Tu autem &c.

{Lesson I}.

{Hymnus}
y&R.

Magnificat.

My soul doth magnify.

Magnificat with {ant.}
{Lectio & Exposition}.

Dominus vobiscum
Oremus & {Oratio}.

{Lesson II}.
Lord now lettest thou.
Lord have mercy
I believe
Our Father
' Prayers '
The Lord be with you
Let us pray
{Collect} Collect
Collect Lighten.

{Collecta}. Benedictio.

xcii 1 549
P. 132. In the Breviary the Pater noster was and is a private devotion
said inaudibly. The first J and Rj (Ps. Ii 15) follows the' Great Bible,
except that with Marshall's, Hilsey's, and the King's Primer, it is put in
the imperative, and with Marshall and Hilsey ' forth ' is added. On the
rendering of Gloria Patri see p. Ixvii. In the Breviary Alleluia simply
was used every day except from Septuagesima to Easter Even : from Sept.
to Wednesday in Holy Week Laus tibi domine rex eterne glorie took its
place. P. 136. The ministre that readeth &c Hermann Pia delib.
f. 9ib 'quae [epistola] tali loco legi debet (uertente Lectore faciem ad
populum) ut exaudiri & intelligi a tota Ecclesia possit.' The translation
of Te Deum is practically that of the King's Primer. See further Julian
Diet, of Hymnology s.v. ' Te Deum laudamus ' : Dowden Workmanship of
the Prayer Book pp. 88 sqq. P. 138. The version of Benedicite (in the
Breviary, the Sunday Canticle among the Psalms at Lauds) is from the
Great Bible 'The songe of the thre chyldren,' there transferred from
Dan. iii to the 'Apocrypha.' P. 142. The version of the King's Primer.
P. 146. The Creed follows Ps. cxix 175 sq. after Pater noster of Prime in
the Breviary, and precedes Kyrieleison in Cranmer's first scheme. The
preces, except 'O God make clean' &c, are those of Cranmer's first
scheme, and, except for the omission of a petition for the dead, are the
same in scope as those of ferial Lauds, Terce, Sext, Nones, and Vespers,
but shorter (Brev. Sarum, ed. Wordsworth and Procter 89). Down to
'hereditati tue' they come from the Bidding of the Bedes for the living
(Processionale Sarum, ed. Henderson, p. 7, and below p. 1052); 'Da
pacem . . . noster' is the ant. of the Memoria de pace (of which the
collect at Lauds is ' Deus auctor,' at Vespers ' Deus a quo ') of the Office
of the B.V.M. (Brev. Sar. 286); 'O God make clean' &c. is from the
preces of Prime (ib. 52). P. 158. The version of Magnificat is that of the
King's Primer. P. 160. The version of Nunc dimittis is that of the
King's Primer, except that the latter has ' thy people,' ' for to lighten,' and
' of Israel.' Pp. 168 sqq. Cranmer's first Breviary scheme has ' symbolum
Athanasij Quicunque vult,' the second simply ' symbolum Quicunque
vult' (Gasquet and Bishop pp. 321, 375). The version of Quicunque vult
is that of Hilsey's Primer (Burton Three Primers p. 325) considerably
emended : (1) language and rhythm are improved ; e.g. in verses 2, 7, 11,
26 ('together' for 'to themselves'), 27, 32; in 17 'lykewyse' is an
addition for the sake of sound; 29 'furthermore' is paraphrase; (2) the
language is made to follow the Latin more closely : 5 ' for ' added, 10
sq. 'eternal,' 27 'as it is aforesaid,' 'is to,' 32 'subsisting,' 35 'flesh,' 38
'dead,' 41 'good'; excrescences are removed in 3, 20, 24, 35, 37; while
in 26 'the whole' is nearer to the Latin than 'all the,' but is curious as
English ; (3) the sense is emended : rightly, perhaps in 1 7 (' Lord ' for ' the
Lord'), certainly in 40 ('shall' for the absurd 'must'); wrongly, perhaps
in 6 ('godhead ' for ' divinity'), 19 (order of words), 33 (' as touching' for
'by'), 34 ('he is not' for 'is there not'); certainly in 28 'must,' 29 'in

DIVINE SERVICE, LITANY, PROPER MASSES xciii
the incarnation,' 42 ' a man ' for ' every man ' ; (4) in several places the text
is emended in accordance with the Greek version in the T°,pou t^s dtnrap-
divov Mapias (p. liii above) ; viz. 2 ' undefiled ' dp.<op.r)Tov, 4 ' dividing ' p.epC-
fovTts, 7-10, 15, 17 'and' /cat, 9, 12 'incomprehensible' dKardXrjirTos, 12
'as also' &o~irtp ouSe, 29 'rightly' opOws, 30 'for' ea-n ydp, 31 omission of
'He is,' 32 'and' kou, 33 'inferior' iXdrrtav (perhaps), 39 'the father, God
almighty . . . from whence' rov irarpbs Kal Oeov . . . odtv, 40 'works'
epyuiv, 42 omission of 'and steadfastly.' But defects have been left in the
version: 1 'hold' instead of ' hold fast ' (teneat, Kpartiv); but no doubt
'hold' had a stronger meaning in the 16th cent, than it has now (Dowden
Workmanship -pp. 115 sqq.); 27 should have 'the vnitie is to be wor
shipped in trinitie and' &c ; 36 for 'One altogether, not' should be read
'One, altogether not' or 'One, not at all'; while 23 imports a new in
accuracy in ' and ofthe son.' ' Holy ' in v. 2 is no doubt a misprint ; while
the readings, v. 25 'nor after,' 33 'touching' without ' as ' in the second
clause, in which the text differs from one or both of the other cols., are
peculiar to the impression of the Book here followed ; 27 ' as it is,' to this
and one other impression (see J. Parker The first Prayer Book of Edward VI
p. 96). Pp. 174 sqq. The Litany is printed here for convenience of com
parison with the later columns ; in the book it occurs as indicated on p.
722 ; or, in some copies printed by Grafton, after the Commination (see
Parker History of revisions pp. xxv sq.). On the Litany see pp. lxv sqq.
What is enclosed in square brackets occurs in 1544 and is omitted or
changed in 1549. These changes and omissions are already made in one
of the two issues of The Primer set forth by the King's majesty printed by
Grafton and dated Nov. 30 1547 (see above, p. Ix). P. 188. With
the omission of the title A Prayer of Chrysostome (1544) cp. that of
the name of Athanasius in the title of Quicunque vult p. 168.
Pp. 200-637. As t0 tne days f°r which proper masses are here provided :
(1) the cycle de tempore is unaffected, except that the 13th cent, festival
of Corpus Christi, the vigils of Christmas, Epiphany and Pentecost, week
days in Lent (except Ash Wednesday and Holy Week), all octaves
(except for Monday and Tuesday in Easter- and Whitsun-weeks), Ember
days and Rogation days (but the Rogation processions, within the
churches, continued in use : see Grey Friars' Chronicle, Camden Soc, pp.
56, 77) are omitted : (2) in the Sanctorale, except for All Saints, the com
memorations are reduced to those of New Testament names, including
two feasts of the B.V.M., all Apostles and Evangelists, and SS. Stephen,
Innocents, John Bapt., Mary Magd., and Michael : (3) the feast of the
Dedication of a church and all votive masses are omitted : (4) the feasts
retained are fewer by 12 than those of the list of holy days to be kept
with cessation of work, i.e. of ' holidays ', to be observed in the whole
province of Canterbury, issued by the archbishop Simon Mepham in
1332 (which excludes Conv. S. Paul and S. Barnabas, and includes Corpus
Christi, Wednesday in Easter- and Whitsun-week, 3 more festivals of the

XC1V

1549

B.V.M., 2 ofthe Cross, 2 of S. Thomas of Canterbury, SS. Nicolas and
Laurence, and Dedication and Patronal festivals : Wilkins Concilia ii
560); and fewer by 19 than the similar list of Tho. Arundel in 1400
(which adds to Mepham's list SS. Chad, Gregory, Augustine, Anne, and
Katharine, and All Souls [the omission of Corpus Christi must be a mis
take]: ib. iii 252); and the same in number with those enjoined by the
Interim oi 1548 (Corpus Christi, Lawrence and Martin being here
included, and Innocents, Mark and Luke omitted), except that the
Interim also enjoins the local patron-saints (Kidd Documents p. 360).
The German Kirchenordnungen commonly retain the cycle de tempore
in the main (Brandenburg retains Corpus Christi), one or two days
after Easter and Pentecost, 3 feasts of the B.V.M., the Apostles,
and S. John Baptist, with varying selections of other days (Richter i
211, 332, 364, ii 17, 49). Pp. 200 sqq. Notice the omission, here
and elsewhere, of any provision for first vespers of Sundays and
Festivals, as in Quinones. The scheme of the Introits is exhibited in the
following table : —

Advent 1

Ps. i

Easter 2

Ixx

., 2

cxx

» 3

Ixxv

„ 3
iv
» 4
Ixxxii
„ 4
v
.. 5
lxxxiv
Christmas
xcviii
Ascension
xlvii
»
viii
Sunday
xciii
S. Stephen
Iii
Whitsunday
xxxiii
S. John
xi
„ mond.
c
Innocents
lxxix
„ tuesd.
ci
Sunday
cxxi
Trinity
Ixvii
Circumcision
cxxii
» 1-22
cxix
Epiphany
xcvi
., 23
cxxiv
1
xiii
» 24
cxxv
2
xiv
» 25
cxxvii
,» 3
XV
S. Andrew
cxxix
» 4
ii
S. Thomas
cxxviii
5
XX
S. Paul
cxxxviii
Septuag.
xxiii
Candlemas
cxxxiv
Sexag.
xxiv
S. Matthias
cxl
Quinquag.
xxvi
Annunciation
cxxxi
Ash Wed.
vi
S. Mark
cxli
Lent 1
xxxii
SS. Phil. & Jac.
cxxxiii
., 2
cxxx
S. Barnabas
cxlii
>. 3
xliii
S. Jo. Bapt.
cxliii
,, 4
xlvi
S. Peter
cxliv
,» 5
liv
S. M. Magd.
cxlvi
» 6
lxii
S. James
cxlviii
Good Friday
xxii
S. Barthol.
cxv
Easter Even
lxxxviii
S. Matthew
ex vii
Easter Day
xvi
S. Michael
cxiii
» »
iii
S. Luke
exxxvii
„ Mond.
lxii
S. Sim. & Jude
cl
„ Tuesd.
5
cxiii
All Saints
cxlix
., 1
cxii
It is obvious (1) that appropriate Psalms are first chosen for the chief
feasts and holy days : (2) selected Psalms are then assigned to Sundays
THE TEMPORALE xcv
and Saints' days down to S. James in the order of their occurrence in the
Psalter, except in so far as the order is here and there slightly varied to
secure more appropriateness: (3) the group cii-cxviii, having been
neglected in order to begin cxix on Trinity r, is used, after cxlviii, for
S. Barth.-S. Mich. : (4) there are some exceptional selections : (a) on
Adv. 2, the subject of Coll., Ep. and Gosp. being the Holy Scriptures and
' My words,' Ps. cxx is no doubt the plaint of the ' scriptural ' reformer
among opponents : (/3) Ps. cxxi on Sunday after Christmas seems to have
the new year in view: (y) on Epiph. 4, Ep. treating of obedience to
rulers, and Gosp. being lengthened to include the allaying of spiritual as well
as of physical tumult, Ps. ii contemplates Christ the King confronted with
the tumult of the world : (S) Ash Wed.-Lent 2, three of the Penitential
Psalms : («) Ps. cxiii is assigned to Michaelmas for the sake of v. 7 ; ' the
princes of his people ' being commonly interpreted to mean the angels
(see Hugo, Nic Lyr., R. Rolle, Ludolph. Sax., Lorinus in loc, S. Bernard
in Cantica vii 7, pro Dom. i Nov. serm. i 4 : so much for the criticism in
Gasquet and Bishop p. 191 note1). The Roman Introits were originally
whole Psalms, sung through so far as required, with an antiphon repeated
at the beginning, after each verse and after the Gloria (see Duchesne
Origines p. 155). Luther had expressed the desire for the use of
whole Psalms (Formula missae 8). P. 200. With the Collect, cp. Greg.
138 'ut qui de adventu unigeniti Filii tui secundum carnem laetantur, in
secundo, quum venerit in maiestate sua,praemium aeternaevitae percipiant':
Miss. Vesont. (Neale and Forbes GaUican Masses 355) 'ut cum in
maiestate sua unigenitus tuus advenerit ad immortalitatis gloriam resur-
gamus': S. Athan. de Incarn. 56. P. 204. Collect: cp. Homilies i
(Cranmer) ' let vs reuerently heare and read holy Scripture,' 'I say not
nay, but a man may prosper with onely hearing, but hee may much more
prosper, with both hearing & reading.' For 'the blessed hope' &c see
Tit. ii 13, iii 7. P. 212. Collect: cp. Ps. Ixxix (lxxx) 3 (2). P. 220.
Collect: set Journal of Theol. Studies xiii p. 562. P. 244. The change
of collect and epistle, and the choice of lessons, has emphasised the
Circumcision, which had hitherto been noticed only in the Gospel and the
lessons of Matins, and altered the proportions of things, and in fact turned
the day into a commemoration of circumcision, rather than of the
Circumcision of our Lord ; not to edification. With the Collect : cp.
Hereford Breviary, ed. Frere, H. B. S., i p. 180 note b Led. i ad Mat.
'Christus autem fratres . . . circumcisionem non respuit ut nos spiritu
; circumcideremur, quoniam circumcisione cordis delectatur ' : and Col.
iii 5, Tit. ii 12, 1 Pet. ii n. P. 266. Rom. xiii 8-10, the Sarum Ep., has
already been prefixed to the Ep. of Adv. Sunday, p. 202. P. 270. Collect:
notice the mistranslation oi pietate=' fatherly affection ' : cp. Trin. 22, 23.
* P. 286. 'the bonde of . . all vertues ' : cp. Col. iii 14. P. 200. Collect :
, cp. Missale Sarum i. xxx, in capite ieiunii 'Omnipotens sempiterne Deus
qui misereris omnium 6^ nichil odisti eorum que fecisti, dissimulans peccata

xcvi 1 549
hominum propter poenitentiam' (Wisd. xi 23, 24): Ps. Ii 10, 17. P. 294.
Collect : cp. Hermann Pia deliberatio i. 116 earn . . . abstinentiam, qua
spiritui caro magis subiiciatur, & morigera reddatur. P. 298. As to the
line omitted in the Ep. : the textus receptus omits Ka0d>s Kal irepmaruit;
but the omission of Iva 7rtpicro-evr)Te /taAAov seems to be a mistake of the
Great Bible. P. 326. ' Haceldama, that is,' is in small type and enclosed
in brackets in the Gt. Bible, being a note derived from Acts i 19.
P. 330. It is difficult to account for the transference of the Lesson of
Monday to Tuesday, and of that of Wednesday to Monday. P. 352.
The omission of ' after supper ' is a misprint (not Great Bible). P. 372.
Collects : transferred from the Orationes solennes, the litany following the
Gospel, the use of which since the 9th cent, has survived only on Good
Friday, and is otherwise represented only by the isolated Oremus before
the Offertory (Duchesne Origines du culte chrktien p. 164). P. 386.
Easter Even so treated, as a commemoration of the Burial and the
Descent into hell, is a novelty. Hitherto, as still in 1549 on Tuesday and
Thursday, the Burial had been commemorated as a sequel to the
Passion. P. 390. The Burial in S. Matt, is omitted p. 330. P. 402.
Whereas in the Missale every day both of Easter- and of Whitsun-week has
a proper mass, here only Monday and Tuesday are so provided. This
means besides that the holy days, on which work is to be suspended, are
reduced to two in place of the three traditional since the 14th cent.
(Wilkins Concilia ii 560, iii 252: but W. de Cantilupe in 1240 orders
only two in the diocese of Worcester, ib. i 678). But the Wednes
days continued partially in some sense to be kept till the observance
was suppressed in 1552 (Grey Friars' Chronicle p. 74; Wriothesley's
Chronicle ii pp. 14,69). The Kirchenordnungen of Electoral Brandenburg
and Calenberg have two days both at Easter and Pentecost (Richter i
332, 364), Cologne two at Easter, one at Pentecost (ib. ii 49), Branden
burg-Niirnberg and Hall one at each (ib. i 211, ii 17). P. 418. For the
new collect see Heb. x 12, 26, and Epistle. P. 432. Notice omission of
Rogation days. P. 442. Collect : ' holy comfort ' as in Cranmer's first
scheme (Gasquet and Bishop p. 347). P. 444. The Gospel S. Jo. xiv. 15-
21 is that of Whitsun Eve in the Missal. P. 446. See on p. 402 above.
P- 504. Line 13 sq. : the omission of a line in the Gospel appears to be
a misprint in the Great Bible. P. 512. Epistle : if, as seems not un
likely, the next paragraph to that of the traditional lectionary was sub
stituted in order better to illustrate the subject of the Gospel, viz. unity
of aim, it follows that the revision of the lectionary-system was carried out
with serious thoughtfulness. P. 538. Notice here again the mistransla
tion of pietate: cp. on p. 270. P. 548. 'and sayd : damosel aryse': in
Gt. Bible in small print, in brackets, and asterisked : from Mk. v 41.
P- 566. Perhaps Mai. iii 1 sqq. was omitted as the Ep. because it is
assigned as the first Lesson of Matins of S. John Baptist, p. 590. P. 578.
Collect : see Ep. P. 592. In the Kalendar of Hilsey's Primer Is. xl is

THE SANCTORALE xcvii
assigned as the Ep. ; whence derived, does not appear. P. 598. In Sacr.
Greg. (Muratori ii 102) and subsequently, June 29 is devoted almost ex
clusively to S. Peter, June 30 to S. Paul ; e.g. in the Sarum books there
is scarcely any allusion to S. Paul on 29 except in collect and sequence.
Hence, though the change in the title of the day (which however is only
' Natale sancti Petri' in Greg.) is unfortunate, it corresponds approxi
mately to the traditional ritual facts. P. 600. Collect : cp. S. Jo. xxi 15-
17- P. 604. The Collect, perhaps the worst in the book, seems to be
not independent of that of the Kirchenordnung of Albertine-Saxony, 1540
(Sehling Kirchenordnungen i 279) ' Barmherziger ewiger gott . . . und sie
uns zu einem exempel der buss und deiner gnade fiirgestellt, verleihe
uns gnediglich, das wir auch reu und leid uber unsere siinde haben und
mit rechtem glauben die vergebung derselben bei deinem liben son lesu
Christo suchen . . .' P. 616. ' (and that . . . infirmities) ' : in Gt. Bible in
small print, in brackets, asterisked : an addition in DE Vulg. P. 618.
Ep. seems to be chosen for the sake of the last verse, as explaining the
compelling force of our Lord's call (cp. Jer. in Mat. ix p ; Ludolph. Sax.
Vita Christi i 31 ; Taverner Postil in die). P. 620. Hitherto Sept. 29 had
in its title been dedicated to the commemoration of S. Michael alone : but
both Mass and Service had treated of the angelic hierarchy generally : and
hence Cranmer's second Breviary-scheme has 'Michael cum omnibus
Angelis.' Cp. the Prussian Kirchenordnung 1544 (Richter ii 70). P. 628.
Ep. : %> (Brev. 950) identifies Jude with 'Judas zelotes' i.e. apparently
Thaddaeus, whom the Golden Legend (in die) further identifies with the
brother of James the Lord's brother. P- 632. For the ist lesson see
'communio ' of the vigil (Wisd. iii 1, 2, 3b), 6th lesson of matins (4-6), 3rd
ant. of first vespers (7), and alleluia (8) : for the 2nd lesson, see 6th lesson
of matins (Heb. xi 36-38"). With the collect cp. that of the vigil : ' Domine
deus noster multiplica super nos gratiam tuam : & sanctorum tuorum
quorum preuenimus gloriosa solennia, tribue subsequi [in] sancta profes-
sione letitiam.' P. 638. The requirement that notice of intention
to communicate be given is expressed or implied in several Kirchen
ordnungen : e.g. Brandenburg-Niirnberg (Richter i p. 208), Albertine-
Saxony (ib. 313), Brandenburg (ib. 327), Pfalz-Neuburg (ib. ii 29),
Cologne (ib. 41). The use of the cope as an alternative for the 'vest-
mention the meaning of which see Scudamore Notitia eucharistica ed. 2,
pp. 72 sqq.) may have been suggested by the direction in the Branden-^
burg and Pfalz-Neubui g Kirchenordnungen (Richter i p. 327, ii 29 : cp.
P- 714 below) that only the cope should be used at 'table prayers.'
P. 640. The relation ofthe Mass of 1549 to the traditional order and to
some Lutheran orders is exhibited in the following table. It is not
always clear, in the general directions of the Lutheran Orders, how much
is intended to be included : e.g. in the Brandenburg Order, whether 'the
accustomed preface ' includes Sursum corda &c, and the varying proper
prefaces. It is assumed here that these, and the like, are implied.
g

xcvm

1549

Missale Sarum
(ed. Dickinson 577)

[In the vestry]
Vesting, with
Vent Creator, f & R,
Deus cui omne.
Introibo, Ps. xiii (xliii),
Gloria, Introibo
Kyrie eleison, Pater
noster, Ave Maria.

{Officium (introit)}
[During Officium :
before the altar]
Confitemini
Confiteor
Misereatur
Absolutionem.Adiutorium nostrum
Osculum pacis.
[at the altar]
Oremus. Auferanobis.
Censing of the altar.
Kyrie eleison.
Gloria in excelsis.
Dominus vobiscum
Oremus
{Orationes}. Lectio ep. b. Pauli . . .
{Epistola}.
{Graduale} (Alleluia and
Sequentia; or
Tractus}.
Evangeliumsecundum. . .
Gloria tibi Domine
{Evangelium}.

Credo in unum.

JS49

Vesting.

{Office (introit)}
[During Office :

at the altar]
Our Father.
Almighty God, towhom.

Lord have mercy.
Glory be to God o.\
HIGH.
The Lord be with you
Let us pray
{Collects}. The Epistle of S.Paul. .
{Epistle}.

The holy Gospel is . .
Glory be to thee, O Lord
{Gospel}.

/ believe in one.
[Bidding of Bedes,
&c]
Sermon.

Exhortation to
Communicants.

/ will confess
Confession ' Comfortable words '
Absolution.

{Introitus}.Kyrie eleyson.
Gloria in excelsis.
The Lord be with you
Let us pray.
{Collect}.{Epistle}.
{Alleluia or
Graduale or
Sequentia}
{Hymn}.

{Gospel}. Sermon. Prayer for all con
ditions.
Creed.

THE MASS

xcix

Pfalz-Neuburg (Richter ii 27)

Vesting.

Brandenburg (Richter i 326)

Vesting.

Confiteor or psalm.

{Introitus}.
Kyrie eleyson.
Gloria in excelsis.
The Lord be with us all
Let us pray
{Collects}. {Epistle}.{Graduale : or
Tractus : or
Alleluia with
Sequentia : or
Hymn}.

{Gospel}.

Credo in unum.

Sermon.

Exhortation to
Communicants.

Luther 1526
(Richter i 38)

Confiteor.

{Introitus}.
Kyrie eleison.
Gloria in excelsis.
Dominus vobiscum
Oremus
{Collecta}. {Epistle}. {Hymn : and
Alleluia with
Sequentia ; or
Tractus}.

{Gospel}

Creed.

Sermon.

Vesting.

{Hymn or Psalm}.
Kyrie eleison.

{Collect}. {Epistle}.

{Hymn}

{Gospel}.

Creed.

Sermon.Paraphrase of Our
Father,
or Common Prayer.
Exhortation to
Communicants.

1549

Missale Sarum

Dominus vobiscum
Oremus.
{Offertorium}. Oblation of gifts, with
Sustipe sancta Trin.
In nomine
Censing of gifts &c.
Lavatory
In spiritu humilitatis.
Orate fratres.
[Bidding of Bedes,
&c]
[Sermon].{Secretae}.

Dominus vobiscum
Sursum. corda
Gratias aga?nus
Vers dignum 
aeterne Deus
{Praefatio}
{Et ideo cum angelis}
SanctusOsanna
Benedictus. Canon :

I . Te igitur
2. Memento domine
3. Communicantes [See 10]
4. Hanc igitur \
5. Quatn oblationem)
6. Qui pridie
with elevations &c.

7. Unde et mcmores
8. Supra quae
9. Supplices te
10. Memento etiam
1 1. Nobis quoque
1 2. Per ipsum et.

Oremus
Praeceptis salutaribus

1549

{Offertory}
Offering of Alms, &c.
Preparation of gifts.

The Lord be with you
Lift up your hearts
Let us give thanks
It is very meet . .
everlasting God
{Preface}
{Therefore with angels}
Holy Osanna
Blessed is he.
Canon :
Let us pray for the
whole
1. Almighty & ever-
living
2. And to all thy people
3. And here we do give
4. We commend unto thy
5. 0 God heavenly Father
6. Who in the same night

Cologne

7. Wherefore, O Lord
8. Entirely desiring
9. And here we offer
[See 4]
10. And although we be
11. By whom and.

Let us pray
As our Saviour Christ

The Lord be with you
Lift up your hearts
Let us give thanks
It is very meet . .
everlasting God
Preface
with all thy holy angels
Sanctus, holy
Osanna, help, 0 Lord
Blessed be he.

Our Lord Jesus Christ
in the same night
with Atnen.

Let us pray

THE MASS

Pfalz-Neuburg

Brandenburg

Luthek 1526

Dominus vobiscum.

{Offertorium}.

Dominus vobiscum
Sursum corda
Gratias agamus
Vere dignum . . .
aeterne Deus.
{Praefatio}{Et ideo cum angelis]
Sanctus Osanna
Benedictus.
Merciful heavenly (for
rulers)
Almighty gracious (for
clergy)
Merciful (for unity)
Almighty merciful (for
forgiveness).
Lord fesus Christ,
eternal
Our Lord fesus Christ
Our Lord fesus Christ
Our Lord fesus Christ
in the same night
in the same night
in the same night
with elevations.
with elevations.
with elevations.
Sanctus.
Hymn.
Merciful heavenly (for
rulers)
Almighty gracious (for
clergy)
Merciful (for unity).
Let us pray
Let us pray
As the Lord Christ
fesus
en

1549

Missale Sarum

1549
Our Father.

Cologne

Pater noster

Our Father.

Libera & FRACTION.

Pax Domini sit .

The Peace of the

The Peace of the

Lord be.

Lord be.

Agnus Dei

[& meanwhile]
Haec sacrosancta
Domine sancte
Pax tibi and
OSCULUM PACIS.
 ,
Ye that do truly. .'/ 1
*¦¦»
Confession / 1
Absolution 1 I
Comfortable words. I;
We do not presuine\
{Communio}
0 Lamb of Gob — *
Agnus DeiSc Hymns
[& meanwhile]
[& meanwhile]
[& meanwhile]
Deus Pater fons et
Domine lesu Christe
Corporis et sanguinis
The Communion
The Communion.
The Communion.
of the priest.
,
Gratias tibi ago
[Exhortation
Confession and absolu-
tio.
Communion of the
people].
¦I' Postcommunion'}
Ablutio :
Quod ore sutnpsimus
Haec nos communio.
Handwashing.
Dominus vobiscum
The Lord be with you
The Lord be with you
Oremus
{Postcommuniones}.
Let us pray /,Vi'«tf
A I mighty &r° evertmiufe.
Let us pray
0 almighty everlasting
or, We thank thee,
almighty.
Dominus vobiscum.
he missa est.
[Benedictio].
The peace of God . . .
The Lord bless you and
the blessing of God.
keep you.
Placeat tibi.
In nomine Patris.
THE MASS

Pfalz-Neuburg

Our Father.

Agnus Dei & {Hymn}
{Communio}

Discubuit Iesus or
{Hymn}
[& meanwhile]
The Communion
of the people.

Communion of the
priest.

Let us pray
0 almighty everlasting.

The Lord bless you and
keep you.

Brandenburg

Our Father.
The Peace of the
Lord be.

Agnus Dei

Domine lesu Christe qtu
Domine lesu Christe
Sacramentum corporis.
Exhortation to com
municants.
Discubuit Iesus and
Hymns
[& meanwhile]
The Communion.

Luther 1526

'with Communion in
| each kind after the
consecration of it :
i while {Hymns} are
k. sung.

O almighty everlasting

Corpus tuum domine
Quod ore sumpsimus.

We thank thee, almighty

The Lord bless thee and
keep thee.

civ 1 549
P. 640. ' As they call it ' : * officium missae ' was used in England for the
Roman 'introitus.' Notice that c2«r.^M«»3ad__the^colljct_are_prixate
prayers of thej^uesJ^said while the choir s.ings themtrojt. P. 644. Gloria
inexclBsT'on high ' is frornHtTie~G7eatBible ; in the 3rd par. the addi
tion of ' God ' and the omission of ' lesu ' are unaccounted for. P. 646.
The indication of the chapter in the announcement of the Ep. and the
Gospel follows Lutheran precedent: see Richter Kirchenordnungen i
pp. 115, 206. The omission of Gradual, and Alleluia or Tract, is a serious
departure from the traditional and even from the Lutheran order; but
possibly it corresponded to much parochial practice ; at present, if I am
not mistaken, they are often not sung, except by skilled choirs. P. 648.
In the Creed : ' his father ' has no ground in the original texts : the omis
sion ofthe clause ' cuius regni ' &c. has no satisfactory explanation ; perhaps
it is a mere mistake : the omission of ' the ' before 'geuer ' is unfortunate ;
the comma after 'together' is perhaps only a printer's blunder, since
' simul adoratur ' simply represents a-vp.Trpoo-Kvvovp.evov ; ' I believe one,' i.e.,
apparently, 'that there is one,' no doubt rightly represents the 'et unam'
of the version of Dionysius Exiguus and of the Latin liturgical version (for
the interpretation implied see Rufinus in Symb. aposf. 39 ; Luther Enchei
ridion i. i24b; Institution of a Christian man, ed. Lloyd, p. 52); but the
Greek has ds piav, and other Latin texts ' in unam.' See Hahn Bibliothek
d. Symbolen pp. 165 sq. ; A. E. Burn Facsimiles of the Creeds, H.B.S.
1909, p. 17 and plates xii sq. ; Dowden Workmanship of the Prayer Book
pp. 105 sq. The omission of ' holy ' represents a current Latin reading
(see evidence in Dowden pp. 104 sqq. ; to which add Burn, plates xii sq.).
P. 648. Normally the place of the Sermon is immediately after the Gospel
(S. Just. Mart. Ap. i 67 : Duchesne Origines pp. 163, 188), and this was
enjoined by the Pian Missal of 1570 (Rit. celebr. vi 6); in medieval
English practice it was after the Offertorium and the ' preces consuetae ' i.e.
the Bidding of the Bedes (Lyndwood Provinciale v 5 n. 1, ed. 1679, p. 291 :
Processionale Sarum, ed. Henderson, p. 8: Chaucer Prologue 710 sqq.);
but Durandus (Rationale IV xxvi 1) places it after the Creed, and this usage
is followed by Luther and the Lutheran Kirchenordnungen, and here.
While preaching on the part of the English parish-priest in the middle
ages appears to have been comparatively infrequent (Scudamore Notitia
eucharistica, ed. 2, pp. 314 sqq.; Gasquet Parish Life pp. 211 sqq.), the
Homilies of 1547 are directed to be used every Sunday (p. lxix above),
and the rubrics of 1549 (here and p. 710) provide for a sermon every
Sunday and festival. Cp. the questions on the subject addressed to
bishops in Jan. 1548 and their answers in Burnet Reformation ii 1 record
25 n. 8. Pp. 650-658. See p. lxxiv above. P. 656. Cp. Luther Formula
missae 34 (Sehling i p. 8) De confessione vero privata ante communionem
sentio, sicut hactenus docui, esse earn scilicet nee necessariam nee
exigendam, utilem tamen et non contemnendam. Pp. 658-662. The Offer
tory is essentially (1) the offering on the part of all the faithful of material
gifts for all the purposes of the Church, including the bread and wine

THE MASS cv
immediately to be consecrated ; (2) the preparation of these last and the
disposition of them on the altar by the ministers. In the Roman rite as
we first know it in detail, the whole action it covered by the singing of the
Offertorium, and (2) is followed by the handwashing and the recitation of
the collect Secreta, a verbal offering of the gifts. By the 16th cent. (1)
had long been represented only by an occasional offering of money
(cp. Burkard Ordo missae in Legg Tracts on the Mass p. 149), for which
the offerings in kind had been commuted by the 12th cent. (Honorius of
Autun Gemma animae 66 [Migne P.L. clxxii 564]) ; while (2) had been
enlarged by a series of prescribed private prayers ofthe celebrant, and cens-
ings, etc., which along with the older elements made up the ' canon minor.'
See Scudamore Notitia eucharistica, ed. 2, pp. 344 sqq. ; Thalhofer
Handbuch d. katholischen Liturgik ii pp. 132 sqq.; Gasquet Parish Life
pp. 129 sq. Here the balance is, perhaps too violently, redressed; and
the offertory becomes the offering of alms and accustomed offerings and
ofthe price of the bread and wine (p. 716) by the people during the sing
ing of an ' Offertory,' and the preparation of the eucharistic gifts and the
setting of them on the altar without prescribed prayers or further cere
monies, the whole of the 'canon minor' being omitted. On the efforts
made, especially in the 16th cent, to encourage the bringing of alms and
oblations on the part of the people see Thalhofer Handbuch ii pp. 150
sq. For Luther on 'tota ilia abominatio,' the offertory, see Formula
missae 15 sq. ; his rubric is 'omnibus illis repudiatis quae oblationem
sonant . . . apparetur panis et vinum ad benedictionem, ritu solito,' but he
doubts whether the chalice should be mixed. The Brandenburg Order
retains the Offertorium (Richter i 326). P. 658- The traditional Offer-
toria are, like these, verses of Holy Scripture ; but they seldom if ever
have any relevancy to what is being done ; they bear on the commemora
tion of the day or season. The Offertories here in general follow the
Great Bible, but in detail they often forsake it. P. 662. On 'the poore
mennes boxe ' see p. lxix. Cp. Pia deliberatio i. 95 ' constitui uolumus
in singulis templis locum aliquem insignem, non procul ab altari, qui adiri
decenter ab omnibus possit, in quem fideles oblationes suas coram omni
Ecclesia palam offerant.' On 'the offerynge daies' (in Germany called
' offertoria ' : Constt. Cone. Mogunt. 1549, c. 75) see p. lvii above. For
the rubric as to the wine and water see above p. lxxiii. 'If the
Chalice wil not serue ' : the medieval Gothic chalice was made only for
the communion of the celebrant: a fact forgotten in modern days.
P. 682. 'Lift vp,' 'We lift them vp': cp. Lam. iii 41: Lit. Mozarab.
(Migne P.L. Ixxxv 547) 'Levemus ad Dominum,' and Einfalt. bedencken
(Richter ii 43) ' Erheben,' ' Wir erheben.' ' Our Lorde God ' should be
'the Lord our God.' P. 684. 'Holy Lord, Father almighty, everlasting
God' represents the Latin: with the English, cp. Einfalt. bedencken
(Richter ii 43) ' O heiliger Vater, ewiger Gott.' The Alb.-Saxon Kirchen
ordnung (Sehling i 281) reduces the current 10 proper prefaces to 6; viz.
these 5 and that of the Epiphany. The effect of the limitation of propers

cvi 1549
to 5 days in the year, is that the days on which only the framework of the
preface is said are increased by about 130 as compared with Sarum usage.
The Pia deliberatio i. 96 has a single fixed preface of an early and oriental
type. Pp. 686-694. Tne Canon (for the title see p. 844) is an eloquent
paraphrase and expansion ofthe Roman Canon (1) adjusting it clearly to
the conception of the Eucharistic Sacrifice as threefold : viz. (a) as a com
memoration of our Lord's historical self-oblation in His Death upon the
Cross; (b) as a sacrifice of praise and thanksgiving for the benefits of
redemption so secured ; and (c) as the offering of the Church, of ourselves,
our souls and bodies : and concentrating all sacrificial language on these
three moments. With this cp. Encheiridion Colon, f. cv ' Quatenus ergo
ecclesia verum corpus & verum sanguinem Christi deo patri offert, sacri-
ficium mere representatiuum est eius quod in cruce semel est peractum.
Quatenus vero seipsam (quae est corpus Christi mysticum) per Christum
offert, seque ac sua omnia per Christum deo dedicat, verum, sed spirituale
sacrificium est, hoc est, sacrificium eucharisticum, laudis, gratiarum
actionis, & deo proprise, debitse obedientiae ' : cp. f. cviib; Antididagma
Colon, as above p. xlix : (2) combining the Eastern with the Western
conception of the ' form ' of consecration by the addition of the Invocation
of the Holy Ghost, while avoiding the difficulties this might involve for a
western, by placing the Invocation before, instead of after, the recital of
the Institution. P. 686. The clause of the Sarum rubric 'etprimo' etc.
(which only occurs in the editions of Dickinson's group D, to which ed. 1534,
here used, belongs : see Missale Sarum p. xviiand c. 324) answers a ques
tion which has been raised, and shows that ' whole state ' means ' universal '
and not ' healthy ' ' state.' Pp. 688, 600. This corresponds to the para
graphs Te igitur — Communicantes and Memento etiam of the Roman
Canon, which is followed so far as it goes ; but the intercession for the
living is also influenced by the prolix prayer ' pro omnibus hominum stati-
bus, & necessitatibus Ecclesiae' oi Pia deliberatio ff 9ib sqq., recited after
the sermon, itself derived from the Kirchenordnung of Cassel (Richter i
p. 299). Add therefore to col. 1 : ' Omnipotens sempiterne Deus . . .
qui per . . . Apostolos mandasti . . . pro semis tuis . . . Rege nostro,
pro aliis Regibus, Principibus, et Magistratibus omnibus . . . ut . . . uitam
agamus placidam et quietam, cum omni pietate et honestate . . . tibi
seruiamus in omni iustitia et sanctitate . . . Oramus te . . . pro omni
bus . . . quoscunque et afflictione aliqua castigas . . . egestate . . •
morbis aliisque calamitatibus & infortuniis . . . Consolare. . . . Post-
remo oramus te . . . pro nobis, qui hie in conspectu tuo, ad tuum
uerbum, orationem & Sacramenta, conuenimus.' P. 690. ' possesse . . •
begynning' : S. Mt. xxv 34 K\rjpovop.^o-art . . . KaTa/?oArjs : ' inheret . . .
begynnynge ' (Gt. Bible) : Missale Sarum in die plur. mart. Communio
'possidete . . . initio'; Erasmus Nouum Instrument, in loc. 'possidete . . •
exordio ' : Old Lat. ' possidete . . . origine ' ; Vulg. ' possidete . . . con-
stitutione.' See below p. exxviii. P. 692. The first paragraph corre
sponds to Hanc igitur and Quam oblationem, or rather to Hanc igitur . . .

THE CANON

cvn

accipias [et] in omnibus betiedictam &c as must have been read before
S. Gregory's addition of diesque nostros &c (Bede HE. ii i); but (i)
substitutes for the oblation of the material gifts a commemoration of our
Lord's Self-oblation and of the Institution, expressed in words correspond
ing to those of the Antididagma Coloniense ('one oblation': one of the
Grafton issues of March 1549 has 'awne oblation,' and 'own' is read by
the 1597 ed. of the Elizabethan book and some later ones [Liturgical
Services p. 194]; by Sanderson's 'Liturgy' [Jacobson Fragmentary illus
trations p. 26]; by the 1665 8° ed. of the book of 1662; and by the
Scottish 'Communion Office' from 1755 onwards [Dowden Historical
account of the Scottish and American Communion Offices p. 209]); (2) alters
the form of the petition (' oblationem . . . benedictam . . . acceptabilemque
facere digneris ') and makes it a prayer for the consecration of the 'gifts '
(here not the dona of Te igitur, the Sfipo of S. Basil, viz. our gifts to God,
but the lua dona ac data of Vnde et memores) by the Holy Ghost (S. Basil)
and the divine word (S. Aug. Serm. ccxxvii : ' sanctificatus per verbum
Dei ' : cp. 1 Tim. iv 5) ; (3) renders fiat by ' may be ' (but from Cranmer's
comments on the passage [' Answer to Gardiner ' in Writings and disputa
tions, ed. Parker Soc, pp. 79, 271] it does not appear that this has any
special significance). Gasquet and Bishop, Edward VI and the Book of
Common Prayer pp. 444 sqq., are at pains to argue that the Institution,
' Who in the same night ' &c, is derived from that of the Brandenburg-
Niirnberg Kirchenordnung, approximately reproduced in the Latin version
of the Nurnberg Catechism made by Justus Jonas, and thence in
Cranmer's adaptation of Justus Jonas, Catechismus That is to say a shorte
Instruction into Christian Religion for the synguler commoditie and profyte
of childre and yong people Gualt. Lynne 1548 (re-edited by Burton and
reprinted with the Latin, Oxford 1844). The formula is as follows (for
the Kirchenordnung see Richter i pp. 200, 207 ; for J. Jonas and Crarmer,
Burton pp. 181, 195) :

B.N. Kirchenordnung.
Vnser herr Iesus
in der nacht do er verraten
wardt, Nam er das brot,
dancket vnd brachs, vnd
gabs seinen Iungern vnd
sprach, Nemet hyn vnd
esset, Das ist mein leyb
der fur euch gegeben wirdt,
das thut zu meinem gedecht-
nuss. Desselben gleichen nam er
auch den Kelch nach dem
Abentmal vnd dancket, vnd
gab jn den vnd sprach,
Trincket alle darauss, das ist
mein blut des newen Testa
ments, das fiir euch vnd
fur vii vergossen wirdt zur
vergebung der siinden,
Solchs thut so offt jrs
trinckt, zu meinem gedecht-
nuss.

Justus Jonas Catechismus.
Dominus Iesus
in ea nocte qua tradebat-
ur accepit panem
gratias agens fregit dedit-
que discipulis suis et
dixit, Accipite
edite : hoc est corpus meum
quod pro uobis datur
hoc facite in meam com-
memorationem.Similiter accepit
et calicem postquam cen-
auit, gratias agens
dedit eis et dixit :
Bibite ex hoc omnes, hie est
sanguis meus noui testa-
menti qui pro uobis et
multis effundetur in
remissionem peccatorum.
Hoc facite quotiescunque
bibitis in mei commemo-
rationem.

Cranmer Catechismus.
Our Lord Jesus Christ
the same night that he was be
trayed, took bread
and giuing thanks break it and
gaue it to his disciples and
said Take,
eat, this is my body
which is giuen for you.
Do this in remembrance of
me. Likewise he took
the cup after he had
supped and giuing thanks
gaue it to them and said :
Drink of this all ye. This is
my blood of the new testa
ment, which is shed for you
and for many for the
forgeuenes of sins.
Do this as often as ye
drink in remembrance
of me.

It is quite likely that, in spite of certain differences, the form of 1549

1549

is dependent on this text, or rather, on that of the Brandenburg
Order, which retains gebenedeiet es and vnd benedeiet in in the respective
institutions (Sehling iii p. 69). But it is not necessary to suppose this.
For (1) assuming, what is obvious, that the aim was to weave a form out
of all the four New Testament records, if we put these records in parallel
columns and italicise the words in them which are found in the form of
1549, these italicised words will be found to form almost the fullest
possible combined record of our Lord's acts and words, and one which
might quite naturally have been arrived at by two persons independently.
Thus (the text is that of the Great Bible, to be found below, pp. 318 sqq.) :
St. Mt. xxvi (p. 318) S. Mk. xiv (p. 336)
When they were eatyng, And as they dyd eate,
Iesus Iesus
tooke
bread, and when he had
geuen thankes, he brake
it and gaue it to the
Disciplesa.nAsa.yde: Take,

1 Cor. xi (p. 360) S. Lk. xxii (p. 353)
For the Lorde Iesus the And he
same night in whiche
he was betrayed, tooke take
bread, and when he had bread, if when he had
geuen thankes he brake geue thankes he brake

it and sayd : Take
ye & eat, this is my
body, whiche is broken
for you. This do ye
in the remembraunce
of me. After the same
manner also he toke
the cup when supper
was done

saying :
this cup is the newe
testament in my bloud

it and gaue vato them,
saying :
This is my
body, which is geuen
for you: This do
in the remembraunce
of me. Lykewyse also
when he had supped
he tooke the cuppe

saying:

eate, this is my
bodye.

And
he toke the cup, and thanked and
gaue it them,

tokel
bread, if when he had I
geuen thankes he brake |
it, and gaue to them,
and sayd : Take,
eate, this is my
body.

saying :
drinkeye all of this.
For this is my bloude
(whiche is of the newe
which is shed testamet) that is shed
for many, for the re
mission of sinncs.

This cup is the newe
testamenteinmy bloude

And
he toke the cup,
and when he
had geuen thankes he
toke it to them, and
they all dranke of it.
And he sayd vnto the :
This is my bloud
ofthe newe
testamen te, which is shed
for many.

for you.
This
dooe, as oft as ye drinke
it, in remembraunce
4fme. (2) The form in the Roman canon is also composite, being a combina
tion of the four N.T. records, along with the dramatic non-scriptural
embellishments which had been traditional at least since the Apostolic
Constitutions of about 375 (see Liturgies E. & W.'\ p. 20) and [S.
Ambrose] de Sacramentis 2 1 sq. of about 400. The Mozarabic form is
without these embellishments and for the most part reproduces 1 Cor. xi
23 sqq. The N.T. features of Roman and Mozarabic combined would
account for the form of 1549. The following table exhibits the relation
of the English to the Roman and the Mozarabic forms. The non-
scriptural features of the Latin are included in square brackets : the
N.T. (Vulgate or O.L.) sources of both Roman and Mozarabic are
indicated by the type {Mat., Mark, Luke, I Cor. xi) ; and what is
italicised in the middle column occurs in one or other of the Latin
columns :
Roman Canon 1549 Mozarabic (Migne/'.i. Ixxxv 550)
[Qui pridie quam pateretur] Who in thesamenyghle thai he in qua nocte tradeba-
accepit pauetn[m was betrayed: tooke breade, tur accepit panem
sanctas ac uenerabiles nanus
suas] rt [eleuatis oculis in and et

THE CANON

Roman Canon.
celum ad te deum patrem
suum omnipotentem tibi]
gratias agens benedixit
fregit deJitque discipti-
lis suis dlcens Accipite
et manducate [ex hoc om
nes]. Hoc est [enim] corpus
meum.

Mozarabic (Migne P.L. lxxv 550)

when he had blessed, and geuen gratias agens benedixit
thankes :
he brake it, and gaue it to his
disciples, sayinge : Take

eate, this is my
bodye whiche is geuen for
you : do this i?i
remembraunce of Tne. Like-
wyse after supper
he toke the cuppe and

et fregit deditque discipu-
lis suis, dlcens Accipite
et manducate Hoc est corpus
meum quod pro uobis tra-
detur. QuoUescumque man-
ducaueritis hoc facite in
meam commemorationem. Simili
ter et calicem postqnam ce-
nauit

when he had geuen thanke:
he gaue it to them
saying :
drinke ye all of this. Fortius
is my bloude
of the newe Testament which is
shed for you and for many
for remission

dicens

Hie

est calix noui testamenti
in meo sanguine qui pro
uobis [et]/r0 multis
effundetur in remissionem
peccatorum. Quotiescum-
que biberitis hoc facite
in meam commemorationem.

Simili
modo posteaquam cenatum
est accipiens et [hunc prae-
clarum] calicem [in sanctas
ac uenerabiles manus suas
item tibi] gratias agens
[benedixit] deditque [discipu-
lis suis] dicens [Accipite et]
bibite ex eo omnes. Hie est
enim calix sanguinis mei
noui [et eterni] testamenti
[mysterium fidei] qui pro
uobis [el] pro multis
effundetur in remissionem
peccatorum. Hec quotiescum- ofsinnes: do this as
que feceritis in mei mem- oft as you shall drinke it,
oriam facietis. in remembraunce of me.
Here, besides ' bread ' (not ' das brot '), the English (a) agrees with the
Latin as against Brand.-Niirnb. in 'blessed and,' 'saying,' 'of me,' 'after
supper he took the cup' (order), 'when he had given thanks,' 'for,'
' shall drink ' : (b) deserts the Latin, where the German follows it, in 'Take,
eat ' : (c) agrees with the German in ' is geuen,' ' is shed,' and ' to them,'
but in each case with Gt. Bible; in 'after supper,' 'nach dem abentmal'
(as Luther Deudsche messe), but this is a natural translaion of the Roman
'posteaquam cenatum est' (S. Aug. Ep. liv 7 has 'post coenam'); and
in the substitution in part of the record of Mt.-Mk. for Lk.-Paul, at the
Institution of the chalice. (3) A like result is reached if the English
formula is compared with the Orthodox rite of S. Chrysostom and
S. Basil, when the traditional non-scriptural embellishments are removed
from the latter. Thus (the italics in col. 2 mark words [Lk. xxii 19,
1 Cor. xi 24, Mt. xxvi 28, 1 Cor. xi 25] not represented in the Greek) :
1549 Lit. S. Bos.
Who in the same nyght that tj vvktI ij
he was betrayed tooke -trapeSiSov eavrbv [•••} Xo/Siiw
breade dprov[e7rc rdv aylwv aurou Kal dxpdv-
ko.1 deaSetfas <rol rip Qe$
and when he had bles- Kai Harpl] (vxapujT-qo-as
eiiXoyrjoas [d-ytd<ras]
/cAdtras i-SwKe tois [ayiots]

Lit. S. Chrys. 1528
OS . . . TTJ VVKTl y
TraoeSidoro [. . .] \a/3ii*
iprov[iv reus ayiais avrov Kal dxpdv-
rots Kal Aficop:7jTots x^P^j

efixaPta"I"?l0'as Ka^
ti\oyr)<ras, [07100-05] sed and geuen thankes
•cXdffos SSuxe rots [a7io«] he brake it, and gaue it to
oiiroO uaBrjTais [Kal diro<r- his disciples,
t6\ou,]eiT<Si<- AdjSere tpAytre, touto sayinge: Take eate, this

pov iffrl to aStp.a. rb vtrtp
i>p.Cn> K\ibp,cvov [eis ta)eaw
bpaprtuir. ]
'O/iotws Kal rb ttottj-
piox (ietd to dei7rrij<rai

is my body whiche is geuen
for you

ai/TO'v fj.a6t]Tais [Kal airocr-
7-oAots] eiir&v Adfiere tpdyere- tovt6
aov iarl to ff&fia rb birtp
vp.u>v K\(bfievov [els dtpeo-iv

do this in remembraunce ap,apTiwv.~\
of me. Likewyse after sup- 'O/wias Kal to 71-OT17-
per he toke the cuppe piov [Ac toO
yevvrip-aros ttjs apLiriXov] \af3iiv
and when he had geuen [xepdiras] cvxaptaripas[ei\oy-

ex 1549
Lit. S. Chrys. 1528 1549 Lit. S. Bas.
thankes he gaue it to -f/ffas cfyido-as] iStuKe Jtois
them dylois airov iw.9trrais Kal
\tyav IIi^Te ££ saying: drinke ye all diroo-rAXois] eliriiv HUre ^|
oiStoO irdvres, rovrd ion rb of this. For this is my aiyrov irdvres' Tovrb tan rb
atp.6. piov rb tt}$ Kawijs dia- bloude of the newe Testa- aXpid fiov rb ttjs Kaivrjs Bta-
<ii)KT\s rb iiirep b/i.wp, Kal tto\- ment which is shed for you Bi\K-ns rb iirtp i/iuv Kal iro\-
\uv tKxebfievov els &(pe<nv and for many for remission \uv £KXvj>6p.evor els &<pe<riv
d/oopTiwv. of sins. Do this as oft as you apjaprnGni. Tovto iroieire
shall drinke it, in remem- els tt\v ip.T]v
braunce of me. avdp.VT)Cw.
(4) Again, how obvious the form is may be judged from S. Basil
de Baptismo i 3 § 2 Aa/3u>v oJV . . . aprov Kal ev\apio-Trjo-ai eK\ao~e kgu
iSiSov tois p.u.dqrai'i Kal ewre AdfteTe <f>dyerr tovto io-Ti to oS>p.a p.ov to
xnrep vp.S>v K\u>p.evoV tovto jroieiTe eh ttjv ep,r)V dvdp.vr]o-iv. Kal Aa/Ja>v to
ffOTJjptov Kal €v^apio"Tijcras ISuikev airroi9 X.eyo>v Ilim e£ avrov navres'
touto yap p.ov eo~ri to alpa to t?js Kaivrji 8ia0ijKrjs to irepl iroWoit
eK\vv6pevov eh a<f>eo-iv apapTiuiv tovto woteiTe eh ttjv ip.fjv dvdp.vr)o-iv :
which so far as it goes is almost verbally identical with the English form.
P. 694. ' Renderynge vnto thee ' : cp. Antididagma f. lxb ' cum primis
autem debet ista gratiarum actio fieri & offerri, pro eximijs beneficijs
nobis impetratis et impertitis, per sacrificiu Christi semel in cruce
oblatum.' With ' Entyerly desyringe ' &c, which corresponds to Supra quae,
cp. Encheirid. Colon, f. cviii 'ergo non suam oblationem applicat [Ecclesia],
sed fructum oblationis Christi, quam recolendo rememorat, per fidem
sibi applicari petit'; Rom. iii 25 'through faith in his blood' (but 'in his
blood' should go with 'obteigne,' not with 'faith'); the prayer Domine
sancte (Missale Sarum, ed. Dickinson, c. 624) 'utmerear ; . . remissionem
omnium peccatorum meorum accipere.' ' And here wee offre ' &c. answers
to Supplices te, one interpretation of which identified haec with the Mystical
Body : Alexander of Hales Summa IV xxvii p. 2 m. 3 art. 3 (repeated in
Durandus Rationale IV xliv 9) ' lube haec, i.e. significatum per has formas
visibiles, hoc est corpus Christi mysticum, perferri i.e. associari, in
sublime altare tuurn i.e. in ecclesiam triumphantem quae dicitur altare.'
(For another interpretation see below.) For the offering of the mystical
body see S. Aug. de civ. Dei x 3, 6, 20, Ep. cxlix 16. Cp. Encheirid.
Colon, f. cviii ' Denique quatenus ecclesia seipsam deo consecrat & per
Christum hostiam laudis & gratiaru actionis breuiter fidei spei &
charitatis, offert, reddit vota sua seterno deo, viuo & vero.' ' Vns selb ' &c. :
Einfalt. bedencken f. 6gb : Pia delib. f. 60 has ' Porro per Christum
offerimus Deo Patri & corpora & animas nostras, acceptum Sacrificium
per fidem in laudem & gloriam nominis eius. Ad quod nos hortatur
D. Paulus Roma. xii. ciim inquit, Obsecro vos fratres per misericordiam
Dei, ut praebeatis corpora uestra, hoc est, uos ipsos & totam uitam uestram,
hostiam uiuentem, Sanctam, acceptam Deo.' (Cp. Dowden Further
studies in the Prayer Book pp. 238 sqq.) Cp. the 7th lesson at Matins
of All Saints day (Brev. Sarum ed. Proctor and Wordsworth iii 973) 'in
mensa altaris sacra Christi corporis et sanguinis mysteria celebrantes in

THE COMMUNION cxi
sui cordis penetralibus hostiam vivam Deoque placentem, id est semetipsos,
. . . offerre non desistant ' (Bede). ' And although we be vnworthy ' &c.
corresponds to Nobis quoque peccatoribus, of which, besides the general
sense of the opening words, only the last clause is retained ; while for the
body of the paragraph is substituted (a) ' yet we beseeche ' &c. : cp. ' Hanc
igitur oblationem servitutis nostrae . . . quaesumus Domine ut placatus
accipias ' ; (b) ' and commaunde ' &c from the paragraph Supplices te, with
a second current interpretation of haec: Innocent III de sacro altaris
Mysterio v 5 (Migne P. L. cxvii 841) 'tube haec, vota fidelium scilicet et
preces, perferri per manus sancti angeli tui, hoc est, per ministerium
angelorum.' For 'thy holy Tabernacle' see Apoc. xv 5. P- 696. With
'As our sauiour' &c cp. Brandenburg Kirchenordnung (Richter i p. 327)
' wie vns der herr Christus Iesus befohlen hat, das wir aus rechter zu-
uersicht vnd vertrawen dorffen sagen.' Notice omission of directions for
the fraction (which however is ordered p. 716), and of the commixture and
the kiss of peace. The formula ' Christ our Pascal la.be ' corresponds to
nothing in the older rites, unless it be in a measure to the Meto. d>6/3ov
Qeov, jrto-Teujs Kal ayajnjs 7r/ooo-eA0eTc of the Orthodox Greek rite (Litt. E.
df W. i p. 395). For ' once for al ' see Heb. x 10 ' by the offrynge of the
body of Ieus Chryst ones for all ' ; for ' sinnes ' see Agnus Dei and Gloria
in excelsis. For ' Here the prieste . . . fourme afore written ' (p. 700)
see above pp. lxxiv sqq. Notice that the confession etc. are now said before
the priest's communion (p. 700), not after as in 1548. P. 702. On 'thy
peace ' see above p. Ixvii. P. 702-704. These ' sentences ' (which do
not, except in some cases, apparently by accident, agree with the text of
the Great Bible) correspond to the traditional Communio, but are called
' Postcommunions ' because no doubt in practice then as now the Agnus
Dei (originally covering the fraction) covered the communion, and the
Communio was sung during the ablutions. Perhaps also Mt. xxvi 30,
Mk. xiv 26 ' hymno dicto ' was also in view. P. 708. The fixed thanks
giving takes the place of the variable Postcommunio of the Latin rite.
With its opening words and general structure, cp. the priest's thanksgiving,
Missale Sarum f. ciiij (ed. Dickinson, 626): 'Gratias tibi ago domine
sancte pater omnipotens eterne deus : qui me refecisti de sacratissimo
corpore et sanguine filij tui domini nostri iesu christi et precor vt . . .':
and Hermann Pia delib. i. g6b ( = Brandenburg-Niirnb., Richter i p. 207)
' Omnipotens a?terne Deus, gratias agimus immensse benignitati tuse, quod
nos corpore & sanguine unigeniti Filii tui Domini nostri cibasti, & potasti,
Et oramus supplices . . . ' With ' and hast assured vs ' &c cp. Encheir.
Colon, i. ex ' qui hoc sacramento digne communicat, certus sit se in Christi
corpore esse.' P- 710. The Blessing, which is an anticlimax after
communion, and no doubt came into use just because the people had not
as a rule communicated in the Mass (cp. Bernold of Constance Micrologus
21), never found its way into the English Missals, though it was sometimes
used. It appears in the first edition ofthe Roman Missal, 1474 (Missale

cxii 1549
Romanum: Mediolani 1474, ed. Henry Bradshaw Soc. i p. 211). The
Exeter Pontifical (Barnes Lib. Pontif. of Edmund Lacey p. 153) is quoted
here, not as the immediate source of the English form, but as a convenient
reference for a form of the traditional benediction. The rule that Gloria
in excelsis be omitted ' on the worke-daye ' roughly corresponds to Sarum
usage, except that it was there omitted on all days in Advent and from
Septuagesima to Easter Even (see Frere Use of Sarum i 91) : the rule as
to the Creed is practically the Sarum rule (see Missale, ed. Dickinson,
15) ; but in both cases the Sarum direction is absolute, not permissive.
P. 714. 'After suche forme' i.e. kneeling, without perambulation: see
pp. lxii sq. The prohibition of Mass when there are none to com
municate with the celebrant and the provision of an alternative service
is borrowed from Lutheran usage : see above pp. xxxix sqq. (for other
forms than these, see the Kirchenordnung of Prussia 1525 [Richter i p. 30]
and Brunswick 1540 [ib. p. 115]); but the alternative service has some
thing more than a precedent in the traditional missa sicca or mass without
consecration and communion, with which Bucer (Censura p. 458) evidently
identifies it ; and Tho. Cartwright Second Admonition to Parliament 1571,
p. 42, describes it as ' the dry communion, as they call it.' (See also J. W.
Legg Tracts on the Mass, Henry Bradshaw Soc, pp. 173, 250.) P. 716.
On the Holy Loaf see Rock Ch. of our fathers, ed. Hart and Frere, i no
sqq.; Gasquet Pa risk life in mediaeval England -p. 157 sq. It had been
abolished in 1548; see above p. Ixx. P. 718. ' Diuine sendee 'is
apparently here used in the large sense, as including the Mass. Cp. Journ.
Theol. Studies x p. 516. Notice that it is not assumed that the people
will listen to the service in detail, but rather the contrary : with the wording
cp. also 'The king's proclamation for uniformity' 1536 (Wilkins Concilia
iii p- 811) 'virtuously and devoutly to hear their divine services and
masses, and use that time in reading or praying with peace and silence, as
good christian men ought to do.'
P- 724. Cp. Concil. Colon. 1536 'de administr. sacrament.' 7 : 'Magna
certe ratione ecclesiasticis patribus visum est, vt baptismus in conspectu
ecclesiae in loco sacro recipiatur, nisi tamen imminens necessitas fieri aliud
suaserit. Quamobrem displicet nobis quod quidam fastuosi templum
dni despicientes, ambiunt magis suos infantes in domibus priuatim
baptizari. Quod deinceps, nisi necessitas idipsum exiget & causae
cognitio praecesserit, indulgeri nolumus.' Cp. Sarum Manuale (Maskell
i P- 33) ' Non licet aliquem baptizare in aula, camera, vel aliquo loco
privato, sed duntaxat in ecclesiis in quibus sunt fontes ad hoc specialiter
ordinati, nisi fuerit filius regis vel principis, aut talis necessitas emerserit
propter quam ad ecclesiam accessus absque periculo haberi non potest ' :
but this says nothing of in facie ecclesiae. With the text cp. the Hall
Kirchenordnung of 1526 (Richter i 41) ' Es muss frey sein das man an
alien orten zu yder zeyt r.ach erfordrung der noturfft moge tauffen. . . .
Es warn in der ersten kirchen allein zwo zeyt dem Tauffen bestimpt,

BAPTISM cxiii
Ostern vnd pfingsten . . . Aber ... sol ein ordnung . . . gehalten
werden . . . das die . . . kinder biss auff die versamlung der kirchen
am feyertag zu Tauffen gespart wurden darmit nit allein dem kind ein
guthat bewyssen durch gemein gebet Sonder auch idermann seins tauffs.
sich desselbigen gemess in seinem leben zu halten ermant wurde ... Ist
es nit allein [vnjnutzlich sonder auch vnuerniifftiglich in fremder sprach zu
tauffen ' — which may be in part the source of the English. In line 3,
' commolye ' = ' publicly ' (see first col.). Pp. 726-746. The relation
of the English to the traditional and to contemporary baptismal rites
is exhibited in the table on the following pages. The order of the
Gelasianum (I lxxi, xxx-xxxiii, xxxiv-xxxvi, xiii, xliv) is given because it
marks the articulation of the rite, which originally and at the date of the
Gelasianum and later consisted of several acts distributed over some
time (Duchesne Origines pp. 284 sqq.). The second col. exhibits the
rite of some German diocesan Agendae, by way of illustrating Luther's
sources. The Agendae cited are those of Naumburg 1502 (N), Cologne
of about 1485 (C), and Schwerin 1521 (S) : printed in Schonfelder
Liturgische Bibliothek Paderborn 1904, 1906. The third col. gives the
rite of Luther's Taufbiichlein of 1523, with the features omitted in that of
1526 enclosed in [ ]. The fourth col. gives the rite of Hermann's
Einfaltigs bedencken : the Pia deliberatio differs from it so far that the
short exorcism precedes the signation and so corresponds to the traditional
Exi immunde ; and, as in the English of 1 549, a short exhortation follows
the Gospel. In the 1549 col. features omitted later are enclosed in [ J.
As compared with Sarum, the English omits the salt (with Luther),
and spittle, oil and torch (with Luther's revised book) ; while omitting
where they stand the prayers ' over the elect,' at the beginning of the rite
utilises Luther's emended form, of Deus patrum nostrorum for the same
purpose ; reduces the exorcisms to a single formula ; shifts the charge to
the godparents to the end ; and adds 3 exhortations. P. 726. Hermann's
1 Lieben freunde ' is from Alb.-Saxon Kirchenordn. (Richter i 309).
The prayer Almechtiger ewiger is here quoted from Luther Taufbiichlein
(Sehling i 18), since the English is closer to this than to the Latin of the
Pia delib. (from which however perhaps come ' armie,' virtute eius bellica,
and ' al other,' cceteras). The prayer is an expansion, apparently by Luther,
of the ' Deus patrum nostrorum . . . te supplices exoramus vt hunc
famulum tuum N. respicere digneris propitius . . . quatenus sit semper
domine spiritu feruens, spe gaudens, tuo nomini seruiens . . . vt cum fideli-
bus tuis promissionum tuarum eterna premia consequi mereatur' (Gel.
i 32). On a possible origin of it see P. Drews Beitrdge zu Luthers Liturg.
Reformen pp. 112 sqq. P- 728. The passage of the Rationale is derived
from Encheir. Colon, f. lxxxb ' signu cruris fit principio in fronte, ad signifi-
candu, quod baptizandus nome dat Christo crucifixo, in quo confidat & que
publicitus confiteri, nunquam erubescat.' P. 730. The Exorcism is mostly
made up of fragments from 4 of the Latin formulae. S. Mark x 13-16,
h

cxiv

1549

Gelasianum

Agendae

Luther

Ad Catechumenum Faciendum.

Catechismus.

Exsufflation.
Signation :
Accipe signum crucis.

Te deprecor.

Administration of Salt.
Domine sancte, Pater.

Orationes s.electos

Omnipotens sempiterne
Preces nostras
Deus qui humani.
Benedictio salis &c.
Exorcizo te creatura
Accipe sal sapientiae
Deus patrum nostr.
Exorcismi s. electos
Deus Abraham, Deus
Ergo maledicte

Audi tnaledicte
Exorcizo te
Ergo maledicte
Aeternum ac iustiss.

Aurium apertio

Ad Benedicendum
Catechumum.

Abrenuncias &c. Credis
&c. (C).
Exsufflation :
Exi immunde.
Signation :
Accipe signaculum s.
crucis (5)
Accipe signaculum N.
dei patris (N)
Signum crucis (C).

Tauff Buchlin.

Dominus vobiscum (C)
OremusOmnipotens sempiterne
Preces nostras (SC)
Deus qui humani {SC).

Exorcizo te creatura
Accipe salem sapientiae
Deus patrum nostr.

Deus Abraham, Deus
Ergo maledicte
Deus, immortale
Ergo maledicte
Audi maledicte
Ergo maledicte (N)
Exorcizo te
Ergo maledicte (SC)
Aeternam ac iustiss.

Dominus vobiscum

Euangel. s. Mat. (N)
Euangel. s. Marc. (SC)
Gloria tibi domine (S)

[Exsufflation] :
Go forth, thou unclean.
Signation :
Receive the sign.

Let us pray
[0 almighty everlastA
O God, thou immortal.)

[Receive N. the salt of]
Almighty everlasting.

[Therefore thou griev
ous]
(see above)
[Hear now thou]
I adjure thee
[Holy Lord, Father
almighty].

[The Lord be with you]

Saint Mar&s Gospei
[Glory be to thee,oLord]

C^f*

BAPTISM

cxv

Einp. Bedencken

Form of Catech^m.
Dear friends in Christ.

Catechism (renuncia
tion and faith).
Exhortation to people.

Signation :
Receive the sign.

Exorcism I command in the Name.

The Lora be with you
Let us pray
0 almighty everlasting.

Almighty everlasting.

The Lord be with you
Hear the gracious
words . .
out of . . of Mark, x.

1 549

Publike Baptisme.
Deare beloued, foras-
muche.
Almightie and euerl.

Signation :
N. Receiue the signe.

[Let vs praye]

A Imyghtie andimmort.
[I commaunde thee].

The Lord be with you
Heare nowe the Gospell

written by S. Marke.

Sarum

Ad Faciendum
Catechumenum.

Signation :

Signum saluatoris.

Dominus vobiscum
Oremus Omnipotens sempiterne
Preces nostras
Deus qui humani.

Exorcizo te creatura
Accipe sal sapientiae
Deus patrum nostr.

Deus Abraham, Deus
Ergo maledicte
Deus, immortale
Apdi maledicte
Exorcizo te
Ergo maledicte
Aeternam ac iustiss.
Nee te latet.
Dominus vobiscum
Euang. sec. Matt.

CXV1

1549

Gelasianum

Traditio Evangeliorum
Traditio Symboli
Traditio Orat. Domin.

Nee te latet.
Spittle and EJfeta.
Unction with oil.
Abrenuncias Satanae &
Credo.

Agendae

Evangelium
Per istos sermones ( N S )

Pater noster
Ave Maria
Credo.
Charge to godparents
(SC).

Luther

Benedictio Fontis
(below p. exx)

Credis in Deum &c.

Nee te lateat.
Spittle and Effeta.

Entry into church :
Dominus custodial (N)
Ingredere in templum
(S).

[Benedictio Fontis]

Quis vocaris? (NS)
Abrenuncias Sathanae]
&c.

Credis in deum &c.
Unction with oil and
Et ego te linio

Baptism.Unction with chrism, &
Deus omnipotens, pater.

Vis baptizarit
Ego te baptizo.
Unction with chrism, &
Deus omnipotens, paler.

Gospel

Our Father.

[Spittle and Ephthah].

Entry into church :
The Lord preserve.

N. Dost thou renounce
&c.

Dost thou believe &c.
[Unction with oil and
And I annoint thee].

Wilt thou be baptized?
And l baptize thee.
[Unction, with]
The almighty God and.

BAPTISM

CXVll

Einf. Bedencken

1549

Sarum

Gospel Our Father
I believe.

Pss. cxiv, cxv, or Ps.
cxxxv.
The Lord be with you
Let us pray
A Imighty God, heavenly.
Blessing.

On the following day
after the Creed in
the Mass
Administration of
Baptism.

Dearfriends intheLord.

Epistle : Tit. iii 4-8".
Gospel : S. Mt. xxviii
18-20.
The Lord be with you
Let us pray
Almighty and merciful
God.

I baptize thee.
The almighty God and.

Gospel Exhortation.
[Our Father]
[I beleue].

Almighiie heauenly.

God,

[Entry into church :
The Lorde vouehesafe].

Benediction of the
Font (below p. cxx)

Welbeloued frendes.
N. Doest thou forsake
&c.

Doest thou beleue &c.

What dost thou desire ?
Wilt thou be baptised?
N. I Baptize thee.

Evangelium.

Spittle and E_ffeta.
Paler noster
Ave Maria
Credo.

Signation of hand, with
Trado tibi signaculum.

Entry into church :
Ingredere in templum.
Charge to godparents.

Benedictio Fontis
(below p. cxx)

Ritus Baptizandi
N. A brenuncias Sathane?
&c.
Unction with oil and
N. Et ego linio te.
N Credis in Deum &c

Quidpetis ?
Vis baptizari ?
N. Et ego baptizo te
Unction with chrism, &
Deus omnipotens, pater.

cxvin

1549

Gelasianum

Agendae

Luther

Accipe vestem candidam
Pax tecum (NS).

Communion of neophyte
(SC).
Accipe lampadem.
Pax tecum (S).

[Take the white, holy].
Peace be with thee.
[ Take this burning torch]

instead of S. Mat. xix 13-15, comes directly from Hermann and Luther,
who inherited it from their local uses: it is common in German and
Scandinavian Ritualia; see e.g. those of Cologne, Miinster, Schwerin,.
Skara. The text of the Gospel is not precisely that of the Great Bible
('lytle children,' 'and forbyd,' 'to suche belongeth,' 'title childe'). P.
732. For the opening of this exhortation see Alb.-Sax. Kirchenordnung
(Sehling i p. 266 note 2) 'Lieben freunde Christi, wir hdren in diesem
kurzen evangelio ... das Christus . . so ganz bereit und willig ist,
den kindern, so im zugetragen werden . . . gnediglich zu helfen, also
das er auch driiber unwillig wird, das man sie hindert und nicht treulich
zu im fodert . . . und leget seine . . . hand auf sie . . . und segenet
sie.' The prayer Almechtiger Gott seems to be original in Hermann.
The translation is almost exactly that of the Consultation. The conclu
sion of the exhortation and this prayer, besides being incoherent with the
context of the rite, tend to disguise the fact that the Gospel, Pater noster and
Credo represent the tradition of the mysteries to the catechumen ; but
perhaps this only completes what had been begun long before in the substitu
tion of the Gospel of the Children for the beginnings of all four Gospels
(Gel. i 34). P. 734. Add to the sources of the exhortation 'Wel-
beloued,' Alb.-Sax. Kirchenordnung (Sehling i 266) ' Lieben freunde, ir
habt dieses kindlein dem herrn Christo zugetragen, gebeten, das ers
annehmen wolt, seine hand auflegen, segnen und im auch das him:
melreich und ewiges leben geben. So habt ir auch gehort das unser
herr Christus . . . alles im evangelio zugesagt hat, welches er auf
seiner seiten alles also wil halten ... So sol im das kind auf solche
zusage durch euch als seine paten und mittelperson . . . auch ein
festen glauben zusagen . . . und dem teufel auch alien seinen . . .
werken absagen.' P. 736. The third renunciation is no doubt added to
complete the triplet— devil, world, flesh— which becomes very frequent in
1 6th cent, writings, The substitution of the whole Apostolicum for the

BAPTISM

cxix

Einf. Bedencken

1549

Sarum

[ Take this whytevesture].

N. Accipe vestem can-
diaam.

[Unction with chrism,and
AlmightieGodthefather].

Peace be with you all.

Charge to godparents.

N. Accipe lampadem.

Hymn.

The Lord's Supper pro
ceeds.
traditional baptismal confession has partial precedents in the Alb.-Sax. and
Brandenburg Kirchenordn. (Sehling i 267, iii 58) and Hermann's rough
paraphrase. P. 738. The consecration of the font is put here for
convenience of comparison with the 3rd and 4th cols. : for its position,
in the book see p. 760. The relation of the English form to the
Gelasian, Sarum and Mozarabic forms is exhibited in the table on the
following page. Features of col. 3 later omitted are enclosed in [ ].
' Adsiste quesumus . . . Vt per ministerium . . .' occurs also in Missale
Gallicanum vetus (Muratori Lit. rom. vet. ii 740 ; Neale and Forbes
GaUican masses p. 190), without the 'Amen,' and with variations of read
ing with some of which the English agrees, as against the Mozarabic; viz.
the omission of ' hie ' after ' moriatur,' ' confesse thee,' and the inversion of
the order of the two clauses ' Quicunque hie se ' and ' Quicunque hie tuus.'
The consecration of the water is omitted by Luther and the Lutheran
Kirchenordnungen (see Rietschel Lehrbuch ii p. 75). P. 744. To the ist
col. add Pia delib. f. 77b 'Quare uobis . . . incumbit . . . efficere, ut hie
infans Dei, ubi primum per aetatem liceat . . .' For the quotations from
Pia delib. see f. 73. Notice the omission of the Sacraments in the
English : see p. xxxvi. With the end of the charge cp. Encheirid. Colon.
f. lxxxiii ' Baptismi ergo vis & effectus tota vita in nobis ad hunc modum
. . . exercendus est, atque ita viuendum, vt vitali huic moriamur vsui, vt
seipsum homo sibi abneget, & totus mutetur, imitans Christum ducem.'
P. 748. The Manuale is more concerned to secure that lay-people
know how to' baptize in case of necessity than that they do not use their
knowledge without necessity (Maskell i p. 31). The directions are the
same as those of the Manuale, except in requiring prayers and Our Father.
Pp. 750 sqq. This Order only sets out in detail what the Manuale
directs generally (Maskell i pp. 31 sqq.) except (a) in directing that the
interrogation be made in church, instead of beforehand ; (b) in adding
' I certifye you . . .' ; (c) in omitting (it would seem fittingly) the whole
cxx

1549

Gelasianum
(I xliv)

Omnipotens sempit.

Deus qui invisibili
1 Vnde benedico te
Haec nobis praecepta
Descendat in hanc

Sarum
(Maskell M.R. i 15)

Litaniae.

Dominus vobiscum
Oremus Omnipotens sempit.

Dominus vobiscum
Sursum corda
Gratias agamus
Vere dignum et . . .
. . . qui inuisibili2
Ben{4-)edico te
Haec nobis praecepta -
Descendat in hanc*
Coniunctio olei
Fecundetur et
Coniunctio chris-
matis 5

1549
(PP- 738, 74°)

[0 most merciful God

be present at this . . .]
0 merciful God,
graunt
Graunt that all car-
nail

Graunte to all them
[ Whosoeuer shallconf.
Grant that all sinne

Graunte that whoso
Graunt that all they]
Graunt that whoso. . .
throughe thy mercy.
The Lorde be with
you

Mozarabic
(Migne P.L. Ixxxv 461)

Litania.Exorcizo te . . . his
qui in te vel ex te . . .
Humiliate vos bened.
Dominus sit semper
Deus qui solus . . .
adsiste quesumus . . .
Fiat locus
Sepeliatur hie
Moriatur hie
Exuaniur Quicunque in Christo
Quicunque hie ren.
Quicunque in hoc
Sic in hunc
Sic invalescant
Mittant fontis
Totus hie horror
Quicunque hie se
Quicunque hie tuus
Vt per ministerium
Per misericordiam.
Dominus sit semper

Oremus

Almightiteuerliuing Te deprecamur.

Dominus sit semper
Signo te sacratissime.*
Dominus sit semper
Abiecti et hum 1 Us.
Dominus sit semper
Et benedictio Dei

1 Here the water is signed. 2 During which the water is signed 5 times and some of it
is scattered to the 4 quarters. 3 During which the consecrator breathes on the water.
* With which he drops wax from the taper cross-wise into the water and signs the water
with the taper. 6 He pours in oil, then chrism, then both together at these several formulas
respectively. 6 The consecrator pours in oil and chrism.
of the Ordo ad faciendum catechumenum except the Gospel. Why the
chrism (p. 742) is omitted on p. 756 does not appear. The Alb.-Sax.
Order (Sehling i 268) which is reproduced generally by Hermann, and so
far as it goes is closely followed by the English, has only a short prayer and
a dismissal after the Gospel. P. 760. Alb.-Sax. and Hermann reject
conditional baptism and in case of doubt direct that the child be baptized
unconditionally (ibid. 268, cp. 222 ; Pia delib. i. 78).
P. 776. Public profession after catechetical instruction practically
took the place of confirmation in many or most of the Lutheran com-

CONFIRMATION cxxi
munities, and the most conservative required it as a condition (e.g. Bran
denburg : see below p. 790), with the consequent postponement of con
firmation. In view of the ignorance, which both otherwise and in hearing
confessions he had found to prevail, Erasmus in 1522 had suggested the
institution of catechetical instruction, and of a public profession of
baptismal obligations on the part of children of competent age, in the
presence of the bishop ; see Paraphrasis in Matthaeum preface : ' illud mihi
videtur non mediocriter ad hanc rem conducturum, si pueri baptizati, quum
jam ad pubertatem pervenerint, jubeantur hujusmodi concionibus adesse,
in quibus illis dilucide declaretur, quid in se contineat professio baptismi.
Deinde diligenter privatim examinentur a probis viris satis ne teneant, ac
meminerint ea, quae docuit Sacerdos. Si comperientur satis tenere, inter-
rogentur ratum ne habeant, quod susceptores illorum nomine polliciti
sunt in baptismo. Si respondeant se ratum habere, turn publice reno-
vetur ea professio, simul congregatis aequalibus, idque cerimoniis gravibus,
aptis castis, seriis, ac magnificis : quseque deceant earn professionem, qua
nulla potest esse sanctior. . . . Quae quidem hoc plus habebuntauctoritatis,
si tractentur per ipsos Episcopos, non per Parochos, aut conductos
Buffraganeos.' (Cp. Rietschel Lehrbuch ii p. 147). But Erasmus does not
suggest that this ceremony should accompany confirmation. P. 778.
The startling statement made under ' Thirdely ' (a) may possibly, though
it is scarcely conceivable, represent a misunderstanding of Decretum III
v 6 ' ut ieiuni ad confirmationem veniant perfectae aetatis,' which means,
not that all who come to confirmation are to be ' perfectae aetatis,' but
that grown up candidates are to come fasting (see Dowden Further studies
pp. 280 sqq.) ; but (b) more probably is meant to reproduce Pia delib.
f. 78 ' Et in ueteri, & in nouo Testamento mos hie obseruatus est . . . ut
qui prima infantia recepti essent in gratiam Domini . . . ubi primum
acceptum hoc Dei beneficium cognouissent, et fidem in Deum solidam
concepissent, ipsi fide suam in Ecclesia profiterentur, & se ipsi obediential
Dei atque Ecclesiae addicerent. Ad quam confessionem . . . confirmari
etiam in religione ab Ecclesia solleniter solebant, per orationem & aliquod
diuinae corroborationis Symbolum . . . Florete Euangelio, impositione
manuum, & communione Ccenae Domini ' ; or Brandenburg Kirchenordn.
(Richter i 325) 'Wollen wir das die Confirmation nach dem alien brauch
gehalten werde, Nemlich also, Wenn die getaufften zu jren jaren kommen,
das sie wissen, was sie glauben vnd beten . . . sollen, Sollen sie in der
Visitation desBischoffs erfordert vnd verhoret werden, Vnd wo befunden,
das sie des glaubens vnd Christlichen wandels guten bericht haben, Sol, als
obstet, der Bischoff mit aufflegung der hende, Gott . . . bitten . . . vnd
sie also darauff Confirmiren.' But neither of the three statements,
express or implied, is precisely true of the west, still less of the east.
The last three lines of the paragraph seem to be derived from Pia delib.
as quoted above : ' ipsi fide . . . addicerent.' P- 778. The admirable
opening, in the first four questions and answers, which are perhaps quite

cxxu

1549

peculiar to the English Catechism, may well have been suggested by the
words of Erasmus quoted above (p. cxxi). P. 784. Cp. the summary of
the Commandments at the end of Homily V of 1547. P. 786. The
English Catechism is perhaps unique among the manuals of the period in
containing no treatment of the Sacraments. Cranmer's own version and
adaptation of the Catechism of Justus Jonas (Catechismus, That is to say,
a shorte Instruction into Christian Religion 1 548) had dealt with Baptism,
the Keys, and the Holy Communion. Was it that Cranmer did not knotf
his own mind, or that agreement was found impossible, in 1549? P. 790-
For the godparents at Confirmation, see Maskell Mon. rit. anglic. i p. 41
note 9 ; Canones Cone. prov. Colon, i. xxvi. P. 792. The relation of the
English to the Latin and to the reformed Cologne Order of Confirmation
is exhibited in the following table.

Gelasianum (I xliv)

Sarum
( Maskell i 38)

1549

Cologne
(Richter ii 40)

AD CONSIGNANDUM.

CONFIRM. PUERORUM.

CONFIRMATION.

FIRMUNG.

Catechism.

Catechism.

Adiutorium nostrum
Sit nomen domini
Dominus vobiscum
Oremus

Our helpe is in
Blessed is the name
The lorde be with you
Let vs praye

Imposition of hand :
Deus Omnipotens
. . qui regenerasti . . .
Omnipotens sempit.
. . qui regenerare dig-
natus es
Et consigna eos.
Almightie and euert.
. . who hast vouchsafed
to regenerate . .
, Signe them {0 lorde).
A Imigkty and merci
ful God, heavenly
Father, who
Signing on forehead
with chrism :
Signum Christi in.
Signing on forehead
with chrism :
Consigno te N.
Signing on forehead,
& imposition of hand :
N. 1 signe thee.
Imposition of hands :
0 Lord lesu Christ.
Pax tecum.
Pax tibi.
Thepeace ofthe Lorde.
Hymn.
Oremus
Deus qui Apostolis.
Let vs praye
Almightie euerliuing.
Ecce sic benedicatur.
Benedicat vos dominus
Benedicat vos o?nnipot.
The blessing of God
almightie.
P. 794. Notice that, while the Chrism is retained in Baptism (p. 742),
it is omitted here : the case is the same with the Brandenburg Kirchen
ordnung (Richter i p. 325). P. 796. The extracts in col. 1 are from a
very long prayer preceding the imposition of hands in the Pia delib. f. 8ib
derived from the Cassel Order (Richter i 303).
Pp. 800-816. This is but little altered from the order of the Manualt
except in (1) the lengthening of the exhortation ; (2) the omission of the
blessing ofthe ring; (3) the substitution of the prayer 'O eternall God'
(p. 806), made up out of the two prayers for the blessing of the ring, for the
first Psalm (Ixvii [Ixviii] 28-3oa), preces and collect ; (4) the addition of
the declaration of the marriage (p. 806) ; (5) the removal of the nuptial
benediction 'O God whiche by ' and the preceding prayer (pp. 810 sq.)
MATRIMONY cxxiii
from before the communion to its present position, and a redistribution
of the prayers ; and (6) the addition of the final instruction. P. 800-
Gasquet Parish life in mediceval England p. 209 quotes the following form
of banns from a document of about 1426 : 'N. of V. has spoken with
N. of P. to haue hir to his wife, and to ryght lyue in forme of holy chyrche.
If any mon knowe any lettyng qwy they may not come togedyr say now
or neuer on payne of cursying.' With the exhortation, cp. Chaucer
Parson's tale 'de luxuria': 'God made mariage in paradys, in the estaat
of innocence, to multiplye mankynde to the service of God . . . and, for
to halwen mariage, he was at a weddynge, where as he turned water in to
wyn, which was the firste miracle that he wroghte ... for mariage is
figured bitwixe Crist and holy chirche ... in entente of engendrure of
children, to the service of God, for certes that is the cause final of
matrimoyne . . . for to eschewe leccherye and vileynye.' The exhorta
tion appears to be directly based on Encheirid. Colon, i. 200 ' Est autem
matrimonium ob diuersas caussas a deo [f. 2oib in paradiso] institutum.
Principio vt esset prima humanae societatis [f. 204 mutuaa societatis ac
familiaritatis] copula, quae germanam atque amicabilem quandam con-
iunctionem, alterius quidem regentis, alterius autem obsequentis com-
plecteretur. Secundo, vt esset artissima quaedem coniunctio quae soboli
& amanter suscipiendas & religiosae [sic] educandae deseruiret . . . Tertius
institutionis finis . . . vt infirmitatis incontinentia? nostrae, honestate
nuptiarum exciperetur . . . dixit Apostolus, Propter fornicationem
vitandam . . . Praeter hos fines non postrema sed potissima caussa
institutionis matrimonij . . . est, vt esset congruum signum artissimae illius
coniunctionis venturi Christi & ecclesiae ' : f. 213 'Christi, qui non dubium
propterea nuptijs in Chana Galilaeae interesse, easdemque suo illo miraculo
omnium primo commendare ac veluti consecrare voluit': f. 2i4b,
'matrimonij itaque sacramentum auspicandum est in timore dei'
(Tobit iii 18); and Heb. xiii 4 is quoted f. 2i3b; To bit vi 17, f. 2i4b.
Cp. also The Order of Matrimony London, A. Scolaker, [1548], being a
long allocution for use at weddings. For the ref. to Hermann see Richter
ii 48 (Pia delib. i. 108). P. 802. For the refs. to Luther see Sehling
i 24. P. 804. On the substitution of the 3rd finger of the left hand for
that of the right hand as ring-finger see J. Wickham Legg in Trans, of
S. Paul's Ecclesiological Soc. iii pp. 175 sqq. (reprinted in Ecclesiological
Essays, London 1905, pp. 181 sqq.). P. 806. ' Those whome God' (S. Mt.
xix 6 : not after Great Bible, but partly after Consultation) is found in
Luther's Traubuchlein and thence in other German Orders. It is also
found in a Limoges order of matrimony (Martene de ant. Eccl. rit. I ix 5
ord. xii) and in the Ambrosian rite (ib. ord. xv). Encheir. Colon, i. 2i2b
' sacerdos Christi verbis inter copulandum vtitur, nempe ijs : Quos deus
coniunxit' &c. seems to indicate that the formula was customary at
Cologne, whether prescribed in the Rituale or not. For other examples
see Legg as above, pp. 179 sq. The declaration of the marriage is a

cxxiv 1 549
common feature of German Ritualia and was thence inherited by Luther
and his followers: see e.g. in those of Meissen and Naumburg: 'Matri-
monium inter vos contractum deus confirmet : et ego illud in facie
ecclesiae solennizo : In nomine Patris ' etc. (Schonfelder Ritualbucher,
Paderborn 1904, pp. 26, 62) : cp. that of Schwerin (Schonfelder Die
Agende d. Dibzese Schwerin, Paderborn 1906, p. 22). Hermann's form
is approximately that of Luther's Traubuchlein. P- 8lO. ' O God of
Abraham ' (cp. Tobit vii 1 5 vulg.) combines the 2nd and 3rd of the Sarum
collects, the first and fourth being omitted. The prayers Propitiare and
Deus qui potestate (the second of which includes the ' benedictio sacra-
mentalis,' viz. Deus qui tarn . . . nuptiarum) in Sarum use are recited over
the parties, prostrate at the altar-step under the pallium, immediately
before the Pax Domini of the Mass : in German uses, the whole section
within the church, corresponding to pp. 808-812, is commonly said after
the Mass, before or after the second Gospel ; see e.g. the Ritualia oi
Cologne, Meissen, Naumburg, Schwerin (Schonfelder Ritualb. 97, 26, 63;
Agende 23); the Electoral-Brandenburg Kirchenordnung of 1540 has
within the church only Propitiare and Deus qui potestate (in German)
after Mass (Richter i p. 331). ' O merciful Lorde ' combines Propitiare
with the penultimate clause sit fecunda . . . progeniem of the Deus qui
potestate. P. 8l2. The blessing Omnipotens sempiterne has been
removed from its place after the collects before the Mass, p. 810.
Pp. 814, 816. This admonition was no doubt suggested by the Lutheran
Orders : Luther Traubuchlein (Sehling i p. 24) ' Fur den altar uber den
brautgam und braut lese er gottes wort : Gen. ii 18, 21-24. Darnach wende
er sich zu ihnen beiden, rede sie an also Weil ihr euch beide in den
ehestand begeben habt, in gottes namen, so horet aufs erste das gebot
gottes uber diesen stand: So spricht St. Paulus: Eph. v 22-29: Zum
andern horet auch das kreuz, so gott auf diesen stand gelegt hat. So
sprach gott zum weibe: Gen. iii 16. Und zum mann sprach gott:
Gen. iii 17-19. Zum dritten, so ist das euer trost, dass ihr wisset und
glaubet, dass euer stand fur got angenehme und gesegnet ist : denn also
stehet geschrieben Gen. i 27, 28, 31". Darum spricht also Salomo
Prov. xviii 22.' Brandenb.-Nurnb. order has the same passages with
Mat. xix 3-9 added after Gen. ii 24, and Eph. v in the order 25-29, 22-24
(Richter i p. 209); and Hermann has Gen. ii 18, 21-24; Mat. xix 3-9,
Eph. v 25-29, 22-24, followed by an exhortation of the usual Bucerian
prolixity. Compare also Encheirid. Colon, f. ccxv : ' Debent aiit
presbyteri, dum copulant coniuges, eos de matrimonij institutione ex
Genesi (Gen. 2.), de sacramenti sanctitate & efficacia ex Euagelio
(Matth. 19. Marci. 10. Lucae. 16. 1. Cor. 7.), deque sacramenti mysterio
& officio coniugali ex Paulo. Ephe. v. denique de matrimonij molestijs,
tanquam originalis peccati reliquijs, aequo animo tolerandis ex Genesi
(Gene. 3.), commonefacere, vt sciant, quid apprehenderint, & qua ratione
in ea vocatione viuere debeant.' P. 816. In the Sarum rite the mass is

VISITATION OF THE SICK cxxv
that of Trinity Sunday except that the Ep. is i Cor. vi 19, 20; the Sequence
is different ; and the Gospel is Mt. xix 3-6 ; and proper Collect, Secret,
and Postcommunion are added to those of Trinity Sunday (Maskell
Mon. rit. i pp. 64 sqq.).
Pp. 818-830. The structure of the Sarum Order of Visitation and the
principal contents are retained, the number of alternative or duplicated
forms being reduced. P. 818. In eundo, viz. to the sick person's
house. P. 822. The collects are reduced to the 9th and the 3rd of the
9 Sarum collects. The first part ofthe exhortation, on the uses of sickness,
is very much expanded as compared with the Sarum form ; while the last
part of the Sarum form, on charity and repentance, which is of considerable
length, is here replaced by rubrics merely directing the priest to deal with
these topics ; and the topic of hope is omitted. P. 824. The quotation
from Hermann is from the chapter ' De cruce et afflictionibus ' of the Pia
deliberatio i. 44. P. 826. Sarum has also a form of 14 interrogations on
the faith, in the framework of the Quicunque, for clerks. P. 828. Sarum
has the ordinary short absolution Misereatur tui before the Dominus
noster. On the clause of the absolution derived from Hermann see pp.
lxxiv sq. above. Before Deus misericors Sarum has a collect and the bless
ing, and after it a collect and a final absolution. Pp. 830-834. The Order
of Extreme Unction is greatly simplified, as compared with the Sarum,
which has a collect after Ps. Ixx (Ixxi), 7 applications of the oil to different
members, each with a formula of administration and a psalm, a concluding
formula and psalm, the prayer Domine deus saluator, and, after communion,
the final prayer Deus qui peccatoris and a solemn blessing. P. 834. The
prayer As with this is largely made up of fragments of the collect
Omnipotens sempiterne after Ps. Ixx, the prayer Domine deus saluator
and the formulae of administration. For unction with a single form and
perhaps a single application of the oil, see Martene de ant. Eccl. rit. I
vii 4, ordines vi, viii, ix ; with a single form, but several applications of
oil, ib. iv, v, x, xiii. P. 836. Ps. xiii (xii) is the first of the 8 Psalms
of the Latin order said by the clerk during the administration. Pp. 842-
846. In the Sarum order the sick person is communicated in the reserved
sacrament immediately after the unction, first making an act of faith in
the sacrament : and after the communion follows a collect and Ps. cxlv
(cxlvi). The Lutheran Kirchenordnungen generally provide for consecration,
with the recital of the institution simply, and communion, in the sick
person's house ; the Brandenburg order, which is so far here followed, is
exceptional in providing for communion in the reserved sacrament if Mass
is said that day in the church, and in the careful directions for reverent
administration (' Der Priester aber, sol ein sonderlichen kilch darzu
verordnet an einem bequemen ort haben, sampt einem Corporal, vnd in
einem futter die partes, darzu auch ein gefess zum wein, Auch ein sonder-
lich palla, damit er den Tisch ferner bedecke, Item auch ein Korrock,
vnd liecht' — and be accompanied by his sacristan: Richter i p. 329):

cxxvi

!549

the celebration still consisting, after the general confession and absolution,
of nothing but consecration by recital of the institution, and communion,
followed by Psalms, the blessing, and a commendation of the sick to God.
P. 844. No direction is given as to what is to follow the communion ;
but presumably the thanksgiving was to be said, as on p. 842. In the
first col. add from the Brandenburg order (Richter i p. 328) 'Auff den
fall aber, so ein krancker des Priesters vnd hochw. Sacraments begeret,
vnd in der eyl nicht haben mocht, So sollen die Prediger offtmals das
volck vnterrichten, wie in solchen noten, seine negste verwandten,
nachbarn, vnd sonst einer den andern trosten, vnd guts vorsagen sol,
Vnd das nicht desterminder, ob sie das hochw. Testament Christi, nach
gehabtem fleiss nicht bekomen konnen, gleichwol darumb nicht verzagen,
sondern den worten, der zusage des Herrn festiglich glauben, darauff
vertrawen, vnd es also geistlich geniessen, Vnd sich damit in des Herrn
hende befehlen sollen.'
Pp. 848-878. I. The Sarum offices of the dead (Commendatio
animarum, Seruitium mortuorum, Missa pro defunctis, Inhumatio defuncti)
form a long and highly-articulated series, involving much practical
repetition. The following is a scheme of them, omitting some details.
i. In the death-chamber :
1. The Commendations :

Resp. Libera me : Kyrieleison,
Pater noster, preces. collect.

a. Respond Subuenite : 2 collects.
b. Ps. cxiii (cxiv) with ant. Suscipiat
te: collect.
c. Pss. cxv (cxvi)-cxviii (cxix) with ant.
Chorus angelorum : collect : bidding,
Pater noster, preces and 3 collects.
2. The composing of the body: during
which
a. Vespers of the dead [Placebo).
b. Pss. v, vi, cxiv (cxvi 1-9), cxv (cxvi
10-16), cxxix (cxxx), cxli (cxiii),
with ant. Requiem eternam : Kyri-
eteison, Pater noster, preces, 2
collects.
Procession to the church :
a. on setting out : Kyrieleison, Pater
noster, preces, 2 collects.
b. on the way : anthem Subuenite,
Pss. cxxix (cxxx), cxiii (cxiv).
c. on entering cemetery : resp. Libera
me.
In church :
a. on entering : resp. In paradisum :
Kyrieleison, bidding, Pater nosier,
preces, collect.
b. Mattins and Lauds of the dead
(Dirige).
c. Mass for the Dead (Requiem eter
nam).
d. Censing ofthe body :
Ant. Circumdederunt : Kyrieleison,
collect.
Resp. Qui Lazarum : Kyrieleison,
collect (Deus cui omnia).
Resp. Heu mihi: Kyrieleison,
collect.

iv. Procession to the grave, with
Pss. cxiii (cxiv), xxiv (xxv), with ant.
In paradisum ; bidding (Piae
recordationis) and collect {Te
domine).
v. At the grave :
1. Opening of the grave ; during which
Ps. cxvii (cxviii) with ant. Aperite
michi : 2 collects.
*. Blessing of the grave :
Collect, preces and 2 collects.
3. Deposition and covering of the body :
a. Ps. xii (xiii) with ant. Ingrediar:
bidding, collect and absolution.
b. Ps. cxxxi (cxxxii) with ant. Haec
requies mea : 2 collects (Deus apud
quern, Tu domine deus).
v.. Ps. cxxxviii (cxxxix) with ant. De
terra plasmasti : Commendo and
2 collects.
4. Thanksgiving and intercession :
a. Pss. cxlviii-cl with ant. Omnis
spiritus: bidding.
b. Benedictus with ant. Ego sum re~
surrectio: Kyrieleison, Pater noster,
preces, 2 collects (Deus origo and
Tibi domine commendamus).
c. Ps. 1 (li) with ant. Requiem eternam :
Pater noster, preces and collect.
vi. Return from the grave :
Penitential Pss. (or Deprofundis alone)
with ant. Requiem eternam : Kyri
eleison, Pater noster, preces,
collect.

BURIAL OF THE DEAD

cxxvn

II. The Lutheran orders are of a different character. The following
will serve as examples.

Brandenb. -NUrnb.

Brandenburg

Calenberg

Cologne

(Richter i 210)

(ib. 329)

(H- 36S)

(Pia delib. f. io8b)

At the grave.

On the way to and at

In procession and at

On the way to and at

the grave.

the grave.

the grave.

Benedictus 01'Ps. xc.

Media vita or
Media vita ( Iat. & germ. )
Media vita (germ.)
Media vita or
Ego sum resurrectio
Deprofundis (germ.)
Deprofundis (germ. )
De profundis or the
or a Germ. hymn.
or resp. Libera tne.
like.
[Burial]
[Burial]
[Burial]
[Burial]
Sermon (here or in
Sermon
the house)
Lesson (S.Jo, xi 16-
Lesson (1 Cor. xv
44)
20-28, 50-58, Phil.
iii 20, 21, or Rom.
vi 8-n)
Invitation to alms.
Exposition
In church.
In church.
a. Nunc dimittis (germ.)
Lesson (1 Th. iv 12-
b. One or more lessons
17, Jo. xi 21-27,
(from Job or 1 Cor.
Lk. vii n-15, or
xv) & between them
Mt. ix 18, 19, 23-26)
responds or german
Sermon.
hymns.
Pater noster
Benedictus with ant.
Dominus vobiscum.
Ego sum resurrectio
Oremus
Collect (germ.)
2 collects.
c. Resp. Si bona susce-
pimus
Collection of alms
Off. Sienimcredimus
Ep. iTh. iv 12-17
Ev. S. Jo. xi 21-27
Resp. Si bona susce-
pimus.
Here (1) there is no ceremonial deposition of the body, and no commen
dation or intercession for the departed, still less a Mass ; (2) the only
interest is the edification of the living; and in the Brandenburg and
Cologne orders such fragments of the Seruitium mortuorum and the Missa
pro defunctis as are retained, relate only to this. See Rietschel Handbuch
i. Liturgik ii pp. 316 sqq. III. The English follows the traditional
order, while reducing it to its essential elements — Procession (Sarum ii, iv);
Deposition of the body and symbolical covering of it, with intercessory
prayers and thanksgiving (v 3, 4); Service of the Dead, reduced to a
single office, with 3 Psalms, lesson, Kyrieleison, Lord's Prayer, preces and
collect (i 2 a, iii b); and Mass (iii c). The matter is mostly Sarum, the
Lutheran orders suggesting only the use of Media vita, not hitherto used
in this connexion ; part of the 2nd prayer on p. 860 ; and the use of
1 Cor. xv in service. P. 848. The processional ants, approximately, but
not exactly, follow the Great Bible. Ego sum resurrectio is the ant. of
Benedictus both in Dirige and in Inhumatio. P. 858. 'Manne that
cxxviii I549
is borne ' : Great Bible, except ' staye ' for ' state.' On the history and use
of Media vita see Julian Diet, of Hymnology s.v. It was pointed out by
Dr. J. Dowden (Workmanship ofthe Prayer Book pp. 162 sq.) that the
English version has been strongly affected by the first stanza of Cover-
dale's translation, ' In the myddest of our lyuynge,' of Luther's paraphrase,
' Mytten wir ym leben synd.' Luther (A. Leitzmann Martin Luthers
Geistliche Lieder p. 6) has '. . . Heyliger herre Got, Heyliger starcker
gott, Heyliger barmhertziger heyland du ewyger Gott, las vnns nicht
versyncken yn des pittern todes nott,' which Coverdale (Remains, ed.
Parker Soc, pp. 555) renders 'O Lord God, most holy, O Lord God,
most myghtie, O holy and mercyfull Sauioure, Thou most worthy God
eternall, Suffre vs not at our last houre For any death from the to fall.'
' Eyes ' is obviously a misprint for ' ears.' ' Who shall chaunge ' : approxi^
mately Great Bible, except for the addition of ' mightie.' Audiui vocem
is the ant. to Magnificat in the Placebo. P. 860. ' Receyue . . . before
the begynnyng . . .' So 'percipite . . . ab origine . . .' in Introit of Wed.
in Easter week and ant. to Benedictus oi ist Mon. in Lent; S. Ans. Med.
xvii 12 ; from the African version (Cyp. Opt. Aug. &c.) : see Journal of
Theol. Studies xiv pp. 552 sqq. Cp. note on p. 690 above. The opening
of the first collect is from ' Tibi domine commendamus animam famuli
tui N.' of Sarum (v 4 b of scheme above). The second is constructed
after the second collect of Hermann (Pia delib. i. ii2b) 'Gratias agimus
tibi omnipotens Deus . . . quod hunc fratrem nostrum ... in tuum
Regnum euocare, ac transferre dignatus sis. Concede nobis quaesumus . . .'
P. 862. Domine probasti also in Inhumatio defuncti (v 3 c above). P. 872.
The preces are those of Inhumatio defuncti (iii d above). The collect is
composed of fragments from Deus apud quern (v 3 b), Piae recordationis,
Te domine sancte (iv), and Deus cut omnia (iii d) ; and perhaps from
Suscipe domine (Missale Westmonast. c. 1286, Magdalen Coll. Pontifical
p. 195, edd. Henry Bradshaw Soc.) 'in sinibus patriarcharum tuorum
abrahe ysaac et iacob collocare digneris vt . . inter suscipientes corpora in
die resurrectionis corpus suum suscipiat.' P. 874. On the end of the
collect see notes on pp. 690, 860 above. Quemadmodum : in Inhum. defunct.
(v 3 a). P. 876. For the sources of the later petition of the collect see
Deus cui omnia (iii d above) 'et in nouissimo magni iudicii die inter
sanctos et electos tuos earn facias perpetue glorie tue percipere portionem ' ;
Te domine sancte (iv) ' cum magnus ille dies resurrectionis aduenerit resus-
citare eum digneris vna cum Sanctis et electis tuis . . . tecumque . . .
vitam et regnum consequatur eternum: de extr. Vnctione, Litany, 'Vtei
gaudium et exultationem in regno tuo cum Sanctis et electis tuis donare
digneris. . . Dona ei pacem eternamquefelicitatem'(Maskell7l/.Jff.i p. 128).
P. 880. Except for the change of place, and the consequent omission
of Ingredere in templum Dei &c. at the end, the addition of the (un-
grammatical) admonition, and the omission of the second Psalm and of
the holy water, this order reproduces that of Sarum.

ASH WEDNESDAY AND ? CERTAYNE NOTES' cxxix
P. 886. This office, so far as to the end ofthe first collect, reproduces the
Sarum penitential office preceding the blessing of the ashes, except that
the fixed comminations and following exhortation are substituted for the
sermon ; Miserere alone, and not all the penitential Psalms with ant. Ne
reminiscaris, and only the first and part of the sixth of the 7 collects, are
said ; and the final absolution is omitted. P. 898. The prayer ' O most
mighty God' is composed of fragments ofthe two blessings of the ashes,
of the 6th collect of the penitential office, and of the collect after the dis
tribution of the ashes. P. 900. The conclusion of the 'antheme' is the
first ant. sung during the distribution of the ashes.
P. 926. (1) The vestments of the Mass are provided for on p. 638 (on
which see note). The present ' Note ' makes no provision for Litany (see
also p. 718), Matrimony, and Churching of women, or for Commination ;
while the Unction and Communion of the Sick fall under the permissive
direction as to ' all other places ' (for medieval use of the surplice here, see
J. Myrc Instructions for parish priests, E. E. T. S.,p. 60, and plates in Words
worth and Littlehales Old English Service-books p. 297 and Gasquet Parish
Life in medieval England p. 202). The rule as to hoods in cathedral
and collegiate churches no doubt implies the abolition of almuces (see
Wriothesley's Chronicle ii p. 14); but the use of the hood over the
surplice was no novelty (see E. C. Atchley ' The hood as an ornament of
the minister ' in Trans, of St. Paul's Ecclesiol. Soc. iv pp. 313 sqq. : see
also title-page of the Great Bible of 1539, where the preacher wears his
doctor's hood over his surplice). The last clause of the paragraph means
that, when they preach, all graduates everywhere shall wear their hoods
over gown or surplice. (2) Notice that a bishop, according to traditional
usage, wears his rochet, whatever else he adds ; his crosier is ' borne or
holden by hys chapeleyne ' when his hands are otherwise employed ; and
no mention is made of the mitre (Cranmer celebrated at S. Paul's without
mitre on July 21, 1549: Grey Friars' Chronicle p. 60). (3) The third
paragraph evidently applies primarily to the ministers (Bucer Censura v.
p. 465). (4) From the fourth paragraph it is evident that the project of a
more or less complete Processionale in English (pp. Ixi sq.) had not been
abandoned. (5) In view of the rubrics on pp. 648, 710, the directions of
the fifth paragraph are curious. The rubric on p. 648 already and
naturally regards the Sermon and the Homily as alternative ; while that
on p. 710 provides for ferial Masses. This 'note' seems to provide that
the ferial Mass may be used on any day when a sermon, instead of one of
the Homilies, occurs.

cxxx THE ORDINATIONS OF 1550

IX
The Book of Common Prayer, which took the place of
Breviary, Missal, Processional and Manual, contained no
pontifical office except that of Confirmation, which had been
already included in the Manual, perhaps to relieve the bishop
of the necessity of always carrying about his own book. The
Pontificals, therefore (which as we have seen were the pro
perty of bishops, not of churches, were never printed, and were
not called in and defaced x) continued in use, except for Con
firmation, so far at least as bishops chose to use them. But
a year after the publication of the Book of Common Prayer
a beginning had been made in the compilation of a new Ponti
fical in English. An Act of Jan. 31 1549-50 empowered the
King to nominate six bishops and six other learned men to
produce English forms of Ordination, to be set forth under
the Great Seal before April 1 1550 2 ; and an Order in Council
of Feb. 2 named the commissioners.3 The work of the com
missioners was done in a week,4 a fact which can only mean
that the compilation of the new order was already far advanced
before the work of the commission began ; and in fact it is
possible that the ' Ordinal ' s was already finished and had
been used by Cranmer at S. Paul's before Dec. 31 1549.6
This germ of an English Pontifical was published in March
1549-50 as Thefourme and maner of makyng and consecratyng
of Archebisshoppes Bisshoppes, Priestes and Deacons, printed
by R. Grafton.
For the bibliography, see J. Parker Introduction to the successive
revisions p. xxix.
1 Pp. xvi, lxxxii above. 2 Stat. 3 and 4 Edward VI c.T2.
3 Acts of the Privy Council ii. 379. The names of the commissioners are
unknown. 4 Dixon History ofthe Church of England iii p. 322 ; Procter and Frere, p. 81.
5 Perhaps the use of ' Ordinal ' in this new sense first occurs in Bramhall
The consecration and succession of protestant bishops justified 1656 {Works,
Angl.-Cath. Libr., iii p. 96), and was first officially recognised in the bull Apos-
tolicae curae of Leo XIII (1896) and the Responsio of the English archbishops
(1897). 0 Strype Memorials of Cranmer ii 1 1 (ed. Oxon. 1840, i p. 273).

THE LATIN ORDINATIONS cxxxi
The materials employed in the compilation of the rite,
other than the New Testament, were two : the traditional
Roman rite of the Pontificalia, and the De ordinatione legitima
ministrorum ecclesice reuocanda of Martin Bucer.
( i ) Like the rites of other sacraments, that of Ordination is in its essence
quite simple and obvious. After the choice of the church is made,
the elect are presented to the ordainer or ordainers, and he, or they,
lay hands upon them and pray (Acts vi 5, 6 ' elegerunt . . . hos statu-
erunt ante conspectum apostolorum, et orantes imposuerunt eis manus ').
In the old Roman rite, the three lowest of the minor orders were not
ordained publicly, if at all ; acolytes and subdeacons were presented to
the bishop, at the communion during Mass, received the characteristic
instruments of their ministry, and were ordained with a benediction with
out imposition of hands (Ordo Romanus VIII in Mabillon Mus. Ital. ii
p. 85). Deacons and presbyters, after being presented to the faithful for
approval on the Ember Wednesday and Friday, were solemnly ordained
before the Gospel of the stational Mass of Saturday night. After the
Pope had recited the deed of their election, the archdeacon brought them
before him ; the Pope bade the prayers of the Church for them, and the
Litany was recited, followed by a collect. Then the Pope ordained, first
the deacons, then the priests, with imposition of hands and a solemn
prayer; after which they were clothed, each with his characteristic vest
ment, and one of the new deacons read the Gospel (Ord. Rom. IX, ibid.
pp. 89 sqq.). The procedure was essentially the same in the case of a
bishop-elect. After election he resorted to Rome with representatives of
his church, and there his election and his qualifications were scrutinised.
If all was found satisfactory, he was consecrated on a Sunday. After the
Gradual, the. archdeacon went forth to the sacristy and clothed him in
dalmatic, planeta and shoes; and then brought him before the Pope.
The Pope proclaimed his election and bade the prayers of the faithful,
and the Litany was sung ; and after a collect followed the imposition of
hands and the solemn prayer of consecration ; and the Mass was resumed
with the Alleluia (Ord. Rom. VIII, ibid. pp. 86 sqq.). The GaUican
Ordinations were of the same general form as the Roman, except that the
minor orders were all ordained publicly, with the delivery of the instru
ments by the bishop, a bidding and a prayer ; during the solemn prayer
and imposition of hands at the consecration of a bishop, two bishops held
the book of the Gospels open on the head of the elect; and in the
ordinations of presbyters and bishops, after the imposition of hands and
the solemn prayer, their hands were anointed, with an accompanying
formula (Statuta eccl. antiq. [Bruns Canones i pp. 140 sqq.]; Missale
Francorum [Muratori Lit. rom. vet. ii 661 sqq.]; Duchesne Origines
PP- 349 sqq.). The Pope ordained and consecrated alone : in all other
cases everywhere, at the ordination of a presbyter all the presbyters

cxxxii THE LATIN ORDINATIONS
present, and at the consecration of a bishop all the bishops (who must of
necessity be two at least besides the metropolitan), joined in the imposi
tion of hands (Duchesne Origines pp. 348 sq., 357, 361).
In the course of the middle ages the rite became complicated and
decentralised. (1) Already in Gelasianum I xcv sq., xcix the Roman and
the GaUican rites are found combined, so that in the ordinations of
deacons and presbyters the central prayers of both rites occur in succes
sion. (2) Later, the hands of presbyters and bishops (and of bishops
the head as well) were anointed. (3) The delivery of instruments was
extended from the minor orders to the diaconate and the presbyterate,
and each delivery had its appropriate formula. (4) Subdeacons,
deacons, and presbyters were clothed each with his characteristic
vestment, and the bishop invested with his insignia, viz. staff, ring
and mitre, as a formal part of the rite, each delivery being accom
panied by its formula. (5) The imposition of hands, in the case of
deacons and presbyters, becomes detached from the Prayer, and in the
case of priests a second imposition, with Accipe Spiritum sanctum : quorum
(S. Jo. xx 23) is added at some point in the rite.1 (6) The Litany is
shifted from its original connexions, in the Ordination of deacons and
priests ; and Veni Creator is introduced into that of presbyters and
bishops. (7) The whole series of ordinations, from that of doorkeepers up
to that of presbyters, is dovetailed into the Mass of Catechumens of the
Ember vigil-mass, the seven orders being conferred one before each of the
five Lessons and before and after the Gospel. Among the consequences
of some of these developments, perhaps the most significant was this, that
differences of opinion, some of them certainly mistaken, emerged as
to what is the essential act of Ordination ; differences and mistakes
which were not corrected till the 17th cent.2; and in fact they persisted
till the 19th cent, and perhaps have not wholly vanished even now.
(2) Martin Bucer (Butzer), driven from Strassburg by the enforcement
of the Interim of Augsburg (1548),3 at Cranmer's invitation4 came to
England, April 1549. He was made Regius Professor of Divinity at
Cambridge, and assumed his duties there at the beginning of the
academical year. Meanwhile he was Cranmer's guest for three months ;
and no doubt it was during these months that he wrote the De ordinatione
legitima,5 in view of the project of English forms of Ordination, which
must have been already in Cranmer's mind.

1 For the various positions in the rite in which this formula is found,.
see H. A. Wilson The Pontifical of Magdalen College, H. B. S. 1910, p. 267.
2 By the Oratorian, Jean Morin, in Commentarius de sacris Ecclesice Ordina-
tionibus Paris 1655.
3 Kidd Documents pp. 358 sqq.
4 Cranmer Miscellaneous writings, ed. Parker Soc, p. 423 ;
Strype Memorials of Cranmer ii 1 3.
6 Bucer Scripta Anglicana, Basel 1577, pp. 238 sqq.

BUCER DE ORDINATIONE LEG1TIMA cxxxiii
The tract consists of (a) an essay on the sacred ministry and the
need and method of scrutinising ordinands ; and (b) a rite of Ordina
tion. The preliminary enquiries to be made about the ordinands,
and the examination of the ordinands themselves, comprised under 32
heads, are characteristically detailed and inquisitorial, while at the end
the ordinands are required to swear that they have answered truly ; and
the features of the rite are characteristically prolix. The examination
over, on the Sunday preceding that of the Ordination, the names of the
ordinands are announced in church. Since in Bucer's conception the dis
tinction between the ' three orders of presbyters ' is a vague one, he pro
vides only a single form, while suggesting that things ' be done somewhat
more at length and more weightily ' (aliquanto pluribus et grauius) in the
case of bishops, and that a like distinction be made between the ordina
tions of ' presbyters of the second and of those of the third order.' 1 After
a sermon to the people on the sacred ministry, setting forth in what sort
the Lord instituted it, in wha't honour He would have it held, and what He
would confer on His people through it, and the duties of the minister to
the Church, and commending the ordinands to the prayers of the Church ;
and after the 'common prayers' which customarily follow the sermon;
the whole congregation is to sing the Veni sancte Spiritus 2 ; and Pss. xl,
cxxxii, cxxxv, the Epistle (Acts xx 17-35 or r Tim. iii) and the Gospel
(S. Mat. xxviii 18-20, S. Jo. x 1-16, or S. Jo. xx 19-23) follow. The chief
ordainer then delivers a long allocution to the ordinands and scrutinises
lihem once more in a series of nine questions ; and having presented them
to the people and challenged objections, he bids the people pray for them
in silence. The silent space over, he says Dominus vobiscum, Oremus and
a long prayer ; which ended, he and all the presbyters impose hands on the
kneeling ordinands, while he says Manus Dei omnipotentis, Patris, Filif, cV
Spiritus sancti sit super vos, protegat cV gubernet vos, vi eatis, cV fructum
vestro ministerio quamplurimum afferatis, isque maneat in vitam ceternam
[S. Jo. xv 16]. Amen. The Mass is resumed with the Creed, and the
newly ordained remain where hands were laid on them till they have
communicated. These were the materials out of which the English rite
was compiled ; and the result may perhaps be sufficiently
described as follows.
(1) The Minor Orders and the Subdiaconate, and with
them the rites of their ordination, are abolished by a stroke
of the pen, without even so much as the authority of the
Act of Parliament, which provided for 'a form and manner of
making and consecrating of archbishops, bishops, priests,
deacons* and other ministers of the Church.'
1 Bucer Scrifita Anglicana, Basel 1577, p. 259. s Cp. p. xxxiv above.

cxxxiv THE ENGLISH ORDINATIONS
(2) For the three highest of the Sacred Orders, the frame
work and arrangement of the traditional rite is preserved,
with some shifting of individual features ; in particular, of
the presentations and of the Litany in the ordination of
deacons and presbyters, and of Veni creator and Accipe
Spiritum sanctum in that of presbyters ; while in the con
secration of bishops, the scrutiny and the oath of obedience
are separated and differently placed, the imposition of hands
and of the Gospels, for which latter the Bible is substituted,
is placed after the consecratory prayer, and the ceremony as
a whole is postponed till after the Gospel.
The standard of comparison in respect of order of parts here adopted
is the rite of the Salisbury Pontifical printed by Maskell (Mon. rit. ii
pp. 164 sqq.). But (1) in the existing English Pontificals of the 1 2th
cent, two of which (those of Magd. Coll. Oxford and Trinity ColL
Dublin) are Canterbury books and may represent the traditional use of
the archbishops with which Cranmer was familiar, the presentation of all
orders at once, with the Litany immediately following, is placed after the
Introit (H. A. Wilson The Pontifical of Magdalen College pp. 58 sq., 264) ;
(2) in some of the same Pontificals marginal notes in later hands direct
the addition of Accipe Spiritum sanctum and Veni creator at some point or
points of the rite, the Magd. Coll. book placing both, the Dublin book
Veni creator, immediately after the Gospel (ibid. p. 267). Thus the change,
relatively to the order of the Canterbury books, of the position of the
presentation and the Litany in the ordination of deacons, and in that of
both deacons and priests when both are ordained together (as is implied
in the rubric on p. 996), is very slight; while the position of Veni creator
is unchanged. (3) Whereas hitherto deacons and priests had been ordained
in the course of the Mass of the Ember vigil, which had
nothing to do with ordinations, the Mass is now in each case
so far proper that it has its own Epistle and Gospel, and that
of the ordination of priests its own Introit as well.
(4) The ordination of deacons and priests is in one respect
assimilated to the consecration of bishops. Hitherto there
had been no public scrutiny except in the case of bishops :
now, those to be ordained deacons or presbyters are examined
before the Church ; the deacons with seven questions (4 of
them derived from Bucer, one adapted from traditional
material) ; the priests in 8 questions, all from Bucer.

THE ENGLISH ORDINATIONS cxxxv
On the examination of bishops, see the so-called Canons of the 4th
Council of Carthage, or Statuta antiqua ecclesiae, in fact a collection of
canons of the early 6th cent, belonging to the province of Aries (Bruns
Canones i p. 140 : Duchesne Origines du culte p. 337). There are
sporadic instances of a short public scrutiny of presbyters : Martene de
ant. Eccl. rit. I viii n ordines vii (Compiegne), viii (Salzburg), xiii
(Cambrai), xvi (Mainz).
(5) While, among the universally observed elements of
the Latin rite, there was no didactic element, except what
was implied in the scrutiny of bishops, individual Pontificals
might and did contain charges to be delivered to candidates
for each order, varying from a summary Diaconum oportet
(p. 950), to allocutions of considerable length. In the Eng
lish rite this element is made normal and constant at the
ordination of priests, in the allocution preceding the scrutiny.
This allocution, which repeats in part what has already been
provided for in the sermon, reproduces all but a few lines of
that of Bucer, with the effect that the teaching-office and the
personal life of the priest are didactically emphasised as they
had not been in the Latin rite.
See the Admonitions to the several orders in Martene de ant. Eccl. rit.
I viii 8 § 3, and Maskell J^». rit. ii pp. 171 sqq. notes, and pp. 237 sqq.
With the emphasis on personal life and teaching-office, cp. the ancient
treatises on the priesthood : S. Greg. Naz. Apol. de Fuga ; S. Chrys.
de Sacerdotio ; S. Jer. Ep. Iii ad Nepotianum : S. Greg. M. Liber regulae
pastoralis. (6) The traditional multiplied and diffused acts of consec
ration are avoided, and the whole action is concentrated on
a central imposition of hands and its accompanying formula.
Here no doubt Cranmer and the rest were so far misled by
current theory as to suppose the imperative formula to be
the proper ' form ' of Ordination, with the result that in
the ordination of deacons they omitted the prayer originally
accompanying the imposition of hands (only using parts of
it in the post-communion collect) ; and in the ordination
of presbyters they adopted a thanksgiving, including some
general petitions, derived so far as it goes from Bucer, but
omitting Bucer's most relevant clauses : in this perhaps again
misled by the opening of the current Latin form (Sursum

cxxxvi THE ENGLISH ORDINATIONS
corda, Vere dignum) so far as to suppose that the traditional
prayer was only a eucharistic adjunct to the act of ordination.
This is avoided in the consecration of bishops, where, after
Bucer's introduction, the text of the prayer reproduces part
of the ancient prayer. In Bucer's rite also the central action
is concentrated on the imposition of hands with an imperative
formula ; but here, at the decisive point, the English rite
deserts Bucer's formula and retains the traditional and
scriptural Accipe Spiritum sanctum.
(7) The unction of presbyters and bishops, and the formal
vesting of all three orders is abolished, and the staff alone
among his insignia is delivered to the bishop.
The imposition of the Bible' on the head of the bishop, after the
imposition of hands, is no doubt meant to represent both the imposition
and the tradition of the Gospel.
The table on the following pages exhibits the relation of the English
Ordinations of Deacons and Priests to those of the Pontifical and to
Bucer's rite. Details which were afterwards omitted are enclosed in [ ].
Notes. P. 930. The Mass of Ember Saturdays is in origin that of
the vigil, anticipated for convenience' sake, and really belongs to Sunday.
The last paragraph therefore essentially only restores the ancient usage.
P. 932 sqq. On the position of the Presentation and the Litany, see
p. cxxxiv above. P. 934 sqq. In the Pontifical, only the Litany itself is
said (without Pater noster and the prayers following) and that in a some
what shorter form than at Rogations. In the first col. the sources here
enclosed in [ ] were omitted on pp. 174 sqq. (see pp. lxv sqq.). No
doubt the whole English Rogation is said (unfortunately enough) to
avoid the duplication which would otherwise be required by Injunction
24 of 1547 (pp. lxii sq.). P. 944 col. 1 : from the consummatio (Maskell
M.R. ii p. 208). P- 946. 'thine misters,' for 'the ministers,' is
so printed in the copy here followed. P- 950. Itaque quarendum est is
from the preliminary examination of the ordinand (Scripta Anglicana p.
248), not from the scrutiny at the time of ordination. Add to it the further
question in the same examination ' An pro canonicis libris habeat quos
vetus ecclesia canonicos agnovit iuxta canonem Irenaei, Origenis, Eusebii
& Hieronymi ' ; which, along with the ' omnibus ' of the former question,
perhaps throws light on the real meaning of the question. P. 954.
Abundet ineis: from Vere dignum . . . honorum dator (Maskell ii p. 208),
the central prayer of consecration of deacons. P. 974. On this position
of Veni creator see above p. cxxxiv. P. 976. The stanza Da gaudiorum
is not in the texts of the Sarum Missal (ed. Dickinson c. 577) or Breviary
(ed. Wordsworth and Procter c. mviii), but it is found in other texts (see

ORDINATIONS OF DEACONS AND PRIESTS cxxxvii

Pontifical
Maskell M.R. ii
pp. 165 sqq.

iS£o: Deacons
(pp. 932 sqq.)

1550 : Priests
(pp. 960 sqq.)

Bucer
Scr.Ang.r>-p.2&sq<\.)

Sermon.

Sermon. Presentation. ¦

Sermon.

Sermon.

Litany

Veni sancte Spiritus.

Collect.

Officium (de die).
[Introit (of day)].
[Introit (Ps. xl,
Pss. xl, cxxxii,
cxxxii, or cxxxv)].
cxxxv.
Lord have mercy.
Lord have mercy.
Glory he to God on
Glory be to God on
high.
high.
Oratio I (de die).
Collect (of day).
Collect (of day).
Presentation of ordi
nands.
Ordination of minor
orders and sub-
deacons, one before
each lesson.
Epistola (de die).
Epistle (proper).
Epistle (proper).
Epistle (proper).
Tractus (de die).
Litania.
Oath of supremacy.
Diaconum oportet.
Examination.
Imposition of Bish
Imposition of Bish
op's hand with
op's Hands with
Accipe Spiritum s.
Take thou authority.
Oremus dilectissimi
Oremus. Flectamus
(silent prayers)
Levate
Exaudi Domine.
Dominus vobiscum
Sursum corda
Gratias agamus
' Vere dignum . . hon-
orum dator . .
Tradition of Stole :
In nomine . . . ac
cipe stolam.
Pax tecum.
Tradition df Gospels:
Tradition of N.T.
In nomine . . accipe
Take thou authority
potestatem legendi.
to read.
Dominus vobiscum
Oremus
Domine sancte pater.
Tradition of Dalmatic :
A deacon [puts on
Induat te dominus.
a tunicle and]
Et sit in corde
reads the
Evangelium (de die).
Gospel (proper).
Gospel (proper).
Gospel (proper).
Come holy ghost.
Presentation.
Litany
Collect.
Oath of supremacy.
CXXXVI11

ORDINATION OF PRIESTS

Pontifical

1550: Deacons

1550 : Priests

Bucer

Sacerdotem oportet.
Imposition of hands
of Bishop and
Presbyters (in
silence).
Oremus dilectissimi
Oremus. Flectamus
(silent prayer).
Exaudi nos.
Dominus vobiscum
Sursum corda
Gratias agamus
Vere dignum . . .
honorum dator. .

Disposition of Stole :
Accipe iugum
Pax tecum.
Tradition of Chasuble.
Accipe vestem.
Dominus vobiscum
Oremus
Deus sanctificaiionum.
Veni creator.
Blessing and unction
of hands :
Dominus vobiscum
Oremus
Benedic . . has manus
Consecrare . . manus
istas.
Tradition of Paten
and Chalice :
Accipe potestatem
offerendi.

Offertory to Com
munion.

Imposition of Bish
op's hands :
Accipe Spiritum
sanctum : quorum.
ClothingwithChasuble. Kiss and
Pax domini.
Orate pro me.
Benedictio Dei.

Postcommunio.

Benedicamus Domijio.

Allocution Examination.

Bidding (silent prayer).
The Lorde be with you
Let us praie
Almightie god and
heauenly father.
Imposition of
hands of bishop
and presbyters
Receaue the holy
Ghoste, whose.

AllocutionExamination.

Dominus vobiscum
Oremus
Deus omnipotens
pater Domini.
Imposition of
hands of chief
ordainer and
presbyters
Manus Dei om-
niiiotentis.

Creed.
Offertory to Com
munion.

Almightie and euerl.
A Imightie God, geuer
Blessing.

Tradition of Bible
[and Chalice] :
Take thou authority
to preach . . and
to minister the.

CreedOffertory to Com
munion.

Almightieandeuerl.
Most mercifull Fa
ther.
Blessing.

Creed.
Continuation to
Communion.

Prayer. Blessing.

CONSECRATION OF BISHOPS cxxxix
Julian Diet, of Hymnology p. 1 207), among them in that of a Christ Church,
Canterbury, Psalter and Hymnal (Bodl. MS Ashmole 1525 f. 149).
P. 992- On tne omission of Bucer's clauses in this prayer (' et precamur
vt sanctum Spiritum tuum in nomine filij tui opulente in hos ipsos tuos
ministros effundas, eosque semper eos doceas et gubernes, quo tuo populo
gregi boni pastoris nostri filij tui ministerium suum et fideliter et vtiliter
praestent : ac eo quam plurimos gloriae tuae quotidie adducant ') see above
p. cxxxv. With Bucer's prayer cp. that of the Cassel Kirchenordnung of
JS39 (Richter i p. 305), which is either the nucleus of Bucer's, or an
abbreviation of it, unless both depend upon a common original. The
rubric Benedicente eos precedes Oremus dileclissimi (pp. exxxviii, 988).
P. 994* ^n Accipe Spiritum sanctum : quorum, which was gradually
adopted in Pontificals from the 1 2th or 1 3th cent, onwards, and came to
be regarded as the ' form ' of presbyteral ordination, see Morin de
Ordinationibus III vii 6; Martene de ant. Eccl. rit. I viii 9 §§ n sq.;
Denney and Lacey de Hierarchia anglicana §§ 101 sqq. ; Encheirid. Colon.
i. exeviii ; Cone. Trident, sess. xxiii can. 4. On its several positions in the
rite, see above pp. cxxxii, cxxxiv; it most commonly occurs, with the imposi
tion of the hands of the bishop alone, before the post-communion (Wilson
Pontifical of Magd. Coll. p. 267 ; Maskell Mon. rit. ii p. 231). With the
formula Take thou aucthoritie cp. the Brandenburg Kirchenordnung
(Richter i p. 332) ' Man sol auch die misbreuch vnterlassen, als furnem-
lich da gesagt wird . . . Accipe potestatem offerendi sacrificium pro uiuis
et defunctis, Das dem haubdartickel unserer Christi. Religion entgegen,
An des stad sol jnen befohlen werden, Das h. Euangelium zupredigen,
vnd die hochw. Sacramenta nach Christi einsetzung zureichen vnd
auszuteilen.' With 'to heare and receaue' in the collect cp. 1 Thess.
ii 13- P. 998 sqq. The table on the following pages exhibits the English
Consecration of Bishops, compared with the rite of the Gelasianum and
Ordo Romanus viii, a medieval English Pontifical, and Bucer's rite of
ordination. In col. 1, [ ] indicate the successive features of the Mass,
inserted, in accordance with Ordo Rom. viii, into the Gelasian scheme ;
in col. 3, features altered or rejected later.
P. 998. Cantor incipiat should have & in the margin, since the ex
amination of the elect (p. 1006 sqq.) in the Pontifical precedes the Introit.
In Maskell's Pontifical (Mon. rit. ii pp. 268 sqq.) the Mass is that ofthe
day, with the collect Adesto supplicationibus added to that of the day ; but in
the Magd. Coll. Pontifical (Canterbury) the collect is Adesto supplicationi
bus, the Ep. 1 Tim. iii (as here), and the gradual Immola deo (Wilson p. 73).
P. 1006. That it may please thee: the Magd. Coll. Pontifical has 'Ut
fratrem nostrum N. electum pontificem in vera religione conseruare
digneris' (Wilson p. 73). P. 1012. The detailed examination ofthe
faith ofthe elect, after Hec omnia, is omitted. P. 1012. Sint speciosi :
from the prayer Hoc domine following the unction (Maskell ii p. 279).

cxl

CONSECRATION OF BISHOPS

Gelasianum

Pontifical

1550

Bucer

(1 xclx)

(Maskell M.R. ii pp.
254 sqq.)

(pp. 998 sqq.)

( Scr. A ng.pf. 238 sqq. )

Sermon.

Veni sanctt Spiritus,
Examination with
Oath of Obedience,
[Antiph. abIntroit. [
Officium (de die).
[Introit (Ps. ad,
cxxxii, or cxxxv)].
Pss. xl, cxxxii, cxxxv.
Kyrie eleison.
Lord have mercy.
[Gloria in excelsis'].
Gloria in excelsis.
Glory beto God on high.
[Oratio].
Orationes.
Collect (of day).
i
[Epistola].
Epistola (de die).
Epistle (proper).
Epistle (proper).
[Graduale].
Graduale (de die).
[Alleluia],
Alleluia (de die).
Gospel (proper).
Gospel .(proper).
Vesting of elect.
Episcopum oportet.
Presentation. King's Mandate.
Oath of Supremacy
Oath of Obedience.
•Oremus dilectissimi
Oremus dilectissimi
Brethren it is written
[Litania].
Litania.
Litany
Collect.
Allocution.
Examination.
Examination.
Imposition of the
Gospels and of
THE HANDS of the
Metropolitan and
the Bishops, during
Veni. creator Spiritus
Comcholy Ghost.
and
Oremus
Propitiare domine.
Propitiare domine.
Dominus vobiscum
The Lorde be with you
Dominus vobiscum.
Sursum corda
Gratias agamus
Let vs prai'e
Oremus
Vere dignum et . . .
Deus honorum . . .
honor omnium . . .
Almightie God and
most mercifull . . .
Deus omnipotens, pa
ter Domini . . .
fluore sanctifica.
rore sanctifica.
Unction of the Head
with oil and chrism :
Unguatur cV consecr.
Pax tibi
Hoc domine copiose.
Hoc domine copiose
that he may evermore
sint speciosi muncre
sint speciosi munere
be ready . . .
in due season ....
tempore necessario .
tempore opportuno . .
Per.
Per dominum nostrum
through lesu Christ
lesum Christum, fili-
our Lord who ....
Pater sancte omnip.
Spiritus s. septiform.
Ant. Unguentum in
capite. Ecce quam.
Gloria.
Unction of the Head
with chrism :
Unguatur et cons.
CONSECRATION OF BISHOPS

cxli

Gelasianum

Pontifical

155°

Bucer

Unction of Hands :
Unguantur manus
Deus et pater '
Immensam clement.

Imposition of the
hands of the Me
tropolitan and the
Bishops :
Take the holy Ghost.
[Imposition] of the
Bible :
Geue hede vnto read
Imposition of the
hands of the or
dainer and the
presbyters :
Manus Dei omnipot.
ing.
Blessing of Staff:
Sustentaior human.
Tradition of Staff :
Accipe baciilum.
Blessing of Ring :
Creator et conserv.
Tradition of Ring :
Accipe annulum.
[Tradition of Staff:]
1 Be to the flocke.
Blessing of Mitre :
Deus cuius provid.
Tradition of Mitre :
Deus qui mitrae.
i
Tradition of Gospels :
Accipe euangelium.
Pax tibi.
[Evangelium]
EvANGELlUM(dedie).
[Oremus to PoST-
communio].
Credo to POSTC0M-
MUNIO.
Creed to Thanks
giving.
Moste merciful Father.
Creed to Com
munion.
Prayer.
[Ite, missa est].
Ite, missa est.
Blessing.
Blessing.
P. 1014. Et ordinatore should have J5 in the margin : it occurs between
the Litany and Veni creator (Maskell ii p. 272). On Accipe Spiritum
sanctum as the form of episcopal consecration see J. Morin de sacris
Ordinationibus III ii 2 : none of the English Pontificals has it except
Lacey's (Barnes Liber pontificalis of Edm. Lacey, bishop of Exeter, p.
95). 2 Tim. i 6, 7, which here determines the intention of ' Take the
holy ghost,' was generally interpreted as referring to S. Timothy's conse
cration to the episcopate : e.g. Glossa ordinaria, S. Thomas Aq., Nicholas
of Lyra, Erasmus, in loc. Et duo episcopi : viz. immediately after the
Litany. The Scriptural citations on this page are perhaps influenced
by the Great Bible, but none of them follows it exactly. P. I0l6. The
final collect follows the sense and order of the Inthronization prayer, but
derives its wording from 1 and 2 Tim. (not according to the Great Bible).
Cp. Journ. of Theol. Studies xiii p. 561.
cxiii RECEPTION OF THE BOOK OF 1549
X
I. The Book of Common Prayer was variously received.
(i) It is possible, and even likely, that it was widely accepted
as satisfactory on its merits, or at least silently acquiesced in.
But what is more apparent is (2) that, on the one hand, many
who welcomed it regarded it with only a relative satisfaction,
as an instalment, and hoped for more drastic measures to
follow ; and, on the other hand, many disliked it, sub
mitted to it only with open reluctance, and endeavoured
to make the best of it ; while (3) there were those on both
sides who deplored and rejected it, from opposite points of
view. The middle groups found their most notable repre
sentatives, for the present purpose, in Martin Bucer, on the
one side, and Stephen Gardiner, bishop of Winchester, on the
other. (1) On June 4 1549 the Protector Somerset writes to Reg. Pole
that ' a form and rite of service ' has been ' allowed, set forth and estab
lished by act and statute, and so published and divulged to so great a
quiet as ever was in England and as gladly received of all parts '
(Pocock Troubles connected with the Prayer Book of 1540, Camden Soc,
p. x) ; and on the next day, Dryander (the Spaniard Francisco Enzinas,
11552) writes from Cambridge to Heinr. Bullinger at Strassburg, 'A
book has now been published a month or two back, which the English
churches received with the greatest satisfaction' (Original Letters,
Parker Soc, p. 350) ; but all this is before the book came into use,
and both the writers are interested to make the best of the situation.
On the other hand, the state of things revealed by the second Act of
Uniformity (p. 9 below) presupposes the tyranny and violence which
followed the fall of Somerset. (2) For relative approval, combined with
criticism, see Original Letters pp. 266, 351, 535 sq., 635. But the
tract in which Martin Bucer represents this attitude, while it is the
only detailed estimate which survives, is also notable for its keen
appreciation of the merits of the book and for the ability and modera
tion and discrimination of its criticism. Censura Martini Buceri super
libro sacrorum, sev ordinationis Ecclesiae atque ministerii ecflesiastici in
regno Anglia (Bucer Scripta anglicana Basel 1577, p. 456 sqq.) was
written in response to a request for his judgment on the book and was
presented to Tho. Goodrich, bishop of Ely (1534-1554), Jan. 5 1550-1 :
(in the print it is described as addressed to Cranmer ; on the facts see
Gasquet and Bishop, p. 288 note v). In a summary, and apart from

BUCER'S CENSURA cxliii
the argument and exposition, it is impossible to do any justice to
Bucer's criticisms; and the following attempt barely to state and to
classify them must suffice. (Cp. the summary in Procter and Frere pp.
73 sqq.) (a) The most important of them — he would extend the objection to
the benediction of things to the sacraments and would eliminate the con
ception of 'consecration' from the Mass itself: accordingly he objects to
the direction that only ' so much bread and wine ' be prepared at the
offertory 'as shall suffice for the' communicants (p. 662 below), and
he would abolish the invocation and the sign of the cross, and the acts
accompanying the recital of the Institution1 (p. 692); and in Baptism,-
the hallowing of the water (p. 738), and with it the clause '& by the
baptisme ... of sinne' in the first prayer of the Order of Baptism
(pp. 726 sq.) : (b) he would abolish the exorcism at Baptism (p. 730)
and proposes a prayer to take its place ; and unctions, both the chrism
of Baptism (p. 742) and the oil of the sick (p. 834): (c) he deprecates
pictorial ceremonies; the mass-vestments (p. 638) and the expressive
gestures allowed (p. 926) ; beginning the baptismal rite at the church-
door (p. 726), the chrysom (p. 742) and consequently the returning of
it at Churching (p. 884) : (d) at the same time his instinct for verbal
didacticism appears in his desire for further authorised Homilies; for
the administration of Baptism, not in Divine Service (p. 726), but
between the sermon and the communion, when most people are pre
sent; for an enlargement of the Catechism and extended catechising
(p. 796); for the use of the Penitential Office four times a year, and not
only on Ash Wednesday, and for a series of maledictions against violators
of the Decalogue instead of the existing series (pp. 886 sq.); for detailed
explanations of the ceremonies retained ; and for a confession of faith to
be added to the book, setting forth controverted points, for the help
of the clergy : (e) his inquisitorial instinct reappears in his desire for
new conditions of Confirmation ; and for more stringent and compre
hensive inquiries before Ordination : (f) he rejects a number of traditional
usages: the use of the choir for Divine Service (p. 132); the exclusive
use of wafer-bread (p. 716), the delivery of the Sacrament into the mouth,
instead of into the hand (p. 718), the presence of non-communicants at
the Mass (p. 662), and the celebration of two masses at Christmas and
Easter (pp. 216, 394); all prayer for the dead (pp. 690, 858 sqq.);
and offering on the part of the woman at Churching (p. 884) ; while he
would limit the holydays to Sundays, Annunciation, Christmas, Circum
cision, Epiphany, the Passion, Easter, Ascension, Pentecost, Visitation,
S. Jo. Baptist, SS. Peter and Paul, the Martyrs (i.e. All Saints) and the
Angels; and if the commemoration of any other individual Martyr
or Apostle be kept, he would begin it only after noonday: (g) he
1 Procter and Frere p. 74 are mistaken in saying that Bucer would abolish
'Who in the same night ' &c : see Censura ix p. 468.

cxliv RECEPTION OF THE BOOK OF 1549
also objects to two new directions : those relating to the use of a
'half-mass' when none have signified their intention to communicate
(p. 714), and to the direction (p. 716) which allows representatives of
households to provide substitutes to offer and communicate for them :
(h) he makes certain prosaical criticisms : of the phrase ' the slepe of
peace ' (p. 690) ; of the reference to ' the ministerye of thy holy Angels '
as bringing our prayers before God (p. 694 : cp. Apoc. viii 3) ; of the
description of infants as 'coming' to Baptism (p. 728); and of their
being directly addressed (pp. 728, 734 sq.), and accordingly he proposes
a prayer at the signing with the cross in place of the direct address
(p. 728); and (j) lastly he would have the confession (p. 696) and 'We
do not presume ' (p. 698) said by the people with or after the minister.
Peter Martyr (Pietro Martire Vermigli [1500-1562], a Florentine
Augustinian canon, who, suspected of heresy, had fled from Italy, and
came to England by way of Zurich and Strassburg in 1547, and was
now Regius Professor of Divinity at Oxford) also presented a criticism
to Cranmer, on the basis of such knowledge of the book as he had
gained from a partial translation into Latin made by Sir Jo. Cheke ; but,
on learning more of it from the Censura, he approved and adopted
Bucer's criticisms, and adding a further one, objecting to the reservation
of the blessed sacrament provided for on p. 842, made a further report
to Cranmer (see his letter to Bucer, Jan. 10 1550-1, in Strype Memorials
of Cranmer app. Ixi : the criticisms are no longer extant). The attitude
of those who accepted the Book of Common Prayer reluctantly, but
tried to make the best of it, is variously illustrated : by Edm. Bonner,
bishop of London, who did not enforce the new rite in his diocese, and
himself 'very seldom or never' officiated at it in his cathedral church
(Cardwell Doc. Ann. i 66 sqq. ; Foxe Acts and Monuments, ed. Pratt, v
729), till by order of the Council he ' dyd the offes at Powlles both at
the processyon and the comunione dyscretly and sadly' on Aug. 18
1549 (Grey friars' Chronicle p. 62) ; by those who continued to observe
in the execution of the new rite all the ceremonial usages which were
not expressly forbidden (Bucer Censura pp. 472, 493 sq. : Original
Letters -a. 72: Cardwell Doc. Ann. i p. 65); and, what is more im
portant for the present purpose, by Stephen Gardiner. As a prisoner
in the Tower from June 13 1548 till the beginning of the next reign,
Gardiner had no public concern with the book ; but he was willing to
acknowledge that he could in conscience observe and enforce it
(Foxe vi p. 114); and he was able to find in it a weapon which he
could use in his controversy with Cranmer. In 1549 Cranmer pub
lished a work which he entitled A defence of the true and catholike
doctrine of the sayament of the body and bloud of our sauiour Christ.1
1 A Latin version Defensio vera et Catholica Doctrines de Sacramento
corporis et sanguinis Christi Servatoris nostri, &c. London 1553 (reprinted at
Emden 1557, and with Writings and disputations of Thomas Cranmer..

GARDINER'S EXPLICATION cxiv
To this Gardiner in his prison wrote in reply An Explication and
Assertion of the true Catholick Faith, touching the most blessed Sacrament
of the Aultar : with Confutation of a Book written against the same,
which he handed to Cranmer during his trial at Lambeth in Dec. 1550.
Cranmer retorted in An answer . . Vnto a craftie and Sophisticall
cauillation, deuised by Stephen Gardiner Doctour of law, late Byshop of
Winchester agaynst the true and godly doctrine of the most holy Sacra
ment, ofthe body and bloud of our Sauiour lESV CHRIST, 1551, of which
the text is as discourteous as the title-page. Gardiner's work is cited
at length in this retort; and it was also printed at Rouen without
printer's name in 155 1. In the course of his reply Gardiner frequently
appeals to the Book of Common Prayer as expressing or implying a
doctrine different from that set forth by Cranmer. (a) ' in the book of
common prayer it is truly said [below p. 716], in each part of the bread
consecrate and broken to be Christ's whole body ' ( Writings . . . of Thomas
Cranmer . , . relative to the Sacrament of the Lord's Supper, Parker Soc,
p. 63 : cp. 62) ; (b) ' the church by the minister, and with the minister,
prayeth that the creatures of bread and wine, set on the altar (as the book
of common prayer in this realm hath ordered [p. 692]), may be unto us
the body and blood of our Saviour Christ' (ib. p. 83; cp. 79): (c) 'this
persuasion,' (that in the mass we 'join' ourselves with Christ, 'present
ing and offering Him') 'hath been duly conceived, which is also in the
book of common prayer in the celebration of the holy supper retained
[pp. 686 sqq.], that it is very profitable at that time, when the memory
of Christ's death is solemnized [p. 688], to remember with prayer all
estates of the church, and to recommend them to God ' (ib. p. 84) : (d)
' As touching the adoration of Christ's flesh in the sacrament . . . [it] is
in my judgement well set forth in the book of common prayer [p. 698],
where the priest is ordered to kneel and make a prayer in his own, and
the name of all that shall communicate, confessing therein that is pre
pared there' (ib. p. 229 : if this seems a strained interpretation, it must
be remembered that for the priest to kneel before the blessed sacra
ment in the course of the Mass was quite unfamiliar and proportionately
startling) : (e) two of Gardiner's points, ' They ' (the ' papists ') ' agree
in form of teaching with that the church of England teacheth at this
day, in the distribution of the holy communion [p. 700], in that it is
there said, the body and blood of Christ to be under the form of bread
and wine' (ib. p. 51), and the 'teaching' 'that they receive with their
bodily mouth the body and blood of Christ ' is ' set forth ' ' by the book of
common prayer' (ib. p. 55), are controversially ineffective, since they
relative to the sacrament of the Lord's Supper, Parker Soc, 1844) was made
either by Jo. Young, afterwards Master of Pembroke Hall, Cambridge (Strype
Cranmer ii 25), or by Sir John Cheke, Edward VI's tutor and first Professor of
Greek at Cambridge (Cranmer Writings and disputations p. xxx), or each of
them made a version of his own {ibid.). k

advi PU'LLAIN'S LITURGIA SACRA
are only inferences and open to Cranmer's retort 'that neither is explicitly
asserted in the Book. (3) The attitude of simple rejection is illustrated, on
the one hand, by Jo. Hooper (T1558), now Somerset's chaplain, after
wards bishop of Gloucester, who wrote (March 27 1550) 'I am so much
offended with that book, and that not without abundant reason, that if it
be not corrected, I neither can nor will communicate with the church in
the administration of the supper' (Original Letters p. 79); on the other,
by the insurgents in Devon and Cornwall, who demanded a return to
the situation as it was under Henry "VIII and the Six Articles Act (see their
Articles in Strype Memorials of Cranmer app. xl ; and cp. Dixon Hist.
ofthe Ch. of England iii pp. 56 sqq.).
2. At this time were published Latin versions of two
service-books of foreign congregations settled in England.
(1) The one, Liturgia Sacra seu Ritus Ministerii in
ecclesia peregrinorum profugorum propter Euangelium Christi
Argentinae. Adiecta est ad finem breuis Apologia pro hac
Liturgia, per Valerdndum Pollanum Flandrum (London, Fet>.
23 155 1), was the rite of a company of Frenchmen and
Walloons, who on the enforcement of the Interim migrated
from Strassburg in 1550 and were settled by Somerset in the
abbey buildings of Glastonbury, there to practise their
religion under their pastor, Valerand Pullain, as ' Superin
tendent,' and to pursue their occupation as weavers. During
his exile from Geneva (1538-1541) John Calvin had been
pastor of the ' ecclesiola gallicana,' the congregation of French
reformed refugees at S. Nicolas in Strassburg ; and for the
worship of his congregation he had translated or paraphrased
the German reformed rite of Strassburg in the shape into
which M. Bucer had developed it since he became 'Superin
tendent ' in 1531. For a short time Valerand Pullain was
Calvin's second successor in the charge of S. Nicolas ; and
the rite represented by the Liturgia sacra is practically
identical, both in structure and in content, with what he
inherited from Calvin.
On the ' ecclesiola gallicana ' and its history, see E. Doumergue Jean
Calvin, Lausanne 1902, ii pp. 35,7 sqq.; on Valerand Pullain, a well
born Walloon of the neighbourhood of Lille, of an excitable and
turbulent temper, ibid. pp. 362 sq. Bucer's Strassburg rite is in Psalter
mil alter Kircheniibung, die man bey der christlichen Gemein zu Strass-

LASKI'S FORMA AC RATIO cxlvii
burg vnd anderswa fifldgt zu singen, Strassburg, W. Kopfel, 1539 (ibid.
p. 493 note4); of Calvin's rite no copy of the original ed. remains, but
it was reprinted by his successor, Pierre Brully, as La many ere de
faire pribres aux iglises francoyses . . . le tout selon la parolle de nostre
Seigneur, 1542, of which one copy .is extant (ibid, p. 489 note). On the
relations of the two rites, see A. Erichson Die Calvinische und die Altstrass-
burgische Gottesdienstordnung Strassburg 1894; Doumergue op. cit. pp.
494 sqq.; W. Walker John Calvin ('Heroes of the Reformation') pp.
222 sqq. On the Glastonbury 1 community and their rite, see Strype
Mem. of Cranmer ii 23 ; Eccles. Mem. II i 29, where an account of the rite
is given; and R. Laurence Bampton Lectures 1805, p. 199, and Procter
and Frere pp. 86 sqq. where the passages possibly important as bearing on
the Book of Common Prayer are cited.
(2) The second foreign rite now published, was Forma ac
ratio tota ecclesiastici Ministerij, in peregrinorum, potissimum
uerb Germanorum Ecclesia : instituta Londini in Anglia, per
Pientissimum Principem Anglice &c. Regem Edvardum, eius
nominis Sextu : Anno post Christum natum 1550 (without
place of publication or date, but of 1551 : reprinted, with an
apologia as against certain calumnies, Frankfort a. M. 1555).
This was the rite of a congregation of Germans, who, after the
enforcement of the Interim in Friesland, emigrated from
Emden in 1550 with their pastor John Laski, and on settling
in London were incorporated by the crown, allowed the
free exercise of their religion, and had assigned to them the
church of the Austin Friars ; while Laski was made ' Super
intendent ' of all the foreign congregations, German, French,
and Italian, in London. The Forma ac ratio is a prolix,
didactic, and tedious directory of worship and discipline, of
which the ritual seems, in some respects at least, certainly to
be derived from Guil. Farel's Genevan La maniere etfasson . . .
quon tient es lieux que Dieu de sa grace a visites, 1533.
On John Laski (a Lasco), a Polish noble, a pupil of Erasmus, who was
made bishop of Vesprim, and, on embracing extreme reforming opinions,
left Poland and became pastor of a congregation at Emden, and on the
publication of the Interim first came to England in 1548 to negotiate
hospitality for his flock, see Diet. Nat. Biog. xxsxii pp. 158 sqq..: on his
community in London, see Strype Mem. of Cranmer. ii 22; Dixon iii
pp. 231 sqq., 424 sqq. Farel's La maniere et fasson, of which apparently
only one copy is known to exist, in the Zurich Library, was printed by

cxlviii

REFORMED SERVICES

Pierre de Vingle at Serrieres; it is reprinted, from the Zurich copy,
verbatim et litteratim, in J. G. Baum Premiere Liturgie des iglises
reform6es de France de Van 1333 Strassburg 1859. It consists largely of
directions as to procedure and topics of prayer, instruction, and exhor
tation, rather than of prescribed formulae. (It may be noted that
Calvin's La forme des prieres et chantz ecclisiastiques [Corpus reformatorum
xxxiv pp. 161 sqq.; in Latin, Kidd Documents pp. 615 sqq.], adopted,
after Calvin's return, as part of the ecclesiastical organisation of Geneva of
1542, which became the liturgical norm of all Calvinistic communities, is
Farel's La maniere et fasson combined with much of the matter of
Calvin's Strassburg rite.)
All that concerns us in these books is the Sunday morning
service ; and of this the following table exhibits the schemes
of Calvin's (Strassburg) service, Pullain's, Farel's, and Laski's.
It is to be noted that Farel prescribes only an order and
general subject-matter, without formulae, except the Lord's
Prayer, the Creed and the Ten Commandments.

Calvin.

Pullain.

Farel.

Laski.

Lift up your heart.

Decalogue i-iv
(sung, in metre)
*Our help is in.
Our help is in.
•Admonition
Admonition
•Confession
Confession
Absolution
Absolution
Decalogue i-iv
Decalogue v-x
(sung, in metre)
(sung, in metre)
Prayer
Prayer.
Decalogue v-x
(sung, in metre).
Bidding
•Prayer
Prayer
Prayer
Prayer
Lord's Prayer
Lord's Prayer
Psalm
Lesson
Lesson
Lesson
Lesson
•Sermon.
Sermon.
Sermon.
Sermon.
Decalogue (recited
Decalogue (recited
by minister)
by minister)
Admonition
Admonition
Confession
Confession
Absolution.
Absolution.
Admonition
Creed.
Creed.
•Intercession
Intercession
Intercession.
Intercession
•Lord's Prayer.
Lord's Prayer.
Lord's Prayer.
•Creed.
Creed.
[Lord's Supper]
[Lord's Supper]
Psalm. *
Psalm.
Psalm.
•Blessing.
Blessing.
Dismissal.
Blessing.
THE SECOND ACT OF UNIFORMITY cxlix
Calvin's Genevan Sunday Morning Service follows his own Strassburg
service, rather than Farel's, and consists of the items asterisked in the
first col. together with a Psalm after the Confession and an Admonition
to pray before the Intercession ; while a Lesson is no doubt implied as a
' text ' for the Sermon — the purpose which the Lesson is directed to serve
in all the other books. The Lord's Supper, when celebrated, follows
the Creed in Pullain, Laski, and Calvin's Genevan rite : presumably there
fore it was the same in Calvin's Strassburg rite, of which I have not seen
the text, and perhaps in Farel's use, where the book gives no direction.
3. On Ap. 14 1552 was finally passed a second Act of
Uniformity, declaring that, whereas ' a verye Godlye ordre '
was ' sette forthe ' in the book of 1549, ' agreable to the
woorde of God and the primatiue Churche, verye coumfort-
able to all good people,' yet ' a greate noumbre of people,
in diuerse partes of this Realme . . . dooe wilfully, and
damnablye before almightie God, absteyn and refuse to
come to theyr parishe Churches ' ; and that, ' because there
hath arisen in the vse and exercise of the foresayde common
seruice in the Churche heretofore set forth, diuers doubtes
for the fasshion & maner of the ministraci5 of thesame,'
' therfore aswel for the more playne & manifest explanacion
hereof, as for the more perfeccio of the said ordre of common
seruice, in some places where it is necessary to make the same
prayer and fasshion of seruice more earnest and fitte, to
stirre christia people to the true honouring of almighty God :
The kynges most excellente maiestie, with thassent of the
Lordes and commos in this present Parlamet assembled, and
by thauctoritie of the same, hath caused the foresayd ordre
of commo seruice, entituled, The boke of commo prayer, to
be faythfully & godly perused, explaned, & made fully
perfect : & by the forsaid auctoritie, hath anexed & ioyned
it, so explaned & perfected, to this present statute, adding
also a forme & maner of making & consecrating of Arche-
bisshops, Bisshops, Priestes & Deacos, to be of like force,
auctoritie, & value, as the same like foresaid boke entituled,
The boke of common prayer, was beefore.' The revised
book is to come into use on the ensuing feast of All Saints ;
attendance at its rites is to be enforced by spiritual

cl1 THE SECOND BOOK OF COMMON PRAYER
penalties, and attendance at any other forbidden under
violent temporal penalties.
For the Act of Uniformity see pp. 9-23 below. It combines two bills; the
one, 'For the appointing; an order to come to divine service,' i.e. for
enforcing attendance at the rites of 1 549, was read, for the third time in
the Lords and for the first time in the Commons, on Jan. 2.6 1551-2-, and
for the present got no further. On March 9 the Uniformity bill was read
for the first time in the Lords ; and then the former bill, now relating to
attendance at the revised rite, was attached to it, and the composite bill
was read in the Lords on March 30, 31, and Ap. 6, and for the first time
in the Commons on Ap. 6, and was finally disposed of on Ap. 14 (Dixon
Hist, of Ch. of Engl, iii pp. 431 sqq.).
4. (1) The revised book, known as 'The Second Prayer
Book of Edward VI,' with the title The Boke of common
prayer, and administracion of the Sacramentes and other rites
and Ceremonies in the Churche of Englande, now including The
fourme and maner of makyrtge and consecratynge, Bisshoppes,
Priestes and Deacons, as had been stated in the Act of Uni
formity, and with an addition unauthorised by the Act, was
printed several times by Edw. Whitchurch and by Rich.
Grafton in London, and once by John Oswen in Worcester,
and issued in 155-2 in at least 6 editions and 12 impressions.
(a) For what little is known or surmised of the authorship and history
of the revision, see Peter Martyr's letter to Bucer in Strype Mem. of
Cranmer app. Ixi ; Cranmer's letter to the Council in State Papers of
Edw. VI: domestic xv no. 15; Gasquet and Bishop xv, xvi; Procter and
Frere iv ; Gee The Elizabethan Prayer Booh and Ornaments pp. 40 sqq.
(b) The fourme and maner still retains its own title-page, and in one
edition at least it has a separate foliation, 1-16. (c) The addition is the
'Declaration on kneeling' or the 'Black rubric,' p. 721. Hooper had
ventilated his desire for sitting, instead of kneeling, at Communion in the
6th of his Sermons upon Jonas in Lent 1550 (Early writings of Bishop
Hooper, Parker Soc, p. 536); and Laski wrote against 'the posture of
kneeling at the reception of the holy sacrament : whereby he incurred the
censure of a meddling temper, and of ingratitude to that nation that so
kindly had entertained him' (Strype Mem. of Cranmer ii 22). The
firebrand John Knox (c. 1 505-1572) in his ministrations at Berwick-on-
Tweed (1549-1550) had substituted sitting for kneeling; and, after his
appointment as royal chaplain (1551), he preached a sermon before the
King and the Council in 1552 'in which he inveighed with great freedom
against kneeling,' and this gave rise to an agitation and ' disputes ' 'among
the bishops' (Original Letters p. 591). In consequence the Council sent

THE DECLARATION ON KNEELING cli
a letter to Grafton on. Sept. 26 ordering him to refrain from 'uttering'
copies of the revised book 'until certain faults' were 'corrected' (Dixon
Hist, of Ch. of Engl, iii p. 476); and also required Cranmer, 'calling to'
him ' the bishop of London and some other learned men, as Mr. Peter
Martyr or such like,' 'to expend and weigh the' 'prescription' of the
revised book, which (unlike that of 1 549, which took kneeling foT granted)
directed kneeling at communion. Cranmer in his reply (Oct. 7) refused
to reconsider what had been ' weighed ' by himself and the others, and
also by 'a great many bishops and others of the best learned within this
realm and appointed for that purpose,' and had been ' read and approved
by the whole state of the realm in the High Court of Parliament with the
King's Majesty his royal assent ' (State papers of Edw. VI: domestic xv
no. 15 : J. T. Tomlinson The Prayer Book, Articles and Homilies p. 256) ;
and proceeded to argue against the contention of the innovators on its
merits. The upshot was that on Oct. 27 the Lord Chancellor, Goodrich
bishop of Ely, was ordered by the Council to have 'joined unto the Book of
Common Prayer lately set forth a certain declaration signed by the King's
Majesty,' 'touching the kneeling at the receiving of the Communion'
(Dixon iii p. 483). Accordingly, of the copies of the revised book, (1) in
some, the ' Declaration ' occurs on an inserted leaf after the Order of Holy
Communion and the following rubrics (as in the copy printed below,
where it is inserted between ff. O. i. and O. ii.) ; in some, on an inserted
leaf after the 4th rubrical paragraph following the Order of Holy Com
munion ; and in one copy it follows the Commination ; (2) in some it is
part of the book as originally printed ; and (3) in some, issued no doubt
before the order of the Council, it is wanting altogether (J. Parker The
first Prayer Book of Edward VI compared with the successive revisions
p. 266; F. BuUey Tabular View of the variations in the Communion and
Baptismal Offices, Oxford 1842, p. 80). (d) On the editions and impres
sions see J. Parker Introduction to revisions pp. xxxii sqq. Two of
Whitchurch's impressions have The Psalter, or Psalms of Dauid, after the
Traslation of the greate Byble, pointed as it shall be sayde or songe in
Churches, printed uniform with the Book of Common Prayer and bound
ap with it (ibid.). ('The Psalter with Mattins and Evensong, bearing the
date of March, 1552, and printed by Grafton,' in the Durham University
Library [Routh Collection xvii. E. 28 (2)], mentioned in Parker Intro
duction p. xxxiii note m, is the volume alluded to on p. lxxxii above, and
belongs to the rite of 1549.)
(2) The effect of the revision may be summarised as follows :
I. In the preliminary matter : the note on Ceremonies now follows the
Preface (p. 39) ; the references for proper Psalms and Lessons are collected
in a table (pp. 57 sqq.) ; ' An Almanack for .xix. yeares ' is prefixed to the
Kalendar (p. 72) ; in the Kalendar, S. Mary Magdalen's day is removed
(p. 104), four names in black type (pp. 92, 108, 120) and certain notes of

I

clii CHANGES IN I552
natural seasons and legal terms are added. II. The Divine Service
(i) is again made obligatory on all priests and deacons, to be said
publicly in church if possible, otherwise privately (p. 39); (2) is to be said
no longer necessarily in choir, but where it may best be heard (p. 127);
(3) the titles of the offices are changed to 'Morning' and 'Evening
Prayer' (ibid.); (4) a penitential introduction is prefixed to both offices
(12 texts to be selected from, a short homily on them, general confession
and absolution: pp. 129 sqq.) ; (5) the opening versicles at evensong are
assimilated to those of matins, and Alleluia in Eastertide is abandoned
(PP- J33) 157) ; (6) the Easter procession disappears, the anthems being
now substituted for Venite on Easter day (p. 393) : (7) Benedicite is made
simply alternative to Te Deum, and Psalms alternative to the N.T. canticles
are supplied (pp. 139, 145, 159, 161): (8) Quicunque is directed to be
said on 13 days instead of only 6 (p. 169) : (9) the Creed is to be said by
all, standing,1 immediately after Benedictus or Quicunque (pp. 145, 169):
and (10) ' The Lord be with you ' and ' Let us pray ' are brought up from
the end of the preces to precede Kyrieleison (p. 147). III. The prayers
for rain and for fair weather are removed from the end of the Mass
(p. 712) and along with 4 new occasional prayers are inserted into the
Litany, to precede the final prayer (p. 187). IV. In the Mass: (1) the
title is changed and ' commonly called the Masse ' eliminated (p. 639),
' table ' or ' Lord's table ' is substituted for ' altar ' (p. 639 zndpassim), and
' offertory ' is no longer used (pp. 659, 663) : (2) Vestments, except
surplice and rochet are abolished (pp. 127, 639), the 'table' is to stand
in the body of the church or in the chancel (p. 639) and the celebrant is
to stand at the north side of it (p. 641) : (3) Introit (p. 641), R7 to the
announcement of the Gospel (p. 649), Osanna and Benedictus (p. 687),
'The peace of the Lorde' and 'Christ our Pascal labe' (p. 697), Agnus
Dei (p. 701), and the 'postcommunion' (p. 703) are omitted: (4) some
of these omissions are perhaps related to the discouragement of singing
in the Mass, nothing being now directed to be sung except Epistle and
Gospel (p. 137), Creed (p. 995), and Gloria in excelsis (p. 709) : the low
mass is rather the model assumed (see p. 647, where the Epistle and
Gospel are assigned to the priest alone, and p. 711): (5) the Kyrieleison
is changed and expanded, and utilised as a series of responses to the
Decalogue recited before the collect (p. 641): (6) Gloria in excelsis is
transferred till after the final thanksgiving (p. 709): (7) the missing clause
is restored to the Creed (p. 649) : (8) at the Offertory all directions for
the preparation of the gifts are omitted (p. 663) ; the gifts are now to be
provided by the curate and the churchwardens at the expense of the
parish (p. 717), so that offerings and communion are no longer directed
to be made by representatives of the absent (p. 716); and the bread is
no longer required to be in the form of unleavened wafers (p. 717):
(9) the Prayer for the Church (the commemoration of the saints and the
intercession for the dead, and with it the phrase ' the slepe of peace,'

CHANGES IN 1 552

cliii

being eliminated, and the bidding altered accordingly, pp. 690, 663), with a
petition added for the acceptance of the alms (p. 663) and a change in the
petition for the people (p. 665), is removed from the canon and attached
to the relics of the offertory (ibid.) : (10) the Exhortations (to which a new
one is added, containing a rebuke to those who assist without com
municating, pp. 665 sqq.) are moved on from after the sermon to follow
the Prayer for the Church (p. 665), and the penitential preparation of the
communicants is brought back to follow the Exhortation immediately
(p. 681): (11) We do not presume is also moved back to follow the
Sanctus (pp. 687, 691): (12) in the central paragraphs of the canon
(which thus follow ' We do not presume '), (a) the Invocation and the
crossings are suppressed and a new text is substituted : (b) the directions
for the manual acts at the consecration are removed (p. 693) : (13) the
Communion is placed immediately after the Consecration, the words of
administration of both kinds, now described as ' the bread ' and ' the cup,'
are entirely altered, and the species of bread is delivered into the
hand, no longer into the mouth (pp. 701, 719); and communion is
required of the laity three times, instead of once, a year (p. 719) ; (14) the
rest of the canon (reduced by the omission of the anamnesis, of the peti
tions no longer appropriate after communion, and of the final petition for
the acceptance of our prayers 'by the ministerye of thy holy angels')
is postponed till after communion, as an alternative to the thanksgiving,
with the Lord's Prayer (without its preface, and said by the people after
the priest) preceding instead of following it (pp. 705 sqq.). These changes
(9)-(J4) are exhibited in the following table, where in the first column the
items mentioned in (3), (9) and (14) as simply abolished are omitted, and
in both columns the items which have changed their position are printed
in italic.

1549

1552

Sermon.

Sermon.

J Offertory
{Intercession for living.

Exhortation.

/Exhortation. \Penitential preparation.

Offertory.Preface and Sanctus.

Preface and Sanctus.

' We do not presume.'

(Intercession for living

I Consecration
Consecration.
, i
Communion.
[.Oblation.
Lord's Prayer
Lord's Prayer.
' Penitential preparation.
We do not presume
Communion
Oblation, or
.Thanksgiving.
Thanksgiving.
cliv CHANGES IN 1552
(15) Miscellaneous points: the publication of further Homilies is
contemplated (p. 649) ; holydays. and fasts are explicitly directed' to> be
announced after the Sermon (ibid.}; and 'table-prayers,' now contain
ing the whole order up to the 'general prayer' i.e. the Prayer for the
Church, are ordered to be used only on holydays when there is no
Communion (p. 715); the Declaration on kneeling is appended (p*. 721):
(16) in the Temporale, the first mass of Christmas and' the second
of Easter are omitted (pp. 217, 399); the great octaves are explicitly
recognised (pp. 227, 685) and the collect of Easter day is repeated on
the octave (p. 415) ; the Sarum Gospel for Whitsunday is restored and
added to that of the vigil, which in 1549 was assigned to the day
(p. 445) ; and provision is explicitly made for the dominicae vagantes
after Trinity (p. 553) : in the Sanctorale, the collect of S. Andrew is re
written (p. 553), and the mass of S. Mary Magdalen is omitted (p. 603) :
and lastly, no provision is made for the modification of the festal mass on
weekdays (p. 711), and a daily mass is no longer mentioned (p. 652).
V. In Baptism : (1) the rite is no longer begun at the church-door
(p. 727) and this change carries with it the abandonment of the format
entry into church (p. 735) ; the Exorcism (p. 731), the recitation of Pater
noster and Creed (p. 733), the benediction of the water (p. 739),
the white garment (p. 743); and the unction (ih'd.), are all abolished :
(2) the signing with the cross, with its formula modified, is postponed tilt
after baptism, and' converted into a novel and not wholly edifying cere
mony of 'reception' of the neophyte (p. 741) ; (3) the interrogations are
directed to be addressed to the godparents, not to the child (pp. 735,
755); (4) a bidding, the Lord's Prayer, and a thanksgiving are added
after the ' reception ' (pp; 743 sq.). VI. In the Catechism and Confirma
tion : (1) the Commandments, for no obvious purpose, are expanded, by
the introduction and the addition of their reasons, to correspond with:
Ex. xx (p. 781); (2) the Prayer of Confirmation is emended; (3) the:
petition for signing, and the signing itself, are omitted ; and (4) the indi
cative form is exchanged for a precatory form, different in effect (p. 795)-
VII. The Order of Matrimony is practically unchanged, except by the:
substitution of 'the accustomed duty' for 'tokens of spousage' &c. (p. 805,,
and consequential changes on p. 807), and the elimination ofthe allusion
to 'Apocrypha' (p. 811). VIII. In the ministrations to the Sick: (1)1
the penitential Psalm (p. 819) and the reference to 'Apocrypha' (p. 823)1
are removed ; (2) the Unction and its formulae are abolished (p. 835) ;
and (3) reservation for the Communion of the sick (p. 843) is omitted,
and ' a good number ' is required to communicate (ibid.). IX. The Order
for the Burial of the Dead is spoiled by the destruction of the short
Service ofthe Dead (cp. p. cxxvii above), in which the Psalms and the preces
are eliminated, and what remains of it is substituted for the prayers at the.
grave (pp. 861 sqq.) ; while all prayers and the Mass for the dead are
suppressed (pp. 861, 873, 875 sq.). X. In the Purification of Women:

SOURCES OF CHANGES civ
the title is changed (p. 88 1), and the order for the return of the cheysom
(p 885) naturally disappears (p. cliv). XL The Penitential Office (p. 887) has
its title altered and is no longer assigned to Ash Wednesday but to ' dyuers
tymes ' ; and the anthem is no longer directed to be sung, but is treated as a
prayer (p. 899). XII. 'Certayne notes' (p. 926) disappear, except in so far
as they are represented by the rubric on p. 127. XIII. In the Ordinations :
(1) the vestments (pp. 933, 953, 979, 1005), and the tradition of the chalice
to priests (p. 995) and of the staff to bishops (p. 1015; cp. 1005) are
suppressed; and the tradition is substituted for the imposition of the
Bible in the consecration of bishops (p, 1015); and (2) the termination
of the oaths is changed (pp. 951, 1005). XIV. Signing with the cross
throughout, except after baptism (pp. 693, 739, 795, 807, 813, 835), and
the mutual salutation (The Lord be ivith you &c), except in Matins and
Evensong (pp. 645, 683, 707, 731, 795, 993, 1013), disappear. XV. Textual
changes occur passim, some significant, others only verbal and for the
sake of style. XVI. The text of the Act of Uniformity is included in the
book : in some copies next after the table of contents (as below p. 9) ; in
others, after the Kalendar; and in one, after the colophon (see The two
liturgies of Edward VI, Parker Soc, pp. 192, 213); and in the earlier
copies it appears to be an insertion and not a part of the impression
(Parker Introduction to revisions p. xxxiv).
(3) The external influences which affected the revision of
I552> so far as for the present they appear to be dis
cernible, were the following.
(a) Some two thirds of the objections contained in the
Censura of Martin Bucer are recognised and dealt with, if not
always exactly in the way that Bucer desired ; while the
further objection of Peter Martyr is simply accepted and
satisfied. The points at which Bucer's and Martyr's criticisms are accepted are
marked by small capitals in (2) above. But it is obvious from the text of
the Censura that proposals for change had already been made and were
familiar to Bucer, and from some of them he definitely dissents. Hence
it is likely that some of his criticisms only echoed and supported home
grown criticisms. In several cases where the criticism expressed by Bucer
is recognised and a change is made, Bucer's proposed remedy is not
accepted, but either the passage is simply omitted where Bucer proposed
a substitute (e.g. the intercession for the dead [p. 665], the petition for the
acceptance of our prayers by the ministry of the angels [pp. 694, 7°9]>
the exorcism at Baptism [p. 731]), or a different substitute is adopted (e.g. the
invocation [p. 693], the formula at the signing in Baptism [pp. 728, 757]).
On the other hand, in 3 passages changes or omissions are made where
Bucer expressly asked for no change ; viz. in ' humbly besechyng thee '

clvi SOURCES OF CHANGES
&c. (pp. 694, 707), 'We do not presume' &c. (pp. 698, 691), and in the
form of administration (pp. 700 sq.); while some third part of his
criticisms is ignored. The direction to communicate the sick person
from the altar, if on the day the Mass is said in church (p. 842), which
Bucer had approved, but Peter Martyr had objected to, is suppressed.
The book of 1552 might have been better than it was, if Bucer had been
followed more closely. (Poynet's Catechism and the Forty-two Articles, of
1553 [reprinted in Liturgies of King Edward VI, Parker Soc], whether
intentionally or not, answered in some sort tp Bucer's aspiration for a
longer Catechism and a Confession of faith [p. cxliii].)
(b) Several of the marked changes in the Mass were
evidently dictated by the determination to cut the ground
from under so much of the argument of Stephen Gardiner's
Explication and Assertion as was based on the Book of
Common Prayer.
The influence of Gardiner's book on the revision of 1552 was first
pointed out by Dom Gasquet and Mr. E. Bishop in Edward VI and the
Book of Common Prayer 1890, pp. 280 sqq. If we take Gardiner's points
as set out above (pp. cxiv sq.) : the first, (a), is exploded by the sub
stitution of a new rubric (p. 717); (b), by the recasting of the passages
referred to (p. 693) ; (c), by detaching the Prayer for the Church from the
canon and attaching it to the Offertory (p. 663); (d), by placing the
prayer We do not presume before the consecration (p. 691); and (e), by
entirely changing the words of administration (p. 701).
(c) The Simplex ac pia deliberatio of Cologne has again
influenced the book, certainly in one place, probably in several.
See p. 858; and notes on pp. 131 bis, 665, 667.
(d) It is commonly conjectured or asserted that the
Liturgia sacra of Valerand Pullain or the Forma ac ratio of
J. Laski, or both, affected the book of 1552 at two points,
suggesting the addition of the penitential introduction to the
Divine Service, and that of the recitation of the Decalogue in
the Mass, and influencing some of the language at both places ;
and it is quite possible that the conjecture is right. On the
other hand, it is only a conjecture ; there are other possible
and perhaps more likely sources for both suggestions ; and
the coincidences of language are not very striking and might
be regarded as due merely to the use, in all three texts, of the
commonplaces of the subject-matter.
The influence of Pullain on the Book of Common Prayer was appar-

POSSIBLE INFLUENCE OF REFORMED SERVICE clvii
ently first suggested by R. Laurence Bampton Lectures 1805, pp. 198 sqq. ;
that of Laski by E. Cardwell Two liturgies of Edward VI, Oxford 1838,
p. xxxii note * (as against Laurence). For the schemes of Pullain's and
Laski's Sunday-morning service, see above p. cxlviii. (a) Quinones, in both
recensions of his Breviary (pp. xxvi sq. above), had removed the mutual
confession and absolution of officiant and congregation from among the
preces of Prime and Compline, and placed it after Pater noster at the
beginning of Matins only (p. lxxxvi) : an obvious precedent, so far as it
goes, for 1552. But Pullain's arrangement — Adiutorium nostrum,
Admonition, Confession, and Absolution — is strikingly like the English ;
and it is possible to suppose that it influenced it, whatever may have
been the influence of Quinones. (b) The association of the Decalogue
with Kyrieleison was not new. Luther's metrical paraphrase Dys synd die
heylgen zehn gebot (A. Leitzmann M. Luthers Geistliche Lieder p. 5 : see
above p. xxxii) belongs to the traditional class of hymns having Kyri
eleison as a refrain and hence known as Kirleison, Leisen, or Leichen (Julian
Diet, of Hymnology p. 413); and accordingly it has Kyrioleys after each
commandment and each verse ; and consequently Coverdale's English
rendering of Luther in Goostly Psalmes (in Remains of My les Coverdale,
Parker Soc, p. 544) has Kirieleyson for a refrain. The suggestion,
therefore, of using the Kyries of the Mass to serve as a series of responses
to the Decalogue was near at hand. In a number of the German
Kirchenordnungen it is directed that the Decalogue be recited after the
sermon in the Mass : e.g. in those of Prussia 1525, Bremen 1534, Nordheim
1539, Calenberg 1542 (Richter i 29, 245, 288, 363); while in those of
Frankfort 1530 and Pomerania 1535 (ib. 141, 258) it is sung by the people,
no doubt in Luther's metrical version, after the sermon. In England it
had been ordered to be taught and expounded periodically to the people
since the 13th cent. (Wilkins Concilia ii 54, iii 599, 865 : Injunction 3 of
1536 [Gee and Hardy Documents p. 272] : Injunction 5 of 1547 [Cardwell
Doc. Ann. i p. 7]). These precedents seem perhaps more likely to have
suggested the insertion ofthe Decalogue into the Mass of 1552, than the
comparatively obscure rite of Pullain. However this may be, it is to be
noticed that in the German Kirchenordnungen the Decalogue generally
forms an item in a group of devotions (including the Creed, the Lord's
Prayer,a general Confession and Absolution, and the 'Common' or 'General
Prayer,' i.e. an intercession for the Church) of which some Orders prescribe
more, some fewer. (Cp. Rietschel Lehrb. d. Liturgik i pp. 429 sqq.)
In other words the Decalogue in the Kirchenordnungen is attached to the
traditional series of vernacular devotions following the sermon of the
Mass, which was known as the ' pronaus ' or ' prone ' (Thalhofer Hand
buch d. catholischen Liturgik ii pp. 123 sqq.). Whether the German
' pronaus ' anywhere included the Decalogue, or it was a Lutheran addi
tion, I have not discovered. Now, if Farel's and Laski's Sunday-morning
service be carefully observed, it will be seen that the items following the

clviii ORIGIN OF REFORMED SERVICE
sermon, down to the general intercession and the Lord's Prayer, are those
of the traditional 'pronaus,' together with the Decalogue ; while 'Calvin's
and Pullain's services have divided these items (including with them the
Decalogue) .intotwo groups, which they have rearranged. And from Ihis
it follows, ithat the recitation of the commandments was possibly part of
the traditional 'pronaus' in the areas in which these services originated,
and that the Sunday-morning services of Strassburg and Geneva, apart
from the Lord's Supper, only perpetuate, and mainly consist of, the ver
nacular elements of the traditional High Mass. Further, in England, the
Decalogue was only one of a series, including the Creed, the Lord's
Prayer, the deadly sins, etc., ordered to be taught and expounded in the
pulpit (see r.efs. ahove), and these with the Bidding of the Bedes (the
'common prayers ') formed a 'ipronaus,' which in England preceded the
sermon instead of following it. Consequently, whether it was the Kirchen
ordnungen or Pullain or Laski or English tradition or all of them together,
which suggested the recitation of the Decalogue in the book of 1552, the
ultimate origin of the suggestion is the same, viz. the traditional vernacular
devotions accompanying the sermon. See further below, pp. 1050 sqq.
(c) The coincidences of language as between the English on the one hand,
and Pullain and Laski, on the other, are noticed in the "following notes.
Notes. — P. 3. It is difficult to explain the change in the title of the book
except as expressing a petulant desire to ignore the inheritance of the tradi
tion, of the Church. P. 9. On the Act and its place in the book see above
pp. cl, civ. Pp. 80, 100. Of the impressions I have seen, all have 'Con.
Paul.' in black, and omit the name of S. Barnabas, except one of Grafton's
which has it in black. This is clearly due to the Act 5, 6 Edw. VI c. 3
(Gibson Codex i p. 277), prescribing which of the feasts are to be kept
as holidays, and omitting, according to English tradition (p. xciii), both
these .days. P. 127. These rubrics partially satisfy two of Bucer's
objections (Censura i, ii pp. 457 sq;). P. 129. These ' sundry places ' of
' the Scripture ' are not drawnfrom the Great Bible, but, as is evident if the
texts be compared, are rough translations or paraphrases of the Vulgate.
The ,first:is made up of clauses from Ezek. xviii 27, 21, 22 : cp. Homily
viii ' Of the declining from God,' near the end : ' as GOD by Ezechiel
saith, what time soeuer a sinner doth returne, and take earnest and1 true
repentance, I will forget all his wickednesse ' ; with 8 ' Amende your
lyues' cp. Great Bible in loc. ' Repente ofthe lyfe that is past.' P. 131.
To the .passage in the first col. add Pia delib. i. gih 'uerse pietati con-
sentaneum est, ut quoties apparemus coram Domino in Ecclesia eius,ante
omnia agnoscamus & eonfiteamur peccata nostra, & remissionem oremus.'
That the, paragraph 'And although ' etc. is not natural and spontaneous,
but a combination of this with such passages as are cited in col. 1, seems
to follow from(i) the occurrence of 'acknowledge and confess' (agnos
camus & eonfiteamur) a few lines above, and 'most chiefly '(ante omnia
[fur alien]: which however here means 'first of all'): (2) the fact that

NOTES ON 1552 clix
the a fortiori argument in the text is entirely unconvincing; it is not in
fact intelligible to any one why he should confess his sins to God, most
chiefly when the Church ' assembles and meets together ' ; whereas in the
three passages cited the argument is simple and straightforward. The ref.
to S. Avitus is derived from W. Palmer Origines Liturgicae, Lond. 1845,
i p. 239. For the description of the purposes of Divine Service, ' to rendre
thankes '. etc. , cp. Institution of a Christian man and A necessary doctrine
under 4th Commandment (ed. Lloyd pp. 143, 307 : the additions made
by the latter to the former are marked by [ ]) 'We be bound by this
precept . . to hear [the divine service approved, used, and observed in
the church, and also] the word [of God], to [acknowledge our own
sinfulness unto God, and his great mercy and goodness unto us, to give
thanks unto him for his benefits, to make public and common prayer for
all things needful.' ' Wherfore I praye ' etc. : the Admonition in Pullain's
Liturgia sacra f. ib ,(above p. cxlviii) is, 'Fratres, cogitet nunc uestrum
unusquisque se coram Deo sisti, ut peccata & delicta sua omnia simplici
animo confiteatur & agnoscat, atque apud uosmetipsos me prseeutem
sequiminihis uerbis.' ' Vnto the throne ' etc. (Heb. iv 16) : Laski's confes
sion (above p. cxlviii) has 'ad thronu tuae gratiae prostrati prouoluimur.'
' Saying after me ' : cp. ' Exhortation before communion ' in Maskell Mon.
rit. iii p. 409 ' Also ye shall knell adown apon yowr kneys, seying after
me ' : and Pullain Lit. sacra above. ' We have offended ' etc. : cp. Pullain
f. ib '.tuas leges sanctissimas assidue transgredimur.' 'There is no
health in us,' which has often been remarked upon and criticised, seems
to depend either (1) on Isa. i 6 'non est in eo sanitas,' ovk i<mv iv
airy oXoKkrjpia (Dhp : cp. Ps. xxxviii 3) : when the meaning would be
'there is no soundness, absolute health, in us ' : or (2) more probably,
especially in view of 'But thou ' following, on Ps. cxiv (cxlvi) 3 ' in quibus
non est salus,' oh ovk io-n o-wTrjpta (•MJMB'n) : Gt. Bible 'there is no help
in them,' but earlier versions have 'health' or 'hele' (e.g. Earliest complete
English prose Psalter, E. E. T. S., 1891, ' in which non hel)>e nys ' : Early
English Psalter, Surtees Soc. 1844, 'in whilk hele is nane' : R. Rolle ' in
whaim is noght hele " : Marshall's Primer ' in whom there is no saving
health ' : and so also the King's Primer ' in whom there is no helth '), while
The Psalter or booke of Psalmes both in Latyne and Englyshe, R. Grafton
1540, has 'in whom is no saluacyon'; and the meaning then is 'there is
no salvation in us ' i.e. ' we cannot save ourselves ' : cp. Homily ii ' Of the
misery of mankind,' 'wee can finde in our selues no hope of saluation . . .
as God himselfe sayth by the Prophet Osee, O Israel, thy destruction
commeth of thy selfe, but in me only is thy helpe.' Cp. also Ps. iii 3,
lxii 7; and Acts iv 12 ' neyther is there saluacyon in any other.'
Absolution : ' desireth not ' etc. : <:p. Laski's confession (Forma ac ratio
p. 69) 'neque amplius velis mortem peccatoris: sed potius vt conuertatur
& viuat' (Ezek. xxxiii n vulg. 'nolo mortem impii; sed ut convertatur

clx 1552
impius a via sua et vivat ' : Gt. Bible ' I haue no pleasure in the death
of the wycked but much rather that y' wycked turne from hys waye, and
lyue'). Laski's absolution (p. 70) runs: 'Habemus certam et indubitatam
promissionem, de aeterna atque immutabili voluntate Dei : quod omnibus
verl poznitentibus (qui videlicet agnitis peccatis suis, cum sui accusatione,
gratiam ipsius per nomen Christi Domini implorant) omnia ipsorum peccata
prorsus condonet, atque aboleat : neque illorum deinceps vnquam memi-
nisse vllo modo velit. . . Omnibus, inquam, vobis qui ita affecti estis,
denuncio fiducia promissionum Christi, vestra peccata omnia in ccelo a.
Deo Patre nostro, modis plane omnibus remissa esse : propter Dominum
. . .' : which resembles the English only in the words italicised. Pia delib.
f. 92b (absolution before the Lord's Supper) ' Ego . . . omnibus, quibus
sua peccata dolent, qui Christo Domino ueram fidem habent, . . . annuncio
remissionem omnium peccatorum,' may well be a source of the English,
especially since in the English version (Consultation f. 202) ' annuncio ' is
rendered ' declare and pronounce.' This last illustrates a peculiarity of
style in this penitential introduction which has been often remarked : viz.
reduplication by means of synonyms : 'acknowledge and confess,' 'sins
and wickedness,' 'dissemble nor cloke,' 'acknowledge and confess/
and the rest. The same is to be observed in some degree in the new
exhortation of 1552 (pp. 665 sqq.); in the Ordinal of 1550; and in the
'copious' Bucer (pp. 980 sqq.). P. 139. The emendation of Benedicite
is evidently for the better. The making of it simply alternative to Te
Deum is parallel to the provision of alternatives to the N.T. Canticles
(pp. 145, 159, 161). The object of both is, perhaps, only variety; but
the latter anticipates the puritan objections dealt with in Hooker
E.P. v 40. P. 145. In Baptism (p. 737) and the Catechism (p. 781),
where alone the Apostles' Creed was printed at length in 1549, the text
of 1552 reads 'at' for 'on' 'the right hand' (as was read in the Nicene
creed from the outset) ; and, in the Catechism, ' he shall come ' for ' shall
he come.' It would seem therefore that these changes were intended to
be made, but that, perhaps, only a general direction being given to print
the creed at length in the Divine Service, the printer followed an un
corrected text of 1549. 'On' remains in Quicunque (p. 173). Pp. 187
189. Food was very dear in 1551, and the sweating-sickness raged in the
summer ( Wriothesley's Chronicle ii pp. 46 sq., 49 sq.). Pp. 217, 399. The
excision of the first mass of Christmas and of the second of Easter day
satisfies Bucer's objections, Censura vi p. 465, xxvii p. 495. P. 445. The
Sarum Gospel (S. Jo. xiv 23-31) is restored and added to that ofthe Vigil
(15-21), together with the connecting verse (22). P. 553. The new
collect practically reproduces that of S. James (p. 611); and the change
relates itself to the elimination of allusions to 'apocrypha' elsewhere
(pp. 811, 823). P. 603. Was the mass of S. Mary Magdalen omitted
because the collect of 1549 was a poor one, the traditional lesson inr
congruous, and the traditional Gospel at best doubtful in its reference?

1552 clxi
P. 639. The elimination of the direction as to the Mass-vestments corre
sponds to Bucer's objections (Censura ii p. 458; cp. Strype Mem. of Cranmer
ii 17, Eccl. Mem. ii 2 docs, ll, nn). P. 641. On the recitation of the Deca
logue see above pp. clvii sq. With 'write all these thy laws in our hearts' cp.
Pullain f. 2 'dignare cordibus nostris earn ita tuo spiritu inscribere': Laski p.
70 'ut lex tua sancta illi [sc. cordi] insculpi . . . possit'; which yet is scriptural
and obvious; Heb. viii 10, Jer. xxxi 33; cp. Prov. iii 3, vii 3 : and was
so familiar a thought that it had already occurred in the 1550 version of
Veni Creator (below p. 976), 'In faithfull hartes writyng thy law,'
where there is nothing corresponding to it in the Latin. P. 649. The
unfortunate misprint 'goddes' is found only in the ed. here reprinted
(Parker First Prayer Book p. 221). 'After suche sermon': the English
and French tradition was to give out notices of holydays etc. along with
the Bidding of the Bedes before the sermon (see Rock Church of our
fathers, ed. Hart and Frere, ii p. 295; Gasquet Parish life p. 222 sq. ;
below pp. 1023, 1038 sq.). P- 663. The omission of 'Then so manye'
is consequential on the new rubric as to the altar (p. 639), and the dis
couragement of the presence of those not intending to communicate
(p. 669). The omission of all allusion to the preparation of the gifts is
not one of Bucer's suggestions, Censura iv p. 463. It is obvious that it
is not, as is often said, that the direction to mix the chalice was omitted
in 1552, but that at this point, where alone in 1549 the contents of the
chalice were fully described, all allusion to the matter of the sacrament is
omitted; while, on pp. 693, 717 the description is unchanged; and on
p. 701 it is 'the bread' and 'the cuppe' that are mentioned; its char
acter is therefore unaffected. P- 665. 'al Christian kinges'&c : Pia
delib. i. 93 'pro aliis (sc. than the Emperor) Regibus, Principibus, et
Magistratibus omnibus.' The omission of the clause praying for the con
gregation at the Mass (p. 688), and the insertion of the clause ' and
especially to,' is consequential on the inclusion of ' the general prayer' in
'table-prayers' (p. 715). The omission of the commemoration of the
saints exceeds Bucer's proposal in Censura ix pp. 467 sq., where he
assumes that it will be retained. For his proposed substitute for the
petition for the dead, see below, on p. 873. P. 667. ' beyng so louingly '
&c. : Pia delib. i. 84b ' tam clementer nos uocantem, & amanter inuitantem
ad epulum istud salutis, et cibum uitae seternee, aspernari.' P. 691. In
'We do not presume,' the words 'in these holy Mysteries' were omitted
without any suggestion of Bucer's, who asked for no change (Censura ix
P- 473) ; cp. next note. P. 693. ' Graunt that wee ' : Bucer proposed (ib.
p. 468) ' benedic nobis, & sanctifica nos verbo ac Spiritu S. tuo, vt corpus
& sanguinem filij tui ex ipsius manu his mysterijs vera fide percipiamus
in cibum potumque vitas aeternse ' (which in part answers to Eastern for
mulae : e.g. D.MissaS.Ioan.Chrys.S.H.sq. Ka.Ta.irep.\pov to irvevp.a. <rov
to oyiov i<f> rjfj,as Kal eirl to. irpoKd/ieva SZpa ravra . . . wore ytveo-6ai tois
/MTaAa/i/Jdi/ovo-iv . . .). With ' receyuyng . . according to '&c, cp. Bucer's
I

clxii. J552
' ji quicunque ea (sc. symbola) ex Domini instituto . . . sumerent'
/Censura ix p. 471). The omission ofthe manual acts is a suggestion of
Bucer's (ibid. p. 472). P. 701. 'in theyr handes,' ibid. iii. p. 462. The
form of communion, defiant alike of tradition and of the New Testament,
in part resembles Laski's (Forma ac ratio pp. 254 sq.) ' Accipite, ,edite
(bibite), & memineritis corpus (sanguinem) Domini nostri lesu Christi
pro nobis in mortem traditum (fusum) esse in crucis patibulo, ad remis
sionem omnium peccatorum nostrorum.' Cp. a later Lutheran form,
Kirchen Ordnung . . in der Herrschafft' Waldeck 1556 (Richter ii p. 170),
' Gedenck, Gleube vnd bekenne, Das Christus (das Blut Christi) fur dich
gestorben (vergossen) ist.' Pp, 7o7j 709. Of the omissions in ' O Lorde
and heauenly,' as compared with p. 694, the first is consequential on the
change in the ¦ position of the prayer; the second and third were made
against Bucer's entreaty (Censura ix p. 473); the last at Bucer's sugges
tion, his proposed substitute being rejected (ibid. p. 472), 'Etsuscipe
beneuolus propter filium tuum Mediatarem nostrum has preces nostras &
supplicationes, non ponderans nostra merita.' P. 709. The ' post com
munion' (p. 702) having been suppressed, no doubt Gloria in excelsis is
put here to supply the ' hymn ' of S. Mat, xxvi 30. The additional clause
in the text has not been satisfactorily accounted for. The Codex
Alexandrinus (Swete The Psalms in Greek p. 811) has an additional
(Ki-qo-ov ¦qp-S.s, and an analogous Greek text may have been current
in the 16th cent. P. TLl. The addition to the rubric puts these
collects, meagre collection as they are, into the position of the
memoriae communes ofthe Missal (Miss. Sarum, ed. Dickinson, 813*
sqq.). P. 715- ' ^e general prayer ' : the generates orationes of the
Missal are mass-collects commemorating classes as distinguished from
individuals (ibid. 879* sqq.); the German gemein or allgemein gebet
corresponded to the English ' bidding of the bedes,' but in this the
Cologne Council of 1536 (f. xxv) ordered that genealogiae of departed
individuals should cease and only a communis oratio for the dead in
general should be bidden ; while the Lutheran ' general prayers' were 'pro
omnibus hominum statibus et necessitatibus Ecclesiae,' recited by the
minister, and without special reference to individuals ; and as we have
seen the English prayer for the Church was in part derived from the
' general prayer ' of the Pia. deliberatio. See Journal of Theol. Studies x,
pp. 497 sqq. P. 717- The allowance of the use of ordinary bread ('pane
fermentato, & vsuali') was suggested by Bucer Censura iii p. 459; and
perhaps the rest of the rubric was intended at the moment to carry
Bucer's sense (ib. iv p. 464) and referred even to the consecrated species.
The omission of the third paragraph satisfies an objection of Bucer (ibid.
iii p. 461). P. 719- The omission ofthe rubric on delivery into the mouth
is Bucer's suggestion (see above,. note on p. 701). P. 721. On the origin,
status, and position in the book, of this paragraph, see above pp. cl sqq.
Pp. 727r743. For a conspectus of the omissions here madefrom the rite

1 5 5 2 clxiii
of 1549, see the items enclosed in [ •] in the tables on pp. cxiv sqq. above.
P. 727. 'at the Fonte,' substituted for the expressive ' at the churche doore,'
is in accordance with Bucer's suggestion, Censura ix p. 477. In the
first prayer, Bucer's objection (ibid, xi p. 479) to the assertion, as old as
S. Ignatius ad Eph. 18, of the consecration of water by our Lord's baptism,
is ignored. The emendations are generally happy. P. 731. Bucer's
proposed substitute for the exorcism is ignored (ibid, xiii p. 480 : Aeterne
fili Dei, qui vim omnes [sic] malorum spirituum morte tua deuicisti :
depelle ab hoc infante, quern ad baptisma tuum sanctum, vt membrum
fiat tui corporis, vocare es dignatus, fraudem omnem ac violentiam
Sathanse & angelorum eius, liberatumq; potestate tenebrarum transfer in
regnum filij tui dilecti, ne vlli ei immundi spiritus vnqua queant nocere
vel in corpore, vel in anima, propter gloriam nominis tui. Amen.) P. 733.
On. what is omitted, see above p. cxviii. P. 735. The omission of the
entry into church is consequential on the change on p. 727. 'Godfathers
and godmothers ': in accordance with Bucer's objection to direct address
to the child (ibid. p. 480). For the interrogations, except for adults, he
would substitute 'Vultis vos, pro vestra parte, dare fidelem operam, vt
hie infans cum eb adoleuerit, discat religionis nostras Catechismum, eoque
percepto renunciet Sathanse, & credere se profiteatur in Deum' &c
P. 737- On the emendations in the creed, see above p. clx. P. 739.
The omission of the collect praying for the consecration of the water
answers to Bucer's objection, Censura xvi p. 481. P. 741. The omission
of the direction for trine immersion is wanton enough, even though
S. Gregory the Great had declared it to be indifferent (Epp. i 41). The
postponement of the crossing till.after baptism makes an obvious anticlimax
(cp. p. cxi). Bucer's suggested substitute for the formula is rejected :
Censura xii p. 479 ' Da huic, 6 Deus, infanti, figmento tuo, sic meritum
ac vim excipere crucis filij Dei, vt eius ipsum nunquam pudeat, semper-
que crucifigatur mundo, & ei mundus, depugnetque strenue sub hoc signo
-contra peccatum, mundum & Sathanam : atque perseueret fidelis in tua
iusticia atque obsequio vsque ad finem vitae suae. Amen.' P. 743- The
.abolition of the white garment and the unction is in accordance with
Bucer's objection (ibid. xp. 478). The recitation ofthe Lord's Prayer at this
point is a substitute for the tradition of it at p. 733 ; but it is justifiable
as the first utterance of the ' children of adoption.' Pp. 755-757- Notice
the additions here, as compared with that in the rubric on p. 735 above,
•on which see note. P. 797. The multiplication of occasions of catechising
is in accordance with Bucer's suggestion, Censura xviii p. 485. Pp. 801,
803. Bucer (ibid, xx p. 488) would alter the order of the causes of matri
mony, putting the last first (cp. Encheirid. Colon, above p. exxiii). P. 805.
'the accustomed duty to the priest and clerk.' It is amusing to notice
that, of all the changes in 1552, none compromises the financial interests
oi the clergy; while here they are emphasised. P. 807. Here the
omission and the change are mostly consequential on what is referred to

clxiv I552
in the preceding note. P. 8ll. Notice the new avoidance of allusions
to 'apocrypha.' P. 835. The omission of the Unction of the Sick is in
accordance with Bucer's criticism (Censura xxi p. 489) who describes it as
' praepostera inuectum Apostolici facti imitatione ' (cp. Artt. of Religion
xxv, 1563), and as in practice only administered in extremis. P. 843. The
omission of the second paragraph satisfies Peter Martyr's criticism (p. cxliv
above). The almost absolute requirement of ' a good nombere to receyue
the communion wyth the sycke personne ' (cp. p. 847), it is difficult to
describe as other than merely superstitious. P. 849. On the ruin of the
Order for the Burial of the Dead see above p. cliv. P. 859. The change
in the rubric as to ' casting earth ' would seem to imply that the actual
filling in of the grave is here contemplated, unless 'the earth' means the
familiar earth of the traditional use. The passage quoted from Pia delib.
is the beginning of the second exhortation at the burial ofthe dead (f. 1 10).
The omission of petitions for the dead throughout is in accordance with
Bucer's criticism (Censura xxiii p. 490; only, he supposed that in the
Mass of 1549 'pro viuis tantum oratur'). P. 86l. The omission of the
Psalms was probably, in part at least, occasioned by the fact that those
of 1549 were only intelligible as said in persona defuncti and therefore
involved prayer for the departed. P. 873. The suppression of the preces
and the change in the collect is dictated, negatively by the rejection
of prayers for the dead; positively, perhaps by Pia delib. i. n 2b
' Gratias agimus tibi omnipotens Deus . . . quod hunc fratrem nostrum . . .
in tuum Regnum euocare, ac transferre dignatus sis,' certainly by Bucer's
proposed substitute for the petition for the dead in the Mass, Censura ix
p. 468 ' Quomodo vna cum his (sc. the saints), & omnibus qui ad te nos
hinc in fide nominis tui praecesserunt, possimus in aduentu filij tui gloriose
prodire ad resurrectionem vitas, atq; collocari ad dextera filij tui, &
audire laeta illam vocem, venite benedicti, &c.' P. 877» In the new
ending of the collect, ' we maye be . . . prepared for you ' is from the other
wise suppressed collect on p. 860 ; ' from the beginning . . . redemer ' from
the old conclusion of the Service collect, p. 874. P. 88l. The change in
the rubric is more or less consequential on the new rubric pp. 639 sq.
P. 885. The new clause in the rubric is consequential on the change in
the title of the office, the omission on those on p. 743. Bucer Censura
xxiv p. 490 also criticised the ' accustomed offerings,' apparently depre
cating offerings at or for particular offices, as distinguished from the
general offerings of the Church. P. 887. Bucer Censura xxv p. 491
desired that this office should be used at least 4 times a year. His
proposed 'maledictions,' based on the Decalogue (ibid.), are ignored.
P. 901. On the Psalter see above p. cli. P. 927. The first and
second of 'certayne notes' is now represented by the new rubric on
p. 127. The omission of the third is in accordance with Bucer's criticism,
Censura v p. 465 ; that of the fourth, indicates that the project of a Proces
sional in English (cp. pp. Ixi, cxxix) has now been abandoned. P. 951.

THE REIGN OF MARY clxv
Almost immediately on the publication of the Fourme and maner
J. Hooper in the third of his Sermons on Jonas preached before the King
and the Council on March 5 1549-50 assailed the formula with which the
oath concluded (Early writings of bishop Hooper, Parker Soc, p. 479 :
cp. his letter to Bullinger, March 2 7 , in Original Letters p. 8 1 ). At Easter
he was nominated to the see of Gloucester but refused it partly on account
of these words of the oath (Letter to Bullinger, June 29, ibid. p. 87) ; and
his scruples on this point were not satisfied till his second appearance
before the Council on July 20, when, according to M. Micronius's story,
in consequence of Hooper's arguments young Edward struck out with his
own hand the incriminated words (Micronius to Bullinger, Aug. 28, ibid.
pp. 566 sq.). P. 1005. Hooper had not criticised the form of the Oath
of Canonical Obedience, since 'in the oath for the bishop is no mention
made of any saints ' (Early writings p. 479) ; but it is here modified in the
same sense as is the Oath of Supremacy (see preceding note).
XI
1. Edward VI died July 6 1553, and after a few months
the career of the Book of Common Prayer was closed for the
present.1 In the autumn Mary's first Act of Repeal required
that, on and after December 20, ' such divine service and ad
ministration of the sacraments as were most commonly used '
4 in the last year of ' Henry VIII be ' used and frequented
throughout the whole realm of England and all other the
queen's majesty's dominions ' 2 : that is to say, the traditional
rite was restored, with three modifications : viz. certain
changes in the observance of festivals, the addition of an
English lesson at Matins and Evensong, and the substitution
of the English Litany for the Processional.3 On March 4,
1553-4 a series of royal Injunctions was issued, the 12th of
which confirmed the first of these modifications ; while the
nth restored the Processional, and by implication abolished
the English Litany.4 Perhaps the English lessons were ignored
from the outset.
1 What there was of a history ofthe Book from 1553 to 1558 was transacted
on the Continent. See A Brieff discours off the troubles begonne at Franckford
in Germany Anno Domini 1554. Abowte the Booke off common prayer and
Ceremonies . . . M.D.LXXV.
2 Gee and Hardy Documents lxxiii p. 379.
3 Above pp. lvii sq., lxii.
4 Gee and Hardy Documents lxxiv p. 382.

clxvi MARIAN AND ELIZABETHAN LITANIES
Yet the Litany was reissued at some date later than the marriage of
Philip and Mary (July 25 1554), without title-page or colophon, date or
printer's name (Brit. Mus. c. 25. b. 10). The text is in general that of
1552; but in suffrage 9 it reads 'lightening and tempest' and omits 'and
murder'; in 10 omits 'from the tyranny . . . enormities'; in 14 reads
' vniuersal ' ; in 15, ' Phylyp and Mary ' with consequential changes in this
and the two following suffrages ; in 18 ' the true ' ; in 26 ' and comfort ' ; in
the Lord's Prayer, 'let vs not be ledde,' and omits 'Amen'; in the two
following rubrics omits ' The ' ; at the end of the collect reads ' Iesus ' >
and lower down has 'sorow' for 'sorowes,' and 'names sake'; after the
second collect, instead of the occasional prayers, it inserts the collect for
Advent Sunday (p. 201) and ' Almightye God, the fountayne of all wysdo,
whiche hast promysed . . . these thinges which we faithfullye asked . . .
our lord ' (see 3rd and 4th collects on p. 713) ; and after the final prayer
adds '<[ The ende ofthe Letanie.'
2. Elizabeth succeeded Nov. 17 1558, and for 6 months-
things continued, officially, as they were, except that the
royal Proclamation of Dec. 27, which forbade all preaching
and teaching except of the Epistle and Gospel, and the Ten
Commandments, in English, 'without exposition or addition
of any manner sense,' until measures have been taken in
Parliament, allowed the general use of ' the common Litany
used at this present in her majesty's chapel,' and the Lord's
Prayer and the Creed in English 1 ; and, to further this.
use, before Feb. 7 1558-9 was published The Letanye, vsed
in the Quenes Maiesties Chappel, according to the tenor of the
Proclamation. Anno Christi 1550.2
The Litany had already been published in two, apparently unofficial,
editions, without title-page or colophon, since the accession of Elizabeth.
The one is reprinted, from W. Maskell's 'unique copy,' in Liturgical
services of the reign of queen Elizabeth, Parker Soc, pp. 3 sqq. It follows-
the text of 1552, except that, according to this reprint, in suffrage n it
has ' the holy nativity '; in 14 'universal'.; in 15 'Elizabeth,' with con
sequential changes in this and the two following suffrages ; in 26 ' and
comfort' ; in 32 'so that' ; in the Lord's Prayer 'suffer us not to be ledr
(1544); after the first collect 'Amen'; below, 'dolouT of our heart'
(1544); in the second collect 'us those evils' (omitting 'all') ; instead of
the occasional prayers, the 2nd, 3rd and 5th of the final collects of 1544,
1 Gee and Hardy Documents lxxvii p. 416.
2 On the date of the issue of this Litany, see Parker Introduction to-
revisions p. xxxix note v

THE LITANY OF THE QUEEN'S CHAPEL clxvii
but with 'the pitifulness' in the 2nd, 'Iesus' in the 3rd, and 'we against'
(omitting ' may ') and ' only mediator ' in the 5th ; and in the final prayer,
entitled ' A prayer of Chrysostome,' reads ' gathered together.' The other
edition (Cambridge, University Library, A. 17. 30) is identical with the
first, except that in suffrage 10 it omits ' from the tyranny . . . enormities.'
The Letanye vsed in the Quenes Maiesties Chappel is reprinted, from the
copy in the Harsnet Library at Colchester, in Liturgical services ofthe reign
of Queen Elizabeth pp. 10 sqq. Here the Litany is preceded by the Con
fession before communion (p. 681) with the pronouns in the singular;
the text Of the Litany is that of 1552, but in suffrage 9 it reads 'lightning
and tempest'; in 10 omits 'from the tyranny . . . enormities'; enlarges
15 into the proper suffrage used at Coronations, from which it would
appear that this Litany was prepared for Elizabeth's coronation on Jan.
15 1558-9 2; in 26 reads 'and comfort' ; in 32 ' so that '; adds 'Amen 'to
the first collect ; after the 2nd collect follow ' A prayer for the Queen's
Majesty' and the 3rd of the final collects of 1544 (for the clergy etc.,
reading ' everlasting' for ' everliving '), the ' Prayer of Chrysostome' (read
ing 'gathered together'), 'The grace of our Lord,' and 'Here endeth
the Litany used in the Queen's Chapel' ; after which are added the occasional
prayers of 1552 (omitting the second alternative '/« the time of dearth')
and the 2nd of the final collects of 1544 ('O God whose nature'); the
Lord's Prayer, the Creed and the Ten Commandments; and a series of
graces before and after meat. The Psalmi seu precationes of John Fisher
bishop of Rochester (Cologne 1525 [?] ; reprinted in J. Fischerii Opera
Wiirzburg 1597, cc. 1734 sqq., and in Private prayers put forth by authority
during the reign of queen Elizabeth, Parker Soc, pp. 318 sqq.) was trans
lated into English, and was printed by T. Berthelet in 1544 and 1545
with the title Psalmes or prayers taken out of holie Scripture. To this
version are appended two further prayers, one 'A prayer for the King,'
the other * A prayer for men to saye entring into battayle ' ; and the same
two prayers are also appended to Prayers or medytacions, wherin the
mynde is styrred paciently to suffre all afflictions here, to sette at nought the
vayne prosperitie of this worlde, and alway to longe for the euerlastyng
felicitie : collected out of holy woorkes by the moste vertuous and gracious
princes Catharine [Parr] Quene of Englande, France, and Irelande,
Berthelet, 1545 ; and to the Litany in The psalter or boke ofthe Psalmes
&c, R. Car, 1548 (p. Ix above). The ' prayer for the King,' in the text of
1 The rendering is so fine that it is tempting to suppose that it had been made
by Cranmer in view of the coronation of Edward VI ; and it is to be noted that
it does not perhaps quite exactly represent the Latin, while Cranmer habitually
thought that pietas means ' religion ' or ' godliness,' here ' worshipping,' (quite
wrongly in collects of Epiph. v, Trin. xxii, xxiii) and commonly introduced ' true '
in this connexion (Epiph. v pietate, Trin. vii ; religionis, xiii digne). But the
Litany was not sung either in Latin or in English at Edward's Coronation
(Burnet Hist. Ref. ii, rec. 4).

clxviii THE THIRD ACT OF UNIFORMITY
Psalmes or prayers, is as follows : ' O Lorde lesu Christe most hygh, most
mightye, kynge ofkynges lorde of lordes, the onely rular of princis, the very
sonne of god, on whose ryght hand syttynge, doeste frome thy throne
beholde all the dwellers vpon earth : with moste lowly hartes we beseche the,
vouchesafe withfauourable regarde, to beholde our most gratious soueraygne
lorde, kynge henry the eight, and so replenyshe hym with the grace of thy
holye spyrite, that he alway inclyne to thy wyll, and walke in thy waye,
Kepe hym farre of frome ignoraunce, but thoroughe thy gyft, let prudence
and knowlage alwaye abounde in his royall hart so instructe hym. [sic] (O
lorde iesv) reygnynge vpon vs in earth, that his humaine maiestie, alwaye
obeye thy diuine maiestye in feare and dreade. Indue hym plentyfully
with heuenly giftes. Graunt him in helth and welthe longe to lyue.
Heape glory and honour vppon him. Gladde hymn with the ioye of
thy countenace. So strength hym, that he may vanquysshe and ouercome
all his and our foes, and be dread and feared of all the ennemies of his
realme.' The 'prayer for the Queen's Majesty' in the chapel-Litany
consists of the italicised clauses of this prayer, connected and concluded
as on pp. 149, 151 below. The first half of the prayer seems to depend
upon the first prayer after the Litany ofthe Ordo consecrationis regis (Missale
Westmonasteriense, ed. Legg, H.B.S. 1893, c. 687) 'Omnipotens sempi
terne deus . . . rex regnancium. dominusque dominancium . . . respice
quesumus . . . super hunc famulum tuum . . . quatinus . . . tibi in
omnibus placeat. et per tramitem iusticie inoffenso gressu semper in-
cedat. . . .'
3. (a) The new Act of Uniformity, which was introduced
into Parliament on Ap. 18 1559 and disposed of on Ap. 28,
restored the Book of Common Prayer ' authorized by Parlia
ment in the . . . fifth and sixth year of the reign of King
Edward the sixth, with one alteration or addition of certein
lessons to be vsed on every Sunday in the year, and the form
of the Letany altered, and corrected, and two sentences only
added in the delivery of the sacrament to the communicants,' 1
to be used and frequented, on pain of severer penalties than
those of the former Acts, on and after the following feast of
S. John Baptist.2 The Act further provided that ' such orna
ments of the church, and of the Ministers thereof shall be
retained, and be in vse, as was in this church of England by
the authority of Parliament in the second year of the reign of
1 P. 11 below.
2 The English service began in the Queen's chapel on May 12 {Machyris
Diary p. 197).

THE BOOK OF 1559 clxix
King Edward the sixth, vntil other order shall be therein
taken, by authority ofthe Queens Maiesty, with the advice of
her Commissioners appointed and authorized vnder the great
seal of England, for causes ecclesiastical 1 or of the Metropoli-
tane of this Realm ' ; and empowered the Queen, if needful,
4 by the like advice ' to ' ordain and publish such further
Ceremonies or Rites, as may be most for the advancement of
Gods glory, the edifying of his Church, and the due reverence
of Christs holy Mysteries and Sacraments.' 1
For the history of the revision and of the passing of the Act of
Uniformity see H. Gee The Elizabethan Prayer Book and Ornaments i,
ii : W. H. Frere The English Church in the reigns of Elizabeth and
James I i-iii ; for the text of the Act, below pp. 9 sqq.
(b) The Book of Common Prayer was issued, during 1559,
by Rich. Jugge and Jo. Cawood in two or three impressions,
and by Rich. Grafton in more than one impression. The
text of 1552 is emended or supplemented at three points in
accordance with the Act of Uniformity ; but otherwise, the
Book does not conform to the requirements of the Act, since
several other changes are made, nor is the text at all uniform
in the several impressions ; while later in the reign many,
apparently quite unauthorised, changes are made in it.
For the several impressions of 1559 see Parker Introduction to revisions
p. xiii ; and for later editions in the reign of Elizabeth, ibid. pp. xlv sq.
One of the Jugge and Cawood impressions of 1559 (Brit. Mus. c. 25.
m. 7), is reprinted with variants of a Grafton impression in the margin, in
Liturgical services ofthe reign of Elizabeth pp. 23 sqq. ; a Grafton impres
sion (Brit. Mus. 468. b. 8) was reprinted for W. Pickering 1844.
(a) As to the changes required by the Act, (1) proper first lessons are
provided for all Sundays, (2) the petition against the Pope (p. 177) is
omitted in the Litany, and (3) in the administration of the holy
communion (p. 701), the form of 1549 is prefixed to that of 1552.
(b) The further changes in the text of 1552 are: (1) proper first lessons
.are provided, not only for Sundays, but also for other festivals and holy-
days; (2) the substance of the provision of the Act as to the ornaments
of the minister is substituted for the second rubric on p. 127, while the
preceding rubric is also modified; (3) the Litany is not that of 1552, but
¦that of the royal chapel (but without its readings in suffrages 26 and 32,
and without ' Amen ' after the first collect : p. clxvii above) ; while at least
1 Pp. 23, 25 below.

clxx THE ORDINAL AND THE INJUNCTIONS
one issue of Jugge and Cawood in 1559 follows the chapel-Litany down
to the end of the first collect, and then reverts to that of 1552 (see
Liturgical services of the reign of Elizabeth pp. 74 sq.) ; (4) the ' Declara
tion on kneeling' (p. 721) is omitted, being regarded, no doubt, in view
of its origin, as no part of the Book, (c) The Book was not issued in any
uniform text. The issues of Jugge and Cawood on the one hand and
those of Grafton on the other are neither themselves uniform nor
consistent with each other or with the text of 1552, itself not wholly
uniform in the several impressions of it (see Liturgical services ofthe reign
of Elizabeth pp. xiv sq. andthe collations pp. 23-245).1 (d) Later in the-
reign a large number of small unauthorised changes are made in the text
whether by addition or by modification, besides one much more consider
able in the collect of S. Mark's day (p. 579: see Liturgical Services
pp. xv, i67).2
4. The fourme and maner of making and consecratyng,
bisshops, priestes , and deacons was not included in the Book of
Common Prayer of 1559, nor in any subsequent issue before
1662 ; but it was printed separately by Jugge and Cawood in
1559, with no change except in the terms erf the ' Oath of the
Queen's Sovereignty.'
Reprinted in Liturgical services pp. 272 sqq. It was probably
assumed in the measures of 1559 that the Ordinal was part of the Book
of Common Prayer, as in 1552, and therefore needed no express restoration.
But it was still possible to contend that it was an independent book and
therefore still unauthorised ; a contention that might seem to be justified
by the fact that it was issued independently. For the questions that arose-
out of this contention see Strype Annals I ii ch. xlix ; Estcourt Anglican
Ordinations iii ; Denny and Lacey de Hierarchia Anglicana §§ 14, 32, 300.
The legal status ofthe rite was expressly and retrospectively secured by the
36th of the Articles of Religion 1563 and the Act 8 Eliz. c. 1 (1565-6).
5. (a) In the summer of 1559 was issued a series of royal
Injunctions, repeating with little change 26 out of the 38 of
1547,3 and adding 29 new ones. These Injunctions were
distributed by the visitors who carried out the royal Visita
tion, for the enforcement of the Book of Common Prayer
1 In the 4th col. of the Synopsis readings of Jugge and Cawood, which are
perpetuated in 1661, are denoted by the index la, those of Grafton by lb ;
those common to both by1 simply. I have not collated the impressions of 1559,.
but .have followed W. K. Clay's collations ,in Liturgical Services.
2 In the 4th col. these unauthorised readings are denoted by the imdex 3.
Here again I have not collated the editions of Elizabeth's reign, but have made-
use of Clay's collation of the 1596 edition. These changes begin to appear at
least as early as about 1570. 3 See above p. Ixix.

THE INTERPRETATIONS clxxi
and the administration of the oath of supremacy, in the
following August, September and October.
For the text of the Injunctions see Cardwell Doc. Ann. i pp. 178 sqq. ;
Gee and Hardy Documents lxxviii pp. 417. Of the new Injunctions, 31,
32, 34 reproduce 73, 77, 80 of Cranmer's Articles to be enquired of in the
visitations to be had within the diocese of Canterbury of 1547, printed in
Cardwell Doc. Ann. i pp. 41 sqq. Among the additions made by the
Elizabethan Injunctions to those of Edward VI are (a) an exception to
the prohibition of processions, permitting 'the perambulation of the
circuits of parishes' at Rogationtide, and providing a rite for it, and
contemplating further provision ; (b) the requirement that existing choral
foundations in collegiate and parochial churches be maintained, and that
plainsong be used in all parts of the service, but with a permission to use,
before or after matins and evensong, 'a hymn or such like song' in
figured music, so long as the meaning of the words be not obscured ;
(c) the requirement of wafer-bread at the Eucharist ' somewhat bigger in
compass ' than the traditional ' singing-cakes ' ; while (d) the form of the
Bidding-prayer is emended (see below p. 1027).
(6) The Injunctions, together with the Act of Uniformity,
and the Book of 'Common Prayer, constituted the new ritual
' settlement.' But in view of the attitude of the extreme
reforming party, and especially of the returned exiles, and of
the practical impossibility of enforcing the ceremonial regu
lations as they stood, in 1560 the bishops drew up, ' as an
appendix to the Injunctions,' what is known as the Interpre
tations and further considerations, primarily it would seem for
their own guidance in the administration of their dioceses,
•erribodying a compromise on the ceremonial question chiefly
at issue, that of the vestments.
For the text of the Interpretations see Strype Annals I i ch. xvii : it
is re-edited from all the three known 'MSS in W. M. Kennedy The
'Interpretations ' of the bishops, .Alcuin Club Tracts, 1908. The text con
tained in Petyt MSS 538. 38 and 538. 47, in the Library of the Inner
Temple, is earlier than Jan. 1 560-1; while the copy among the Parker
MSS (vol. cvi p. 423, in the Library of Corpus Christi College, Cambridge)
is later than the new Kalendar of Jan. 1560-1, and differs somewhat in
content and in text from the Petyt copies : Kennedy pp. 7 sq. For the place
and significance of the Interpretations in the development of the situation,
see Gee Elizabethan Prayer Book and Ornaments pp. 156 sqq. ; Frere History
ofthe Church of England in the reigns of Elizabeth and James /pp. 59 sq. ;
Kennedy ep. cit. Introd. The Interpretations, among other provisions,

clxxii ADVERTISEMENTS AND THE NEW KALENDAR
(a) further define the rite of Rogation processions ; (b) propose a longer
Catechism ' for the erudition of simple curates ' ; (c) propose subjects for
further official Homilies ; and (d) take a first step in a compromise as to
the Ornaments Rubric, requiring the use of the cope at ' the ministration
of the Lord's Supper, and the surplice at other ministrations.'
(c) The difficulties of administration and the ceremonial
disorder increased during the next four years ; and on Jan. 25
1564-5 the Queen wrote a peremptory letter to the bishops,
describing the prevailing diversity of practice, and requiring
uniformity to be enforced. Consequently the bishops drew
up a book of Articles, which then the Queen capriciously
refused to authorise. In the event, early in 1566 the Articles,
somewhat modified, were issued for his own province by the
archbishop, Matthew Parker (1559-1575), without the formal
consent of the crown, under the title Aduertisments partly
for due order in the publique administration of common prayers
and vsinge the holy Sacramentes, and partly for the apparell of
all persons ecclesiasticall, by vertue of the Queenes maiesties
letters, commaunding the same, the xxv. day of lanuary [1564-5].
The Advertisements are based on the Interpretations, and they
mark a further step in the compromise.
For the text see Cardwell Doc. Ann. i pp. 287 sqq. ; for their history
and significance, Gee pp. 163 sqq.; Frere pp. 114 sqq. It is sufficient
to notice here that the Advertisements (a) require the use of the cope for
the three ministers at the altar only in collegiate and cathedral churches,
and elsewhere the surplice ; and (b) repeat the prescription of the
later text of the Interpretations for the Rogation-rite (see below, p. 1046).
6. After 18 months' use the restored Book of Common
Prayer was officially recognised to be unsatisfactory in one
respect ; and for a remedy Elizabeth exercised the authority
to ' take further order ' conferred on the crown by the Act of
Uniformity. In a letter dated Jan. 22 1560-1 she directed
M. Parker, archbishop of Canterbury, Edm. Grindal, bishop
of London (1559-1570), Wm. Bill, dean of Westminster
(1560-1561), and Walter Haddon, master of requests (t 1572),
as ecclesiastical commissioners, to examine the Table of
Lessons, and where desirable to reform it by substituting
more edifying chapters, and to issue a new Kalendar embody-

THE SECOND BOOK OF HOMILIES clxxiii
ing their amendments.1 The outcome was a revised edition,
published in 1561, of the preliminary pages of the Book of
Common Prayer,2 remedying the faults complained of.
The new kalendar etc. of 1561 is reprinted in Liturgical services of
the reign of Queen Elizabeth, Parker Soc, pp. 436 sqq. In the new
Table of Lessons, some changes are made in the selection of first lessons
of weekdays, and some seven propers of holydays are changed. But in
some respects the revisers exceeded the express terms of their commission.
(a) In the book of 1559, while proper first lessons are provided for all
Sundays and holydays, the existing lessons are left in their places
throughout the year, so that on immovable feasts the lessons of the course
are simply obliterated every year by the propers ; whereas the new kalendar
shifts the lessons of the course so as to leave the immovable feasts vacant for
the propers, (b) Whereas the kalendar of 1552 and 1559 had contained
only four feasts for which no service was assigned, the new kalendar adds
59 more, besides marking the first of 'the great O's' (Dec. 16). (c)
Besides some "other added matter, the holidays retained in the Act of
1 55 1 (which in the kalendar are marked in red) and the relation of
Septuagesima &c, Rogations, Whitsunday and Trinity Sunday to Easter,
are set out at length, and the Vigils are marked in the kalendar.3
7. A note at the end of the Homilies of 1547 had promised
further homilies on several subjects ; the Books of 1552 and
1559 and the Injunctions had contemplated the issue of them ;
and Bucer and the Interpretations of 1560 had proposed
themes.4 On Feb. 5 1563 the Convocation of Canterbury
sanctioned a new book, which appeared before the end of
July, under the title The Seconde Tome of Homelyes, of such
matters as were promysed and Instituted in the former part of
Homelyes, set out by the aucthoritye of the Quenes Maiestie :
And to be read in euery paryshe Churche agreablye ; being 20
sermons on subjects, including some of those promised in 1547,
some of those suggested by Bucer, and some of those proposed
by the Interpretations ; preceded by a Preface and ' An Admon-
1 Cardwell Doc. Ann. i p. 260.
2 Corresponding to the right-hand pages 49-65, 73, 77, 67, 81-125 below.
3 What is derived from the new kalendar in the 4th col. of the Synopsis
below is marked by the index number 2. It may be well to say that on
pp. 53.63 it is assumed that the contents of the red-framed cols, will be read
straight across without regard to the perpendicular lines, and the index number
covers everything, so read, down to the asterisk.
4 Pp. 649, 65 1 below ; Bucer Censura vii p. 466 ; Injunction 27 (Gee and
Hardy p. 430) ; Interpretations, ed. Kennedy, pp. 30, 40.

clxxiv THE GENEVA BIBLE
ition, to all Ministers Ecclesiasticall.' In 1571 Convocation
added a 21st ' against disobedience and wilfull rebellion,'
being a homily occasioned by the Rising in the North in
November and December 1569, which was written early in
1570, and had already been published in five editions.
The Preface was written by Rich. Cox, bishop of Ely (iSSg-^So); of
the Homilies, 1-3, 7-9, 15, 16, 19 were probably written by Jo. Jewel
bishop of Salisbury (1560- 1 571) ; 4 by Edm. Grindal bishop of London
(1559-1570); 5, 6 by Jo. Pilkington bishop of Durham (1561^1576); part
of 10 is borrowed from Erasmus Paraclesis id est adhortatio ad christianae
philosophiae studium; 13a and 14 are from Rich. Taverner's Epistles and
Gospels wyth a brief Postil vpon the same 1540; 17, of which the first
three parts had already been published, in 1560 or 1561, was probably by
M. Parker; of 18 the first half and the conclusion is translated from the
Adliortatio ad Fibs Coniuges of Veit Dietrich of Nurnberg, Luther's ally
(t 1549), and. the rest is a translation of a section of Jo. Fisher of
Rochester's Latin version of S. Chrysostom's Horn, xxvi in 1 Cor.,
included in Erasmus's Latin ed. of S. Chrysostom, 1520; 20 is in part
derived from the 6th homily on Joel of Rudolph Gualther of Zurich
(t 1586). Between Feb. 5 and the end of July the book was for some
time in the Queen's possession and changes were made in Homilies 2, 4,
9, 12, 15. See J. Griffiths The two books of Homilies pp. xiv sqq. ; J. T.
Tomlinson Prayer Book, Articles and Homilies pp. 244 sqq. The two
books of Homilies were first combined in Certaine Sermons Or Homilies
appointed to be read in Churches London, John Bill, 1623. For the
bibliography see Griffiths pp. lxii sqq.
XII
The ritual ' settlement ' thus reached remained officially-
unchanged for the next forty years. We turn now to two
groups of the products of the reign of Elizabeth which affected
the text of the Book of Common Prayer later on.
I. Two new or amended versions of the Bible, and one of
the New Testament alone, were published.
(a). The so-called ' Geneva Bible ' was the work of some
ofthe Marian exiles in Geneva. In 1557 Wm. Whittingham,
afterwards dean of Durham (1563-1579), published The
Newe Testament of ovr Lord Iesus Christ. Conferred dili
gently with the Greke, and best approued translations, with argu
ments, 'diuersities of readings,' and annotations (Geneva,

THE BISHOPS' BIBLE clxxv
Conrad Badius). This was followed in 1560 by The Bible and
Holy Scriptvres conteyned in the Olde and Newe Testament.
Translated according to the Ebrue and Greke, and conferred With
the best translations in diuers langages. With most profitable
annotations vpon all the hard places, and other things of great
importance (Geneva, Rouland Hall), the work of Whittingham,
Ant. Gilby (| 1585), Tho. Sampson, afterwards dean of
Christ Church' (1561-1565), and perhaps others. These were
the first English versions to be printed in roman type, with
verse-divisions, and in portable form ; and the Geneva Bible
became the popular version, while it was commonly used even
by such a divine as Lancelot Andrewes. The issue of it was
restricted during the lifetime of Mat. Parker ; but after his
death in 1575 it was freely issued.
Whittingham's New Testament is based on Tyndale's (p. 1 above),
compared with the Great Bible (ibid.), and largely influenced by the
Latin version of Theodore Beza (1519-1605), Calvin's coadjutor and
successor at Geneva, which formed part of Robert Estienne's Biblia
vtriusque Testamenti (Geneva 1556, 1557). The verse-divisions of the New
Testament are those of R. Estienne's, Gk.-Lat., "A-n-avra to tt}s Katvijs
8ia0iJK77s Geneva 1551. In the Geneva Bible, the Old Testament is based
on the Great Bible, corrected by the Hebrew and the Greek, with the help
of other versions ; viz. (1) the Biblia sacrosancta Testamenti Veteris &• Noui
(Zurich 1543) of Leo Jud and other Zurich divines; (2) the Latin of
Seb. Munster (p. Ii) ; and (3) Calvin's revision of the French version of
Pierre Robert Olivetan, La Bible Qui est toute la Saincte escripture
(Neuchatel 1535), which was founded on the version of Jacques le Fevre
of Etaples (Faber Stapulensis) La saincte Bible (Antwerp 1530 : itself in
part a revision of La bible historiee oi Jean de Rely, c. 1498), and
influenced by Pagnino's Latin (p. xxxvi), Luther's German (ibid.), and the
Italian version (Venice 1532) of Ant. Brucioli, the Florentine humanist
(c. 1 490 — c. 1550). The New Testament is that of Whittingham corrected
by further use of Beza's Latin.
See Darlow and Moule Historical Catalogue nos. 76, 77, 6140, 6124,
4623, 3710, 3708, 3703; 5578; Westcott History of the English Bible,
ed. Wright, pp. 90 sqq., 212 sqq. ; A. W. Pollard Records ofthe English
Bible pp. 24 sqq.
(b) Having regard at once to the superiority of the Geneva
Bible to the Great Bible, considered as a, version, and to the
Calvinistic character of the annotations with which it was

clxxvi THE RHEIMS VERSION
embellished, in 1566 or earlier Mat. Parker revived the pro
ject of a ' Bishops' Bible ' which had failed of result in the
reign of Henry VIII.1 The work of revision was distributed
among a number of bishops and other divines, and The
. holie . Bible . conteynyng the olde Testament and the newe,
known as ' The Bishops' Bible ' was ready in Oct. 1568. The
text is divided into verses, as in the Geneva version ; and
certain passages are enclosed in inverted commas, as to be
omitted in public reading. A canon of the Convocation of
Canterbury of 1571 requires churchwardens to provide
copies for all churches ' if it can conveniently be done ' 2 ; and
after 1569 the Great Bible was no longer printed.
The translation is a revision of the Great Bible by reference to
the Hebrew and the Greek, to the Latin versions of Pagnino (p. xxxvi
above) and Munster (p. Ii) and that of Sebastien Chateillon (Biblia,
Interprete Sebastiano Castalione, Basel 1551), and to the English of the
Geneva Bible.
See Darlow and Moule nos. 89, 93, 96 &c, 6131, 3720; Westcott
pp. 95 sqq., 230 sqq. ; Pollard pp. 28 sqq., 37 sqq.
(c) In 1582 appeared The New Testament of Iesvs Christ,
translated faithfvlly into English, out of the authentical Latin,
according to the best corrected copies of the same, diligently con
ferred with the Greeke and other editions in diuers languages,
with arguments, annotations, and criticisms of the English
Bibles (Rheims, Jo. Fogny), known as the ' Rheims version.'
The translation was suggested by Wm. Allen, president of
the English College at Douai, which at the moment had with
drawn to Rheims (1578-93), and was made by Gregory Martin,
lecturer in Hebrew and Holy Scripture, under the supervision
of Allen, and of Richard Bristow, moderator of the College.
In The Text of the New Testament of Iesvs Christ, trans
lated ovt of the vulgar Latine by the Papists of the traiterous
Seminarie at Rhemes, issued in 1589, and reprinted in 1601,
1617, and 1633, Wm. Fulke, master of Pembroke Coll., Cam
bridge (1578-1589), gave a wider currency to the Rheims
version by reproducing the text, arguments, and annotations,
,' P.l above. 2 Cardwell Synodalia i p. 123.

POYNET'S AND NOWELL'S CATECHISMS clxxvii
in parallel with the New Testament of the Bishops' Bible,
together with his own ' confutation.' The Old Testament was
translated at the same time as the New, but remained unpub
lished until 1609-10 (The Holie Bible faithfully translated into
English, ovt of the avihentical Latin Doway , Lavrence Kellam) .
The translation is of the text of the Vulgate, with careful reference to
the Greek ; but it is based on the earlier English versions and is especially
affected by Coverdale's The newe testament both Latine and Englyshe ech
correspondent to the other after the vulgare texte, communely called S. leroms,
I538- See Darlow and Moule nos. 134, 156, 231, 19 ; Westcott pp. 102 sqq.,
245 sqq. ; Pollard pp. 33 sqq., 298 sqq.
2. The English Catechism was exceptional not only, as it
still is, in its shortness, and in leaving much to oral develop
ment on the part of the catechist ; but also in treating of only
three of the current heads and omitting all treatment of the
Sacraments. (a) Perhaps as a help to the catechist in developing its
suggestions, perhaps still more to give a certain colour to the
development, there appeared in 1553 A short Catechisme, or
playne instruction, conteynynge the sume of Christian learninge,
sett fourth by the Kings maiesties author itie, for all Scholemaisters
to teache. This Catechism was the work of Jo. Poynet, bishop of
Winchester (1550-1553).1 Like the Catechism of 1549 it did
not treat at length of the Sacraments, but only noticed them
under the 9th article of the Creed.
It was also issued in Latin : Catechismus brevis, christianae disciplinae
summam continens, omnibus Ludimagistris authoritate regia commendatus,
1553- (b) More famous and more influential were the Catechisms
of Alex. Nowell, dean of S. Paul's (1560-1602).
(1) The Catechismus, siue prima Institutio, Disciplinaque
pietatis Christianae, Latine explicata was published in 1570
(Reg. Wolf) at the desire of the two archbishops, Parker and
Grindal. This Catechism, which borrows appreciably from
Poynet, and is perhaps not unaffected by the Calvin's CatS-
1 R. Churton Life of Alexander Nowell p. 161.

clxxviii NOWELL'S CATECHISMS
chisme de Veglise de Geneve of 1545 \ is on altogether a different
scale from that of the Church Catechism, and it treats, at
proportionate length, of the sacraments of Baptism and the
Eucharist. Nowell's first Catechism was written some years before it was pub
lished,, and it received the approval of the Lower House of the Convoca
tion of Canterbury in 1563, when it was also presented to the Upper
House, but with no result. Ten editions were issued up to 1603, and it
was also translated into Greek (1573) and English (1570). It is reprinted,
with Tho. Norton's English version, in A Catechism written in Latin by
Alexander Nowell, Parker Soc, 1853.
(2) In the same year, 1570, Nowell also published an
abridgement, Christianae Pietatis prima Institutio ad usum
scholarum. This also was translated into English (1572) and Greek (1575), and
was popular in the 17th cent., appearing in 10 editions up to 1687.
(3) In 1572 Nowell published a third catechism, Cate
chismus parvus pueris primum Latine qui ediscatur proponendus
in scholis, being the Church Catechism expanded by a develop
ment of the duty towards neighbours and a treatment of the
two greater Sacraments.
This also was translated into Greek (1574) and English (1577), and
continued to be popular, appearing in 8 editions up to 1687. Mr.
W. Hunt in Diet. National Biog. xii p. 249 argues that the Catechismus
parvus is the original of the Catechism of 1549; but his argument is not
convincing. In particular, with reference to the statement which Mr.
Hunt quotes from Izaak Walton (Compleat Angler, London 1653, p. 31),
it seems evident from the context, where Nowell's Catechism is assigned
to ' the Reformation of Queen Elizabeth (not that of Henry the VIII),'
that either (1) Walton is referring to some edition of the Book of Common
Prayer which had one of Nowell's Catechisms bound up with it ('that
. . . Catechism which is printed with our good old Service Book ') ; or (2),
what is much more likely, knowing that Nowell published ' a Catechism,'
which became authorised, and being familiar with the Book of Common
Prayer only as it was at the moment he was writing, he inferred that
Nowell was the author of the Church Catechism. For the bibliography
of Nowell's Catechisms see Mr. Hunt's article, pp. 248 sq.

1 Churton Life of Alexander Nowell p. 158 says 'the catechism of Henry
Stephens ' ; but Henri Estienne only translated Calvin's Catechism into Greek
(Sroix»io><rir rijs xptoTjai/fiv jri'orfut Rob. Stephanus 1 5 5 1 ).

HAMPTON COURT CONFERENCE clxxix
XIII
On his way to England in April 1603, James I received a
petition as from ' more than a thousand of [his] majesty's
subjects and ministers,' in which the petitioners ' acquaint '
the king with their ' particular griefs ' as touching both the
ecclesiastical situation generally and the ' burden of human
rites and ceremonies ' under which they are suffering.1 So
far as concerns the Book of Common Prayer, this ' Millenary
Petition ' was the beginning of the agitation which beset the
king, to secure satisfaction of the long-standing puritan
objections,2 which Hooker had spaciously contended with six
years before.3 The upshot of the agitation was that James
consented to a Conference to be held between representatives
of the aggrieved and of those responsible for the order of the
Church. The Conference — which was a curious one, being
not so much a conference between the parties as one between
each of the parties and the king — met at Hampton Court on
Jan. 14, 16, 18, 1603-4. Many subjects were discussed and
treated of with characteristic loquacity by the king ; and in
the end the puritan divines gained some concessions in
partial satisfaction of their desires and convictions.* The
king then, in the exercise of the authority conferred on the
crown by the Act of Uniformity of 1559 ' to take further order '
in respect of rites and ceremonies, directed the Metropolitan,
Jo. Whitgift (1583-1604), Rich. Bancroft, bishop of London
(1597-1604), Ant. Watson, bishop of Chichester (1596-1605)
and ' some others of our commissioners,' ' to take some care
and payns ' as to ' certeyne thinges ' in the Book of Common
Prayer which ' require some declaration and enlargement by
way of explanation.' The commissioners thereupon framed
the amendments proposed and reported them to the king,
1 Gee and Hardy Documents Ixxxviii, pp. 508 sq.
2 These complaints had already begun to be formulated by 1563: Frere
English Church p. 95.
3 The fifth book of the Ecclesiastical Polity was published in 1597.
4 For the proceedings of the Conference see the documents printed in
Cardwell Conferences pp. 148 sqq. ; and Frere The English Church in the reigns
¦of Elizabeth and fames 1 'pp. 295 sqq.

clxxx , 1 604
who returned them on Feb. 9 with his approval and an order
that the Metropolitan command the royal printer, Rob.
Barker, to reprint the Book of Common Prayer in the amended
text, and take order that the Book be procured and observed
in every parish-church * ; and on March 5 he issued a Pro
clamation enforcing the amended Book.2 The book was
printed by R. Barker before March 25, and was issued in some
4 further editions in 1604.
For these issues see Parker Introduction pp. lvii sq. ; and for subse
quent issues in the reign 01 James I, ibid. p. lix. One of the issues of
1604 was reprinted for W. Pickering 1844. The changes made are the
following. (1) The Proclamation of March 5 is inserted after the Act of
Uniformity: (2) the title of the absolution in Divine Service (p. 131) is
expanded : (3) the incipits of the Gospels of the 2nd Sunday after Easter
and the 20th after Trinity (pp. 421, 533) are corrected : (4) the title of
Confirmation is enlarged (p. 793 : this to satisfy rather the king [Cardwell
Conferences -p. 172] than the puritans, who would have abolished Confirma
tion altogether [Gee and Hardy Documents p. 509]) : (4) the first lessons
of the mornings of Aug. 26 and Oct. 1, and those of the evenings of
Oct. 2 and Nov. 1 7 are changed — a concession, so far as it goes, to the
puritan objections to ' apocrypha.' Two other changes are more important.
(5) The rubrics of the Order of Private Baptism were altered (pp. 749,
751) so as to secure that children should be baptized only by a 'lawful
minister,' in satisfaction of puritan clericalism and objections to the
ministry of women, even in cases of necessity. And (6) in consequence
of the complaint that the Catechism was * too brief,' a section treating of
the Sacraments of Baptism and the Eucharist was added (pp. 787-791),
thus bringing up the Catechism to the normal standard. In the ' third
series ' of J, Cosin's ' Notes on the Book of Common Prayer ' ( Works
Ang.-Cath. Libr. v p. 491) it is asserted that this section of the Catechism
' was first penned by Bishop Overall (then dean of Paul's) ' ; but this may
be only a misunderstanding on Cosin's part of a report that it was the
work of ' the dean of S. Paul's ' ; for verbally the text is in fact almost
wholly derived from the Catechisms of Overall's predecessor, Alexander
Nowell, while no doubt the colour is in some degree changed by abridge
ment and some modification. On pp. 787-790 below, Nowell's ' Middle 1
Catechism ' is cited as the source of this section ; but in some respects
the English is nearer to the ' Little Catechism ' (p. clxxviii above) : in fact
the abbreviator seems to have had both catechisms before him and to
have followed sometimes the one, sometimes the other. The correspond-
1 See the king's letter, Cardwell Conferences pp. 217 sqq.
2 Ibid. pp. 225 sqq.

1604 clxxxi
ing text of the ' Little Catechism ' is as follows : ' Quot in Ecclesia sua Sac-
ramenta instituit Dominus? Duo: Baptismum etCoenam Domini. Quid est
Sacramentum ? Est externum et aspectabile signum internam arcanamque
spiritualem gratiam repraesentans, ab ipso Christo institutum, . . . quo
. . . earum [Dei promissionum] Veritas in cOrdibus nostris certius confir-
matur. Sacramentum quot partibus constat ? Duabus : signo externo atque
aspectabili, et interna invisibilique gratia. Quod est in Baptismo signum
externum ? Aqua, in quam baptizatus intingitur ... In Nomine Patris et
Filii et Spiritus sancti. Quae est arcana et spiritualis gratia ? Remissio
peccatorum et regeneratio . . . Quum natura . . filii irae . . . simus,
per Baptismum . . certiores facti filios Dei iam nos esse . . . Quae
requiruntur ab iis qui ad baptismum accedunt ? Fides et poenitentia. . .
Qui fit turn vt infantes baptizentur, qui haec per aetatem hactenus
praestare non possunt ? . . . quae postquam adoleuerint, ipsos intelligere
. . oportet : enitique vt . . . quod in Baptismo polliciti sunt atque
professi, moribus et vita praestent. Quae est Coenae dominicae ratio ? . .
In quern vsum? Vt mortis Domini . . . gratam perpetuo memoriam
celebremus . . . Quae est huius Sacramenti terrena et sensibilis pars ? Panis
et vinum, quibus vtrisque, ut omnes peraeque vterentur, Dominus diserte
praecepit. Coelestis ilia pars et remota ab omnibus externis sensibus
quaenam est ? Corpus et sanguis Christi, quae in Coena dominica fidelibus
dantur ab illisque accipiuntur . . revera . . adeo quidem, vt sicuti panis
corpora nutrit, ita et Corpus Christi animas nostras spiritualiter per fidem
alat : et sicut vino . . roborantur vires, ita sanguine Christi animae
nostrae reficiantur atque recreentur per fidem . . . Nostrum quod est
officium vt recte ad Coenam dominicam accedamus? Vt nosipsos
exploremus ... si ex animo nos poeniteat peccatorum nostrorum :
deinde si certa spe de Dei per Christum misericordia nitamur . . . cum
grata redemptionis per mortem eius acquisitae memoria : . . si de vita in
futurum pie degenda . . . destinatum propositum suscipiamus . . si
proximos,' id est mortales omnes fraterno amore . . . prosequamur.'
(7) Occasion was taken to make some further additions, which had not
been suggested at the Conference : viz. a suffrage and a prayer for the
queen and the royal family were added to the suffrage and the prayer for the
king in the Litany (pp. 177, clxvii sqq.) ; and six occasional thanksgivings,
very poor in quality, were appended to the occasional prayers after the
Litany (pp. 195-199). According to the third series of Cosin's Notes on
the Book of Common Prayer ( Works, Angl.-Cath. Libr. v p. 455) and his
Particulars to be considered in the Book of Common Pi-ay er (ibid. p. 5 1 o) these
thanksgivings were added at the instance of the puritan divines at Hampton
Court ; but there is no notice of this in the records of the Conference. Tho.
Cartwright had criticised ' the default of the book ' in that it contained no
such thanksgivings (Hooker E. P. v 43 §§ 1, 2 and Keble's note 86 ad loc).
In the revised book the unauthorised readings which had

clxxxii THE CANONS OF 1604
found their way into the text in the preceding 30 or 40 years *•
were perpetuated, and further readings of the same kind were
now introduced.2 All these new readings, as well as the
changes made expressly, may be said to have been implicitly
authorised by the 80th canon of 1604, which required church
wardens with all convenient speed to procure copies of the
book ' nuper in paucis explanatum ex auctoritate regia.' 3
But the process was not yet over, and new emendations
appear from time to time between 1604 and the suppression
of the Book of Common Prayer in 1 645.*

XIV
1. The Convocation of Canterbury, which met on March
20 1603-4, under the presidency, in the vacancy of the metro
politan see, of Rich. Bancroft, bishop of London, enacted a
series of 141 disciplinary canons. The series is, in great
measure, only a codified collection of enactments issued from
time to time and by various authorities during the preceding
period from 1547 onwards ; but there is much that is new.
Besides the Latin text, Constitutiones sive canones ecclesiastici
(J. Norton, 1604), the canons were published in English as
recited in, and forming part of, the royal letters-patent of
assent and ratification, in Constitutions and Canons Ecclesi
astical, treated upon by the Bishop of London . . . and the
rest of the Bishops and Clergy of the said Province ; and agreed
upon with the Kings Majestys Licence, in their Synod begun
at London, Anno Domini 1603 . . . Imprinted at London by
Robert Barker . . . anno 1604. The letters-patent required
1 See above p. clxx.
2 The changes and additions of 1604 and these further emendations of the
text, so far as they are perpetuated in the text of 1661, are marked in the 4th
col. below by the index number 4.
3 Cardwell Synodalia i pp. 210, 292.
* These emendations are marked below by the index 6. The editions
issued between 1604 and 1642 have not been examined in detail, and only those
new readings have been marked which the text of 1661 shares with that of
J. Bill 1636. The passage on p. 151 marked5 was not changed unofficially : see
note on it below, p. ccxiv.

THE BIBLE OF l6ll clxxxiii
the canons to be observed throughout the kingdom ; but to
this the Convocation of York demurred, and asked for a
royal licence enabling them to deal with the matter ; and
having received it, they met on March 5 1606 and after
deliberation unanimously accepted the whole series and
required it to be observed in the province of York.
For the Latin text of the canons see Cardwell Synodalia i pp. 164
sqq. ; for the English and the letters-patent ibid. pp. 245 sqq. ; for the history
ibid. p. 164 notes; Frere English Church in the reigns of Elizabeth and
James I -pp. 313 sq. The canons deal successively with the Church of
England and impugners of it (1-12), divine service and administration of
the sacraments (13-30), the clergy (31-76), schoolmasters (77-79), the
maintenance of churches (80-88), churchwardens and sidesmen (89-91),
ecclesiastical courts and officials (92-1 38), and synodal authority (139-141).
Those which are related to the Book of Common Prayer are 13-30, mostly
derived from the rubrics, the Injunctions of 1559 and the Advertisements of
1566, but including, among other new matter, the 'further declaration' on
the use of the sign of the cross, in can. 30 ; 55 prescribing the Elizabethan
Bidding-prayer (p. clxxi above); 58, 67, 80-88.
2. As we have seen,1 there were current two rival versions
of the Holy Scriptures, the ' Bishops' Bible ' in use for public
reading in Divine Service, and the ' Geneva Bible ' in wide
spread use for other purposes. At the Hampton Court
Conference Jo. Reynolds, speaking for the puritan side, had
complained of the imperfections in the versions allowed in
the reigns of Henry VIII and Edward VI, i.e. in the ' Great
Bible.' If the ' Bishops' Bible ' is ignored, this is no doubt
only because what is particularly in view is the Psalter and
the biblical texts contained in the Book of Common Prayer,
from which in fact the examples of mistranslation, produced
at the Conference, are cited . Reynolds accordingly petitioned
that a new translation be taken in hand ; and the proposal
was eagerly adopted by the King, who desired that ' one
uniform translation ' should be made ' by the best learned
in both the universities,' ' to be reviewed by the bishops, and
the chief learned of the church ; from them to be presented
to the privy councel ; and lastly, to be ratified by his royal
1 Above pp. clxxiv sqq.

clxxxiv THE BIBLE OF 1611
authority. And so this whole church to be bound unto it, and
none other.' * By the end of June 1604 the translators had
been selected. These however did not seriously begin their
work till 1607, when they were distributed into six companies,
of which two worked at Oxford, two at Cambridge, and two
at Westminster, each with a section of the whole assigned to
it. The work was finished and the so-called ' Authorised
Version ' was published in 161 1.2 An edition issued by the
printers to the University of Cambridge in 1629 exhibits a
carefully revised text of the version ; and this revision is
carried still further in the Cambridge edition of 1638.3
In the rules laid down for the translators it is required that the
' Bishops' Bible ' be adopted as the basis of the revision, to be corrected
where necessary by the versions of Tyndale, Matthew, and Coverdale, the
' Great Bible ' and the ' Geneva Bible.' 4 But besides these the translators,
as they state in their preface ' To the reader,' had recourse to the ' Chaldee,
Hebrewe, Syrian, Greeke ' and ' Latine,' and to the Spanish, French,
Italian and Dutch (i.e. German). The Chaldee, i.e. the Aramaic of the
Targums, had been printed, both otherwise, and in the ' Antwerp Poly
glot' (Plantin 1572) edited by Bendito Arias Montano (1527-1598) : the
Syriac of the New Testament had been edited by J. A. Widmanstadt
(1506-1559) assisted by a Syrian ecclesiastic, Moses of Mardin (Liber
Sacrosancti Evangelii Vienna 1555), and again by Immanuel Tremellius of
Ferrara (1510-1580), professor of Hebrew at Heidelberg, along with the
Greek, Vulgate Latin, and a Latin version of the Syriac ('H Kaivq A«i0>jkij
etc., H. Estienne, Geneva 1569); and Tremellius in conjunction with
Francois du Jon (Franciscus Junius) of Bourges (1545-1602) had issued a
new Latin version ofthe Old Testament (Testamenti Veteris Biblia Sacra
Frankfort a. M. 1577, 1579). The latest Spanish versions wereZa Biblia
(Basel 1569) of Cassiodoro de Reina of Seville (c 1520-1594), who from
1559 to 1563 ministered to a Spanish congregation in London; and
La Biblia (Amsterdam 1602), a revision of C. de Reina's version made
by Cipriano de Valera of Seville (c 1532-1602), who took refuge
in England and became a fellow of Magdalene College, Cambridge.
In French the notable recent versions were La Bible (H. Estienne,
1 Cardwell Conferences pp. 187 sq.
2 In 191 1 the Clarendon Press issued The Holy Bible A Facsimile in a
reduced size of the Authorised Version published in the year 161 1 with an intro
duction by A. W. Pollard and illustrative documents.
3 A. W. Pollard Records of the English Bible (reprint ofthe 'introduction'
above) p. 75.
4 A. W. Pollard Records pp. 53 sqq. ; Cardwell Doc. Ann. ii pp. 1 1 1 sq.

COSIN'S DEVOTIONS clxxxv
Geneva 1560), a revision of Olivetan's version, and La Bible (Geneva
1588), a further revision by C. B. Bertram, professor of Oriental languages
at Geneva, assisted by Th. Beza and others. The latest Italian translation
was La Bibbia (Geneva 1607) of Giov. Diodati (1576-1649), professor of
Hebrew at Geneva, which is still the official protestant version. In German
nothing new had appeared ; Luther's Bible continued to be printed in its
several dialectical forms ; and the version of the Dominican Joh. Dieten-
berger, originally issued in 1534, was reissued in Catholische Bibell
(Cologne 1575). These were the materials available and presumably
referred to by the revisers in their acknowledgment of indebtedness.
But they incurred another debt ' with no other acknowledgment than a gibe '
(Pollard p. 61), viz. to the Rheims version of the New Testament (p. clxxvi
above) from which they took 'much that was good.'
See Darlow and Moule Historical Catalogue nos. 240, 1422, 8947,
1421, 6165, 8472 sq., 8475, 3722, 3736> 420°, 4211, 5S98, 134; and for
the Cambridge issues of 1629 and 1638, ibid. 324, 403; Cardwell Doc.
Ann. ii pp. 65 sqq., 106 sqq. ; Westcott History pp. 107 sqq., 255 sqq. ;
Pollard Records pp. 37 sqq. ; J. G. Carleton The part of Rheims in the
making of the English Bible, Oxford 1902.
3. In 1627 there appeared anonymously, with the im
primatur of Geo. Monteigne, bishop of London (1 621 -162 8), A
collection of private devotions : in the practice of the ancient
Chvrch called the hovrs Of Prayer. As they were after this
maner published by Authoritie of Q. Eliz., 1560. Taken Out of
the Holy Scriptures, the Ancient Fathers, and the diuine Seruice
of our owne Church (London, R. Young) -1 The book is in fact
a Primer, founded on the Orarivm sev libellvs Precationum
per Regiam maiestatem Latine ceditus London, W. Seres, 1560.2
It was compiled, at the desire of Charles I, by John Cosin, at
the moment canon of Durham and archdeacon of the E.
Riding, for the use of the English ladies in the suite of Hen
rietta Maria.3 Later editions bore Cosin's name on the
title-page ; and Wm. Prynne made the book notorious by
his attack on it in A Brief e Survay and Censure of Mr. Cozens
his Couzening Devotions 1628.
1 Reprinted in Cosin Works, Libr. Angl.-Cath. Theol., ii pp. 83 sqq. ; cp.
Hoskins Primers pp. 270 sqq.
2 Reprinted in Private Prayers set forth . . during the reign oj 'Queen Eliza
beth, Parker Soc, pp. 115 sqq. : cp. Hoskins pp. 253 sqq.
3 For the circumstances of its origin see Evelyn Diary Oct. I 165 1.

clxxxvi SCOTLAND
It contains the Kalendar of the Book of Common Prayer (1561), with
descriptions and dates added to the names of the minor saints ; a table Of
feasts etc. ; the Creed, the Lord's Prayer, the Commandments, etc. : the
Hours, from Matins to Compline (except Prime) ; the Penitential Psalms ;
the Litany ; the Collects ; devotions for holy Communion and for Penance ;
prayers for the king and queen, for Ember weeks, and for the sick ; and
prayers and thanksgivings for sundry purposes ; with instructions in the
preface and at other points in the book.1
4. In Scotland the Book of 1552 was in partial use from
1557 onwards ; but after the reformation of 1560 it was
gradually replaced by the Book of Common Order, which was
substantially identical with the book — itself largely identical
with Calvin's La forme des prieres — compiled by Knox and
his fellows at Geneva,2 and was authorised by the General
Assembly in 1564.3 After the restoration of a real episcopate
in 1610, in place of the ' tulchan ' bishops instituted in 1572,
projects for a new service-book began to be formed, and in
1616 the General Assembly assented to the adoption of a
fixed uniform rite. But, except that The forme and maner of
ordaining ministers : and consecrating of arch-bishops and
bishops used in the Church of Scotland, founded on the English
Ordinal, but ignoring the diaconate, was printed in 1620,*
no definite result was reached till 1629, when the Scottish
bishops negotiated with the King, and in consequence Charles
desired Wm. Laud, bishop of London (162 8- 1633) to com
municate with the bishops on the matter. Laud recom
mended the adoption of the English book, and induced the
King to take the same view. But after some delay, in 1633
1 What is derived from this book in the 4th col. of the Synopsis below is
marked by the index 7o.
2 The Forme of Prayers and Administration of the Sacraments, 8r*c. Vsed in
the English Congregation at Geneva : and approved by the famous and learned
man John Calvin . . . Printed first at Geneva MDLVIII London 1643:
Ratio et forma publice orandi Deum, atque administrandi Sacramenta et cat.
In Anglorum Ecclesiam, qua Geneua colligitur recepta Geneva 1556. For
Knox's opinion ofthe Book of Common Prayer see Kidd Documents pp. 691 sq.
3 For the text see G. W. Sprott The Book of Common Order of the Church
of Scotland Edinburgh 1901 : for the history ibid, introduction and pp. 197 sqq.: ;
Kidd Documents pp. 704 sq., 708 sqq.
4 Reprinted in The Miscellany of the Wodrow Society, Edinburgh 1844, pp-
597 sqq.

THE SCOTTISH BOOK OF 1637 clxxxvit
Charles yielded to the desire of the Scottish bishops for a
service-book of their own, and directed a committee of
bishops to prepare it, following the English book ' as near as
can be,' and to submit it to the censure of Laud, now arch
bishop of Canterbury (1633-1645), Wm. Juxon, bishop of
London (1633- 1660) and Matthew Wren, dean of Windsor
(1628-1634). The work was carried out in the main by the
bishops, John Maxwell of Ross and James Wedderbum of
Dunblane. Laud had been reluctant to co-operate, but having
consented he gave them ' the best help he could,' and the
King interested himself in the details of their work. The
booke of Common Prayer, and A dministration Of The Sacraments.
And other parts of divine Service for the use of the Church of
Scotland was published early in 1637. Unhappily it rested
only on the authority of the Crown and the bishops, without
reference to the General Assembly or anybody else, and was
enjoined by a royal proclamation dated Dec. 20 1636 and
prefixed to the book. The results, as is well known, were
disastrous. See J. Cooper The Book of Common Prayer . . . for the use of the
Church of Scotland, Church Service Society, Edinb. 1904, introduction;
Procter and Frere A new history of the Book of Common Prayer pp. 143
sqq. ; and detailed references there given.
The Scottish book is a revision of the contemporary
English book, partly in the way of a return to the book of
1549- Its chief characteristics are the following. (1) The 'Authorised
Version' of 161 1 is adopted throughout, even for the Psalms; (2) the use
of the ' Apocrypha ' is reduced to a minimum ; (3) the prayers for the
king, the royal family and the clergy, the prayer of S. Chrysostom and
the grace are, unfortunately, appended to Divine Service, morning and
evening, when the Litany is not ordered to be said; (4) a prayer for
Embertides, adapted from the Ordinal, is provided ; (5) Easter Even is
given a proper collect, and the collect of S. Luke is modified ; (6) in the
Liturgy : the collect for the king, unhappily, precedes the collect of the
day ; the offertory rubrics are supplemented ; in the prayer for the Church,
the petition for the congregation and the commemoration of the Saints
are restored approximately in the form of 1549 ; in the prayer of consecra
tion the Invocation is reinserted, and immediately after the consecration

clxxxviii THE MEMORANDUM OF 1 64 1
follows the prayer of oblation, with its opening paragraph 'Wherefore,
O Lord ... by the same ' (p. 694 below) and the clause ' whosoever shall
be . . . and they in him ' (ib.) restored ; and the Lord's Prayer with its
preface (p. 696) follows the canon; the 'We do not presume' imme
diately precedes the communion ; and the form of administration is that
of 1549, with the R7 ' Amen ' ; (7) the Commination is once more directed
to be used on Ash Wednesday. The Ordinal is not included in the
book.1 5. Four months after the first meeting of the Long Parlia
ment and on the day on which Laud was committed to the
Tower (March 1 1 640-1), the Lords appointed a Committee
of 30 lay peers and 10 bishops (to whom another bishop and
2 other lay lords were added on March 12) ' to take into con
sideration all innovations in the Church concerning religion.'
Among the bishops were Jo. Williams of Lincoln (1621-1641)
and Matthew Wren of Ely (1638- 1667). On March 10 a
resolution of the House empowered the Committee to sum
mon any divines they might choose ' for their better informa
tion ' ; and accordingly 16 divines were summoned, including
the great Jas. Ussher, archbishop of Armagh (1625-1656),
Jo. Hacket, afterwards bishop of Coventry and Lichfield
(1661-1670), and Rob. Sanderson, afterwards bishop of
Lincoln (1660-1663). The Committee appointed a Sub-
Committee, consisting of Williams and 2 other bishops, and
the 16 divines, which met in the Jerusalem Chamber, under
the presidency of Williams, for 6 days, and discussed a number
of proposals. The Committee itself met only four or five
times up to April 8. The ' Root and Branch ' Bill of May 27
destroyed all hope of conciliation ; and nothing in fact is
heard of either Committee or Sub-Committee after May 7.
And nothing is known of the details of their proceedings
except what can be inferred from a document drawn up by
Williams, Ussher and Hacket and four other members of the
Sub- Committee, which was published unofficially in A copie
of The proceedings of some worthy and learned Divines, appointed
by the Lords to meet at the Bishop of Lincolnes in Westminster :
1 Features derived from the Scottish book are marked by the index 6 in the
4th col. of the Synopsis.

THE DIRECTORY clxxxix
Touching Innovations in the Doctrine and Discipline of the Church
of England, Together with considerations upon the Common Prayer
Book 1 64 1. This document, which appears to be a memor
andum of points to be submitted by the compilers to the Sub-
Committee, is in three sections, treating respectively of
' Innovations in doctrine,' ' Innovations in discipline,' and
' Considerations on the Book of Common Prayer ' ; the last
consisting of 35 suggestions for the emendation of the book.
The best account of the whole incident is in Selborne Notes on some
passages in the liturgical history of the reformed English Church, London
1878, pp. 31 sqq., where all the authorities are referred to. The
memorandum is reprinted in Mat. Sylvester Reliquiae Baxterianae 1696,
p. 369: and thence in Cardwell Conferences pp. 270 sqq. (where, on pp.
276 sqq., in 20 for 'confined' read 'consigned,' in 30 for 'Communion,'
' Commination,' and in 31 for ' Liturgy,' ' Litany '). Of the 35 suggestions
three (24, 25, 35) do not relate to the Book of Common Prayer at all;
two (15, 18) relate to typographical peculiarities only of some impres
sions ; most of the rest relate to the long-standing puritan criticisms.
6. By an Ordinance of Jan. 3 1644-5 the Long Parlia
ment abolished the Book of Common Prayer and substituted
for it A Directory for the Publike Worship of GOD, Through
out the Three Kingdomes of England, Scotland, and Ireland, a
manual of Reformed type, akin but in some respects superior
to the Scottish Book of Common Order, enjoining an order of
service and administration of the sacraments, and suggesting
the topics of prayer without prescribing fixed formulae.1 A
second Ordinance of Aug. 23, ' for the more effectual putting
in execution of the Directory for Public Worship,' attached
penalties to the use of the Book of Common Prayer either
publicly or in the family.2
(a) Under these conditions the question naturally arose
as to the duty of the clergy : whether they were still bound
1 London 1644 : reprinted with the Ordinance in P. Hall Reliquiae Litur-
gicae iii. It may be noticed that the Directory differs from Knox and Calvin in
placing the Prayer for all estates before, instead of after the sermon, in accord
ance with the English tradition as to the Bidding of the Bedes (see below p. 1042).
2 Ib. p. 83. On Nov. 13 the King issued at Oxford a proclamation enjoining
the Book of Common Prayer and inhibiting the Directory. See Hen. Hammond
A View of the New Directory, where the proclamation is reprinted ( Works,
1684, i p. 353).

cxc SANDERSON AND JEREMY TAYLOR
by the Book of Common Prayer and the Act of Uniformity.
The question was discussed in 1652 by Robert Sanderson,
then rector of Boothby Pagnell in Lincolnshire, afterwards
bishop of Lincoln. He concludes that under the circum
stances the clergy are not so bound, and describes his own
practice, which was to use the matter of the Book of Common
Prayer so far as was possible, but with such abbreviations,
substitutions and modifications ' that it might appear not to
be, and yet be the same ' * ; and this seems sufficiently to
have satisfied the terms of the Ordinances. The forms which
Sanderson drew up for his own use are preserved in a MS
in the Chapter Library of Windsor and were published in
the last century as Bishop Sanderson' s Liturgy in the times of
rebellion and usurpation, written with his own hand.2
(b) Under the same conditions and for the same purpose,
Jeremy Taylor, while chaplain to the Earl of Carbery at
Golden Grove in Carmarthenshire, composed A Collection
of offices or Forms of Prayer in Cases Ordinary and Extra
ordinary. Taken out of the Scriptures, and the ancient liturgies
of several Churches, especially the Greek (London, J. Fisher
for R. Royston, 1658) ; ' being intended onely as a charitable
ministery to them who are not permitted to use those which
were appointed formerly.' 3 Except in point of structure
these Offices are almost wholly independent of the Book of
Common Prayer.
Reprinted in J. Taylor Works, ed. Heber, London 1828, xv pp. 237
sqq. I have not traced the sources in detail : but the ' Office of Holy
Communion' is largely drawn from the Liturgy of S. James; and the
Preface (not given in Heber) mentions that the Mozarabic and Ethiopic
(Abyssinian) offices have been used. This Preface, § 46, also contains a
description and a criticism of the Directory.
7. There remain to be noticed two important papers,
containing definite proposals of amendments and additions
to be made in the text of the Book of Common Prayer.
1 Sanderson Nine Cases of Conscience : Occasionally Determined (1678) ix.
Cp. I. Walton Life of Dr. Robert Sanderson.
2 W. Jacobson Fragmentary illustrations of the History of the Book of
Common Prayer London 1874. 3 See 'Advertisement' prefixed.

COSIN'S PARTICULARS cxci
(i) Jo. Cosin, bishop of Durham (1660-1672), drew up
a paper of Particulars to be considered, explained and cor
rected in the Book of Common Prayer ; to be found bound up
with the interleaved copy of the Book of Common Prayer,
printed by Norton and Bill in 16 19, which contains the ' First
Series ' of the ' Notes on the Book of Common Prayer ' and
is preserved in the Cosin Library at Durham. The paper
makes some 91 criticisms, for the most part of rubrics, with
suggested amendments ; some relating only to printer's
errors in the current text, others to the legal status of the
passage in question ; betraying throughout a meticulous
anxiety, perhaps natural at the moment, to obviate the least
diversity of usage, and nowhere betraying any profound
intelligence of liturgical precedents, while from time to time
appealing to them. The date and the immediate occasion
of the Particulars are unknown ; but the handwriting is said
to indicate that, while the bulk of the paper was written in
the reign of Charles I, Cosin made additions to it at a later
date.1 The Particulars was first printed in W. Nicholls A Comment On the
Book of Common-Prayer, London 17 10, appendix pp. 67 sqq.; and
Nicholls's text was collated with the autograph and re-edited by J. Barrow
in Cosin's Works, Libr. of Anglo-Cath. Theol., v pp. 502 sqq. ; see also
ibid. pp. xi sqq., p. 502 note a (but it may be questioned whether ' No. 30
shews that they [the Particulars] were made in the reign of Charles I,'
while it does suggest that they 'were made' before the Restoration).
(2) A much more extended series of criticisms and sug
gestions for amendment was compiled by Mat. Wren, bishop
of Ely (1638- 1 667), in 1660 or early in 1661 ; in which he
points out how opportune the moment is for revision, and
suggests that every one ' of such a quality ' be invited, if he
will, to send in his exceptions against the Book of Common
Prayer, to be transmitted to the Chancery, and then to ' be
viewed and judged of by those whom His Majesty shall think
fit to appoint in his own stead ' ; and that, if the exceptions
1 Those of the suggestions of the Particulars which were adopted in the
revision of 1661 are marked by the index 7b in the 4th col. of the Synopsis
below.

cxcii WREN'S SUGGESTIONS
be ' admitted,' the Book be accordingly amended and ' come
forth.' His own criticism is detailed, following, sometimes
page by page, the text of Rob. Barker's 40 of 1639. It
relates to the text of the rite perhaps more than to rubric ;
suggesting verbal alterations, additional clauses, and new
formulae. He would leave unexplained no technicality, which
is not immediately intelligible to the ordinary person ; every
direction is to be precise and nothing left to common intelli
gence ; and every precaution is to be taken that in any series
of years no passage of Holy Scripture be used twice on the
same occasion. He is thoroughly prosaical.1
The MS of this document was given in 1859 to Wm. Jacobson, after
wards bishop of Chester (1865-1884), by Walter Ker Hamilton, bishop
of Salisbury (1854-1869), whose father had received it through Rich.
Terrick, bishop of London (1764-1777). Jacobson printed the text in
Fragmentary illustrations of the Book of Common Prayer, London 1874,
pp. 43 sqq.; and gave the MS to the Bodleian (MSS Add. A. 213). It
is attributed to Wren on the ground of the handwriting, which is said to
be certainly his (ibid. p. xii). It was written 15 years after the suppression
of the Book of Common Prayer (p. 45 : see p. clxxxix above), i.e. in 1660
or at latest early in 1661 ; and since there is no suggestion that any steps
had as yet been taken in respect of the Book of Common Prayer, but
rather the contrary, it would seem that the document belongs to the first
days of the Restoration and is earlier than the Declaration of Oct. 25
1660. On the last page the writer, referring to the translation of Veni
Creator in the Ordinal, says ' I hear that at the King's Coronation there
was another.' This cannot refer to Charles II 's Coronation (Ap. 23 1661),
since Wren was present and read the Gospel ; and besides, the old
version, Come holy ghost eternall God, was then used (R. Baker A
Chronicle of the Kings of England, London 1670, p. 763). Consequently
' the King ' must be Charles I ; and it is to be noted that in the MS of the
Coronation Order used by Charles I himself at his coronation (Feb. 2 1626),
while the old version is given in its place, the new version Come Holy
Ghost our soules inspire is written on an otherwise blank leaf (p. 69) before
the coronation of the Queen (C. Wordsworth The Coronation of King
Charles I, H.B.S. 1892, p. 57), and was perhaps used. Of course
this note, and even the bulk of Wren's notes, may have been drawn up
years before 1660, and only supplemented and provided with an introduc
tion in 1660. At first sight it might seem that he reckons it (Jacobson

1 Those of Wren's suggestions which were adopted in 1661 are indicated by
the index-number 8 in the 4th col. of the Synopsis below.

THE RESTORATION cxciii
p. 47) as 70 years 'since the former Book was composed'; in which case
he would be counting from 1549, or at latest from 1559, and would be
writing in 16 19 or 1629: but in fact he is only saying that language
changes a good deal ' in every Age (of seventy years),' i.e. in a lifetime
(Ps. xc 10), and still more must English have changed ' since the former
Book was composed.'
XV
1. In the Declaration of Breda, dated tt April 1660,1
Charles II ' declared a liberty to tender consciences ' and
undertook to consent to an Act of Parliament devised to
secure it. His return to England was followed by an agita
tion and continued negotiations, designed to gain complete
relief for the old puritan grievances, and by a number of
pamphlets2 directed against the Book of Common Prayer.
On Oct. 25 the King issued a Declaration concerning ecclesi
astical affairs 3 in which he undertakes to ' appoint an equal
number of learned divines of both persuasions, to review the '
Book of Common Prayer, ' and to make such alterations as
shall be thought most necessary, and some additional forms
(in the scripture phrase as near as may be) suited unto the
nature of the several parts of worship, and that it be left to
the minister's choice to use one or other at his discretion ' ;
and in the interim, among other concessions, he dispenses the
puritan clergy from the use of such parts of the Book of
Common Prayer as they take exception to.4 In pursuance
of the promise of the Declaration, on March 25 1661 he issued
Letters patent 5 appointing 12 bishops and 12 puritan divines,
with 9 assessors on each side to act as substitutes for such
of the bishops or divines as might be from time to time
unable to serve, and authorised them to meet during the next
4 months at the Master's Lodgings in the Savoy or else
where, ' to advise upon and review ' the Book of Common
1 Gee and Hardy Documents cxiv.
2 Declaration (Cardwell Conferences p. 289) ; below, p. 29.
3 Cardwell Conferences pp. 286 sqq.
4 See the puritan petitions, ibid. pp. 252 sq., 282 sqq.
5 Cardwell Conferences pp. 298 sqq. ; Gee and Hardy Documents cxv pp.
588 sqq.

cxciv THE SAVOY CONFERENCE
Prayer, ' comparing the same with the most ancient liturgies '
and ' 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 objec
tions 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 . . . shall be agreed upon to be
needful or expedient . . . but avoiding, as much as may
be, all unnecessary alterations.' The Conference met first
on Ap. 15, and it was immediately demanded by Gilbert
Sheldon, bishop of London (1660- 1663), on the part of the
bishops, that the puritan divines should state their objections
in writing and propose the alterations and additional forms
that they desired. The puritan divines accordingly, while
demurring to the procedure, chose a committee to draw up
the list of their objections, and entrusted the compilation of
the desired additional forms to Richard Baxter (1615-1691).
Their Exceptions against the Book of Common Prayer 1 was
presented on May 4 ; and a few days later Baxter produced
his Reformation of the Liturgy, which was not a matter of
mere additions and alternatives, but a new and independent
service-book of mixed, English and Genevan, type, known
as ' The Savoy Liturgy.' 2 Baxter's work was ignored ; but
to the Exceptions the bishops replied in detail,3 dealing
with it point by point ; and in the end refusing concession
except in 17 particulars. And in fact these 17 concessions
were the whole avowed result of the Conference, the rest
of the time allowed to it being exhausted by the Rejoinder of
the Ministers to the Answer of the Bishops * and a few days
of curiously scholastic but fruitless debate ; and the pre-
1 In Cardwell Conferences pp. 303 sqq. 2 P. Hall Reliquiae liturgicae iv.
3 The Answer of the Bishops to the Exceptions of the Ministers in Cardwell
PP- 335 sqq.
4 In Documents relating to the Act of Uniformity 0/1662, London 1862, pp.
201 sqq.

CONCESSIONS OF THE BISHOPS cxcv
scribed term of the life of the Conference was reached on
July 24.
(a) For Baxter's own eloquent account of the Conference, see Sylvester
Reliquiae Baxterianae 1696 pp. 303 sqq. See also Burnet History of my
own times ed. Oxford, 1823, i pp. 308 sqq. ; Cardwell Conferences pp. 245
sqq. (b) The ' Exceptions' are arranged in 2 chapters, the one of general
exceptions, containing some 22 objections to principles and characteristics
ofthe Book; the other of particulars, being some 77 criticisms (some of
them covering more than a single passage) of details throughout the Book.
Of the general exceptions 3, of the particular 19, had appeared in the
memorandum of 1641 (p. clxxxviii above), to which the puritan divines
appeal in the Rejoinder (Documents relating to the Act of Uniformity pp.
202, 235, 251 sq.). (c) The 17 concessions made by the bishops (Cardwell
Conferences pp. 362 sq.) were: (1) that Epistles and Gospels follow the
version ofi6n;(2) that ' For the epistle ' be used when the Lesson is not in
fact from an Epistle; (3) that the Psalms be corrected by the Great
Bible ; (4) that ' this day ' be used in collects and prefaces only on the
day itself, and ' as about this time ' on the following days ; (5) that com
municants be required to give notice ' at least some time the day before ' ;
(6) that, on the repelling of scandalous persons from communion, canons
26 and 27 be observed ; (7) that the whole preface (Ex. xx 2) be prefixed
to the Decalogue ; (8) that the 2nd exhortation be read beforehand ; (9)
that the confession before communion be recited by one of the ministers,
the people saying it after him ; (10) that the manual acts be used in con
secration; (11) that the position of the font be referred to the Ordinary,
if it stands where the congregation cannot hear; (12) that in the Cate
chism ' Yes, they do perform them ' be changed to ' Because they promise
them both by their sureties ' ; (13) that the rubric as to children baptized,
but dying unconfirmed, be amended ; (14) that ' or be ready and desirous
to be confirmed' be added to the rubric after Confirmation; (15) that in
Matrimony be substituted 'I thee honour' for 'I thee worship,' and (16)
'till death us do part' for 'till death us depart'; (17) in the Burial of
the Dead ' sure and certain ' be omitted before ' hope of the resurrection.'1
Of these, 1, 5, 6, 9, 15, 17 are included in the memorandum of 1641.
2. Meanwhile the Convocation of Canterbury had met
on May 8. On May 16 Matthew Wren of Ely (1638- 1667),
Rob. Skinner of Oxford (1641-1663), Benj. Laney of Peter
borough (1660- 1 663), and Humph. Henchman of Sarum
(1660-1663), witn eight members of the Lower House, were
commissioned to draw up a service for the 29th of May, the
1 Points in the revision of 1661 suggested at the Savoy Conference are
marked by the index 9 in the 4th col. of the Synopsis below.

cxcvi FIRST STAGE OF REVISION
Anniversary of the King's return ; and Jo. Warner of
Rochester (1638-1666), Hen. King of Chichester (1642-1669),
Geo. Morley of Worcester (1660-1662), and Edward Reynolds
of Norwich (1661-1676), also with eight members of the
Lower House, to devise a form of service for Jan. 30, the
Anniversary of the death of Charles I.1 Wren produced the
result of the work of the first committee on May 18 ; and
on the same day Henchman and Laney, with Geo. Griffith
of S. Asaph (1660- 1 666) and six members of the Lower
House, were commissioned to compile an Order for the
Baptism of Adults.2 This was introduced by Henchman on
May 31 and unanimously approved.3 Nothing further relat
ing to the Book of Common Prayer was done in this session,
and Convocation was adjourned on July 31.
During the vacation, the bishops employed themselves
' in making such alterations in the Book of Common Prayer,
as they thought would make it more grateful to the dissenting
brethren . . . and such additions, as in their judgements
the temper of the present time and the past miscarriages
required.' 4 The record of these labours is preserved in the
so-called ' Durham Book,' a copy of the Book of Common
Prayer printed by Norton and Bill in 1619, in which a mass of
corrections have been made, including among others (a) most
of the amendments suggested in Wren's paper of 1660 ;
(b) some two-thirds of those suggested in Cosin's Particu
lars ; (c) 14 out of the 17 conceded at the Savoy Conference,
and some 8 more of those suggested in the' puritan Excep
tions which were not conceded at the Conference ; (d) the
principal amendments that had appeared in the Scottish
Book of 1637. These corrections are mostly in Cosin's
handwriting ; but some of them are in that of Wm. Sancroft,
at this time canon of Durham and Cosin's chaplain ; and
1 Cardwell Synodalia ii p. 640.
2 Ibid. pp. 640 sq. ; Lathbury Hist, of Convoc. p. 282. There appears to be
no further record of the second committee appointed on May 16 ; for its result
see p. ccxxv. 3 Cardwell Synodalia ii p. 642.
4 Clarendon Life, ed. Oxford 1827, ii p. 118.

CONVOCATION cxcvii
it is evident that first Cosin and then Sancroft acted as
secretary at successive stages of the process of correction,
and wrote in the amendments as they were made, if necessary
further correcting or deleting and rewriting them as the
discussion proceeded. When the amendments were finally
agreed upon, Sancroft copied* them out into the folio Book
of Common Prayer printed by Barker in 1634, combined
with the Psalter and the Ordinal of the same year and the
same printer, which is preserved in the Bodleian, and is
commonly known as ' Sancroft's Fair Copy.'
No account has been taken here of the assumption which has com
monly been made, notably by Mr. Parker in the Lntroduction, that the
corrections in the Durham Book are the private work of Cosin, written
from time to time, 1 640-1 661 ; an assumption involving the inference
that Cosin must be credited with almost the whole of the revision of 1661.
It is sufficient to say that it rests merely on the fact that the corrections
are in the handwriting of Cosin and his chaplain ; while it involves the
singular result that almost the whole of Wren's suggestions were borrowed
from Cosin. See further on this, and on the history of this stage of the
revision, Selborne Notes pp. 42 sqq. ; Tomlinson Prayer Book, Articles
and Homilies, ch. vii.
3. A new Session of Convocation, in which the bishops
of the province of York sat with the Upper House of Canter
bury,1 began on Nov. 21, when royal letters were read direct
ing that a revision be made of the Book of Common Prayer ;
and eight bishops, Jo. Cosin of Durham (1660-1672), Mat.
Wren of Ely (1638-1667), Rob. Skinner of Oxford (1641-
1663), Jo. Warner of Rochester (1638-1666), Humph. Hench
man of Sarum (1660-1663), Geo. Morley of Worcester (1660-
1662), Rob. Sanderson of Lincoln (1660-1663) and Wm.
Nicholson of Gloucester (1 661 -1672), were commissioned to
meet daily at 5 in the afternoon at Ely House, and there to
continue the work of revision, after the formal sittings of
the Convocation, from 8 to 10 a.m. and 2 to 4 p.m., were over.2
The work was at once proceeded with ; the proposals of the
1 The Northern bishops had already sat with the Southern from June 21
onwards (Gibson Synodus Anglic, p. 210 ; Lathbury Hist, of Convoc. p. 285).
2 On the purpose and functions of this committee see Selborne Notes p. 46.

cxcviii REVISION
bishops as contained in the ' Durham Book ' were apparently
in some form x submitted to the Upper House or to the
Committee, and accepted, emended or rejected, and further
proposals were discussed ; and the ' first part ' of the Book
had been ' revised and examined ' by Sat. Nov. 23, the ' second
part ' by Nov. 2"j ; and the Psalms and the Ordinations were
taken in hand on Nov. 28 and 29. During the fortnight,
Dec. 2-14, new matter, ' Preface ' (Dec. 2, 5), Kalendar,
' Prayers to be used at sea ' (Dec. 5), and the ' General
Thanksgiving ' (Dec. 14), was discussed and agreed upon.
Meanwhile, the results reached in the Upper House were
successively passed on to the Lower House and returned with
schedules of proposed amendments ; and the discussion of
these, of other amendments, and of the selection of final
censors of the text, occupied what was left of the time of the
Upper House. The whole revision was completed in a debate
on Dec. 18. As the final results were reached, account was
kept of them by Sancroft, who entered them in a copy of the
Book of Common Prayer printed by Barker in 1636 and
copies of The Psalter and The form and manner of making
and consecrating of bishops, priests and deacons, both printed
by Barker in 1639. This composite book, so corrected in
Sancroft's hand, is preserved in the Library of the House of
Lords, and is known as the ' Convocation Book.' 2 Finally
the whole corrected text was copied out in professional fair-
hands, and this MS book was subscribed on Dec. 20 by both
Houses of the Convocation of Canterbury, and by the Upper
House of the Convocation of York and the proxies of the
Lower House. The Book thus subscribed was sent to the King.
1 Mr. Parker {Introduction pp. xcvi sq., ccccxi sqq.) argues that the proposals
ofthe bishops, made in the 'Durham Book,' were read in Convocation from-
' Sancroft's Fair Copy,' the purpose of which is otherwise not clear ; Lord
Selborne (Notes p. 48), with less probability, holds it to be not unlikely that the
'Fair Copy' represents 'the whole result' of the 'Bishops' Revision' and the
form in which it was sent down to the Lower House.
2 The list of ' Alterations ' and ' Additions ' on two inserted leaves, pp. 3-6, is
in the handwriting of Jo. Pearson, archdeacon of Surrey, afterwards bishop
of Chester (1673-1686).

ACT OF UNIFORMITY cxcbc
4. Meanwhile, a ' Bill for the Uniformity of Public Prayers
and Administration of the Sacraments ' had been introduced
into the House of Commons on June 29 1661, and passed,
with the Book of 1604 annexed to it, on July 9. Next day it
was sent up to the Lords ; but Parliament was adjourned on
July 30 before anything further had been done. Parliament
met again on Nov. 20 ; but, in spite of the impatience of
the Commons, the Bill was not read in the Upper House
till Jan. 14 1 66 1 -2. On Jan. 17 it was read a second time
and referred to a Committee. But the Committee postponed
its report until the revised book should have been received
from the King. It was not till Feb. 19 that the King ordered
the Book to be brought to the Board of the Privy Council
at its next sitting ; and it was debated on Feb. 21 and 24,
perhaps amended in some respects, approved, and ordered
to be sent to the Lords, with the royal letters approving it
and recommending it to be enjoined by the Act of Uniformity.1
On receipt of the Book on Feb. 25, the Upper House proceeded
with the Bill for Uniformity ; which at length, with the
manuscript Book, subscribed by the Convocation on Dec. 20,
annexed to it, received the royal assent on May 19. The
revised Book was to come into use before S. Bartholomew's
day following.
For the history of the revision, and the proceedings both in Convoca
tion and in Parliament, studied in detail see J. Parker Introduction pp.
lxxxi onwards, corrected in some points by Selborne Notes pp. 45 sqq.
See also Cardwell Conferences pp. 369 sqq., Synodalia ii pp. 640 sqq. ;
Procter and Frere pp. 193 sqq. The 'Durham Book' is in the Cosin
Library at Durham ; Sancroft's 'Fair copy' is in the Bodleian (CP. 1634
c. 1) ; the 'Convocation Book ' is in the Library of the House of Lords,
and is reproduced in Facsimile of the Black-letter Prayer-book of 1636,
shewing the manuscript alterations made in 1661, 1870, and, in its main
features and compared with the 'Durham Book,' the 'Fair copy,' Cosin's
Particulars and Notes, and the proposals of the memorandum of 1641,
in Parker Introduction pp. c sqq. The ' Book Annexed ' is reproduced in
Facsimile of the original manuscript of The Book of Common Prayer Signed
by Convocation December 20th, 1661, and attached to the Act of Uniformity,

1 Kennet Register Feb. 19, 21, 24 1661-2 (pp. 631 sq.).

cc THE BOOK ANNEXED
1662 London, Eyre & Spottiswoode, C. J. Clay & Sons, 1891; for a
description of it see Parker Introduction pp. ccccxxxv sqq. The text is
printed in The Book of Common Prayer from the Original Manuscript
attached to the act of uniformity of 1662, Eyre & Spottiswoode, 1892;
and in the 4th col. of the Synopsis below. For the text of the Act of
Uniformity, see Parker pp. cccclxxxvi sqq. ; Gee and Hardy Documents
cxvii, pp. 600 sqq.
5. The text of the ' Book Annexed ' throughout shows
many signs of correction, and some of the corrections are
interesting, some important.
On Dec. 13 a Committee of Convocation, consisting of Henchman
of Sarum, Griffith of S. Asaph, Sterne of Carlisle, Nicholson of Gloucester,
Rob. Pory, Jo. Pearson, and Ant. Sparrow, had been appointed 'pro
diligenti examinatione et revisione libri . . . debita forma script0 et
exarat" ' (Cardwell Synodalia ii p. 658).
The corrections may be classified as follows.
(1) Ordinary mistakes of transcription corrected by the scribes them
selves at the time of writing, or by correctors who have worked over the
text, comparing it with the standards, viz. the 'Convocation Book' (hence
forth referred to as C) and the Bible of 161 1. One of the correctors, as
is plain from the handwriting, was certainly Sancroft himself, no doubt
acting as secretary to the committee.
(2) Corrections of (a) omissions of what is retained in C ; (b) reten
tions of what has been altered in C; (<:) omissions of what has been
added in C (a curious instance, under this head, is the title of apostles and
evangelists in the marginal references, which in C is uniformly ' S.,' as in
the titles and headlines of the Gospels in Gt. Bible and 161 1 ; while in
the ' Book Annexed ' the correctors have inserted ' S.' in Matins and
Evensong, except at Nunc dimittis, where it is 'Si' in a different hand
from that of the surrounding instances; 'S:' from Advent Sunday to
Epiph. 3 ; ' Sf ' from Epiph. 4 to Commination, in perhaps four different
hands, one from Epiph. 4 to Mond. in Holy Week, another from Tu. to
Public Baptism and in Adult Baptism, a third in Communion of the Sick,
and a fourth in the Commination. In Tables, Kalendar, Private Baptism,
and Ordinal, 'S.' seems to be in the original hand and not added); (d)
readings of ' Sancroft's Fair Copy ' which were rejected and therefore do
not occur in C : e.g. p. 175 below 'The Minister and People all kneeling';
189 'vs who'; 575 'Annunciation of our Lord to the blessed' (Wren);
727 'pray. And here all the congregation shall kneel' (Wren); 733
'favourably accepteth'; 745 'covenanted [Wren] and promised'; 749
' into the Parish church ' (Wren) ; 797 ' these thy children (or servants) ' ;
799 'Communion or vnto Matrimonie' (Wren); 829 'These words
cause ' omitted : (e) readings found neither in the ' Fair Copy ' nor in C :

THE BOOK ANNEXED cci
e-g- P- 39 below 'openly where they conveniently may, not'; 147, 165
' standing vp, and so continuing to the end of the service, shall ' ; 235
' Infants to be thy Confessors and to ' ; 505 ' attain thy eternal happiness ' ;
575 'as the Incarnation of thy son Jesus Christ was made known to the
world by'; 677 'when the communicants have conveniently placed them
selves'; 691 'bodies and souls . . . body, and washed' (cp. Exceptions of
Ministers ad loc); 701 'the consecrated bread'; 839 'his bodily
departure' ; 859 'departed out of the miseries of this life.'
(3) Six passages, which reproduce the emended text of C have been
corrected; and the same corrections of the already emended text have
been made in C ; in other words, further corrections were made at some
time after the text had been emended and copied into the 'Book
Annexed'; viz. p. 187 below, 'such kindly weather ' ; 639 sq. 'stand in the
most convenient place in the upper end of the Chancel (or of the body of the
church where there is no Chancel) . . . standing on the north part of; 641
'thy God who brought thee out of the land of Egypt, out of the house of
bondage: Thou'; 663, 715 ' for the good estate of the Catholick Church of
Christ' ; 681 ' Draw neer in full Assurance of faith ' ; where, both in C and
in the 'Book Annexed,' the italicised words, in the first five cases, have
been eliminated and the text as it stood restored ; in the last case, have
been displaced by ' with.' Of these corrections, all but those on pp. 663,
715, are in Sancroft's handwriting : that on p. 663 appears to be in the
same hand in.C and the 'Book Annexed'; that on p. 715 in the 'Book
Annexed ' in another hand, while in C it is not corrected.
(4) Four additions have been made to the 'Book Annexed,' in Sancroft's
handwriting, and the same additions are made to C, also in Sancroft's
hand, but not written at the same time as the surrounding correc
tions; viz. p. 673 below 'Therfore if any ... & soule,' which, occurring
originally in the Exhortation 'Dearly beloved in the Lord' (p. 679), is
deleted there in C, and does not appear at all in the ' Book Annexed ' as
originally written; p. 721, the 'Declaration on kneeling,' which is not so
clearly a later addition in C, but is certainly more carelessly written than
the surrounding corrections; p. 747, the note ' To take away all scruple ' &c.
and p. 101 7 ' The Forms of Prayer for ' &c both of which are in C obviously
written with a different pen from that with which the neighbouring correc
tions were made.
Of these corrections (1) the first group requires no explana
tion. (2) Of the second group the explanation seems obvious.
In order to be ready for subscription on Dec. 20 the writing
of the ' Book Annexed ' must have begun well before the
revision was finished on Dec. 18 ; and further, the scribes
cannot all have used the same book from which to copy ;
while the ' Convocation Book ' itself was available, if at all,

ccii THE BOOK ANNEXED
only for the use of one of them. Consequently they must
have been supplied with other copies or parts of another
copy ; and it is clear that these were very imperfectly cor
rected, omitting some additions, and retaining rejected read
ings, whether of the current text, or new ones proposed
officially, either to the Upper House by the bishops who sat
during the vacation, or by the Upper House to the Lower
(2d)1, or proposed by private members of Convocation (2 e)?
The groups of corrections (3) and (4) are of more importance
and more difficult to explain. They at once suggest the ques
tion as to when they were made, whether before the book
was signed or after ; and if after, where and by what author
ity the changes were made. It seems impossible at present
to answer the question decisively. All that can be said is
that the corrections and additions do not necessarily all
stand together : some may have been made in Convocation
during the last stages of the revision, before the subscription,
others later ; while there is reason to think that one of them,
and that the most important — the addition of the ' Declara
tion on kneeling ' — was proposed and discussed in the Privy
Council on Feb. 21 and 24.
Lord Selborne on no quite decisive grounds concludes that these
changes were made in Convocation before the book was subscribed
(Notes pp. 68 sq.) ; Mr. Parker shows some reasons for supposing that
they were made after subscription and while the book was in the King's
possession, and concludes that the debate in the Upper House of Convoca
tion on March 5 ' circa nonnullas emendationes sive alterationes alias in
libro publicarum precum per domum parliamenti fact",' and the com
mittee of 3 bishops then appointed 'nomine totius domus superioris
1 See above p. cxcviii note '.
2 Clarendon Life, Oxford 1827, ii p. 118: 'the consideration of it took up
much time : all men offering such alterations and additions, as were suitable to
their own fancies, and the observations which they had made in the time of
confusion.' An illustration of the pressure of time is supplied by the ' Book
Annexed' pp. 81-83, where on p. 81 'O God whose nature and property'
follows the Ember-day prayers, and the rest of p. 81 and the whole of pp. 82, 83
were left blank, and were afterwards partially filled up with the prayers for
Parliament and for all Conditions, and the General Thanksgiving, all written in
another handwriting (not, as is stated in Parker Introduction p. ccccxliv, in the
same hand).

THE SEALED BOOKS cciii
convocationis ad emendand0 et corrigend0 easdem alterationes,' were con
cerned with these changes and the authorising of them (Parker pp. ccccliii
sqq. ; cp. Cardwell Synodalia ii 666). Mr. Tomlinson (Prayer Book,
Articles and Homilies pp. 262 sq.) points out that by command of the
king certain bishops (Sheldon of London, Morley of Worcester, Cosin of
Durham, Henchman of Sarum, and Feme of Chester) were present at the
meeting of the Privy Council on Feb. 24 (Kennet Register ad diem), while
Burnet (Harley MS 6584 p. 158) referring to the addition of the
' Declaration,' which he attributes to the influence of Jo. Gauden, bishop
of Exeter (1660-1662 : cp. p. 720 below), says that Gauden was opposed
by Sheldon, but supported by Morley and Southampton ; the presence
of the last suggesting that the occasion referred to was the Privy Council
meeting of Feb. 24. (If this is so, it does not necessarily follow, as Mr.
Tomlinson suggests, p. 261, that the Convocation had nothing to say to
the matter.) Some light might be thrown on the question if the hand
writings, mentioned above, of the corrections of the bidding to the Prayer
for the Church (pp. 663, 715 below) and that of two notes in the margin
of C directing the correction of the bidding (p. 663) and the reinsertion
of the omitted passage in the Exhortation (p. 673), could be identified.
On the circumstances under which certain mistakes were corrected, see
Parker Introduction pp. ccccli, cccclxxviii, cccclxxxviii.
6. Already on March 8 the Upper House of Convocation
had appointed Sancroft to supervise the printing of the
Book of Common Prayer, and Masters Scattergood and
Dillingham to correct the press.1 The printing seems to
have begun as soon as possible after the text was accepted
(Ap. 16), but the book was not ready, at least in sufficient
numbers, till shortly before S. Bartholomew's Day.2 At least
3 folio editions, an 8°, and a I2m0, were issued by the King's
printers in 1662.
The Act of Uniformity requires that before Dec. 25 1662
the Chapter of every cathedral and collegiate church shall
at their own cost procure a printed copy of the Act and of the
Book Annexed, and that a copy of the Act and of the Book
shall be delivered to each of the Courts at Westminster and
1 Cardwell Synodalia ii p. 667. Antony Scattergood (1611-1687), of Trinity
Coll., Cambridge, Canon of Lincoln, with the two Pearsons and Gouldman
edited Critici sacri (1660), and himself corrected nearly the whole 9 vols, for
press ; Wm. Dillingham (c. 1617-1689) was Master of Emmanuel Coll., Cam
bridge ; and both were old Cambridge friends of Sancroft's.
2 Kennet Register pp. 741, 743 ; Burnet Hist, of my own times, ed. Oxford
1823, i p. 318.

cciv THE SEALED BOOKS
to the Tower of London, in each case to be preserved for ever
and produced if necessary in any court : the copies to be
exemplified under the Great Seal, after being examined and
compared with the original and attested as true and perfect
under the hands and seals of commissioners to be appointed
under the Great Seal, or of any three of them.1 Of the
' Sealed Books ' those of the Courts and of the Tower are
preserved in the Record Office, and several of those of the
Chapters survive : being folios, minutely corrected through
out2 by the standard of the 'Book Annexed,' attested
at the bottom of the last page by the signatures and seals
of commissioners appointed on Nov. i, and having attached
to them the Great Seal of England and a copy of the Letters
Patent certifying that the terms of the Act have been com
plied with and that the Seal has been attached.
On the printing etc. see Parker Introduction pp. diii sqq. ; on the
Sealed Books, pp. dx sqq. ; for the text of the latter, A. J. Stephens The
Book of Common Prayer . . . the Text taken from the Sealed Book for the
Chancery and collated with the Sealed Books for the King's Bench, the
Common Pleas, the Exchequer, St. Paul's, Christ Church, Ely and the
Tower, Ecclesiastical Hist. Soc> London 1849-1854. The corrected text
of the Tower copy was printed in fo. for Wm. Pickering, London 1844,
and in 8° by Jos. Masters, London 1853. There was no need to procure
or deliver separate copies of the Act, since in the first impressions of the
Book it was printed after the Elizabethan Act. But since it did not
really belong to the Book as subscribed and enacted, the commissioners
erased the headline of the pages containing it in the Sealed Books.
7. As to the effect of the revision, the new Preface (pp. 31,
33) summarises it under three heads : (1) ' the better direc
tion of them that are to officiate ' ; (2) elucidation, by (a)
removal of archaisms, (b) explanation of what was ambiguous
or ' liable to misconstruction,' and (c) ' a more perfect rend-
ring of such portions of holy scripture ' as are contained in
the book ; and (3) the provision of certain ' convenient '
additions. This scarcely gives an adequate account of the
changes ; but it may serve as a scheme on which to arrange
the chief alterations. 1 Gee and Hardy Documents pp. 617 sq.
2 Except in the Psalter : see below, p. cv.

THE RESULT OF THE REVISION ccv
According to this scheme, the principal features of the revised book
may be described as follows, (i) The 'better directions ' appear in the
added particularity of the rubrics throughout ; and especially in the added
rubrics for the offertory (p. 663), at the Consecration (p. 693), for further
consecration of the chalice, if required, and the veiling of the blessed
Sacrament after Communion (p. 703). (2) Elucidations : (a) the removal
of archaisms seems to refer, for the most part, to the substitution of ' who '
for ' which ' in reference to persons (but with some happy discrimination) ;
of ' is ' or ' are ' for ' be ' ; and of ' acknowledge ' for ' knowledge ' ; but
perhaps there are to be added under this head the explanations of
technical words, like 'Litany' (p. 175), and of the titles of Sundays and
Festivals throughout, (b) The elimination of ambiguities perhaps relates
to the, wholly desirable, replacement of ' congregation ' by ' church ' ; to
that of ' pastors and ministers ' by ' priests and deacons ' (p. 179) ; and to
the obvious, but, in the central ' form ' of Ordination, hitherto implicit,
distinction between presbyters and bishops (pp. 995, 1015); and besides
these, to the prosaical substitution of 'The portion of Scripture appointed
for the Epistle' for 'The Epistle' (p. 647), when the traditional Lectio is
not drawn from an Epistle (why not ' Lesson ' ?) ; and to the, equally
prosaical, substitution of 'as on this day' or 'as at this time,' for 'this
day' (p. 221 and passim) on festivals, which in fact are ideal and not
realistic, (c) The ' more perfect rendring ' of holy Scripture is secured by
the adoption, of the version of 161 1 in Epistles, Gospels, and all Lessons,
in the 'sentences ' before Divine Service (pp. 129, 153), in the processional
anthems at Burial of the Dead (p. 849), and in one at least of the inci
dental quotations (p. 825); while elsewhere the former version remains
unchanged (pp. 659 sqq., 683). The Psalter is now included in the
Book, and, in accordance with the 3rd ofthe 17 concessions made at the
Savoy Conference, it has been collated with the Great Bible ; and, as in
the Great Bible many words and clauses which are not found in the
Hebrew text (most of them derived from the Psalterium Gallicanum of the
Vulgate, some from Seb. Miinster's Latin version : on them see Westcott
Hist, of English Bible, ed. 3, pp. 333 sqq. ; Driver Parallel Psalter pp.
xix sqq.) are in small print, enclosed in round brackets and asterisked,
so in the Book Annexed the same passages and some others are written
in rubric-script and enclosed in square brackets. Similarly, in some of
the Epistles and Gospels, words and clauses not represented in the Greek,
which in the Bible of 161 1 are printed in small type and enclosed in
round brackets, in the Book Annexed are either written in rubric-hand or
underlined. All this apparatus is ignored in the printed text and has not
been inserted in the Sealed Books. Under the same head it is con
venient, if arbitrary, to refer to the emendation of the Collects, which
generally is admirable, worthily redeeming Cranmer's defects. So the new
Collects (pp. 209, 273, 389) are admirable in their kind (the kind, viz.,
composed of a mosaic of passages and phrases from the Holy Scriptures),

ccvi THE RESULT OF THE REVISION
and so are the new occasional prayers and the General Thanksgiving
(pp. 191-195); while the verbal emendations throughout the book are
generally excellent. The same cannot be said of the Prayers for use at
Sea (p. 903). The new version of Veni Creator is not very meritorious,
but it is better than the lumbering and tedious older one, even as
emended in 1661 (pp. 989, 1013). The general excellence of the
emendations is the more remarkable, in that most of the best work was
done, not in the leisure of ' the vacation,' but in the pressure of the last
month, while Convocation was sitting and the final revision was in process ;
so that it appears first in the ' Convocation Book.' By way of illustration
of this, in the ' Notes ' below, it is noted, from time to time (and mostly by
the help of Parker Introduction), where the changes first appear; but
these are only illustrations, and the matter can be further studied in
Parker, but, of course, exhaustively, only by means of the * Durham
Book,' the 'Fair Copy' and the 'Convocation Book.' (3) The principal
Additions are : of the conclusion of the Jacobean Litany to matins and
evensong (pp. 149, 167); of new occasional prayers and thanksgivings
(pp. 191 sqq.); of a Collect, Epistle, and Gospel for a 6th Sunday after
Epiphany (p. 273) and a collect on Easter Even (p. 389) ; of renewal of
baptismal vows at Confirmation (p. 793) ; of occasional prayers in the
Visitation of the Sick (pp. 837 sqq.) ; of Psalms in the Burial of the Dead
(pp. 849 sqq.); and of an Order for the Baptism of adults (p. 761), and
Forms of prayer to be used at sea (p. 903) ; while the Ordinal and the Psalter
now become parts of theBook (pp. 3, 7). Some further details maybe noticed.
(4) Traditional principles or usages are reverted to in the recognition of
the first Evensong of festivals (p. 201); in the provision of a memoria of
the season at Divine Service and at the Eucharist throughout Advent
(p. 203) and Lent (p. 291) ; the restoration of the announcement of fasts
and festivals, and other notices, to their old position (p. 649); the restora
tion of the proper Lesson of Candlemas (p. 567), of a commemoration
of the dead at the altar (p. 665), and of the benediction of the font
(p. 741). (5) Some other new features are improvements: e.g. the addition
of descriptions to the names in the Kalendar (pp. 81 sqq.); the
lengthening of the Candlemas Gospel (p. 569) ; the addition of the
doxology to Our Father after the communion (p. 707 : on pp. 133, 883,
it is questionable). (6) Some things are to be regretted : e.g. the breaking up
ofthe Gloria into verse and response on pp. 133, 183 ; the conventional
addition of Gloria to the Easter-day anthems (p. 393); the elimination of
the traditional endings of the Collects (whereas hitherto it had been gene
rally left to the officiant to finish the Collects in the traditional form, now
they are ended off, usually as shortly as possible, with ' Amen ' added) ;
the halving of the Passions on Palm Sunday and Good Friday by the
assignment ofthe first chapter as a Lesson at Matins (pp. 325, 381), andthe
omission ofthe Burial on Tu., Th., Fr. (pp. 349, 367, 387); the change
of order in the Burial ofthe Dead (pp. 849 sqq.), resulting in the present

ORIGIN OF CHANGES ccvii
hopeless structure of the office ; and the insertion of the Declaration on
kneeling (p. 721) and the note on the sign of the cross (p. 747), which
at least are out of place in the text of a service-book.
8. As to the origin of the changes made in 1661, the follow
ing is to be noted.
(1) At some points there is a definite return to the lan
guage of 1549.
This is marked in the title p. 3, the offertory rubric p. 663, in the exhor
tation pp. 669, 671, in the directions for the manual acts p. 693, in the
second rubric on p. 717, and in the last on p. 845 ; while the coincidences
with 1549 in the second rubrics on pp. 647, 651 are slight and perhaps
accidental. All this appears already in the Durham Book ; that is to say,
the Book of 1549 exerted its influence directly, not in Convocation, but
in the preliminary stage of the revision. The only detail in which the
Book Annexed goes beyond the Durham Book in assimilation to 1549 is
in ' Here ' in the directions for the first and fourth of the manual acts ;
but this may be accidental (the Durham Book here follows the Scottish).
If the Book of 1549 was difficult to meet with in the 17th cent, the text
of it was largely reproduced in Hamon L'Estrange The alliance of divine
offices London 1659 (2nd ed. 1690, reprinted in 'Libr. of Ang.-Cath.
Theol.' Oxford 1846). See Tomlinson Prayer Book, Articles, and Homilies
pp. 137 sq. But L'Estrange does not appear to cite the offertory-rubric
of 1549; and of course the Book itself was accessible to the bishops.
(2) Besides a large number of minor details, the Scottish
Book of Common Prayer of 1637 contributed some substantial
additions. (a) Among the details may be mentioned : the addition of verse numbers
to the marginal references throughout, and (unfortunately and needlessly)
to the announcements of Epistle and Gospel (p. 647) ; emendations of
language, ' acknowledge ' for the obsolete verb ' knowledge ' (passim), ' do
part' for the obsolete 'depart' (p. 805), 'church' for 'congregation'
(passim) ; and the correction of the longstanding misprint ' holy ' for
'whole' in v. 2 of Quicunque (p. 169). (b) The more substantial con
tributions are (1) the addition of the doxology to the Our Father (pp. 133,
157> 7°7), and of the concluding prayers of the Litany to Matins when
the Litany is not appointed to be said, and to Evensong (pp. 149, 167);
and the provision of a prayer for Ember-tides (p. 191), and of a collect
for Easter Even (p. 389) : (2) in the Mass : the restored Offertory rubrics
(pp. 659, 663) ; the commemoration of the dead (p. 665) ; the directions
for the manual acts at Consecration (p. 693); the direction for further
consecration if necessary (p. 703 : derived in part from the Order of Com
munion of 1548 [p. lxxiv above]; the coincidence of language, beyond

ccviii ORIGIN OF CHANGES
what is found in the Scottish rubric, may imply the direct use of the
Order oi 1548, or it may be accidental); the directions for the veiling of
the blessed Sacrament after communion (p. 703), for the consumption of
what remains of the consecrated species (p. 717), and for the disposal of
the alms (p. 719). The most important features of the Scottish Book,
the restoration of the canon, practically to the form of i549> and of the
Lord's Prayer and ' We do not presume ' to their normal positions, though
the adoption of them was contemplated in the first stages of the revision
and they are consequently found in the Durham Book and Sancroft's
Fair Copy, were rejected at a later stage, when ' My L.L. [Lords] the B.B.
[Bishops] at Ely House ordered all in the old method ' (Durham Book :
see Parker Introduction to revisions pp. ccxi-ccxxviii ; and for a theory as
to the circumstances and date referred to, see Tomlinson Prayer Book,
Articles, and Homilies, pp. 207 sq.).
(3) The Exceptions of the Ministers of 1661 had consider
able influence on the revision ; while the memorandum of
1641 perhaps directly affected it at two points.
On the Exceptions see p. cxciv above; on the Memorandum, p. clxxxviii.
(a) Of the 17 changes conceded by the bishops at the Savoy in reply to
the Exceptions (p. cxcv), all but 1 1 (which does not affect the text of the
Book), 15 and 17 (both of which were embodied in the Durham Book
and the Fair Copy, but were subsequently withdrawn), were carried out
in the Book Annexed, though 7 has been deleted (p. cci), and 3 was
ignored in the printed copies and the Sealed Books (p. ccv). But besides
these some 13 other of the Exceptions were recognised in the revision and
changes were made which satisfy in whole or in part the puritan objec
tions : viz. (1) further occasional thanksgivings are provided (p. 195);
(2) the doxology is added to Our Father in 5 places (pp. 133, 157, 707,
883, 909); (3) the direction to sing the Lessons is removed (p. 137); (4)
the collects on pp. 231, 235, 427, 457, 481, 503, 621, 625 are emended;
(5) the Declaration on Kneeling is replaced (p. 721) ; (6) the first prayer at
Baptism is emended (p. 727); (7) the rubric as to qualification for Con
firmation is also modified (p. 791) ; (8) the formal consent of the curate to
the confirmation of any parishioner is required (p. 791); (9) communion
at the time of marriage is no longer required (p. 8 1 7 ) ; ( 1 o) the rubric as to
the sick man's confession is slightly altered (p. 829) ; (1 1) ' this our brother,
and ' and ' other ' are omitted in the last prayer but one in the Burial of
the Dead (p. 873) ; (12) the direction as to the place at which women are
to be churched is altered (p. 881); and (13) new Psalms are provided
in the Churching of Women (p. 881). Of these changes all but
2, 4 (except on pp. 427, 457), 5, 6, 9, 11, were made in the earliest
stage of the revision and appear in the Durham Book ; the rest being
made in Convocation, and appearing in the Convocation Book, except 5,
which was perhaps made elsewhere (p. ccii above), (b) Of the 30 ' Con-

INDIVIDUAL INFLUENCES ccix
siderations ' of the Memorandum of 164 1 which really apply to the author
ised text of the Book of Common Prayer, 13 were recognised and in
some sort dealt with in the revision; but of these 13 all but 3 were
repeated in some form in the Exceptions, while of these 3 one (the omis
sion of ' s sake ' in the last prayer on p. 191, which was still in the same
form as on p. 184) was also proposed by Wren. Consequently the
Memorandum can be held to be possibly responsible for only 2 sugges
tions, viz. the note on the sign of the cross (p. 747), and the addition of
'reading Pew or' on p. 887.
(4) Among individuals who affected the revision in differ
ent ways and in various degrees, there are three whose in
fluence is more or less definable : viz. Mat. Wren of Ely,
Robt. Sanderson of Lincoln, and Jo. Cosin of Durham.
(a) So far as evidence remains from which to form an opinion, it
appears that Wren's was the most considerable influence. He had the
reputation of being ' particularly versed in the old liturgies of the Greek
and Latin churches ' (Clarendon Rebellion ii init.) ; along with Laud and
Juxon he had been censor ofthe Scottish Book of 1637 (ibid. ; p. clxxxvii
above) ; and while bishop of Hereford (1634-1635) he had compiled the
order for the consecration of Abbey Dore (Legg English orders for con
secrating churches, H.B.S. 191 1, pp. 146 sqq.). Some part of the pre
liminary stages of the revision was effected at Ely House (above p. ccviii),
where also the committee of the bishops, of which he was a member, was
originally appointed to meet (above p. cxcvii). His influence on the
revision is proved by the fact that nearly all of the suggestions made in
his paper mentioned above (p. cxci sqq.) were finally accepted and acted
upon. At the same time it is to be noted that the prosaical element in
his suggestions was neutralised and his work generally improved, (b) As
to Sanderson, Izaak Walton (Life of Dr. Robert Sanderson, 1678, f.l-4b)
no doubt represents the current report : ' How many of those new Collects
were worded by Dr. Sanderson, I cannot say ; but am sure the whole Con
vocation valued him so much, that he never undertook to speak to any
Point in question, but he was heard with great willingness and attention ;
and when any Point in question was determin'd, the Convocation did
usually desire him to word their intentions, and as usually approve &
thank him. At this Convocation the Common Prayer was made more
compleat, by adding 3 new necessary Offices [for Jan. 30, May 29 and
Baptism of Adults]. ... I cannot say Dr. Sanderson did form or word them
all [certainly not the last : see above p. cxcvi], but doubtless more than
any single man of the Convocation; and he did also, by desire of
the Convocation, alter & add to the forms of Prayers to be used at
Sea (now taken into the Service Book). . . . And lastly it may be noted,
That for the satisfying all the dissenting Brethren and others, the Convo-
0

ccx

1661

cations Reasons for the alterations and additions to the Liturgy, were by
them desir'd to be drawn up by Dr. Sanderson ; which being done by him,
and approv'd by them, was appointed to be printed before the Liturgy,
and may be known by this Title,— The Preface.' The coincidences of
language noted below, p. 840, suggest that Sanderson was also the author
ofthe prayers appended to the Visitation of the Sick (pp. 837 sqq.); and
in the Burial of the Dead both the selection of the Psalms and the new
arrangement of the office are Sanderson's (Jacobson Fragmentary illustra
tions p. 36). (<;) Cosin had long interested himself in ritual matters (see
his three series of Notes on the Book of Common Prayer, reprinted in
Works, Anglo-Catholic Library, v) ; he took an official part in the Savoy
Conference, was secretary to the bishops during the preliminary stages of
the revision, and was one of the bishops' revision committee (pp. cxcvi sq.).
His influence on the revision is indicated by the facts, that part of the
Tables and Rules (pp. 67 sq.), the notes in the Kalendar (pp. 81 sqq.),
the first of the Embertide prayers (p. 191), and the new version of Veni
creator (pp. 989, 1013), are derived from his Collection of Devotions
1627 (pp. clxxxv sq.); and that some three-fifths of the 91 suggestions
made in his Particulars to be considered (p. cxci) were adopted in the
revised Book (see more exact statistics in Tomlinson Prayer Book,
Articles, and Homilies p. 191). Here again the prosaic element in
the suggestions was avoided in Convocation, (d) Izaak Walton's
report, 'that William [Sancroft], the now right Reverend Bishop of
Canterbury, was in these imployments diligently useful, especially in
helping to rectify the Kalendar and Rubrick ' (Life of Dr. Robert Sander
son f.l. 5), can at most only relate to drafting and informal suggestion,
since he was only secretary to the Upper House and the Committee, and
was not a member of Convocation. Lord Selborne notes that ' contem
porary writers, such as Baxter and Burnet, ascribed the prevailing influence
to Sheldon, Morley, and Henchman . . . Neal in the next century . . .
mentions the same three names, with seven others ' as ' reputed by the
Puritans to have been the chief authors and promoters of the Act of
Uniformity ' (Notes p. 48). But Baxter is referring to the Savoy Confer
ence (Sylvester Reliquiae Baxterianae p. 363) ; Burnet to the general
influence of Sheldon and Morley on the election of proctors for the Lower
House (Own Times, ed. Oxford 1823, i p. 316 'such care was taken in the
choice and returns of the members of the convocation, that every thing
went among them as was directed by Sheldon and Morley ') ; and Dan.
Neal (History of the Puritans, ed. Toulmin, iv pp. 379 sq.), writing some
70 years after the events (1732-1738), if he is referring to anything but
the polemical attitude of the persons named (six, not seven, besides the
three already mentioned, viz. Peter Gunning, proctor of Peterborough
diocese; Jo. Dolben, proctor for Christ Church, Oxford; Rich. Sterne,
bishop of Carlisle; Wm. Pierce, archd. of Taunton; Ant. Sparrow, archd.
of Sudbury ; and Jo. Barwick, dean of Paul's), and the incidence of their

PREFACE &c. ccxi
votes in Convocation, gives no particulars as to any proposals that any
of them may have made. For examples of individual influence at particular
points, see p. 194 below, and the following notes on pp. 27, 193, 693,
727, 801, 823, 849, 873, 903, 995.
Notes. P. 3. Notice that, as hitherto, so now, no prominence is
given to ' Common Prayer ' over the rest of the contents of the Book. In
the Scottish Book of 1637, 'Common Prayer' is in larger letters than
what follows, the size of the type being gradually diminished as the page
proceeds; and in at least one issue of 1662 the words are a little promi
nent, because the initial capitals are rather large and the down strokes of
the minuscules rather thick, but this is balanced by ' sacraments ' and
'rites and ceremonies' being in capitals throughout. And already in an
edition of the English Book by J. Hayes, Cambridge 1670, 'common
prayer ' is printed larger than anything else on the page, but scarcely yet,
as in more modern practice, so dominates the page as to suggest that
' The book of common prayer ' is the essential title and rest only subordi
nate to it (cp. p. lxxxii). This modern practice did not establish itself,
apparently, till the end of the 18th or the beginning of the 19th cent.
P. 27. Sanderson's Preface (pp. ccx, 26) was committed for consideration
to Wren of Ely, Skinner of Oxford, Henchman of Sarum and Griffith
of S. Asaph (Cardwell Synodalia ii pp. 655 sq., 658). It is scarcely
conciliatory and perhaps illustrates R. Baxter's remark on Sander
son — ' his great Learning and Worth are known by his Labours,
and his aged Peevishness not unknown' (Sylvester Reliq. Baxter.
P- 363)- The first paragraph is a comment on the puritan plea : ' con
sidering that all human works do gradually arrive at their maturity and
perfection, and this in particular . . . hath already admitted sever.d
emendations since the first compiling thereof : It cannot be thought any
disparagement or derogation either to the work itself, or to the compilers
of it, or to those who have hitherto used it, if after more than an hundred
years, since its first composure, such further emendations be now made
therein, as may be judged necessary for satisfying the scruples of a multi
tude of sober persons ' (Exceptions in Cardwell Conferences p. 303).
P. 39. In the printed books of 1662, the essay ' Of Ceremonies ' is printed
in small italic type, and is only printed large here for convenience, to
correspond with 1549 and 1552, where it is printed in full-sized gothic
text-type, as it is also in 1559; while in 1604 it is in small gothic.
P- 49. The emended note at the top of the page makes no very good
sense, since the Gt. Bible continued to be 'set forth and used' till 1569
(p. clxxv above). In the Durham Book ' K.H. VIII. & ' is inserted above
the line. It seems that the text as first written was seen to be a mistake,
since the Gt. Bible was ' set forth ' under Henry, while yet the Psalter of
the Gt. Bible only began to be 'used,' in Divine Service &c, under
Edward; and the insertion of 'K.H. VIII. &' is a slovenly attempt at
correction. P. 51. 'where there is a blank left': hitherto the proper

ccxii KALENDAR
lessons of immovable feasts had been inserted in their place in the
Kalendar, as well as set out elsewhere ; and it is difficult to understand
why this is now changed. P. 67. Burnet Own Times, Oxford 1823, i p.
315, says ' the convocation . . . added some new holy days, St. Barnabas,
and the conversion of St. Paul ' ; and so, no doubt following Burnet, Neal
Puritans, ed. Toulmin, iv p. 354. Burnet knew what he was talking
about ; and so perhaps did Neal, but not his editor (see his note in loc).
In the Act of 155 1 (p. clviii above) and the Kalendar of 1 561 (pp. clxxii sq.),
in accordance with traditional English usage (see above, pp. xciii sq.),
these days had not been included in the list of 'holy days' i.e. holidays,
and had not hitherto been observed as holidays; but they had
always been feasts. The Convocation of 1661 made them into holidays,
not by including them in the list of feasts here, but, if at all intention
ally, by putting them in the Kalendar in red, which had hitherto been
reserved for holidays (cp. p. clviii above). But obviously some people
had taken advantage of the fact, that these two days were marked in the
Kalendar only in black, to excuse themselves from the observance of
them; for in 1636 Wren in Particular orders vi (Cardwell Doc. Ann. ii
p. 202) has occasion to direct ' that ministers forget not to read the
Collects, Epistles, and Gospels appointed for the conversion of St. Paul,
and for all the holy week before Easter, and for St. Barnaby's day, and
for Ash-Wednesday.' P- 69. The fast-days are those of the Act of
1 55 1, which enjoins the vigils explicitly, the rest generally, as customary.
On the 'Certain solemn days' see pp. ccxxv and 10 17 below. P. 73.
A corresponding table, omitting cols. 3, 5, 12, had been contained
in the Kalendar of 1561 (Liturgical Services p. 440) and thenceforward.
P. 77- This table appears in the official Latin translation, Liber precum
publicarum 1560 (ibid. p. 325), and also in the Kalendar of 1561 (ibid.
p. 442), and onwards. P. 8l. The change in the first lessons, Jan. 7
even.-24, which should have been printed in black type (see Corrigenda), is
caused by the omission of Gen. xi, xxxvi, and the addition of Gen. xxxviii,
made in 1561. On Jan. 30, Ex. vi, which had been omitted in 1561,
was restored in 1661, with the result that the first Lessons henceforth till
Aug. 26 are a chapter behind those of 1561. (It will be seen that the
asterisk following ' vi ' belongs to the text of the Book Annexed, and not
to the indexes of the Synopsis). P. 89. March 2 : Cedde (1561 : Sarum,
'Cedda'), as Cosin's note rightly indicates, is Chad (Ceadda), not his
elder brother Cedd ; who, however, as ' Cedde ' is placed on this day in
the 'addicyons' to the main entry, which includes Chadde, in Rich.
Whytford's Martiloge in englysshe 1526 (ed. H.B.S. 1893, p. 35 : he does
not occur on his own day, Jan. 7, p. 6). P. 97. Ven. Bede is in the Liber
precum publicarum 1560 (Liturgical Services p. 319). P- ioi. S. Alban is
in the Liber precum (ibid.) and in the Orarium of 1560 (Private prayers of
the reign of Eliz., Parker Soc, p. 121) on his right day, June 22 : he
appears on June 17— perhaps ultimately through some confusion of xxii

DIVINE SERVICE ccxiii
with xvii — in the Preces privatae of 1564 (ibid. p. 218), and on both days in
an ed. of the Book of Common Prayer, 1617. See Lord Aldenham
'S. Alban's Day in the Calendar of 1662 ' in Trans, of St. Paufs Ecclesi
ological Soc. v pp. 32 sqq. (notice by the way that the writer appears to
ignore the Kalendar of 1561). P. 105. S. Mary Magdalen should be on
the 22nd. The Convocation Book has 'Magdalene' printed opposite
xxii : Sancroft wrote in ' S.', and a caret before it and ' Marie ' above,
along the horizontal line between xxi and xxii ; and then, not thinking the
result clear, he crossed out the whole and rewrote ' S. Mary Magdalene ' in
the next available space above, which is that opposite to xxi. The scribe
of the Book Annexed supposed the name to belong to the 21st and wrote
accordingly, and the first impressions followed the Book Annexed. The
Commissioners on their own authority corrected the mistake in the Sealed
Books; but the error appeared in many subsequent editions. See
Aldenham loc. cit. p. 34 (where however the Convocation Book is not
quite correctly reproduced). P. 109. In 1561 Dan. xiii (Susannah) was
assigned to Aug. 26 morning, xiv (Bel and the Dragon) to the evening.
These are now put among the 'apocrypha,' Nov. 22, 23. Con
sequently, henceforth (till Sept. 30) the first lessons are one chapter ahead
of those of 1 56 1. In the royal letter after the Hampton Court Conference
(Cardwell Conferences, p. 221) it was directed that the last verse (65) of
Dan. xiii should be omitted, and that Prov. xxx should be substituted for
Dan. xiv; and these changes were made. P- 1 13. By 1578 Sept. 7 was
marked with 'Nati. of Eliza.,' i.e. Elizabeth's birthday. For a related
incident see Strype Annals: Elizabeth iii 1 p. 123. In 1604 'Enurchus'
(a misprint for ' Euurtius ') was inserted. ' Euurtius ' occurs in the Sarum
Horae, Regnault, 1535-6 (Hoskins p. 44); ' Enurchus 'in the Preces privatae
of 1564 (Private prayers p. 221). The great Cyprian of Carthage was
commemorated on Sept. 14 ; while the Cyprian of the 26th is the Diocletian
martyr of Antioch. Cosin was apparently misled by the Elizabethan
Orarium (Private prayers of the reign of Eliz., Parker Soc, p. 124) which
has 'Cypriani et Justinae ' on Sept. 26 and nothing on the 14th (similarly
the Primer of 1545 leaves the 14th blank, and has 'S. Cyprian' on the
26th). The Pian Breviary of 1568 first put S. Cyprian of Carthage on the
1 6th. See J. W. Legg 'Notes on the day assigned to St. Cyprian of
Carthage ' in Trans, of St. Paul's Ecclesiological Soc. v pp. 47 sqq. Sept. 30 :
through the omission of Tob. v, the first lessons now become two chapters
ahead of those of 156 1. In 1604 Ex. vi and Josh, xx had been substi
tuted for Tob. v, vi (Cardwell Conferences pp. 221 sq.). P. 121. Nov. 22,
23: the insertion of Dan. xiii, xiv, restores the order of 1561. P. 127-
The second rubric is adjusted to the exact terms of the Act of Uniformity
(p. 23 below). P. 133. The multiplication of 'responsals of the clerk
and people ' is not only an aggravation of the puritan grievance (Cardwell
Conferences p. 305), but also a departure from immemorial usage.
P. 137. Notice the retention of the originally unauthorised insertion of

ccxiv

l66l

the musical colon in Te Deum, to enable it to be sung to a chant, in spite
of its structure. P- 143. It might be thought that the fact that Benedictus
has just been read in its context is a further reason for singing it.
P. 145. Hitherto Quicunque had not been directed to be substituted for
the Apostolicum, but to be used after Benedictus (as traditionally it had
been used independently of, and in addition to, the Apostolicum). But
evidently it had come to be regarded as alternative, since in 1636 Wren,
Particular orders vi, enjoins that it ' be used on the days ' ' appointed,,
instead of the Apostles' Creed ' (Cardwell Doc. Ann. ii p. 202). P. 149. If
' All kneeling' (not on p. 165) is intended to include the priest, it is obviously
ridiculous. Notice the form of the note on the Anthem (already in the
Durham Book). In England rubrics had always been in some imperative
form, as they still are in the Book of Common Prayer. Hence this is
rather a note, than a rubric, recognising and authorising a fact, not giving
a direction. The so-called Anthem is obviously the outcome of the use
recognised by the Elizabethan Injunction (above p. clxxi), ' in the begin
ning, or in the end of the common prayers, either at morning or evening,
there may be sung, an hymn, or such like song to the praise of Almighty
God, in the best sort of melody and music that may be conveniently
devised, having respect that the sentence [i.e. meaning] of hymn may be
understanded and perceived' (Cardwell Doc. Ann. i. p. 196). The 'five
Prayers ' (already directed in the Durham Book) are the conclusion of the
Jacobean Litany (p. clxxxi), and the first and the last three that of the
Elizabethan (p. clxvii). In the place of ' the fountain of all goodnes,'
in the second of the prayers, 1604 has 'which hast promised to bee a
Father of thine Elect, and of their seede.' ' the fountain of all goodnes '
first appeared in A form of Common Prayer together with order of fasting
1625 (on occasion of the pestilence), when Charles I was without issue,
and was adopted in the Book of Common Prayer, Norton and Bill 1627 ;
while the old reading was restored in the ed. R. Barker 1632, after the
birth of Charles and Mary. But in 1633, after Laud had become primate,
the new phrase was again adopted (not in R. Barker's 8°, but in his folio,
of this year), and was henceforth retained, no doubt in order to obviate the
need of constant change. For the consequent puritan charge of innovation,
see H. Burton For God and the King 1636 p. 130; and Cardwell Con
ferences p. 234. The order (May 30 1662) for filling in of the title, and
of the names both here and on p. 177, in the printed books, is in Calendar
of State Papers : domestic : 1661-1662 p. 384 (Parker Introduction p.
clviii). P. 157- At Matins in the Convocation Book 'we beseech'
has been corrected in Sancroft's hand, first to ' beseech we ' and then to
' let us beseech ' : the Book Annexed was copied between the dates of these
corrections, and has at both places 'beseech we,' which has been corrected
by Sancroft to ' let us beseech ' at Matins,, but remains here. The printed
books have 'let us beseech' at both places. P. 169. 'Instead of the
Apostles Creed': see on p. 145. 'Commonly called the Creed of Saint

OCCASIONAL PRAYERS ccxv
Athanasius ' : in his De tribus symbolis published in 1642 and dedicated to
Charles I, Gerard Voss had argued successfully against the Athanasian
authorship of Quicunque, assigning it to a Frankish writer of the 8th or
the 9th cent; and in 1647 Jas. Ussher in De symbolis had accepted the
non-Athanasian origin, but assigned the creed to a date earlier than 447.
See Waterland A critical history of the Athanasian Creed ch. i. In 1 549
the pages containing Quicunque had no headline : from 1552 till 1604, the
headline 'Evening Prayer' was continued so as to cover it: in 1604
' Quicunque vult ' was substituted : Wren proposed to omit it, and from
the Durham Book to the Book Annexed the headline was ' At Morning
Prayer'; but the printed issues of 1662 had 'The Creed of S* Athan
asius,' which in the Sealed Books is corrected to 'At Morning Prayer.'
P. 175- On the rubric see 'Corrigenda.' P- 183. It is unfor
tunate that, while uniformly inserting ' Amen ' elsewhere, the people of
1 66 1 did not insert it after the collect here, and so left room for the
absurd practice of treating the following anthem as a response to the
collect. But of course the case is really covered by the general rule on
p. 133. P. 187. The second prayer 'in time of dearth,' which was
omitted in the Chapel-Litany of 1559, in the Book of 1559 (except in
Jugge and Cawoode's first issue) and onwards, is restored in the Durham
Book. P. 191. The Embertide Prayers are proposed in the Durham
Book. In the printed books of 1662, the prayer ' O God whose nature '
(which was inserted at the end of the occasional prayers in the Elizabethan
Litany; see p. clxvii) was set after the 'Prayer for all conditions.' Con
sequently in the Sealed Books the commissioners cancelled it and had
a new leaf printed and inserted, reproducing the order of the Book
Annexed. None the less it long continued generally to be printed in the
wrong place. See Wheatly Rational illustration of the Book of Common
Prayer, ed. Corrie, Cambridge 1858, p. 186 : A. J. Stephens Book of
Common Prayer i pp. 583, 587. P. 193. On May 24 1661 Rob. Pory,
archd. of Middlesex, and 'the archbishop's other chaplains,' were com
missioned to make ' a prayer for the parliament sitting, and one for the
synod'; and on May 31 Pory produced the forms, which were then
referred to the censorship of Rob. Creighton, dean of Wells, Wm. Creede,
archd. of Wilts, Jo. Pearson, archd. of Surrey, Jos. Crowther, proctor for
Worcester diocese, and the archbishop's two chaplains (D'Oyly Life of
Sancroft i p. 113, cited in Cardwell Conferences pp. 374 sq.). As appears
from p. 192, the Prayer for Parliament is partly derived from a prayer of
1625. It was first issued in a form of prayer for a general fast on
June 12 1 66 1 (Cardwell ibid.). It was inserted here by Convocation at
a late stage of the revision (see p. ccii n.2), and does not appear in the
Durham Book or in Sancroft's Fair Copy. P 197. Wren's Thanksgiving
'For restoring publick peace' (altered almost to its present form) is
already adopted in the Durham Book. P. 201. The new rubric, explicitly
directing the first Vespers of festivals, appears already in the Durham

ccxvi

1661

Book. P. 203. The new rubric here also is found in the Durham Book.
In Sarum usage, on feasts &c in Advent, the collects of Advent Sunday are
added to those ofthe day in the Mass ; and the daily memorial de omnibus
Sanctis at Lauds and Vespers is of an Advent-character. P. 209. The
new collect appears in the Durham Book. P. 213. The emendations in
the collect first appear in the Convocation Book. P. 217. Wren
had suggested ' On the Birth of Christ, called.' P. 227. The expanded
collect (omitting 'those') appears in the Durham Book. With
the conclusion cp. Hen. Hammond Paraphrase and Annotations on the
New Testament (1653) on Acts vii 55 ' standing (as in a posture of readiness
to assist and help) ' : (so S. Chrys. in Cramer Catena iii p. 128 n' ovv Io-tuto
i<al o\>)il Kadrjfiivov ; Iva Bd^yrr)v avrikiqif/iv ttjv elsrbv paprvpa : S. Greg. M.
Horn, in Evang. xxix 7 ' in labore certaminis positus stantem vidit quern
adiutorem habuit'). P- 231. The Exceptions (Cardwell Conferences
p. 317) had asked for the emendation of the collect. It appears so
amended (cp. 1 Jo. i 7, 2 Jo. 4, Jo. viii 1 2) first in the Convocation Book.
P. 235. The Exceptions (Cardwell ibid.) had also asked that this collect
be amended. The emendation (cp. Ps. viii 2) first appears in the Con
vocation Book. P. 247. The alteration of the rubric was made in the
Scottish Book. P. 265. The collect is emended first in the Convocation
Book. P. 273. Sarum had provided for 6 Sundays after Epiphany,
repeating the mass of the day (with only a change of Gospel and omission
of the Sequence) on the Sunday within the octave, and beginning the
series above, pp. 252 sqq., on the Sunday after the octave. The English
Book from 1549 onwards followed the Roman order, and began the series
on the Sunday within the octave, so providing for only 5 Sundays (see
Missale Romanum 1474, H.B.S., i pp. 32 sqq.). The reformed Missal of
Pius V (1570) provided a new mass for a 6th Sunday (ibid, ii p. 29); and
the same is done here. Cosin had suggested the addition in the Par
ticulars, and it is already made in the Durham Book. P. 291. The
new rubric appears already in the Durham Book. In Sarum usage, from
Ash W. till Maundy Th. each day has its own proper mass, and of the 6
further collects following those of the day one is de penitentibus ; and
Lauds and Vespers has each its own proper collect daily, while, except on
sat. and sund. the super populum of the mass is added to Vespers.
P. 389. The emended Scottish collect appears in the Durham Book.
P. 405. Notice here and on p. 41 1, ' thy ' in the first line is retained. ' Thine '
on p. 397 only perpetuates an accidental reading of, e.g., the edition of
1636. P. 417. The omission of ' of God ' in the last line of the Ep. is in
accordance with the Bible of 161 1, where perhaps it is a misprint. The
words are restored in the Cambridge Bibles of 1629 and 1638 (above, p.
clxxxiv); and the scribe of the Book Annexed wrote them here, but a
corrector has deleted them. P. 427. The Exceptions of the Ministers
asked for the emendation of this collect (Cardwell Conferences p. 317).
The emendation appears first in the Convocation Book (Durham Book

THE EUCHARIST ccxvii
has * who doest make all faithful men to be of one mind '). P. 457. Re
consideration of this collect was also asked for in the Exceptions (ibid.). It
appears as amended in the Durham Book. Pp. 467, 471, 481, 489, 491,
499> 5°3- The emendations of all these collects, the reconsideration of
the last of which was asked for in the Exceptions (Cardwell ibid.), appear
first in the Convocation Book. Pp. 505, 513, 525, 531, 547, 561, 567.
Here again the emendations first occur in the Convocation Book.
P 567. The restoration of the Lesson and the lengthening of the Gospel
are both proposed in the Durham Book. P. 579. The reading of the
Collect, from at least 1578, was 'that we be not like children carried
away with euery blast of vaine doctrine, but firmely to be established in
the trueth of thy holy Gospel' (Liturgical Services p. 167). P- 585. First
corrected in the Convocation Book. Pp. 621, 625. Reconsideration of
these collects was asked for in the Exceptions (Cardwell, as above). The
emendations first appear in the Convocation Book ; in the collect of S. Luke,
' that ' and ' may be healed ' come from the Scottish Book. P. 641. Whereas
in the first printed copy of 1662, ' Amen ' is elsewhere printed in rubric-type,
as a response, that after the Lord's Prayer here is in text-type, as to be said
by the celebrant ; and it has not been altered in the Sealed Books.
Perhaps it indicates the traditional practice, and the rule on p. 133 was
not understood to interfere with this. P- 647. The unhappy transference
of the memorial of the King to a place before the Collect was suggested
by both Wren and Cosin, adopted in the Durham Book and the Fair
Copy, and had already been effected in the Scottish Book. It is a good
instance of the profound lack of appreciation, on the part of the Carolines,
of the liturgical precedents, which, on occasion, they were fond of
invoking. ' The Portion ' &c. gives effect in an ugly form to the 2nd con
cession of the Savoy bishops (above p. cxcv). P. 649. ' on the right' (also
Scottish), see above p. clx. P. 663. The Exceptions of the Ministers
(Cardwell Conferences p. 318) had pointed out that four of the offertories
are 'more proper to draw out the people's bounty to their ministers,
than their charity to the poor.' Perhaps in consequence of this,
it is now defined, by the change on p. 659, by the new rubric here
and the addition of 'and oblations' to 'alms,' and by the last rubric
on p. 719, that the 'devotion of the people' is to serve other pur
poses besides that of alms. The direction to present the offerings on the
altar, while it comes from the Scottish Book, represents what was already
in some measure English customary practice : see Wren Particular orders
. . . given in the diocese of Norwich xviii (in Cardwell Doc. Ann. ii p. 205)
' That the holy oblations ... be received by the minister . . . and then
by him to be reverently presented before the Lord, and set upon the table
till the service be ended ' ; Jer. Taylor Collection of Offices ( Works, ed.
Heber, xv p. 298) 'let [the Minister] in an humble manner present it to
God, laying it on the Communion table ; secretly and devoutly saying ;
" Lord accept the oblation and almes of thy people," ' etc. The offering-

ccxvm

1661

days, except in so far as they are still represented by Easter offerings, had
apparently fallen into disuse. Notice that the direction as to the setting
of the bread and wine on the altar in the main follows the language of
1549, not that of the Scottish Book. On the intended meaning of ' Obla
tions ' see Dr. Dowden's careful investigation in Further Studies in the
Prayer Book pp. 176 sqq. (reprinted from Journal of Theol. Studies i pp.
32 r sqq.). Only, it is to be noted that it is a mere- accident that the
denotation of ' oblations ' had become specialised, since alms are at least
as much oblations as anything else (Heb. xiii 16) and are offered here;
and that, though ' oblations ' here was not meant to denote specifically the
bread and wine on the altar, yet the bread and wine are provided out of
the money offered, which historically is in part a commutation for offerings
of bread and wine. Consequently, since it is not the money in itself that
is offered, but what the money represents, the bread and wine are part of
the Church's oblations, and are legitimately, not to say necessarily,
included in the offering of ' these our alms and oblations.' It may be
added also, that whatever in the developed Offertory, e.g. of the Latin
rite, goes beyond what is expressed or implied in the English rite as now
amended, does not belong to the essence of the Offertory, but is ' canon
minor' and anticipatory of the Canon (cp. pp. civ sq.). Pp. 669 sq.
See pp. ccvii. P. 679. See p. cci. P. 681. 'with faith': the Durham
Book has ' with a true heart in full assurance of faith ' (Heb. x 22), further
corrected by the deletion of 'with . . . heart'; and in the Book Annexed
the scribe wrote ' in full assurance of faith,' as in the Fair Copy ; but San
croft has erased 'in ... of and substituted 'with' Cp. Mera <j>6jBov Qeov
Kal Wo-Tews irpoo-eXOere of the Orthodox rite, already cited by L'Estrange
in illustration of 'draw near' (Alliance, A.C.L., p. 311). In the Order of
Communion 1548, the direction 'draw near and take . . . make'
was apparently only an invitation to communion, after confession
first made, and did not imply any physical movement at the moment.
Under the rule of 1549 the meaning was still plainly the same;, only the
communicants were already in the quire, having been directed (p. 662) to>
remain there after making their offering. The Book of 1552 omitted the
last direction (p. 663); but apparently in the 17th cent, it still continued
to be observed in effect; so that Andrewes (Minor Works, A.C.L., p.
156, quoted by both L'Estrange and Cosin) and Wren (Fragmentary
illustrations p. 79), understanding ' draw near ' to mean ' come into the
quire,' proposed to omit it; while others (L'Estrange Alliance p. 309;
Cosin 'Notes' II in Works, A.C.L., v p. 328) held that the existing prac
tice was mistaken, and that ' draw near ' was the sign for the communi
cants to enter the quire. No doubt it was to settle this difference that the
rubric (p. 677) directing the communicants to be 'conveniently placed'
before the exhortation, was inserted. P. 687. From 1559 onwards
Sanctus has been printed continuously with the Preface, as to be said by
the priest alone, which had no doubt long been the traditional custom

THE EUCHARIST ccxix
where there were no clerks to sing (cp. Simmons Lay folks mass book
pp. 271 sq.). But by 1661 the curious custom seems to have become
traditional for the people to take up the Preface itself at ' Therefore ' and
say the rest of it and the Sanctus with the priest. See Answer to the
Exceptions (Cardwell Conf. p. 344), where the bishops include 'Therefore
with angels ' &c with the Canticles, Gloria in excelsis and Gloria Patri
as a ' public thanksgiving ' ; and Ant. Sparrow, Rationale upon the Book of
Common Prayer 1657 ad loc, treats 'Therefore with' &c. as part of 'the
thrice holy and triumphant Song.' The new ' sung or said,' which else
where is used only in reference to what is ' sung or said ' by all together,
appears to sanction and confirm the custom. Anyhow the custom con
tinued (see e.g. Nicholls Comment on the Book of Common Prayer 1710,
Wheatly Rational illustration 17 10, ad loc), and it lasted down till the
last quarter of the 19th cent. (Jebb Choral Service of the United Church
of England and Ireland, 1843, P- 5°6 : Scudamore Notitia eucharistica,
1876, p. 542) and no doubt still persists in many places. On the other
hand of course from Merbecke and Tallis downwards choir-music has only
been provided for Sanctus (Jebb ubi supra). P. 693. The first rubric is
already in the Durham Book. ' Before the people ' is perhaps due to Cosin,
who, in Particulars 57, has 'to break the bread before the people.' (The
prints of the Particulars in Nicholls and the ' Library of Anglo-Cath. Theol.'
are both so far misleading that by italics or quotation-marks they suggest
that Cosin supposed that ' before the people ' was ' in K. Edward's Service-
Book'; whereas Cosin wrote 'nor to Break the Bread before the people.'
Of course Cosin's statement is itself misleading, since, while a fraction is
generally directed in the Book of 1549 [p. 716], there is no suggestion
that it shall be made at the words ' he brake it '). The rubrics concerning
the manual acts are already in the Durham Book. The insertion of one
or more of these directions was proposed on all sides : by Wren and
Cosin, and by the Ministers in the Exceptions ; and Jer. Taylor represents
two of them in his 'Office' (Works xv p. 301). 'In most places' the
fraction was already 'in use' by custom (Cosin Particulars 57); and no
doubt puritan influence was on the side of the custom, since the Calvinians
pressed the necessity of the ceremonial fraction, as the essential ' memo
rial' of the Lord's death, on the one side as against the Latin use of whole
wafers in communicating the people, and on the other against the
Lutherans who regarded the Fraction as an d8id<f>opov and as only signifying
distribution (F. Turretin Instiiutio theologiae elencticae 1 696, xix 24). P. 701.
' to any one ' (already in the Durham Book) : obviously to guard against a
possible interpretation of the existing rubric, that the form of administra
tion need only be said once. Cp. Can. 21 of 1604 'the minister shall
deliver both the bread and the wine to every communicant severally ' ;
Wren Particular orders xv ' that the minister repeat to every communicant
severally all the words, that are appointed to be said at the distribution
of the holy sacrament ' (Cardwell Doc. Ann. ii p. 205). P. 703. The

ccxx BAPTISM
coincidences of language in the first rubric with the Order of Communion
1548 are perhaps accidental. Though no directions had been given in
the Books of 1549, 1552, and 1559, this rubric represents the customary
practice, which was enforced in the reign of Elizabeth (see the case cited
in Scudamore Notitia eucharistica, ed. 2, p. 762 note 4); and Canon 21
of 1604 enacts that 'no bread and wine newly brought shall be used, but
first the words of institution shall be rehearsed, when the said bread and
wine be present upon the communion-table.' P. 719. For ' Divine Service '
used in this extended sense, as including the Mass, see pp. 651, 801 ; and,
for similar use in 1549, p. 718, and ' seruice time ' p. 800. P. 133 it is used
in perhaps a still larger sense. P- 721. See pp. cci sqq. ; and L. Pullan
Hist, of the Book of Common Prayer pp. 3 1 6 sqq. This ' Declaration ' and
the two notes at the end of the Order of Baptism (p. 747) are, in the
printed Books of 1662, neither in the black-letter of the text nor in the
roman type of the rubrics, but in italic. Yet already in the Exceptions
and in the Answer to them (Cardwell Conferences pp. 322, 354) the
' Declaration' is called a 'rubrick'; and the Memorandum of 1641 (ibid.
276) suggests a 'discreet rubrick' on the sign of the cross. P. 727-
Sanderson Liturgy p. 31 has ' Christ in the river of Jordan, didst sanctify
the element of water.' P. 741. The retention of 'Congregation' here,
as against the suggestion of the Durham Book to substitute ' Church,' is
happy. ' sanctifie this water' etc., first in the Convocation Book. It was
at first proposed to read 'Sanctifie we beseech thee this fountaine of
Baptisme and for' (cp. Scottish) in line 3 p. 728, and this is found in the
Durham Book, but has been cancelled, and does not appear in the Fair
Copy. Sanderson Liturgy p. 34 has 'this child which is to be now
baptized.' P. 747. See on p. 721. P. 749. The Thanksgiving with the
preceding rubric appears in the Durham Book. Pp. 761 sqq. The Order
of Adult Baptism was compiled May 18-31 1661, before the revision
began (p. cxcvi above) ; and it will be noticed that in some small points
(pp. 769, 773) it follows the unrevised text of the Baptism of Infants.
P. 801. On 'divine service' see on p. 719. Sanderson Liturgy p. 38
omits ' in Paradise.' P. 805- In accordance with the 15th of the con
cessions made at the Savoy Conference, ' I thee worship ' was altered to
' I doe thee honour ' in the Durham Book ; but this was not accepted in
Convocation. P. 813. ' christianly and ' etc, first in Convocation Book.
P. 817. The change in the final rubric satisfies an Exception of the
Ministers (Cardwell Conf p. 331). P- 821. The new matter appears
already in the Durham Book. P. 823. Except for the conclusion, which
is already proposed in the Durham Book, the emendation of the second
collect was made in Convocation. It betrays the influence of Sanderson,
who in his Liturgy (Fragmentary illustrations pp. 9, 21) has 'Sanctify thy
corrections unto them,' and ' Strengthen him . . . with faith . . . Grant
that he may so patiently take thy fatherly visitation . . .' P. 825. The
changes in the exhortation, which for the most part are adjustments of

BURIAL OF THE DEAD

ccxxi

the quotation (Heb. xii 6-10) to the text of 161 1, do not appear in the
Fair Copy. P. 827. The two lines following the creed are in the Durham
Book (cp. p. 757). P. 829. In the rubric before the absolution: 'if he
humbly ' &c. is in the Durham Book, the other changes first in the Con
vocation Book ; and together the changes largely satisfy an Exception of
the ministers (Cardwell Conf. p. 331). P- 831. Wren's new clause in the
prayer is already adopted in the Durham Book. Ps. : ' [That . . . Glory] ' :
in Great Bible in small type, bracketed and asterisked, as from Vulg. ' ut
cantem gloriam tuam ' (LXX ojtws tytvijcro) -rrjv 86£av crov), unrepresented
in Heb. (The brackets of the first two columns disappeared in 1559.)
P. 835. The changes in the anthem first appear in the Convocation
Book. Pp. 837 sqq. These prayers occur first in the Convocation Book ;
they may be Sanderson's, but, if so, a comparison of them with Sanderson's
Liturgy suggests that they were improved in Convocation. It is to be
noted that Canon 67 of 1604 (Cardwell Synodalia i p. 284), recognising
that a Visitation Office cannot be regarded as a fixed formula, but only as
a mass of suggestions to be adapted by the ministrant to the circum
stances of the individual case, only imposes the Office as it stands on
curates who are not ' preachers ' ; while ' a preacher ' is to minister ' as he
shall think most needful and convenient.' Lane Andrewes's Manual for
the Sick is an example of how ' a preacher ' will deal with the Office. This
necessary freedom is recognised in some measure in the Office itself,
pp. 823, 827. P. 849. The first rubric is already in the Durham Book.
The structure of the three forms of the Office will be clear from the follow
ing table : —

1549

1552

1661

Procession

Procession

Procession

Burial

BurialLesson Our Father
CollectCollect

PsalmsLessonBurialOur Father
Collect Collect

Psalms Lesson Our Father
Preces
Collect

Mass

The first column is intelligible (p. exxvii) and excellent : the second is
only the first spoiled by the omission of Psalms and preces : the third is
unintelligible. Besides the selection of the Psalms, the order — Psalms,
Lesson, Burial — is Sanderson's ; but he also put an Our Father before the
Psalms (Fragmentary illustrations pp. 36 sq.). Ps. : ' (at the last) ' : in the
Great Bible bracketed, but not in small print nor asterisked. Not in
Heb., LXX, Vulg. ; and apparently a gloss to bring out the sense. P. 851.

ccxxii PURIFICATION AND COMMINATION
' [fretting a garment], ' a gloss interpreting the text, wrongly it seems, being
Seb. Munster's 'vestem arrodens': not bracketed or marked in any way
in the Great Bible.. P. 853. ' [dryed vp] ' : in small print, bracketed and
asterisked in Great Bible : Vulg. ' induret,' LXX o-KknipwOu-i). ' O teach ' :
so in Great Bible and Psalter hitherto ; while in the Psalter of the Book
Annexed it is corrected 'So teach.' P. 859. The 17th concession at the
Savoy Conference had consented to omit 'sure and certain' and it is
deleted in the Durham Book and Sancroft's Fair Copy ; but the conces
sion was withdrawn in Convocation, since it does not appear in the
Convocation Book. Sanderson had read only 'in hope' (Fragmentary
illustrations p. 37). The addition of 'the' before 'resurrection to eternal
life ' (S. Jo. v 2,9) clearly mitigates the reasonable puritan objection, that
the ' words cannot in truth be said of persons living and dying in open
and notorious sins,' suggesting, as they did, a ' sure and certain hope ' ofthe
'resurrection to eternal life' of each individual, whatever his character
might be : whereas now, with the added ' the,' they only assert ' the sure
and certain hope ' that such a resurrection will be, and suggest the charit
able hope that, in spite of all human judgment, the individual is such
that he will have part in it. P. 86l. ' For ' is an unhappy change : except
for the punctuation (which appears corrected first in the Book Annexed)
the text was right as it stood (iva ava-rravo-wyrai, ut requiescant). Pp. 873,
875. Except 'with,' the omission of ' N.,' a.nd the conclusion, these cor
rections appear first in the Convocation Book. The omission of 'this our
brother, and ' and ' other ' satisfies one of the Exceptions (Cardwell Conf.
p. 333). Sanderson Liturgy p. 37 has 'we and all other departed.'
P. 881. 'As hath . . . direct' provides a remedy for an inconvenience
pointed out in the Exceptions (ibid. p. 334). The hopeless gram
matical incoherence of the opening admonition remains uncorrected.
The Exceptions also (ibid.) proposed a change of Psalm, suggesting cxiii
or cxxviii. P. 885. The changes in the collect appear first in the Con
vocation Book. P. 887. The Scottish Book had already directed that
the Commination should be used ' especially on the first day of Lent com
monly called, Ashwednesday ' (cp. 1549). But this of course represents
what had always been customary in England: see Frere Visitation
Articles and Injunctions iii pp. 254, 278, 304: Second Report of the
Ritual Commission 1868, p. 418, &c. 'Reading Pew or': cp. p. ccix.
P. 889. 'Perverteth the,' 'Jdolaters,' as in version of 161 r. P. 891.
'Ready to fall upon vs': suggested in Durham Book. P. 893. 'the
propitiation': from version of 161 1. P. 895. Ps. Ii 9 : the addition of
' away ' which appears first in the Convocation Book, and is not made in
the Psalter, is unexplained. P. 897. Ps. Ii 15: 'and,' inserted here in
the Convocation Book, is found in the Psalter of 1639, and appears in
that ofthe Book Annexed. Ver. 17: the article before 'contrite' dis
appears here in 1604, and is not in the Psalter of 1639, but it remains in
the Bible of 161 1. P. 899. 'always': cp. pp. 184, 700. P. 901. Why

FORMS OF PRAYER TO BE USED AT SEA ccxxiii
the Aaronic blessing should be thus mutilated is not obvious. On the
Psalter, see above pp. cxcv, ccv. Pp. 903 sqq. The ' Formes of Prayer,'
in the printed copies of 1662 are in smaller type than the rest of the
book, and in one impression at least occupy a sheet to themselves
(* 1-6) between sheets Nn (1-8) and Oo (1-6). As a supplement to the
Directory of 1544 the Parliament had issued A Supply of Prayer for the
Ships that want ministers to pray with them (Procter and Frere pp. 162,
644) ; and Jer. Taylor in his Collection of Offices had provided An Office,
or Form of Prayer, for Sailors or Mariners ( Works xv p. 349). As we
have seen (p. ccix), Izaak Walton attributes some responsibility for the
' Formes of Prayer to be vsed at Sea ' to Sanderson ; and, besides what is
noted on p. 924, they bear other marks, which betray his hand, viz. *vs
thy poor servants' p. 905, and 'We thy poor creatures' p. 917, a
form of phrase which recurs in his Liturgy (Jacobson Fragmentary
illustrations pp. 13 sq., 16); p. 903 1. 13 (cp. Lit. p. 9 'receive into thy
gracious protection'); p. 919 1. 21 (ibid. 17 'express the true thankful
ness ... by obedience to thy most holy commandments '). Along with
the occasional thanksgivings of 1604 (pp. 195 sqq.) these 'Formes' must
take the lowest place among the contents of the Book of Common Prayer.
P- 929. The curious addition of an imprint to the title of what is no
longer a separate book was not reproduced in the printed Books, but is
reinserted in the Sealed Books. Pp. 953, 955. The proper Gospel and
1 Prevent us, O Lord ' first appear in the Convocation Book. Pp. 959-
995. The new arrangement of the Ordination of Priests is exhibited in the
following table.

1552

1661

Sermon

Sermon

Mass as far as to the Gospel.

Come holy Ghost

Presentation

Presentation

Litany

Litany

Mass as far as to the Gospel

Oath of allegiance

Oath of allegiance

Allocution

Allocution

Examination

Examination

Silent prayer

Silent prayer

Come holy Ghost
Consecration prayer
Consecration prayer
Imposition of hands &c.
Imposition of hands &c.
Delivery of Bible &c.
Delivery of Bible &c.
The purpose of the change is evidently, by assimilating the order of parts
to that of the Ordination of Deacons, to make it easier to combine the
two rites when both orders are conferred in immediate succession. The
new arrangement appears first in Sancroft's Fair Copy. (The Durham
ccxxiv ORDINATIONS
Book is no longer available, since it does not contain the Ordinations,
which must have been corrected in a separate book now lost.) P- 967.
The use of the prayer ' Almighty God, giver ' as the Collect, appears first
in the Convocation Book. Pp. 969 sqq. The first of the Epistles of
1550, and the first and third of the Gospels, are now transferred to the
Consecration of Bishops (pp. 1001, 1003). This change and the new
Ep. and Gospel, occur first in the Convocation Book. Henceforward,
down to p. 997, the greater part of the emendations (except in the version
of Veni Creator; which however is to stand 'as tis corrected paper E,'
not forthcoming) are found already in Sancroft's Fair Copy. P. 989. The
omission in lines 3-5, and the new conclusion, the rubric as to Veni Creator
and the new version of the hymn itself, appear first in the Convocation
Book. On the version, see above pp. ccvi, ccx. P. 995. The Jesuit Peter
Talbot in a Treatise of the Nature of Catholick Faith and Heresie (Rouen
1657, p. 22), in disputing the validity of English Ordinations, had used
the argument that in the English rite the form ' Receive the holy Ghost'
is used indiscriminately for the presbyterate and the episcopate, without
any words explicitly defining which order is being conferred; and
Bramhall had replied in The Consecration of protestant bishops vindicated
(1658), arguing with good reason that the order intended to be con
ferred is adequately defined by the whole context of the rite ( Works,
Anglo-Cath. Libr., iii pp. 162 sqq.). On the other hand, according to
Burnet (Reformation ii p. 144 [1680]) and Humphrey Prideaux (Validity
ofthe Orders of the Church of England pp. 9, 22, 42 sq. [1688]: cp. Card-
well Conferences p. 385 note p), presbyterians had argued from the
common formula that bishops and presbyters are regarded as essentially
identical. Although it is obvious that, if the first contention had been
valid, it was too late to remedy the alleged defect by any modification of
the form ; and although Burnet and Prideaux report that the new defining
clause was inserted only to meet the latter contention : yet it is likely
that both contentions contributed to suggest the addition of ' for the office
and work' etc. here and on p. 1015. According to Prideaux (ibid. p. 43)
Peter Gunning and Jo. Pearson were ' the prime advisers ' of the insertion
of the words. Sancroft's Fair Copy proposes ' Take the Holy Ghost by
whom the Office and Authority of a Bishop is now committed vnto thee '
for the consecration of bishops, but suggests no change here. P. 999.
Wren suggested ' Ordering or ' in the title. The new Collect is found
first in the Convocation Book. P. 1005. ' the Arch-Bishop . . . Table,'
in substance suggested by Wren. Henceforward, except where it is other
wise noted, all the more important amendments, and most of the smaller
ones, are already found in Sancroft's Fair Copy. P. 1007. ' 'be edifying
and well governing ' (from the Bidding prayer of Canon 55 of 1604 : see p.
1053 below) first in the Convocation Book. Pp. ion, 1013. The new
question and answer, the new rubrics, and the short version of Veni Creator,
appear first in the Convocation Book. P. 1015. On the amended form

THE STATE SERVICES ccxxv
see on p. 995 above. P. 1017. The final note was naturally omitted in
the printed copies; but it has been reinserted in the Sealed Books.
The 'Certain solemn dayes' (p. 69), which are marked in red in the
Kalendar, were enjoined respectively by the Acts 3 Jac. I c 1, 12 Car. II
c. 30, and 12 Car. II c. 14 (for all of which see A. P. Perceval The original
services for the State holidays, London 1838, pp. 17 sqq.). A form of
service for Nov. 5 was issued by royal authority in 1606 (Prayers and
Thankesgiuing . . . for the happy deliverance of his Maiestie . . . R.
Barker); a form was issued for Jan. 30 1660-1 (see Lathbury Hist, of the
Book of Common Prayer pp. 334 sq.), and a revision of this (reprinted
in Kennet Register p. 368), presumably made by the committee of
Convocation appointed on May 16 1661 (above, p. cxcvi), was issued
for Jan. 30 1661-2 (Lathbury loc. cit.); while for May 29 a form was
devised, May 16-18 1661, by a committee of Convocation (above, pp.
cxcv sq.) and issued (reprinted in Kennet, p. 452). All these forms were
revised by Convocation in the spring of 1662, being finally read, as revised,
and unanimously approved in the Upper House on Ap. 26 (Cardwell
Synodalia ii pp. 670 sq.). A royal order of May 2 directed that they be
printed and published and 'annexed' to the Book of Common Prayer
and be henceforth universally used (Cardwell Conferences p. 383 note").
Accordingly they were annexed to the printed copies of the Book, in
small type, after ' finis, under a new title-page with the royal order
printed on the verso.

ADDENDA AND CORRIGENDA
P. 5 c. 2 1. 13, for 'Lessons and' read ' Lessons, and'
„ „ 1. 21, for 'Enentng' read 'Evening'
„ „ 1. 31, for 'ministration' read 'Ministration'
P. 19 c. 2 11. 9, 10, add hyphens after 'distress' and before 'And'
P. 46 c. 1 11. 23 sq., for 'Hot. Can. series' read ' "Breviary"'
P. 69 1. 24, for ' — ' read '— .'
Pp. 79 sqq. In all three books the days throughout are divided from one
another by red lines right across the Kalendar, which are here
omitted for convenience.
P. 81 day 7 even, to 24 even., for 'xii . . . xlvii' read l2xii . . . xlvii' (see
note p. ccxii).
Pp. 85 11. 6, 28 ; 101 11. 28, 33 ; 105 1. 29 ; 109 1. 28, for "aFast' read '2Fast'
P. 85 1. 34, for 'xii' read 'xiii'
P. 109 1. 12, for '7aName' read '2Name'
P. 113 1. 12, for '7aEnurchus B. of' read '4Enurchus B. 7aof '
„ 1. 31, for "»8.'read '7»S.'
P. 117I. 23, for 'S.'read'7aS.'
P. 121 1. 10, for 'Papists' read '^Papists'
„ 1. 28, for ' Isai.' read ' 2Isai.'
P. 124 1. 1, for ' HATH .XXXI. DAYES ' read ' HA TH .XXXI. DA YES'
P. 127 C. I 1. 3, for 'SHALBE VSED AND SAYDE' read 'SHALBE VSED AND
SAYDE'
P. 129 c. 2, all chapter numbers in the references, except (Jer.) 10, <Ps.) 143,
should be in italic.
„ „ 11. 11-14, for ' When . . . alive' read 'When . . . alive'
„ „ 1. 37, for ' 10' read '10'
„ „ 1. 48, for ' 143 ' read ' 143 '
P. 133 c. 2 1. 21, read 'him*'
P. 137 c. 2 11. 22, 40, for 'acknowledge' read ' 6acknowledge '
P. 142 c. 1 1. 23, for 'secula' read 'seculo'
P. 153, correct as above on p. 129.
P. 169 c. 2 1. 25, for 'whole' read '"whole1
P. 174 c. 1 J. 33, see note p. lxvi top.
P. 175 c 2 1. 2, read ' Supplication* to be sung, or said "after '
„ cc. 1, 2 1. 40, for 'all' read 'all'

ccxxviii ADDENDA AND CORRIGENDA
P. 176 c. 1 11. 1, 2, omit what is bracketed : see note p. lxvi.
P. 177 c. 1 1. 35, for 'universal^' read ' vniuersal^c '
P. 178 c. 1 1. 16, for 'pusillanimos' read 'pusillanimes'
P. 183 cc. 1, 2 1. 26, for 'be' read 'be'
„ c. 2 1. 35, for 'hearts' read 'heartB3'
P. 185 c. 2 1. 23, for 'V read 'lb2'
P. 187 c. 2 I. 8, for 'Iesus' read ' Iesaf '
P. 188 c. 2, prefix '[A prayer of Chrysostome.']'
P. 189 c. 2 11. 7, 8, read 'the reliefe of those'
Pp- I93> T95 c. 2, enclose the indented notes with a long square bracket on the
inner side.
P. 197 c. 1, opposite 1. 16 of c. 2, add '[1604 this thy]'
P. 216 c. 1 1. 1, omit £
P. 227 c. 2 line 17, for 'the' read '6the'
P. 247 c. 2 1. 30, for 'serve' read <eserve'
P. 287 c. 2 1. 7, for 'of all' read 'of all'
P. 289 c. 2 end, read '6COl3oNLY . . . WEDNESDAY.*'
P. 291 c. 2 1. 8, read ^acknowledging'
P. 294 c. 2 1. 36, 'monicions' is read only in the ed. of 1549 here used : in the
rest it is ' motions.'
P. 295 c. 1 1. 7, 'monicions' is read in one other ed. of 1552 : in the rest it is
' motions.'
Pp. 329 c. 2 1. 39 ; 347 c. 2 1. 36 ; 365 c. 2 1. 54 ; 383 c. 2 1. 54, the Title on
the Cross is written in larger script, and in the printed book it is in
small roman capitals.
Pp. 331 c. 2 1. 6 ; 349 c. 2 1. 3, 'Eli' &c. is written in rather larger script, and
in the printed book it is in roman type.
P. 397 c. 2 1. 3, for ' thine ' read ' thine5 '
P. 421 c. 2 1. 7, read ' said * * I'
Pp. 423 c. 2 1. 43 ; 427 c. 2 1. 36 ; 445 c. 2 1. 32 ; 483 c. 2 1. 15 : the first 5
words are written in the script of the rubrics. This is ignored in the
printed book, and remains unnoticed in the Sealed Books.
P. 427 c. 2 1. 2, for 'who8' read '8who*'
P. 474 c. 1 1. 7, for '[Gr.' read '(Greg. 166)'
P. 476 c. 1 1. 17, for 'xviii 38' read '379 : Greg. 166'
P. 490 c. 1 11. 9 sq., read '(Leon. 434; Gel. iii 4)'
P. 504 c. 1 end, for ' xviii 29 ' read ' 371 '
P. 510 c. 1 1. 6, for 'xviii 33' read '374'
P. 533 c. 2 1. 3, read ' said ' *, The '
P. 546 c. 1 1. 6, for 'Leon. 419' read 'Greg. 121 '
P. 551 c. 2 11. 12 sq., 'The Lord our Righteousness' is written in larger script,
and in the printed book is in roman capitals.
P. 575 c. 2 1. 26, read '"blessed'

ADDENDA AND CORRIGENDA ccxxix
P. 591 c. 1 after 1. 29, add 'Sainct Iohn Baptist.'
„ c. 2 after I. 29, add 'Saint Iohn Baptist.'
P. 625 c. 2 11. 11, 14, read '6that*', '"may be healed*'
P. 647 c. 2 1. 5, read ' pray. 4 * '
„ „ „ 47, read ' 9for the Epistle* '
„ „ „ 54, read ' 6tlie People all standing up* '
P. 662 c. 2 11. 39 sq-i read 'Chalice or els in some f aire or conueniente cup '
„ „ 1. 41, read 'puttyng'
„ „ 1. 42, read 'water'
P. 663 cc. 1, 2 bottom, and p. 665 top, add long square bracket on the inner
side of the indented note.
P. 665 c. 2 1. 30, read '4 specially'
P. 673 c. 2 1. 15, read 'an'
P. 683 c. 2 1. 13, read 'strengthen"*'
„ „ 1. 40, read 'After 4 * which'
P. 685 c. 2, enclose the indented note in a long square bracket on the inner
side.
P. 686 c. 1 1. 40, add & in margin.
P. 687 c. 2 11. 34 sq., add hyphen after 'saying,' and before ' Holy
P. 693 c. 2 1. 5, read ' 7bbefore '
„ „ 1. 23, read '6most'
„ „ 1. 27, read ' Iesus* '
„ „ note (c), for '»And' read 'And'
„ „ note (d), read 'iw'
P. 704 c. 2 1. 1, read 'commaunde-'
P. 707 c. 2 1. 5, read <6For'
P. 717 c. 2 1. 14, for'7' read '">'
P. 721 c. 2, add 9 at the beginning, and * at the end.
P. 727, and odd-numbered pages down to p. 775, c. 2, the descriptions of the
subject or subjects of Baptism ('this child,' 'these persons,' &c.) and
most of the pronouns referring to them, in the Book Annexed are
written in the larger script of the rubrics, as to be adjusted to the
sex and number of the subjects, and in the printed book are in the
roman type of the rubrics.
P. 734 c. 2 1. 5, for 'end' read 'and'
Pp. 740 c. 1 1. 13 ; 742 c. 1 1. 27, add '(Gel. i. 44)'
P. 748 c. 1 1. 23, add S in margin.
Pp. 787 c 2 1. 38 ; 789 c. 2 11. 3 sq., 'Sacrament' and the Baptismal formula
are written in the rubric script, and in the printed book are in the
roman type of the rubrics.
P. 790 c. 1 1. 21 marg., for ' B ' read ' Br'
P. 791 c. 2 1. 32, read '9are . . . and*'
P. 791 c. 2 1. 50, read "as he . . . confirmed* '

ccxxx ADDENDA AND CORRIGENDA
Pp. 821, 823, 831, 837, 839, 845, c. 2, the 3rd pers. pronouns are written in
rubric script, and in the printed book (here and also p. 841) are in
the roman rubric type.
Pp. 859 c. 2 1. 39 ; 873 c. 2 I. 23 ; 877 c. 2 1. 16, 'brother' is written in rubric
script, and in the printed book both it and 'his' on p. 859 I. 41 are in
roman rubric type.
P. 873 c 2 11. 28 sq., read ' with 9 * all'
P. 877 cc. 1, 2 1. 24, read 'from '
P. 887 C. 2 11. 4 sq., read <eTHE FIRST DAY OF LENT*'
P. 898 c. 1 1. 14, add '(Greg. 201, 247)'
P. 900 c. 2 11. 18 sqq. ; the title ofthe Psalter should not be in italic
P. 901 c. 1 bottom, add '[The Psalter, or Psalms of Dauid, after the
Traslation of the greate Byble, pointed as it shall be sayde or songe
in Churches. Edward Whitchurch 1552.]'
P. 944 c. 1 bottom, add ' (Gel. i 23) '
P. 954 c. 1 1. 13, read 'dignisque'
„ „ 1. 19, add ' (Leon. 424 : Gel. i 22) '
P. 978 c. 1 1. 14, add '(Gel. i 20)'
P. 983 c. 2 1. 13, read 'nor'
P. 984 c. 1 11. 29 sq., read ' administretis '
P. 999 c. 2 1. 14, read 'didst'
P. 1005 c. 2 11. 18 sqq., read <8the . . . Table*'
Pp. 1006 c. 1 1. 5 ; 1014 c. 1 1. 8, add '(Gel. i 99)'
P. 1014 c. 1 1. 9, add & in margin.

A SYNOPSIS OF THE SOURCES AND REVISIONS
OF THE BOOK OF COMMON PRAYER

1549
THE
booke of the common
prayer and admi-
nistracion of
the
Sacramentes, and other
rites and ceremonies of
the Churche : after the
vse of the Churche
of England.

Londini in officina
Edouardi Whitchurche.
Cum priuilegioad imprimendumsolum.
Anno. Do. 1549. Mense
Junij.

1553
The Boke of

1661

THE BOOKE OF

common prayer, and ad

ministration of the

Common Prayer
And
Administration of the

Sacramentes and other
rites
and Ceremonies in
the Churche of
Englande.

c Londini, in officina Ed-
vvardi Whytchurche.
C Cum priuilegio ad ImPri-
mendum Solum.
Anno 1552.

Sacraments
And other Rites and
Ceremonies
of the Church
According to the Vse of
the Church of England
8 Together with
The Psalter or Psalmes of
David
Pointed as they are to be
sung or said in Churches"
And
The Forme or Manner of
Making, ordeining, & con
secrating
of
Bishops, Priests, & Dea-
[cons.

THE CONTENTS
Sources i 549

THE CONtentes of this Bookk

Breuiarium Romanum nuper reforma
tum (Quignon) Venice 1535, praefatio.

Portiforium seu Breuiarium ad vsum
ecclesie Sarisburiensis [Paris, Reg-
nault, 1535].

i. A preface.
[See xiiii. below.]
ii. A table and Kalendar for Psalmes
& Lessons, with necessary rules
perteyning to the same.
[See p. 48 below.]

[See p. 48 below.]
[See iiii. below.]

Portiforium as above.

Hi. The ordre for Mattins and
Euensong,
throughout the yeare.
[See vi. below.]

Missale ad vsum ecclesie Sarisburiensis
[Paris, Regnault, 1534] passim.

Ibid. Ordinarium misse, Canon [after
Temporale].
Processionale ad vsus insignis ecclesie
Sarum obseruandos accomodum [Roer-
mund, 1644, ff. 116 sqq.].
Manuale ad vsum percelebris ecclesie
Sarisburiensis [Rouen, Nic. Rums,
1543] Ordo ad cathecuminum facien
dum [ff. 33 sqq.], Benedictio fontis
[ff. 37 sqq. ], De baptismo [ff. 42 sqq.].

iiii. The Introites, Collectes, Epistles
and Gospelles, to be vsed at
the celebracion of the Lordes
Supper, and holy Communio,
through the yere, with proper
Psalmes and Lessons,fordiuerse
feastes and dayes.
v. The Supper of the Lorde and
holy Communion, commonly
called the Masse.
vi. The Letany and Suffrages.

Of Baptisme both
publike and priuate.

OF THIS BOOK

1552

1661

The Contentes of thys Booke.

i. A preface.
ii. Of ceremonies, why some be
abolisshed, and some retayned.
iii. The ordre howe the Psalter is
appointed to be read.
iiii. The Table for thorder of the
Psalmes to be sayd aXMornyng
and Enening prayer.
v. The order how the rest of
holy Scripture is appointed to
be read.
vi. Propre Psalmes and
Lessons at Morning and Euen-
ing praier, for certayne feastes
and dayes.
vii. An Almanack.

iii. The Table and Kaleder for
Psalmes and Lessons, with
necessarie Rules apperteynyng
to the same.
ix. Thorder for Mornyng prayer and
E ue n inge praier,
throughout the yere.
x. The Letanie.

The Collectes Epistles,
and Gospels, to be vsed at
the ministracion ofthe
holy Communion,
tb.rough0z.tf the yere.

The Contents of this Book
i An Act for the Vniformitie of
Common Prayer.
2 The Prseface.
3 Concerning the service of the
Church.
4 Concerning Ceremonies.
5 The Order how the Psalter is
appointed to be read.

6 The Order how the rest of the
holy Scripture is appointed to
be read.
7 A Table of proper Lessons and
Psalms.

8 Tables, and Rules for the Feasts,
and Fasts through the whole
year.
9 The Kalendar with the Table of
Lessons.

10 The Order for Morning Prayer.
11 The Order for Evening Prayer.
12 The Creed of St. Athanasius.
13 The Litany.
14 Prayers and Thanksgivings,
vpon severall Occasions.
15 The Collects, Epistles,
and Gospels, to be vsed at
the ministration ofthe
holy Communion
through*^/ the year.

xii. Thorder of the ministracion of
the holy Communion.
[See w. above.]

16 The Order of the ministration of
the holy Communion.
[See 13 above.]

Baptisme both
publique and priuate-

17 The Order of Baptism, both
publick, and private.
18 The Order of Baptism for those
of riper years.

THE CONTENTS

Sources

Pontificale Confirmatio puerorum [ap.
Maskell Mon. rit. eccl. anal. i. pp.
38 sqq.].
Manuale Ordo ad faciendum sponsalia
[ff. 47 sqq.].
Ibid. Ordo ad visltandum infirmum
ES. 85 sqq.], De extrema vnctione
ff. 93 sqq.].
Ibid. Commendatio animarum [ff. 101
sqq.], Missa pro defunctis [ff. 133 v
sqq.', Inhumatio defuncti [ff. 144 v
sqq.].
Ibid. Ordo ad purificandum mulierem
post partum [f. 46 v].
Missale ad vsum ecclesie Sarisburiensis
[Paris, Regnault, 1534], In capita
ieiunii [ff. 28 sqq.].

Psalterium Dauiticum ad vsum ecclesie
Sarisburiensis in Portiforium pars
hyemalis.

1549

viii. Of Confirmacion, where also is a
Cathechisme for children.
ix. Of Matrimony.
x. Of visitacion ofthe sicke, &
Communion ofthe same.
xi. Of Buriall.
xii. Of purification of women.
xiii. A declaracion of scripture, with certeine
prayers to bee vsed the firste
daye of Lent, commonlye called
Ashwednesdaie.
xiiii.Of Ceremonies omitted or re-
teyned.
xv. Certeine notes for the more plain
explicacion and decent minis
tracion of thinges conteined in
this booke.

Pontificale Celebratio ordinum [ap.
Maskell Mon. rit. eccl. angl. ii. pp.
165 sqq.], Consecratio electi in epis-
copum [ib. p. 254 sqq.].

[1550
The forme and maner of makyng
and consecratyng of Arche-
bishoppes Bishoppes, Priestes
and Deacons. M.D.xlix.]

OF THIS BOOK

1552

1661

Confirmation, where also is a 19 The Catechism, with the Order
Cathechisme for children. for Confirmation of children.

xv. Matrimonie.
xvi. Visitation of the sicke.
xvii. The Communion of the sicke.
xviii. Burial.

20 Matrimony.
21 Visitation of the Sick, and
Communion of the Sick.
22 Burial.

xix. The thankes geuing of women
after childe birth.
xx. A Comminacio
against sinners, with certain
praiers to be vsed diuerse
tymes in the yere.
[See ii. above.]

23 Thanksgiving for women
after Child-heaxiag.
24. A Commination or 8 Denouncing
of Gods Anger and Judgements
against Sinners.

[See 3 above.]

25 The Psalter.

26 The Order of Prayers to be vsed
at Sea.

xxi. Thefourmeandmanerofmakyng 27. A form and manner of ordaining
and consecrating of
Bisshoppes, Priestes, Bishops, Priests
and Deacons. and Deacons.

AN ACT FOR THE UNIFORMITY
Sources 1549

5 & 6 Edw. vi. cap. 1.
1 Eliz. cap. 2.

OF COMMON PRAYER

1552

1661

An Act e for the vniformitie of
common pra yer, and administracion
of the Sacramentes.

Where there hath been a verye
Godly e ordre sette forthe by auctoritie
of Parlamente, for common prayer and
ad ministracion of the Sacramentes, to
bee vsed in the mother tongue within
this Churche of Englande, agreable
to the woorde of God and the prima-
tiue Churche, verye coumfortable to
all good people, desyryng to lyue in
Christen conuersacion, and moste pro-
fytable to the state of this Realme :
vpon the whiche, the mercy, fauour,
and blessing of almighty God, is in
no wyse so ready ly and plentuously
powred, as by common prayers, due
vsing of the Sacramentes, and often
preaching of the Gospel, with the
deuocion of the hearers : And yet ihys
notwithstandinge, a greate noumbre of
people, in diuers partes of this Realme,
folowing theyr own sensualitie, and
liuing cither without knowledge or
due feare of God, dooe wilfully, and
damnablye before almightie God,absteyn
and refuse to come to theyr parishe
Churches and other places, where
common prayer, administracion of the
Sacramentes, and preaching of the
woord of God is vsed, vpon the
Sundayes and other dayes, ordeined to
be holy dayes.

An Act for the Vniformity of
Common Prayer, *and Service IN
the Church, and Administration
of the Sacraments,
8primo Elisabeths ¦
'Where at the death of our late
soveraign Lord King Edward the
sixth, there remained one vniform
order of Common Service and prayer,
and of the Administration of Sacra
ments, Bites and Ceremonies in the
Church of England which was set
forth, in one Book, intituled, The
Book of Comon Prayer, and Ad
ministration of Sacraments, and
other Sites and Ceremonies in the
Church of England, authorized by
Act of Parliament holden in the
fifth and sixth years of our said
late Soveraign Lord King Edward
the sixth, intituled, An Act for the
vniformity of common prayer, and
Administration of the sacraments :
The which was repealed and taken
away by Act of Parliament in the
first year of the raign of our late
soveraign Lady Queen Mary to the
great decay of the due honour of
God, and discomfort to the Pro-
fesso™ of the truth of Christs re
ligion. Be it therefore enacted by the
authority of this present Parlia
ment, that the said Statute of
repeal, and every thing therein
contained, only concerning the said
Book, and the Service, Administra
tion of Sacraments, Rites, and Cere
monies 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* Iohn
Baptist next coming.
And that the said hook with the
order of service, and of the admini
stration of Sacraments, Bites, and
Ceremonies, with the Alteration
and additions therein added and
appointed by this Statute, shall
stand and be from and after the
said feast of the nativity of Saint
Iohn Baptist in full force and effect,

AN ACT FOR THE UNIFORMITY
Sources 1549

See the first Act of Vniformity, 2 & 3
Edw. vi. cap. 1.

OF COMMON PRAYER n
1552 1661
according to the tenor and effect of
this Statute : any thing in the fore
said Statute of repeal to the con
trary notwithstanding.
And further be it enacted by the
Queens Highness, with the assent
of the Lords and Commons of this
present Parliament assembled, and
by the authority of the same, that
all and singular Ministers in any
Cathedrall, or parish-church, or other
place within this Realm of England,
Wales, and the Marches of the same,
or other the Queens dominions, shall
from and after the feast of the nativity
of S* Iohn Baptist next coming, be
bounden to say and vse the Mattens,
Evensong, celebration of the Lords
Supper, and Administration of each
of the Sacraments, and all other com
mon and open prayer in such order
and form as is mentioned in the said
book, so authorized by Parliament in
the said fifth and sixth year of the
reign of King Edward the sixth,
with one alteration or addition of
certein lessons to be vsed on every
Sunday in the year, and the form
of the Letany altered, and corrected,
and two sentences only added in
the delivery of the sacrament to
the communicants, and none other
or otherwise. And that if any manner
of Parson, Vicar, or other whatsoever
Minister, that ought or should sing or
say common prayer mentioned in the
said book, or minister the Sacraments
from and after the feast ofthe nativity
of Saint John Baptist next coming,
refuse to vse the said common prayers,
or to minister the sacraments, in such
Cathedral, or Parish church, or other
places, as he should vse to minister
the same in such order and form as
they be mentioned and set forth in
the said book, or shall wilfully or
obstinately standing in the same, vse
any other Rite, Ceremony, Order,
Form, or Manner of celebrating of
the Lords Supper openly or privily,
or Mattens, Evensong, Administration
of the Sacraments, or other open
prayers, then is mentioned and set
forth in the said book [Open prayer
in and through this Act, is meant that
prayer which is for other to come
vnto, or hear, either in common

AN ACT FOR THE UNIFORMITY 1549

Sources

OF COMMON PRAYER 13
1552 1661
churches, or private Chappels, or
Oratories, commonly called, the
Service of the Church] or shall
preach, declare, or speak any thing
in the derogation, or depraving of the
said book, or any thing therein con-
teined, or of any part thereof, and
shall be thereof lawfully convicted,
according to the lawes of this Realm
by verdict of twelve men, or by his
own confession, or by the notorious
evidence of the fact : shall lose and
forfeit to the Queens Highness her
heirs and successors, for his first
offence, the profit of all his Spirituall
benefices, or promotions, coming or
arising in one whole year next after
his conviction : And also that the
person so convicted, shall for the
same offence suffer imprisonment by
the space of six months without bail
or mainprise. And if any such person
once convict of any offence concern
ing the premisses, shall after his first
conviction, eftsoons offend, and be
thereof in form aforesaid lawfully
convict : that then the same person
shall for his second offence suffer
imprisonment, by the space of one
whole year, and also shall therefore
be deprived ipso facto of all his
spiritual promotions, And that it
shall be lawfull to all Patrons or
Donors of all and singular the same
spirituall promotions or any of them
to present or collate to the same, as
though the person or persons so
offending were dead. And that if any
such person or persons after he shall
be twice convicted in form aforesaid,
shall offend against any of the pre
misses the third time, and shall be
thereof in form aforesaid lawfully
convicted : that then the person so
offending, and convicted the third
time, shall be deprived ipso facto of
all his spirituall promotions, and
also shall suffer imprisonment during
his life.
And if the person that shall offend
and be convict in form aforesaid,
concerning any of the premisses,
shall not be beneficed, nor have any
spirituall promotion : that then the
same person so offending, and convict,
shall for the first offence suffer im
prisonment during one whole year

I4 AN ACT FOR THE UNIFORMITY
Sources j 7

OF COMMON PRAYER 15
1552 1661
next after his said conviction, with
out bail or mainprise. And if any
such person not having any spiritual
promotion, after his first conviction
shall eftsoons offend in any thing
concerning the premisses, and shall
in form aforesaid be thereof lawfully
convicted, that then the same person
shall for his second offence suffer
imprisonment during his life.
And it is ordained and enacted by
the authority aforesaid that if any
person or persons whatsoever after
the said feast of the nativity of Saint
Iohn Baptist next coming shall in
any Enterludes, Playes, Songs, Rimes,
or by other open words declare or
speake any thing in the derogation,
depriving or despising of the same
book, or of any thing therein con-
teined, or any part thereof, or shall
by open fact, deed, or by open
threatnings compell or cause, or
otherwise procure or mantein any
Parson, Vicar or other Minister, in
any Cathedrall or parish church, or
in chappel, or in any other place to
sing or say any common or open
prayer, or to minister any sacrament
otherwise, or in any other manner and
form then is mentioned in the said
book, or that by any of the said means
shall vnlawfully interrupt, or let any
Parson Vicar or other Minister in any
Cathedrall or parish church, chappel,
or any other place, to sing or say
common and open prayer, or to
minister the sacraments, or any of
them in such manner and form as is
mentioned in the said book : that
then every such person, being thereof
lawfully convicted in form abovesaid,
shall forfeit to the Queen our Soveraign
Lady her heirs, and successor for
the first offence an hundred marks.
And if any person or persons being
once convict of any such offence,
eftsoons offend against any of the
last recited offences, and shall in
form aforesaid be thereof lawfully
convict : that then the same person
so offending and convict, shall for the
second offence forfeit to the Queen
our Sovereign Lady, her heirs and
successors four hundred Marks.
And if any person after he in form
aforesaid shall have been twice con-

AN ACT FOR THE UNIFORMITY
Sources

16 1549

OF COMMON PRAYER

i7

1552

For reformation hereof, be it enacted
by the Kyng our souereigne Lord, with
thassente of the Lordes and commons,
in this present Par lament assembled,
and by the auctoritie of the same,
that from, and after the feaste
of all Sainctes
next camming, all and every persone,
and persones, enhabyting within this
Realme, or any other the kinges
maiesties dominions, shal diligently
S-= faythfulli, (hauing no lawful
or reasonable excuse to be abset,) en-
deuour themselues to resorte to theyr
Parish Church, or Chapel accustomed,
or vpon reasonable let therof, to some
vsual place, where comon prayer and
such seruice of God shalbe vsed in such
tyme of let, vpon euery Sunday, &*
other dayes, ordeyned, &* vsed to bee
kepte as holy dayes, S-» then, <&-= there
to abide, orderly, and soberly e, duringthe
tyme of the common prayer,preachinges.
or other seruice of God, there to be vsed
and minis tred, vpon payne of punishe-
ment by the Censures ofthe Church.

1661
vict of any offence concerning any of
the last recited offences, shall offend
the third time, and be thereof in form
abovesaid lawfully convict : that then
every person so offending and convict,
shall for his third offence forfeit to
our Soveraign Lady the Queen all his
goods and chattels, and shall suffer
imprisonment during his life. And if
any person or persons that for his first
offence concerning the premisses shall
be convict in form aforesaid, do not
pay the summe to be payed by virtue
of his conviction, in such manner and
form as the same ought to be payed,
within six weeks next after his con
viction : that then every person so
convict, and so not paying the same,
shall for the same first offence, instead
of the said summe, suffer imprison
ment by the space of six months
without bail or mainprise : And if any
person or persons that for his second
offence concerning the premisses shall
be convict in form aforesaid, do not
pay the said summe to be paied by
virtue of his Conviction, and this
estatute in such manner and form as
the same ought to be payed within
six weeks next after this said second
conviction : that then every person so
convicted, and not paying the same,
shall for the same second offence,
in the stead of the said summe,
suffer imprisonment during twelve
monthes without Bail or mainprise.
And that from and after the said feast
<ythe nativity of Saint John Baptist
next coming all and every person
and persons inhabiting within this
Realm, or any other the Queens
Maiesties Dominions, shall diligently
and faithfully, having no lawfull
or reasonable excuse to be absent, in-
deavour themselves to resort to their
parish church or chappell accustomed,
or vpon reasonable let thereof, to some
vsuall place where common prayer, and
such service of God shall be vsed in such
tyme of let, vpon every Sunday, and
other dayes ordained, and vsed to be
kept as holy dayes : and then and there
to abide orderly and soberly during the
time of common prayer, preachings
or other service of God there to be vsed
and ministred, vpon pain of punish
ment by the censures of the Church :

AN ACT FOR THE UNIFORMITY
Sources

18 1549

OF COMMON PRAYER

19

1552

And for the due execution hereof, the
Kinges most excellent maiestie, the
lordes Temporal, 6r° all the commos in
this present Parlament assembled, doeth
in Goddes name, earnestly requyre and
charge altharchebisshops, Bisshops, and
other Ordenaries, that they shall en-
deuour them selues to the vttermost of
theyr knowledges, that the due &° true
execucio hereof may be had through
out theyr Diocesses and charges, as
they wyll aiiswere before God, for such
euylles and plagues, wherwith al
mightie God may iustely punishe his
people, for neglecting this good and
wholesome lawe.
And for theyr auctoritie in this
behalf e, bee it further likewise enacted
by thauctoritie aforesaid, that all
&» singuler the same Archbisshops,
Bisshops, £)-» al other theyr officers,
exercisinge Ecclesiasticall iurisdiction,
as well in place exempt, as not exempt,
within their diocesses, shal haue Jul
power and auctoritie by this acte, to
refourme, correct, and punishe, by
censures of the Church, al & singuler
persones which shal offende within any
theyr iurisdictios or Diocesses : after
the said feast of all sainctes
next coming, against this
acte &° statute, any other lawe, statute,
priuilege, libertie, or prouision hereto
fore made, had, or suffred, to the con-
trarie not withstanding.
And because there hath arisen in
the vse and exercise of the foresayde
common seruice in the Churche hereto
fore set forth, diuers doubles for the
fasshion &» maner of the ministratio
of ihesame, rather by the curiositie of
the minister and mistakers, then of
any other worthy cause: therfore as-
wel for the more playne &¦» manifest
explanation hereof, as for the more
perfectio of the said ordre of common
seruice, in some places where it is
necessary to make the same prayer and

1 661
and also vpon pain that every
person so offending shall forfeit for
every such offence twelve pence
to be levied by the church-wardens
of the parish where such offence
shall be don to the vse of the poor
of the same parish, of the goods
lands and tenementsof such offender,
by way of distress.
A ndfor due execution hereof, the
Queens most excellent Majesty, the
Lords tempor all, andallthe Commonsin
this present Parliament assembled doth
in Gods name earnestly require and
charge all the Archbishops, Bishops,and
other Ordinaries that they shall en
deavour themselves to the vttermost of
their knowledges that the due and true
execution hereof may be had through
out their Diocess and charges, as
they will answer before God, for suck
evils and plagues wherewith Al
mighty God may iustly punish his
people for neglecting his good and
wholesom law-.
-And for the authority in this
behalf, be it further inacted
by the authority aforesayd that all
and singular the same Archbishops,
Bishops, and all other their officers
exercising ecclesiasticall Iurisdiction,
as well in place exempt, as not exempt
within their Diocess, shall have full
power and authority by this Act to
reform correct, and punish by
censures ofthe church, all and singular
persons which shall offend within any
of their iurisdictions, or Diocess after
the said feast tf/the nativity of Saint
John Baptist next coming against this
act and statute : any other law, Statute,
priviledge liberty or provision hereto
fore made had or suffered to the con
trary notwithstanding.
And it is ordained and enacted by
the authority aforesaid that all and
every Justice of Oyer and Determiner,
or Iustices of Assize shall have full
power and authority in every of their
open and generall Sessions, to inquire
hear and determine all and all manner
of offences, that shall be committed
or done contrary to any Article con-
teined in this present Act, within the
limits of the Commission to them
directed, and to make process for the
execution of the same, as they may

AN ACT FOR THE UNIFORMITY
Sources

1549

OF COMMON PRAYER

1552
fasshion of seruice more earnest and
fitte, to stirre christia people to the
true honouring of almighty God: The
kynges most excellente maiestie, with
thassent of the Lordes and commos in
this present Parlamet assembled, and
by thauctoritie of the same, hath
caused the foresayd ordre of commo
seruice, entituled, The boke of commo
prayer, to be faythfully &* godly per
used, explaned, &° made fully per
fect : &* by theforsaid auctoritie, hath
anexed &° ioyned it, so explaned <S-»
perfected, to this present statute,
adding also a forme <&-" maner of
making 6° consecrating of Arche-
bisshops, Bisshops, Priestes &* Deacos,
to be of like force, auctoritie, &° value,
as the same like foresaid boke entituled,
The boke of common prayer, was
beefore: &° to bee accepted, receiued,
vsed <&¦» estemed in lyke sorte &* maner,
S-5 with the same clauses of prouisions
and exceptions, to all ententes, con-
struccios and purposes, as by the acte
of Parlament made in the second yere
of the kinges Maiesties reygne, was
ordeyned, limited, expressed, &° ap-
poynted for the vniformitie of seruice,
fir= administratio of the Sacrametes
throughout the realme, vpon such seue-
ralpaynes, as in the sayd acte of Parla
met is expressed. And the said former
acte to stand in ful force 6° strength,
to al ententes <Sr» constructions, and to
be applied, practised, &-» putte in vre,
to, fir5 for the establishing of the boke
of common prayer, now explaned, and
hereunto annexed: &° also the sayd
fourme of making of Archebisshops,
Bisshops, priestes, &° Deacons, here
unto annexed, as it was for the former
boke. And by thauctoritie aforesaid it is
now further enacted, that yf anye
maner ofpersone, or persones, enhabit-
inge, and beeyng within thys Realme,
or any other the Kynges Maiesties
dominions, shall after the sayd feast
ofallSainctes, willingly, and wittingly,
heare, and be presente at anye other
maner, or fourme of common prayer,
of administration of the Sacramentes,
of making of ministers in the Churches,
or of any other rytes coteined in the
boke anexed to this acte, the is mecioned
S-» set forth in the said boke, or that is

do against any person being indicted
before them of trespass, or lawfully
convicted thereof.
Provided alwayes, and be it enacted
by the authority aforesaid that all and
every Archbishop and Bishop shall
and may at all time and times at his
liberty and pleasure ioin, and associate
himself, by virtue of this Act, to the
said Iustices of Oyer, and Determiner,
or to the said Iustices of Assize, at
every of the said open and generall
sessions, to be holden in any place
within his Diocess for and to the
inquiry, hearing, and determining of
the offences aforesaid.
Provided also, and be it enacted by
the authority aforesaid that the books
concerning the said service, shall at the
costs and charges of the parishioners
of every parish, and Cathedrall church
be attained and gotten before the said
feast of the nativity of Saint John
Baptist next following : and that all
such parishes and Cathedrall churches,
or other places where the said books
shall be attained, and gotten before
the said feast of the nativity of saint
John Baptist, shall within three weeks
next after the said books so attained
and gotten, vse the said service and
put the same in vse according to this
Act. And be it further enacted by the
authority aforesaid that no person or
persons shall be at any time hereafter
impeached or otherwise molested of
or for any of the offences above men
tioned hereafter to be committed or
don contrary to this Act vnless he or
they so offending be thereof indicted
at the next generall Sessions to be
holden before any such Iustices of
Oyer and Determiner, or Justices of
Assize next after any offence committed
or don contrary to the tenor of this
Act. Provided allwayes and be it ordained
and enacted by the authority aforesaid,
that all and singular Lords of the
Parliament for the third offence above
mentioned, shall be tryed by their
Peers Provided also and be it ordained
and enacted by the authority afore
said, that the Major of London, and
all other Majors Bayliffs, and other

22 AN ACT FOR THE UNIFORMITY
Sources i 540

OF COMMON PRAYER

23

1552
cotrary to the forme of sundrye pro-
uisions and exceptions, conteyned in
the foresayd former statute, and shalbe
therof conuicted, according to the
lawes of this Realme, before the Iustices
of Assise, Iustices of Oyer and Deter
miner, Iustices of peace in theyrSessions,
or any of them, by the verdictofxii. men,
or by his, or their owne confession, or
otherwise, shall for the fyrste offence
suffre emprisonmente,forsixe monethes,
without baile, or maynprise : 6° for
the seconde offence, being lykewise
conuicted, (as is abouesayd,) emprieson-
ment for one whole yeare : &° for the
third offence, in like maner, emprieson-
ment during his, or their lyues. And
for the more knowledge to be geue
hereof, and better obseruation of this
lawe: Be it enacted by the auctoritie
aforesayd, that al and singuler Curates
shall vpon one Sunday euery quarter
of the yere, during one whole yere, next
folowing the foresayde feaste of all
Sainctes, next coming, reade this
presente Acte in the Churche, at the
tyme of the moste assembly : S-5 lyke
wise once in euery yere folowing, at
the same time, declaringe vnto the
people by the auctoritie ofthe Scripture,
howe the mercy & goodnes of God
hath in al ages been shewed to his
people, in theyr necessities and ex
tremities, by meanes of heartye and
faythfull prayers made to almightye
God, specially e where people be gathered
together wyth one fayth and mynde, to
offre vp theyr heartes by prayer, as the
beste Sacrifices Christian menne can
yelde.

1661
head-officers of all and singular cities,
boroughs, and towns corporate within
this Realm, Wales, and the Marches
of the same to the which Iustices of
Assize do not commonly repair, shall
have full power and authority by virtue
of this Act to enquire hear and deter
mine the offences above said and
every of them yearly, within fifteen
dayes after the feasts of Easter, and
Saint Michael the Archangel, in like
manner and form as Justices of Assize,
and Oyer, and Determiner may do.
Provided always, and be it ordained
and enacted by the authority aforesaid,
that all and singular Archbishops, and
Bishops, and every of their Chan
cellors, Commissaries, Archdeacons,
and other Ordinaries, having any
peculiar ecclesiasticall iurisdiction,
shall have full power and authority
by virtue of this Act, as well to
inquire in their Visitation, Synods, or
elsewhere within their iurisdiction, at
any other time and place to take
accusations and informations of all
and every the things above men
tioned, done committed or perpetrated
within the limits of their iurisdiction,
and authority, and to punish the same
by admonition, excommunication se
questration, or deprivation, or other
censures, and Processes in like form
as heretofore hath been vsed in like
cases, by the Queens ecclesiasticall
lawes. Provided always, and be it enacted,
that whatsoever person offending in
the premisses, shall for the first offence
receive punishment of the Ordinary,
having a testimonial thereof vnder the
said Ordinaries seal, shall not for the
same offence eftsoons be convicted
before the Iustices : and likewise
receiving for the said first offence,
punishment by the Justices, he shall
not for the same first offence, eftsoons
receive punishment of the Ordinary :
any thing contained in this Act to the
contrary notwithstanding.
Provided always, and be it en
acted, that such ornaments of the
church, and of the Ministers there
of shall be retained, and be in vse,
as was in this church of England by
the authority of Parliament in the
second year of the reign of King

24 AN ACT FOR THE UNIFORMITY
Sources J549

OF COMMON PRAYER 25
1552 1661
Edward the sixth, vntil other order
shall be therein taken, by authority
of the Queens Maiesty, with the
advice of her Commissioners ap
pointed and authorized vnder the
great seal of England, for causes
ecclesiasticall or of the Metropoli
tan e of this Realm. And also, that
if there shall happen any contempt
or irreverence to be vsed in the
Ceremonies or Bites of the Church
by the misvsing of the orders ap
pointed in this book: the Queens
Maiesty may by the like advice of
the said Commissioners, or Metro-
politane, ordain and publish such
further Ceremonies or Bites, as may
he most for the advancement of
Gods glory, the edifying of his
Church, and the due reverence of
Christs holy Mysteries and Sacra
ments. And be it further enacted by the
authority aforesaid, that all lawes
Statutes and ordinances wherein or
whereby any other Service, admini
stration of Sacraments, or common
prayer is limited, established, or set
forth to be vsed within this Realm
or any other the Queens Dominions
and Countries shall from henceforth
vtterly be voyd and of none effect.*

26 THE PREFACE
Sources 1549

"And lastly, it may be noted, That,
for the satisfying all the dissenting
Brethren and others, the Convocations
Reasons for the alterations and addi
tions to the Liturgy, were by them de-
sir'd to be drawn up by Dr. Sanderson ;
which being done by him, and approv'd
by them, was appointed to be printed
before the Liturgy, and may be known
by this Title, — The Preface : and be
gins thus — It hath been the wisdom of
the Church."— I. Walton The Life of
Dr. Sanderson, 1678, f.l 5.

THE PREFACE 27
1552 1661
The Preface.
Jt hath been the wisdom of the
Church of England, ever since the
first compiling of her publick
Liturgie to keep the meane be
tween the two extreams; of too
much stiffness in refusing, and of
too much easiness in admitting
any variation from it. ffor as on
the one side common experience
sheweth, that where a change hath
been made of things advisedly
established, no evident necessity so
requiring, sundry inconveniences
have therevpon ensued, and those
many times more, and greater, then
the evils that were intended to be
remedied by such change: So on
the other side, the particular Forms
of divine Worship, and the Bites
and Ceremonies appointed to be
vsed therein, being things in their
own nature indifferent, and alter
able, and so acknowledged; it is
hut reasonable that vpon waighty
and important considerations, ac
cording to the various exigency of
times and occasions, such changes
and alterations should be made
therein as to those that are in place
of Authority, should from time to
time seem either necessary or ex
pedient. Accordingly we find that
in the Beignes of severall Princes of
blessed memory since the reforma
tion, the Church vpon iust and
weighty considerations her there-
vnto moving, hath yeilded to make
such alterations in some particulars,
as in their respective times were
thought convenient. Yet so as that
the main body and essentials of it
(as well in the chiefest materials,
as in the frame and order thereof)
have still continued the same vnto
this day ; and do yet stand firm and
vnshaken, notwithstanding all the
vain attempts, and impetuous
assaults made against it by such
men as are given to change, and
have alwayes discovered a greater
regard to their own private fancies
and interests, then to that duty
they ow to the publick.

28 THE PREFACE
Sources "49

THE PREFACE 29
1552 1661
By what vndue means, and for
what mischievous purposes the vse
of the Liturgy (though inioyned by
the Lawes of the land, and those
laws never yet repealed) came,
during the late vnhappy confusions
to be discontinued, is too well-
known to the world, and we are
not witting here to remember. But
when vpon his Majesties happy
restauration, it seemed probable,
that amongst other things, the vse
of the Liturgy also would return of
course (the same having never been
legally abolished;) vnless some
timely means were vsed to prevent
it : those men, who vnder the late
vsurped powers, had made it a great
part of their business, to render the
people disaffected therevnto, saw
themselves in point of reputation,
and interest concerned (vnless they
would freely acknowledge them
selves to have erred, which such
men are very hardly brought to do)
with their vtmost endeavors to
hinder the restitution thereof. In
order wherevnto divers pamphlets
were published against the Book of
Common-prayer, the old objections
mustred vp, with the addition of
some new ones, more then formerly
had been made, to make the number
swell. In fine, great importunities
were vsed to his Sacred Majesty
that the said Book might be revised,
and such alterations therein, and
additions therevnto made, as should
he thought requisite for the ease of
tender consciences. Wherevnto his
Maiesty out of his pious inclination
to give satisfaction (so far as could
he reasonably expected) to all his
subjects of what perswasion soever,
did gratiously condescend.
Jn which review we have en
deavored to observe the like
moderation as we find to have been
vsed in the like case in former
times ; And therefore of the sundry
alterations proposed vnto vs, we
have reiected all such, as were
either of dangerous consequence (as
secretly striking at some established
doctrine, or laudable practise of the
church of England, or indeed of the
whole Catholick church of Christ ;)

30 THE PREFACE
Sources * "9

THE PREFACE 31
1552 1661
or else of no consequence at all, but
vtterly frivolous and vain. But
such alterations as were tendred
to vs (by what persons, under what
pretenses, or to what purpose so
ever so tendred) as seemed to vs in
any degree requisite or expedient,
we have willingly, and of our own
accord assented vnto. Not enforced
so to do by any strength of Argu
ment convincing vs of the necessity
of making the said alterations : for
we are fully perswaded in our iudge-
ments (and we here profess it to the
world) that the Book, as it stood
before established by Law, doth not
contain in it any thing contrary
to the word of God, or to sound
doctrine, or which a godly man
may not with a good conscience
vse, and submitt vnto, or which is
not fairly defensible against any
that shall oppose the same; if it
shall be allowed such iust and
favourable construction as in com
mon equity ought to be allowed to
all humane writings, especially such
as are set forth by Authority, and
even to the very best translations
of the holy scripture it selfe.
Our generall aime therefore in
this vndertaking was, not to gratify
this or that party in any their
vnreasonable demands: but to do
that which to our best vnderstand-
ings we conceived might most tend
to the preservation of peace and
vnity in the Church ; the procuring
of reverence, and exciting of piety,
and devotion in the publick worship
of God ; and the cutting off occasion
from them that seek occasion of
cavill, or quarell against the Liturgy
of the Church. And as to the
severall variations from the former
Book, whether by alteration, addi
tion, or otherwise : it shall suffice
to give this generall account. That
most of the alterations were made
either ffirst, for the better direction
of them that are to officiate in any
part of Divine service, which is
chiefly don in the Kalendars, and
Bubricks, or secondly for the more
proper expressing of some words or
phrases of antient vsage, in terms
more suteable to the language of

Sources

THE PREFACE 1549

THE PREFACE 33
1552 1661
the present times ; and the clearer
explanation of some other words
and phrases that were either of
doubtfull signification, or other
wise liable to misconstruction. Or
thirdly, for a more perfect rendring
of such portions of holy Scripture,
as are inserted into the Liturgy:
which in the Epistles and Gospells
especially, and in sundry other
places are now ordered to be read
according to the last Translation.
And that it was thought convenient
that some prayers and thanks
givings fitted to speciall occasions
should be added in their due places,
particularly for those at Sea, To
gether with an Office for the baptism
of such as are of riper years ; (which
although not so necessary when the
former Book was compiled, yet by
the growth of Anabaptism, through
the licentiousness of the late times
crept in amongst vs, is now become
necessary) and may be alwayes
vsefull for the baptizing of Natives
in our plantations, and others con
verted to the Faith.
Jf any man who shall desire a
more particular account of the
severall alterations in any part of
the Liturgie, shall take the pains
to compare the present book with the
former, : we doubt not, but the reason
of the change may easily appear.
And having thus indeavored to
discharge our duties in this weighty
affair, as in the sight of God, and to
approve our sincerity therein (so far
as lay in vs) to the consciences of all
men : Although we know it impos
sible (in such variety of Apprehen
sions, humors, and interests as are
in the world) to please all ; nor can
expect that men of factious, peevish,
and perverse spirits should be
satisfied with any thing that can be
don in this kind, by any other then
themselves : Yet we have good hope,
that what is here presented, and hath
been by the Convocations of both Pro
vinces with great diligence examined
and approved ; will be also well ac
cepted and approved by all sober,
peaceable, and truly conscientious
Sons of the Church of England.

34

THE PREFACE

Sources

1549

PRAEFATIO.

The Preface.

Horarias preces quas canonicas etiam
appellamus . . . Et profecto si quis
modum precandi olim a maioribus
traditum diligenter consyderet, horum
omnium ab ipsis habitam esse rationem
manifesto deprehendet . . .

vt reli-
gionis quoque futuri magistri quoti-
diana sacra scripturae et ecclesiasti-
carum historiarum lectione erudiantur,
complectanturque, vt Paulus ait, cum,
qui secundum doctrinam est, fidelem
sermonem et potentes sint exhortari
in doctrina sacra, et eos, qui contra
dicunt, arguere.
Sed factum est nescio quo pacto
hominum negligentia, vt paulatim a
sanctissimis illis veterum patrum in-
stitutis discederetur.
Nam prim um libri sacrae scripturae, q ui
statis anni temporibus erant perlegendi,
vix dum incoepti a precantibus praeter-
mittuntur. Vt exemplo esse possunt
liber Genesis, qui incipitur in septua-
gesima, et liber Isaiae, qui in aduentu,
quorum vix singula capitula perlegimus,
ac eodem modo caetera veteris testa
menti volumina degustamus magis,
quam legimus, nee secus accidit in
euangelia, et reliquam scripturam noui
testamenti, quorum in loco succes-
serunt alia, nee vtilitate cum his, nee
grauitate comparanda, quae quotidie
agitatione linguae magisquam inten-
tione mentis inculcantur.
[Radulph. Tungr. de cam. obs. 10 : venera-
bilea vero patres Hieronymus et Benedictus
ex sanctorum patrum obseruatione consider-
antes totum psalterium ex integro qualibet
hebdomada persolui debere . . . pro aliquibus
horis diurnis certis psalm is reseruatis residues
omnes in septem nocturnos distribuerunt. |
Deinde psalmorum plerisque qui
singulis hebdomadae diebus erant
destinati, reiectis, pauci quidam toto
fere anno repetuntur . . .

THere was neuer anything by the wit
of man so well deuised, or so surely established,
which (in continua.ee of time) hath not
been corrupted : as (emong other thinges)
it may plainly appere by the common
prayers in the Churche, commonly called
diuine seruice : the firste originall and
grounde whereof, if a manne woulde searche
out by the auncient fathers, he shall finde
that the same was not ordeyned, but of a good
purpose, and for a great aduauncement of
godlines : For they so ordred the matter,
that all the whole Bible (or the greatest parte
thereof) should be read ouer once in the
yeare, intendyng thereby, that the Cleargie,
and specially suche as were Ministers of the
congregacion, should (by often readyng and
meditacion of Gods worde) be stirred vp
to godlines themselfes, and be more able
also to exhorte other by wholsome doctrine,
and to confute them that were aduersaries to
the trueth. And further, that the people (by
daily hearyng of holy scripture read in the
Churche) should continuallye profite more
and more in the knowlege of God, and bee
the more inflamed with the loue of his true
religion-. -But these many yeares passed, this Godly
and decent ordre of the auncient fathers, hath
bee so altered, broken, and neglected, by
planting in vncertein stories, Legedes,
Respondes, Verses, vaine
repeticions, Commemoracions and Syno-
dalles, that commonly when any boke of
the Bible was begon : before three or foure
Chapiters were read out, all the rest were
vnread. And in this sorte, the boke of Esaie
was begon in Aduent, and the booke of
Genesis in Septuagesima : but they were
onely begon, and neuer read thorow. After
a like sorte wer other bokes of holy scrip
ture vsed-.
-And moreouer, whereas s. Paule would
haue suche language spoken to the people in
the churche, as they mighte vnderstande and
haue profite by hearyng the same : the seruice
in this Church of England (these many
yeares) hath been read in Latin to the people,
whiche they vnderstoode not, so that they
haue heard with theyr eares onely : & their
hartes, spirite and minde, haue not been
edified thereby-.
-And furthermore, notwithstandyng that the
auncient fathers had deuided the psalmes
into seuen porcions : wherof euery one was
called a nocturne : now of late tyme a fewe
of them haue been dailye sayed (and ofte
repeated) and the rest vtterly omitted-.

CONCERNING THE SERVICE OF THE CHURCH 35
i552 1661

The Preface.

THere was neuer anye thynge by the wytte
of man so wel deuised, or so sure established,
whiche (in continuaunce of tyme) hath not
been corrupted : as (emonge other thynges)
it maye playnlye appeare by the common
prayers in the Churche, commonlye called
diuine seruyce : The firste originall and
grounde wherof, yf a manne woulde searche
out by y* auncient fathers, he shall fynde
that the same was not ordayned but of a good
purpose, and for a greate aduauncemente of
godlynesse. For they so ordered the matter,
that all the whole Bible (or the greatest part
therof) should be readde ouer once in the
yeare : entendynge thereby, that the clergie,
and speciallye suche as were ministers of the
congregacion, should (by often readynge and
meditacion of Goddes woorde) be stirred vp
to godlynesse them selues, and be more able
also to exhorte other by wholesome doctrine,
and to confute them that were aduersaries to
the trueth. And further, that the people (by
dayly hearynge of holye scripture read in the
Churche) shoulde continuallye profyte more
and more in the knoweledge of God, and be
the more inflamed with the loue of hys true
religion-. -But these manye yeres passed, this godly
and decent order of the auncient fathers, hath
been so altered, broken, and neglected, by
plantinge in vncertayn Stories, Legendes,
Respondes, Verses, vayne
Repeticions, Commemoracions, and Sino-
dalles, that commonlye when anye boke of
the Bible » as begonne, before three or foure
Chapiters were read out, al the rest were
vnread. And in thys sorte the boke of Esay
was begonne in Aduent, and the boke of
Genesis in Septuagesima : but they were
onely begon, and neuer read through. After
a lyke sorte were other bokes of holy scrip
ture vsed-.
-And moreouer , where as sainct Paule woulde
haue such language spoken to the people in
the Churche, as thei might vnderstande, and
haue profite by hearing the same, the seruice
in this Churche of Englande (these manye
yeres) hath been read in Latyn to the people,
whiche they vnderstode not : so that they
haue heard with their eares onely, and their
heartes, spirite, and mynde, haue not been
edified therby-.
-Andfurthermore.notwithstandynge that the
auncient fathers haac deuided the Psalmes
into seuen porcions, whereof everye one was
called a Nocturne, nowe of late tyme, a fewe
of them haue been daylye sayed (and ofte
repeated) and the rest vtterlye omitted-.

Concerning the service of the
Church.
There was never any thing by the wit
of man so well devised, or so sure established,
which in continuance of time hath not
been corrupted : as, among other things •
it may plainly appear by the Common
Prayers in the Church, commonly called
divine service. The first original and
ground whereof if a man would search
out by the ancient Fathers he shall find
that the same was not ordeined, but of a good
purpose, and for a great advancement of
godliness. For they so ordered the matter,
that all the whole Bible (or the greatest part
thereof) should be read over once 3 every
year: intending thereby, that the Clergie,
and 4 especially such as were Ministers in the
Congregation should (by often reading and
meditation in Gods word) be stirred vp
to godliness themselves, and be more able
la * to exhort others6 by wholesom doctrine,
and to confute them that were Adversaries to
the Truth. And further that the people (by
daily hearing of holy Scripture read in the
Church) might continually profit more
and more in the knowledge of God and be
the more inflamed with the love of his true
Religion. But these many years passed this godly
and decent order of the ancient Fathers hath
been so altered, broken, and neglected by
planting in vncertein Stories and Legends,
with multitude of Responds, Verses, vain
repetitions, Commemorations, and Syno-
dals ; that commonly when any book of
the bible was begun, after three or four
chapters were read out, all the rest were
vnread. And in this sort, the book of Esay
was begun in Advent, and the book of
Genesis in Septuagesima: but they were
only begun, and never read through. After
like sort were other books of holy scrip
ture vsed.
And moreover, whereas Saint Paul would
have such language spoken to the people in
the church, as they might vnderstand, and
have profit by hearing the same : the service
in this churche of England these many
years hath been read in latine to the people,
which they vnderstand5 not ; so that they
have heard with their ears only, and their
heart 4 spirit and mind have not been
edified thereby.
And furthermore notwithstanding that the
ancient Fathers haw divided the Psalms
into seaven portions, whereof every one was
called a Nocturn : now of late time a few
of them have been daily said,
and the rest vtterly omitted.

36

THE PREFACE

Sources
Accedit tam perplexus ordo, tamque
difficilis precandi ratio, vt interdum
paulo minor opera in inquirendo pona-
tur, quam cum inueneris in legendo.

Quibus rebus animaduersis, felicis
recordationis Clemens . VII . Pontifex
Maximus . . . me hortatus est . . . vt
. . . preces horarias ea ratione dis-
ponerem, vt . . . clerici maioribus
etiam commodis ad precandum alli-
cerentur . . .
Omissis antiphonis, capitulis, et
responsorijs, ac multis hymnis, caeteris-
que id genus rebus scripturae sacrae
lectionem impedientibus . . .
Propter inconstantiam temporis pas-
chatis, et aliorum festorum, quae
mobilia dicuntur, fieri non potuit, vt
regulas omnino vitaremus . . . nos
tam raras, et perspicuas regulas dis-
posuimus, vt eas cuiuis facile sit in-
telligere . . .
Itaque siquis diligenter animaduer-
tat, et vetus patrum consilium institu-
tumque consyderet, plane intelliget,
hoc breuiarium non tam esse nouum
inuentum, quam breuiarij veteris in
commodiorem, et cultiorem formam
restitutionem, sublatis quibusdam rebus
quaB medio tempore praeter iudicium,
et grauitatem obrepserant ... In
hoc autem legitur singulis annis magna,
et praecipua pars veteris testamenti,
et totum nouum prater partem
Apocalypsis . . . epistolis, et actis
apostolorum etiam repetitis . . . Porro
quanquam non fuit nobis propositum
breuitati, sed commoditati precantium
consulere, vtrunque tamen, vt spera-
mus consecuti sumus ... In hoc . . .
in sacrae scripturae continua lectione
potissimum, et grauibus sanctorum
historijs versamur paucis et perspicuis
regulis appositis . . . Qui noster
ordo non parum facit ad temporis
breuitatem, et laboris leuamen . . .
Si cui autem laboriosum in hoc
breuiario videbitur pleraque omnia ex
libro legi, cum multa in alio quae
propter frequentem repetitionem edi-
scuntur, memoriter pronuntienturj
compenset cum hoc labore cognitionem
scripturae sacrae, quae sic in dies

IS49
-Moreouer, the nobre & hardnes of
the rules called the pie, and the manifolde
chaunginges of the seruice, was the cause,
y' to turne the boke onlye, was so hard and
intricate a matter, that many times, there
was more busines to fynd out what
should be read, then to read it when it was
founde out.
These inconueniences therfore considered :
here is set furth suche an ordre, whereby
the same shal be redressed. And for a readi-
nes in this matter, here is drawen out a
Kalendar for that purpose, whiche is plaine
and easy to be vnderstanded, wherin (so
muche as maie be) the readyng of holy
scripture is so set furthe, that all thynges
shall bee doen in ordre, without breakyng one
piece therof from another. For this cause be
cut of Anthemes, Respondes, Inuitatories,
and suche like thynges, as did breake the
continuall course of the readyng of the
scripture-. -Yet because there is no remedy, but that
of necessitie there must be some rules : ther
fore certein rules are here set furth, whiche
as they be fewe in nobre : so they be plain
and easy to be vnderstanded. So j* here
you haue an ordre for praier (as touchyng
the readyng of holy scripture) muche
agreable to the mynde & purpose of the olde
fathers, and a greate deale more profitable and
commodious, then that whiche of late was
vsed. It is more profitable, because here are
left out many thynges, whereof some be
vntrue, some vncertein, some vain and
supersticious : and is ordeyned nothyng to be
read, but the very pure worde of God, the
holy scriptures, or that whiche is euidently
grounded vpon thesame : and that in suche
a language & ordre. as is moste easy &
plain for the vnderstandyng, bothe of the
readers and hearers. It is also more co-
modious, bothe for the shortnes thereof, &
for the plaines of the ordre, & for that
the rules be fewe & easy. Furthermore,
by this ordre, the curates shal nede none
other bookes for their publique seruice, but this
boke & the Bible: by the meanes wherof,
the people shall not be at so great charge
for bookes, as in tyme past they haue been.
And where heretofore, there hath been
great diuersitie in saying and synging in
churches within this realme : some folowyng
Salsbury vse, some Herford vse, some
the vse of Bangor, some of Yorke, & some of
Lincolne : Now from hecefurth, all the
whole realme shall haue but one vse. And
if any would iudge this waye more painfull,
because that all thynges must be read vpo
the boke, where as before, by the reason of
so often repeticion, they could saye many
thinges by heart: if those men will waye
their labor, with the profite in know-
lege, whiche dayely they shal obtein by
readyng vpon the boke, they will not refuse
the payn, in consideracion of the greate profite
that shall ensue therof.
And forsomuche as nothyng can, almoste,

CONCERNING THE SERVICE OF THE CHURCH 37

1552
-Moreouer, the numbre and hardnesse of
the rules, called the Pie, and the manyfolde
chaungynges of the seruyce, was the cause,
that to tourne the boke onely, was so harde and
intricate a matter, that manye tymes there
was more busynesse to fynde out what
shoulde be read, then to reade it when it was
founde out.
These inconueniences therefore consydered,
here is set furthe suche an order, whereby
the same shalbe redressed. And for a redy-
nesse in thys matter, here is drawen out a
kalender for that purpose, whiche is playne
and easye to be vnderstanden, wherin (so
muche as maye be) the readynge of holye
scripture* is so set furthe, that all thynges
shalbe doen in order, without breakynge one
pece thereof from another. For thys cause be
cut of Anthemes, Respondes, Inuitatories,
and suche lyke thynges, as dyd breake the
continuall course of the readynge of the
scripture-. -Yet because there is no remedye, but that
of necessitie there must be some rules, there
fore certayne rules are here sette furth, whiche
as they be fewe in numbre, so they be playne
and easie to be vnderstande». So that here
you haue an order for prayer (as touchynge
the readynge of holye scripture) muche
agreable to the mynde and purpose of thold
fathers, & a great deale more profitable and
commodious, then that whiche of late was
vsed. It is more profitable, because here are
lefte out manye thynges, whereof some be
vntrue, some vncertayn, some vayne and
superstitious, and is ordeined nothynge to be
read, but the very pure worde of God, the
holye scriptures, or that which is euidentlye
grounded vpon the same, and that in such
a language and order, as is most easy and
playne for the vnderstandynge, both of the
readers and hearers. It is also more com
modious, bothe for the shortnes thereof, and
for the playnesse of the order, and for that
the rules be fewe and easye. Furthermore,
by thys order, the curates shall nede none
other bokes for their publyke seruice, but thys
boke, and the Bible : By the meanes whereof,
the people shall not be at so greate charge
for bokes, as in tyme paste they haue been.
And where heretofore there hath been
greate diuersitie, in sayeng and syngyng in
Churches within this realme, some folowynge
Salisbury vse, some o^Herford vse, some
the vse of Bangor, some of Yorke, and some of
Lincolne: Nowe from hence furthe all the
whole realme, shall haue but one vse. And
yf any woulde iudge thys waye more painfull,
because that all thynges muste be read vpon
the booke, where as before by the reason of
so often repeticion, they could saye many
thynges by heart, yf those men wyl weygh
their laboure, with the profyte and know
ledge, which dayly they shal obtayne by
reading vpon the boke, they wyl not refuse
the payne, in consideration of the great profite
that shall ensue therof.
And for ajrauclie as nothynge can almoste

1661
Moreover the number and hardnes of
the rules, called the Pie, and the manifold
changings of the service, was the cause
that to turn the book only was so hard and
intricate a matter, that many times there
was more busines to find out what
should be read, then to read it, when it was
found out.
These inconveniences therefore considered,
here is set forth such an order, whereby
the same shall be redressed. And for a readi
ness in this matter, here is drawn out a
Kalendar for that purpose, which is plain
and easie to be vnderstood6 ; wherein (so
much as may be) the reading of holy
scripture ¦ is so set forth that all things
shall be don in order, without breaking one
piece 3 * from another. For this cause be
cutt off Anthemes, Responds, Invitatories,
and such like things as did break the
continual course of the reading of the
Scripture. Yet because there is no Remedy, but that
of necessity there must be some Rules : there
fore certein Rules are here set forth ; which,
as they are few in number, so they are plain,
and easie to be vnderstood.5 So that here
you haue an Order for prayer, and for
the reading of the holy Scripture, much
agreable to the mind and purpose of the old
Fathers, and a great deal more profitable, and
commodious then that, which of late was
vsed. It is more profitable ; because here are
left out many things, whereof some are
vntrue, some vncertein, some vain and
superstitious ; and5 nothing is ordeined* to be
read, but the very pure word of God, the
holy Scriptures, or that which is agreeable
to the same ; and that in such
a language and order as is most easie and
plain for the vnderstanding both of the
readers and hearers. It is also more com
modious ; both for the shortness thereof, and
for the plainness of the order, and for that
the rules be few and easy.

And whereas heretofore there hath been
great diversity in saying, and singing in
Churches within this Realm ; some following
Salisbury vse, some Hereford vse, 4andsome
the vse of Bangor, some of York,3 * some of
Lincoln ; now from henceforth all the
whole realme shall have but one vse.

And for as much as nothing can

33

THE PREFACE

Sources
augescit, et intentionem animi, quam
deus ante omnia in precantibus re-
quirit, (hanc enim maiorem legentibus,
quam memoriter proferentibus adesse
necesse est) et huiusmodi laborem non
modo fructuosum, sed etiam salutarem
iudicabit.

1549
be so plainly set furth, but doubtes maie rise
in the vse & practisyng of the same: to
appease all suche diuersitie (if any arise)
and for the resolution of all doubtes, con-
cernyng the maner how to vnderstande,
do, and execute the thynges conteygned in this
booke : the parties that so doubt, or diuersly
take any thyng, shall alwaye resorte to the
Bishop of the Diocese, who by his dis
cretion shall take ordre for the quietyng and
appeasyng of thesame: so that thesame
ordre be not contrary to any thyng con-
teigned in this boke.

Canones Aelfrici, 19 : decet preBbyteros et
omnes Dei ministros ut ecclesiae suas sancto
obsequio venerentur et in iis aeptem horarios
cantus psallant, qui constituti sunt, prouti
synodus eos praescripsit (Wilkins i. p. 252).
Gratian Decretum i. dist. 91: presbyter
mane matutinali officio expleto, pensum
seruitutis sue canendo primam, tertiam,
sextam, nonam, vesperamque persoluat : ita
tamen vt horis competentibus & signis desig-
nantibus iuxta possibilitatem aut a se aut 3
scholaribus publice compleantur.

Though it be appointed in the afore
written preface, that al thinges shalbe
read and songe in the churche, in the
Englishe tongue, to thende that the con
gregation maie be therby edified : yet it is
not meante, but when men saye Matins
and Euensong priuately, they maye
saie thesame in any language that they
theselues do vnderstande-.
-Neither that any man shalbe
bounde to the saying of them, but suche
as from tyme to tyme, in Cathedrall and
Collegiate Churches, Parishe Churches,
and Chapelles to the same annexed, shall
serue the congregation.

[See below after the Commination.] {

Rom. x. 2

Of Ceremonies
why some be abolished and
some retayned.

Of suche Ceremonies as be vsed
in the Churche, and haue had their
beginnyng by thinstitucion of man:
Some at the first were of godly intent
and purpose deuised, and yet at length
turned to vanitie and supersticio :
Some entred into the Church by
vndiscrete deuocion, and suche a zeale
as was without knowleage : and for-
because they were winked at in the

CONCERNING THE SERVICE OF THE CHURCH 39

1552
be so playnly set furthe , but doubtes may ryse
in the vse and practisynge of the same : To
appease all suche diuersitie (yf anye aryse)
and for the resolucion of all doubtes, con-
cernynge the maner howe to vnderstande,
doe, & execute the thynges conteyned in thys
boke : the partes that so doubt, or diuerslye
take any tbyng, shal alway resorte to the
Byshoppe of the Diocesse, who by hys dis
cretion shall take order for the quietynge and
appeasyng of the same : so that the same
order be not contrarye to anye thing con
teyned in thys boke. And yf the Byshoppe of
the Diocesse te in anye double, then maye he
sendefor the resolucion therof vnto the Arehe-
byshoppe.

1661
be so plainly set forth, but doubts may 5 arise
in the vse and practise6 of the same : to
appease all such diversity (if any arise)
and for the resolution of all doubts con
cerning the manner how to vnderstand,
do and execute the things contained in this
book ; The parties that so doubt or diversly
take any thing, shall alway resort to the
Bishop of the Diocess, who by his dis
cretion shall take order for the quieting and
appeasing of the same ; so that the same
order be not contrary to any thing con
tained in this book. And if the Bishop of
the Diocess le in 3 * doubt; then 4 he may *
send for the Resolution thereof to the Arch-
Bishop.

Though it be appoynted in the afore
•wrytten Preface, that all thynges shalbe
read and songe in the Churche, in the
Englyshe tongue, to the ende that the con
gregation maye be therby edified : yet it is
not ment, but when menne saye Mornynge
and Euenynge prayer priuatly, they may
sa'e the same in anye language that they
them selues do vnderstande.
And all Priestes and Deacons, shalbe
bounde to say dayly the Mornynge and
Euenyng prayer, either priuatly or openly,
excepte they be letted by preaching, studieng
of diuinitie, or by some other vrgent
cause. And the Curate that ministreth in euery
Parish Churche or Chapell, beynge at home,
and not beyng otherwyse reasonably letted,
shall say the same in the Parishe Churche
or Chapell where he ministreth, and shall
tolle a belle therto, a
conuenient tyme before he begyn, that suche
as be disposed maye come to heare goddes
worde, and to praie with hym.

Though it be appointed
that all things shall be
read and sung in the Church, in the
english tongue, to the end that the con
gregation may be thereby edified : Yet it is
not meant, but that when men say Morning
and Evening Prayer privatly, they may
say the same in any Language that they
themselves do vnderstand.
And all Priests and Deacons are
to say daily the Morning and
Evening Prayer, either privatly, or openly,
not being let 3 * by
lb sickness or some other vrgent
cause. And the Curate that ministreth in every
parish-church or Chappel being at home,
and not being otherwise reasonably hindred,
shall say the same in the parish church
or chappel where he ministreth, and shall
cause a Bell to be tolled there vnto a
convenient time before he begin; that the
people may come to hear Gods
word, and to pray with him.

c Of Ceremonies,
WHY SOME BE ABOLISHED, AND
SOME RETEINED.
Of suche Ceremonies as be vsed
in the church, & haue had their
beginning by y" institutio of man :
some at the first were of Godly entent
& purpose deuised, and yet at length
turned to vanitie & supersticio :
some entred into the church by
vndiscrete deuocio, and such a zeale
as was without knowledge, & fbr-
because thei were winked at in the

Of Ceremonies,
why some be abolished and
some retained.
Of such Ceremonies as be vsed
in the Church, and have had their
beginning by the Institution of man,
some at the first were of godly intent
and purpose devised, and yet at length
turned to vanity and superstition :
some entred into the Church by
vndiscreet devotion, and such a Zeale
as was without knowledge ; and for
because they were winked at in the

4° OF CEREMONIES
Sources 1549
beginning, they grewe daylyto more
and more abuses, which not onely for
theyr vnprofitablenesse, but also be
cause they haue muche blynded the
people, and obscured the glory of
God, are worthy to be cut awaye, and
cleane reiected. Other there be,
whiche although they haue been
deuised by man : yet it is thought
good to reserue them still, aswell for
a decent ordre in the Churche (for the
whiche they were first deuised) as
because they pertayne to edificacion :
I Cor. xiv. 26. wherunto all thinges doen in the
Churche (as the Apostle teacheth)
ought to be referred. And although
the kepyng or omitting of a ceremonie
(in it selfe considered) is but a small
thing : Yet the wilful and conteptuous
transgression, and breakyng of a
common ordre, and discipline, is no
smal offence before God-.
1 Cor. xiv. 40. -Let al thinges bee done emong
you (sayeth Saincte Paule) in a semely
and due ordre. The appointemete of
the whiche ordre, pertaineth not to
priuate menne : Therfore no manne
ought to take in hande, nor presume
to appointe or alter any publike or
common ordre in Christes Churche,
excepte he be lawfully called and
autorized therunto-.
-And whereas in this our tyme, the
myndes of menne bee so diuerse, that
some thynke it a greate matter of con
science to departe from a peece of the
leaste of theyr Ceremonies (they bee so
addicted to theyr olde customes) and
agayne on the other syde, some bee so
newe fangle that they woulde innouate
all thing, and so doe despyse the olde
that nothyng canne lyke them, but
that is newe : It was thought ex-
pediente not so muche to haue re-
specte howe to please and satisfye
eyther of these partyes, as howe to
please God, and profite them bothe.
And yet leste any manne should bee
offended (whom good reaso might
satisfie) here be certaine causes
rendered, why some of the accus
tomed Ceremonies be put awaye, and
some be retained and kept still.
Some are put awaye, because the
great excesse and multitude of them
hathe so encreased in these latter
daies, that the burthen of them was

OF CEREMONIES

4i

1552
beginning, thei grewe daily to more
& more abuses : whiche not onely for
their vnprofitablenesse, but also be
cause thei haue much blinded the
people, and obscured the glory of
God, are worthy to be cut awaie, &
clene reiected. Other there be,
which although thei haue been
deuised by man : yet it is thought
good to reserue them still, aswel for
a decent order in the churche (for the
whiche thei were first deuised) as
because thei partein to edification :
wherunto all thynges doen in the
churche (as the Apostle teacheth)
ought to be referred. And although
the kepyng or omittyng of a Ceremonie
(in it self considered) is but a small
thynge: yet the wilful andcontempteous
transgression and breakynge of a
common order and discipline, is no
small offence before God.
Let al thynges be doen emonge
you (saith . S. Paule) in a semely
and due order. The appointmet of
the which order, parteineth not to
priuate men : therfore no man
ought to take in hand, nor presume
to appoynte or alter any publique or
common order in Christes church,
except he be lawfully called and
aucthorized thereunto.
And where as in this our tyme, the
mindes of menne are so diuerse, that
some thynke it a greate matter of con
science to departe from a pece of the
least of their Ceremonies (thei be so
addicted to their old customes :) and
again on the other side, some be so
newe faglerf, that thei would innouate
all thyng, and so do despise the old,
that nothing can like them, but
that is new : it was thought ex-
pediet, not so much to haue re
spect how to please and satisfie
either of these parties, as howe to
please God, & profyte them bothe.
And yet lest any man should be
offeded (whom good reason mighte
satisfie) here be certain causes
redred, why some of the accus
tomed Ceremonies be put away, and
some retayned and kept styll.
Some are put away, because the
, , great excesse & multitude of the,
hath so encreased in these latter
( , daies, that the burthen of them was

1661
begining they grew daily to more
and more abuses which not only for
their vnprofitableness, but also be
cause they have much blinded the
people, and obscured the glory of
God, are worthy to be cut away and
clean rejected. Other there be,
which although they have been
devised by man, yet it is thought
good to reserve them still, as well for
a decent order in the Church (for the
which they were first devised) as
because they pertain to edification,
wherevnto all things done in the
church (as the Apostle teacheth)
ought to be referred. And although
the keeping or omitting of a Ceremony,
in it self considered, is but a small
thing, yet the wilfull and contemptuous
transgression and breaking of a
common order and discipline is no
small offence before God.
Let all things be don among
you, saith S. Paul, in a seemly
and due order. The appointment of
the which order pertaineth not to
private men : therefore no man
ought to take in hand, nor presume
to appoint or alter any publick, or
common order in Christs church,
except he be lawfully called and
authorized thereunto.
And whereas in this our time, the
minds of men are so divers, that
some think it a great matter of con
science to depart from a peece of the
least of their Ceremonies ; they be so
addicted to their old customs : and
again on the other side, some be so
newfanglerf, that they would innovate
all things,4 and so 3 * despise the old,
that nothing can like them but
that is new : Jt was thought ex
pedient, not so much to have re
spect how to please and satisfie
either of these parties, as how to
please God and profitt them both.
And yet lest any man should be
offended, whom good reason might
satisfie, here be certein causes
rendred why some of the accus
tomed Ceremonies be put away, and
some retained, and kept still.
Some are put away because the
great excess and multitude of them
hath so increased in these latter
dayes, that the burthen of them was

42

OF CEREMONIES

Sources
[S. Aug. Ep. Iv ad Jan. 35 : omnia
itaque talia quae neque sanctarum
scripturarum auctoritatibus conti-
nentur nee in conciliis episcoporum
statuta inveniuntur, nee consuetudine
universae ecclesiae roborata sunt, sed
pro diversorum locorum diversis
moribus innumerabilia variantur, ita
ut vix aut omnino nunquam inveniri
possint caussae quas in eis iustituendis
homines secuti sunt, ubi facultas
tribuitur sine ulla dubitatione rese-
canda existimo. Quamvis enim neque
hoc inveniri possit quomodo contra
fidem sint : ipsam tamen religionem
quam paucissimis et manifestissimis
celebrationum sacramentis misericordia
Dei esse liberam voluit, servilibus
oneribus premunt, ut tolerabilior
sit conditio Iudaeorum qui etiamsi
tempus libertatis non agnoverunt,
legalibus tamen sarcinis, non humanis
presumptionibus suhiiciuntur.]

1549
intollerable : wherof saincte Augustine
in his tyme complained, that they
were growen to suche a noumbre :
that the state of christian people was
in wurse case (concernyng that
matter) then were the Iewes. And
he counsayled that suche yocke and
burthen shoulde be taken awaye, as
tyme wolde serue quietely to doe it-.
-But what woulde saincte Augustine
haue sayed yf he hadde seen the
Ceremonies of late dayes vsed among
vs? wherunto the multitude vsed in
his time was not to bee compared.
This our excessiue multitude of Cere
monies was so great, and many of
them so darke : that they dyd more
confounde, and darken, then declare
and setteforth Christes benefites vnto
vs-. -And besides this, Christes Gospell
is not a Ceremoniall lawe (as muche
of Moses lawe was :) but it is a religion
to serue God, not in bondage of the
figure or shadowe : but in the freedome
of spirite,beeyngcontenteonelyewith
those ceremonies whiche doe serue to
a decente ordre and godlye discipline,
and suche as bee apte to stirre vppe
the dulle mynde of manne, to the
remembraunce of his duetie to God,
by some notable and speciall signifi-
cacion, whereby he might bee edified.
C Furthermore, the most weightie
cause of the abolishment of certaine
Ceremonies was, that they were so
farre abused, partely by the super-
sticious blindenes of the rude and
vnlearned, and partelye by the vn-
saciable auarice of suche as soughte
more theyr owne lucre then the glorye
of God : that the abuses coulde not
well bee taken awaye, the thyng re-
mayning styll. But nowe as con
cernyng those persones, whiche per-
aduenture will bee offended for that
some of the olde Ceremonies are
retained still : Yf they consyder, that
withoute some Ceremonies it is not
possible to kepe anye ordre or quiete
discipline in the church : they shall
easilye perceiue iuste cause to re-
fourme theyr iudgementes. And yf
they thynke much e that anye ofthe olde
dooe remayne, and woulde rather haue
all deuised a newe : then suche
menne (grauntyng some Ceremonies

OF CEREMONIES

43

1552
intolerable, whereof . S . Augustine
in his tyme complayned, that they
were growen to such a numbre,
that the state of Christian people was
in worse case (concernynge that
matter) then were the lewes. And
he counsayled y' such yoke &
burthe should be taken away, as
tyme would serue quietly to doe it.
But what would . S. Augustine
haue sayed, if he had seen the
ceremonies of late daies vsed emong
vs? whervnto the multitude vsed in
his time, was not to be compared.
This oure excessiue multitude of Cere
monies was so great, and many of
them so darke : that they did more
confbunde, and darken, then declare
and set furth Christes benefites vnto
vs. And besides thys, Christes Gospell
is not a Ceremonial lawe (as much
of Moses lawe was) but it is a religion
to serue God, not in bondage of the
figure or shadowe, but in the fredome
of spirite, beynge content only with
those Ceremonies, which do serue to
a decent ordre and godly discipline,
and such as be apte to stirre vp
the dull mynde of man, to the
remembraunce of his duety to God,
by some notable and speciall signifi-
cacion, whereby he myght be edified.
Furthermore, the moste weightie
cause of thabolishemet of certayn
Ceremonies was, that thei were so
farre abused, partly by the super-
sticious blyndnes of the rude and
vnlearned, and partly by the vn-
saciable auarice of suche as sought
more their owne lucre, then the glory
of God : that the abuses could not
well be taken away, the thirig re-
mayning stil. But now as co-
cerning those persones, which per-
aduenture wylbe offeded, for that
some of thold ceremonies are
reteyned styl : if they cosider that
without some Ceremonies, it is not
possible to kepe any ordre, or quiete
discipline in the churche : they shal
easely perceyue iust cause to re-
forme their iudgemetes. And yf
thei thinke much, that any of thold
do remain, & would rather haue
all deuised a newe : Then suche
men grauntyng some ceremonies

1661
intolerable ; whereof S. Augustine
in his tyme complained that they
were grown to such a number,
that the estate of Christian people was
in worse case concerning that
matter, then were the lews. And
he counselled that such yoke and
burthen should be taken away, as
time would serve quietly to do it.
But what would S. Augustine
have said, if he had seen the
Ceremonies of late daies vsed among
vs : whereunto the multitude vsed in
his time was not to be compared?
This our excessive multitude of Cere
monies was so great, and many of
them so dark, that they did more
confound and darken, then declare
and sett forth Christs benefits vnto
vs. And besides this, Christs Gospell
is not a ceremoniall law, (as much
of Moses law was) but it is a Religion,
to serve God, not in bondage of the
figure, or shadow, but in the freedom
of 4the spirit, being content only with
those ceremonies which do serve to
a decent order, and godly discipline,
and such as be apt to stir up
the dull mind of man to the
remembrance of his duty to God,
by some notable and speciall signifi
cation, whereby he might be edified.
Furthermore, the most weighty
cause of the abolishment of certain
Ceremonies was, that they were so
far abused, partly by the super
stitious blindness of the rude, and
vnlearned, and partly by the vn-
satiable avarice of such as sought
more their own lucre, then the glory
of God ; that the abuses could not
well be taken away, the thing re
maining still. But now, as con
cerning those persons which per-
adventure will be offended, for that
some of the old ceremonies are
retained still: if they consider that
without some ceremonies it is not
possible to keep any order or quiet
discipline in the Church, they shall
easily perceive iust cause to re
form their iudgements. And if
they think much that any of the old
do remain, and would rather have
all devised anew : then such
men granting some ceremonies

44 OF CEREMONIES
Sources 1549
conueniente to beehadde)suerlye where
the olde maye bee well vsed : there
they cannot reasonablye reproue the
olde (onelye for their age) withoute
bewraying of theyr owne folye. For
in such a case they oughte rather to
haue reuerence vnto them for theyr
antiquitie, yf they wyll declare them-
selues to bee more studious of vnytie
and concorde, then of innouacions and
newe fanglenesse, whyche (as muche
as maye be with the trewe settyng
foorthe of Christes religion) is alwayes
to bee eschewed. Furthermore, suche
shall haue no iuste cause with the
Ceremonies reserued, to be offended :
for as those be taken awaie which
were moste abused, and dydde burden
mennes consciences withoute anie
cause : So the other that remaine are
retained for a discipline, and ordre
whiche (vpon iust causes) maye be
altered and chaunged, and therfore
are not to be estemed equal with
goddes law. And moreouer they be
neither darke nor dumme ceremonies,
but are so set forth that euery man
maye vnderstande what they dooe
meane, and to what vse they do serue.
So that it is not lyke that they, in
tyme to come, should be abused as
the other haue been. And in these al
oure dooinges wee condemne no other
nacions, nor prescrybe anye thyng,
but to oure owne people onelye. For
we thinke it conueniente that euery
countreye should vse suche ceremonies,
as they shall thynke. beste to the
setting foorth of goddes honour and
glory: and to the reducing of the
people to a moste perfecte and godly
lyuing, without errour or supersticion :
and that they shoulde putte awaye
other thinges, which from time to
time they perceyue to be moste
abused, as in mennes ordinaunces it
often chaunceth diuerslye in diuerse
countreyes. }

OF CEREMONIES

45

1552
couueniet to be had, surely where
the olde may be well vsed, there
thei cannot reasonably reproue the
old, only for their age, without
bewraying of their owne foly. For
in suche a case, they ought rather to
haue reuerece vnto them for their
antiquitie, if they wyl declare them
selues to be more studious of vnitie
and cocorde, then of innouacions and
newe fanglenes, whiche (asmuche
as may be with the true setting
furth of Christes Religion) is alwayes
to be eschewed. Furthermore, such
shall haue no iust cause with the
ceremonies reserued, to be offended.
For as those be taken away, whiche
were moste abused, and dyd burthen
mens consciences without any
cause : so the other that remain, are
retayned for a Discipline and order,
whiche (vpon iuste causes) may be
altered and chaunged, and therefore
are not to be estemed equal with
gods law. And moreouer, they be
neither darke nor dombe ceremonies :
but are so sette furthe, that euery man
may vnderstande what they doe
meane, & to what vse thei do serue.
So that it is not like that thei in
tyme to come, should be abused as
the other haue been. And in these
our doinges, we condemne no other
nacions, nor prescribe any thyng,
but to our owne people only. For
we thinke it couenient that euery
coutrey should vse such ceremonies,
as they shal thinke best to the
settyng furth of Goddes honour or
glorye, and to the reducyng of the
people to a most perfecte and godly
lyuyng, without errour or Supersticion.
And that they shoulde put awaye
other thynges whiche from tyme to
tyme, they perceyue to be moste
abused, as in mennes ordinaunces it
often chaunceth diuersely in diuerse
countreyes.

1661
convenient to be had ; surely where
the old may be well vsed, there
they cannot reasonably reprove the
old, only for their age, without
bewraying of their own folly. For
in such a case they ought rather to
have reverence vnto them for their
antiquitie : if they will declare them
selves to be more studious of vnitie
and concord, then of innovations, and
newfangleness, which (as much
as may be with the true setting
forth of Christs religion) is alwayes
to be eschewed. Furthermore such
shall have no iust cause with the
Ceremonies reserved to be offended.
For as those be taken away which
were most abused, and did burden
mens consciences without any
cause ; so the other that remain, are
retained for a discipline and order,
which (vpon iust causes) may be
altered and changed, and therefore
are not to be esteemed equall with
Gods law. And moreover they be
neither dark nor dumb ceremonies,
but are so set forth, that every man
may vnderstand what they do
mean, and to what vse they do serve.
So that it is not like that they in
time to come should be abused, as
other have been. And in these
our doings we condemn no other
Nations, nor prescribe any thing,
but to our own people only. For
we think it convenient that every
country should vse such ceremonies
as they shall think best to the
setting forth of Gods honour and
glory, and to the reducing of the
people to a most perfect and godly
living without errour or superstition :
And that they should put away
other things, which from time to
time they perceive to be most
abused, as in mens ordinances it
often chanceth diversely in divers
countries.

46

THE ORDER HOW THE PSALTER
Sources i 549

THE TABLE AND Kalender,
expressing the ordre of the
Psalmes and Lessons to be sayed
at matyns and euensong,
throughout the yeare,
excepte certayne proper
feastes, as the Rules folowing
more plainlye declare.

De lectio ne psaimorum.

Psalterium quolibet mense semel absolvetur.
Sed quonlam menaium magna est inequalitas,
eos sic ad equalitatem quondam in primis redi-
gendos censuimus.
Quiltbet mensis quantum ad hanc rationem
attinet, justum numerum triginta dierum ob-
tinebit. Quia igitur Januarius et Martius tricenarium
numerum una die superant, intermedius eorum
Februarius qui 28 dies tantummodo complec-
titur utrinque diem unum mutuabitur. Et sic
Februarii psalterium ultimo die Januarii incipietur
et prima Martii terminabltur.

Rursusquoniam Maius, Julius, Augustus, October
et December ono die tinguli abundant, in omnium
istorum mensium vltimis diebus eosdem ipsos
psalm os uolumus iterari qui penultimis eorumdem
diebus deseroiebant, ut in sequentia semper mensis
caplte psalterium denuo inchoetur. . . .

Psalmum 118 in viginti duas partes jam olim
distinctum nos quoque pro viginti duobus psalmis
distinctim recltari statuimus. (Cranmer Hot.
Can. series ii.)

THE ORDRE how the Psalter
IS APPOYNTED TO BEE REDDE.
THe Psalter shalbe red through, once
euery Moneth, Sc because that some
Monethes be longer then some other be : it
is thought good, to make the euen by this
meanes. To every Moneth, as concernyng this pur
pose, shalbe appointed iust . xxx . dayes.
And because Ianuary and Marche hath
one daye, aboue the sayed nombre, and Feb
ruary whiche is placed betwene them bothe,
hath onely .xxviii. daies, February shall
borowe of either of the Monethes, of Ianuary
and Marche one daye, and so the Psalter
whiche shalbe red in Februarye, muste bee
begon the laste daye of Ianuary, and ended
the first daye of Marche.
And whereas Maie, Iuly,
August, October, and December, haue .xxxi.
dayes a piece, it is ordred that
the-same Psalmes shall bee redde the last
daye of the saied Monethes, whiche were red
the daye before : so that the Psalter maye
bee begon agayne the first daye of the next
Monethes ensuing.
Now to know what Psalmes shalbe red
euery daye, looke in the Kalendar the
nombre that is appointed for the Psalmes,
and then finde the same noumbre in this Table,
and vpon that noumbre shall you se, what
Psalmes shalbee sayd at Matyns, and Euen
song. And where the .Cxix. Psalme is deuided
into .xxii. porcions, and is ouer long to bee red
at one tyme : it is so ordred that at one
tyme shall not bee red aboue .iiii. or .v.
of the saied porcions, as you shall per-
ceiue to bee noted in this Table.

And here is also to be noted, that in this
Table, and in al other partes of the seruice,
where any Psalmes are appoincted, the

IS APPOINTED TO BE READ
!552 1661

47

« The Table and Kalender
expressynge the ordre of the
Psalmes and Lessons, to be sayed
at the Mornyng and Even km?
praier throughout the yere,
excepte certayn proper
feastes, as the rules folowynge
more plainlye declare.

c The order howe the Psalter
IS APPOYNTED TO BE READDE.
The Psalter shalbe readde through, once
euery Moneth. And because that some
Monethes be longer then some other be, it
is thought good to make them euen by thys
meanes. To euerye Moneth, shalbe appoynted (as
concernynge thys purpose) iuste .xxx. dayes.
And because Ianuary and Marche hath
one daie aboue the sayed numbre, and Feb
ruary whiche is placed betwene them bothe,
hath onely .xxviii. dayes : February shal
borowe of either of the Monethes (of Ianuary
and Marche) one daye. And so the Psalter
whiche shalbe readde in February, muste
begyn the last daye of Ianuary, and ende
the first daye of Marche.
And where as Maye, Iuly,
August, October, and December, haue xxxi.
dayes a piece : it is ordered that
the same Psalmes, shalbe readde the laste
daye ofthe sayed Monethes, whiche were read
the daye before. So that the Psalter may
begf n agayne the fyrst day of the nexte
Monethes ensuynge;
Nowe to knowe what Psalmes shalbe read
euerye daye, loke in the Kalender, the
numbre that is appointed for the Psalmes,
and then finde the same numbre in thys table,
and vpon that numbre shal you see, what
Psalmes shalbe sayed at Mornyng and Even-
yngprayer. And where the .Cxix. Psalme is deuided
into . xxii. porcions, and is ouerlonge to be read
at one tyme: it is so ordered, that at one
tyme shall not be read aboue foure or fyue
of the sayed porcions, as you shall per-
ceyue to be noted in thys Table folowynge.

And here is also to be noted, that in thys
table, and in all other partes of the Seruyce,
wheje anye Psalmes are appoynted, the

The Order how the Psalter
is appointed to be read.
The Psalter shall be read through once
every month, as it is there appointed,
both for Morning and Evening Prayer.

"But in February it shall be read onely to
the twenty eighth or twenty ninth day
of the month.

And, whereas January, March, May, July,
August, October and December have one
and thirty dayes a peece ; Jt is ordered that
the same Psalms shall be read the last
day of the said Monthes which were read
the day before : So that the Psalter may
beg!« again the first day of the next
ith n* * pncninof

month '

ensuing.

And, whereas the cxix. psalm is divided
into xxii. portions, and is overlong to be read
at one time : Jt is so ordered, that at one
time shall not be read above four or five
of the said portions.
And at the end of every Psalm,71> and of
every such part of the cxrx Psalm* shall
be repeated this Hymn.
Glory be to the Father, and to the Son :
and to the holy Ghost.
As it was in the beginning, is now, and
ever shall be : world without end. Amen.
Note, that

48

THE ORDER HOW THE PSALTER

Sources

1549
nombre is expressed after the greate Englishe
Bible, whiche from the.ix. Psalmevnto the
.Cxlviii. Psalme (folowyng the diuision of
the Ebrues) doeth vary in nombres from
the como Latyn translation.

a table for the ordre of the
Psalmes, to be sayed at Matins
and Euensong.

C Matins.

C Euensong.

1. H. 111. 1111. V.

VI. Vll. Vlll.

ix. x. xi.
xii. xiii. xiiii.
iii
xv. xvi. xvii.
xviii.
iiii
xix. xx. xxi.
xxii. xxiii.
V
xxiiii. xxv. xxvi.
xxvii. xxviii. xxix.
vi
xxx. xxxi.
xxxii. xxxiii.
xxxiiii.
vii
xxxv. xxxvi.
xxxvii.
viii
xxxviii. xxxix. xl.
xii. xiii. xliii.
ix
xliiii. xiv. xlvi.
xlvii. xlviii. xlix.
X
1. Ii. Iii.
Iiii. liiii. Iv.
xi
lvi. lvii. Iviii.
lix. Ix. Ixi.
xii
lxii. Ixiii. lxiiii.
Ixv. lxvi. Ixvii.
xiii
Ixviii.
xix. Ixx.
xiiii
lxxi. lxxii.
1 xxiii. lxxiiii.
xv
lxxv. lxxvi. Ixxvii.
Ixx viii.
xvi
lxxix. lxxx. Ixxxi.
lxxxii. lxxxiii.
lxxxiiii. Ixxxv.
xvii
lxxxvi. lxxx vii.
lxxxviii.
lxxxix.
xviii
xc. xci. xcii.
xciii. xci iii.
xix
xcv. xcvi. xcvii.
xcviii. xcix. c. ci.
xx
cii. ciii.
ciiii.
xxi
cv.
cvi.
xxii
cvii.
cviii. cix.
xxiii
ex. cxi. cxii. cxiii.
cxiiii. cxv.
xxiiii
cxvi. cxvii. cxviii.
cxix. Inde.iiii.
xxv
Inde.v.
Inde.iiii.
xxvi
Inde.v.
Inde.iiii.
xxvii
cxx exxi exxii
exxvi. exxvii.
exxiii exxiiii
exxviii. cxxix.
exxv.
cxxx. exxxi.
xxviii
cxxxii. exxxiii.
exxxvi. exxxvii.
exxxiiii. cxxxv.
exxxviii.
xxix
exxxix. cxl. cxli.
cxiii. cxiiii.
xxx
cxliiii. cxlv.cxlvi.
cxlvii. cxlviii.
cxlix. el.
De Lectione ceterarum scripturarum.
the ordre howe the rest of
holy Scripture (beside the
psalter) is appoynted to bee
REDDE.
In primis lectionibus turn matutinis turn vesper-
tinis onioersum Vetus Instrumentum preter Pro-
phetas semel in anno perlegetur . . . Omnes . . .
Prophete . . . in secundis lectionibus matutinis
recitabuntur.
The otde Testamet.] The old Testament
is appoynted for the first Lessons, at Matins
and Euensong, and
shal bee redde through euery
IS APPOINTED TO BE READ

49

1552
numbre is expressed after the greate Englyshe
Bible, whiche from the . ix. Psalme vnto the
.Cxlviii. Psalme (folowyng the diuision of
the Hebrues) doeth varie in numbres from
the common Latyn translacion.

1661

the Psalter followeth the divi
sion of the Hebrews, and the Translation
of the great English Bible, set forth and
vsed in the time of K. H. viii. and Edw.

c The Table for the order of the
Psalmes to be sayed at Mornyng
and evenk/vg praier.

^.Morning praier

C Euenyngpraier

—
1
1. 11. 111. 1111. v.
VI. Vll. Vlll.
ii
ix. x. xi.
xii. xiii. xiiii.
iii
xv. xvi, xvii.
xviii.
iiii
xix. xx. xxi.
xxii. xxiii.
V
xxiiii. xxv xxvi.
xxvii. xxviii. xxix.
vi
xxx. xxxi.
xxxii. xxxiii.
xxxiiii.
vii
xxxv. xxxvi.
xxx vii.
viii
xxxviii. xxxix. xl.
xii. xiii. xliii.
ix
xliiii. xiv. xlvi.
xlvii. xlviii. xlix.
X
1. Ii. Iii.
Iiii. liiii. Iv.
xi
lvi. lvii. lviii.
lix. Ix. Ixi.
xii
lxii. lxiii. lxiiii.
lxv. lxvi. Ixvii.
xiii
Ixviii.
lxix. Ixx.
xiiii
lxxi. lxxii.
lxxiii. Ixxiiii.
xv
lxxv. lxxvi. lxxvii.
lxxviii.
xvi
lxxix. lxxx. lxxxi.
lxxxii. lxxxiii.
lxxxiiii. Ixxxv.
xvii
Ixxxvi. Ixxxvii.
Ixxxviii.
lxxxix.
xviii
xc. xci. xcii.
xciii. xciiii.
xix-
xcvi. xcvii
xcviii. xcix. u. ci.
XX
cii. ciii.
ciiii.
xxi
cv.
cvi.
xxii
cvii.
cviii. cix.
xxiii
ex. cxi. cxii. cxiii.
cxiiii. cxv.
xxiiii
cxvi. cxvii. cxviii.
cxix. Inde. iiii.
xxv
Inde. v.
Inde. iiii.
xxvi
Inde. v.
Inde. iiii.
xxvii
cxx exxi exxii
exxvi exxvii
exxiii exxiiii
exxviii cxxix
exxv.
cxxx exxxi
xxvii
cxxxii. exxxiii.
exxxvi. exxxvii.
exxxiiii. cxxxv.
exxxviii.
xxix
exxxix. cxl. cxli.
cxiii. cxiiii.
xxx
cxliiii. cxiv. cxlvi.
cxlvii. cxlviii.
cxlix. cl.
!
c The order how the rest of
holy scripture (beside the
Psalter) is appoynted to be
read.
THold Testament
is appointed for the firste lessons, at Morn-
ynge and Eaeaynge praier, and
shalbe read throughe, euery
The order how the rest of
holy Scripture is appointed to be
read.
The Old Testament
is appointed for the first Lessons at Morn
ing, and Evening Prayer; so as the
most part thereof will be read every
50 THE ORDER HOW THE REST OF HOLY SCRIPTURE

Sources

Porro secundis lectionibus uespertinis Epistolas
Paulinas una cum ceteris canonicis assignauimus,
quas omnes ter in unius anni circulo percurremus.
. . . Postremo Euangelia cum Actis Apostolicis
in tercias lectiones matutinas dispartiuimus, que
etiam ter in anno uniuersa reuoluentur. (Cran
mer ib.)
Ex nouo autem nihil prsetermittitur,
prater Apocalypsim, cuius principium
tantum legitur.

1549
yere once, except certain bokes and
Chapiters, whiche bee least edifying, and
might best be spared, and therfore are left
vnred. The newe Testamet.] The newe Testament
is appoynted for the second Lessons, at
Matins and Euensong, and shalbe
red ouer ordrely euery yere thrise, beside
the Epistles and Gospelles : except the Apo-
calips, out of the whiche there be onely
certain Lessons appoynted vpon diuerse
proper feastes.
Lessons. ] And to knowe what Lessons shall
bee red euery daye : finde the daye of the
Moneth in the Kalendar folowyng : and there
ye shal perceiue the bookes and Chapiters,
that shalbe red for the Lessons, bothe at
Matins and Euensong.

Infra Hebdomadam si dicenda sit
Missa de Feria, resumitur Missa de
Dominica praecedenti, nisi propria Missa
assignetur. (Missale ad dom. i. Adv. )
lllud preterea non est sitentio pretermittendum
quod in annis bissextilibus dies ille additicius qui
in Februario intercalatur, idem per omnia ser-
uitium cum die qui precesserat obseruabit. (Cran
mer ib.)

Proper Psalmes.] And here is to be noted,
that whensoeuer there be any proper Psalmes
or Lessons, appoynted for any feast, moue-
able or vnmoueable: the the Psalmes and
Lessons appoynted in the
Kalendar,
shall bee omitted for that tyme.
Ye muste note also that the Collect, Epistle,
and Gospel, appoynted for the Sundaye,
shall serue all the weeke after, except there
fal some feast that hath his propre.
The Leape yeare. ] This is also to bee noted,
concernyng the leape yeares, that the .xxv.
day of February, whiche in leape yeares is
coumpted for twoo dayes, shall in those twoo
dayes, alter neither Psalme nor Lesson : but
the same Psalmes and Lessons, whiche be
sayed the first daye, shall serue also for the
seconde daye.
Also, wheresoeuer the beginning of any
Lesson, Epistle, or Gospel is not expressed,
there ye must begin at the beginnyng of
the Chapter.

IS APPOINTED TO BE READ

5i

1552
yere ones, except certain bokes and
chapiters, whiche be least edifyeng, and
might best be spared, and therfore be lefte
vnread. The Newe Testament
is appoynted for the seconde Lessons, at
Mornynge and Enenynge praier, and shalbe
read ouer orderlye euerye yere thrise, beside
the Epistles and Gospelles : excepte the Apo-
calips, out of the whiche there be onelye
certain Lessons appoynted, vpon diuerse
proper feastes. And to knowe what Lessons shal
be read euerye daie : finde the daie of the
Monethe in the Kalenderfolowynge: and there
ye shall perceiue the bokes and Chapiters,
that shalbe read for the Lessons, both at
Morninge and Evenynge praier.

And here is to be noted,
that whensoeuer there be any proper Psalmes
or Lessons, appoynted for anye feast, moue-
able or vnmoueable : then the Psalmes and
Lessons, appoynted in the
Kalender,
shall be omitted for that tyme.
Ye muste note also that the Collect, Epistle
and Gospell, appoynted for the Sondai,
shall serue all the wieke after, excepte there
fall some feast that hath hys proper.
Thys is also to be noted,
concernynge the Leape yeres, that the .xxv.
daie of February, whiche in Leape yere , is
compted for two daies, shall in those two
daies, alter neither Psalme nor Lesson : but
the same Psalmes and Lessons, whiche be
sayed the firste daye, shall also serue for the
seconde daie.
Also, wheresoeuer the begynnynge of any
Lesson, Epistle or Gospell is not expressed,
there ye must begyn at the begynnynge of
the Chapiter.
And wheresoeuer is not expressed howe
farre shalbe read there shall you reade to the
aide of the Chapiter.

1 661
year once as in the Kalendar is ap
pointed.

The New Testament
is appointed for the second Lessons at
Morning and Evening Prayer, and shall be
read over orderly every year thrice, besides
the Epistles and Gospels ; except the Apo-
calyps, out of which there are only
certein proper Lessons appointed vpon divers
Feasts. And to know what Lessons shall
be read every day, looke for the day of the
month in the Kalendar following ; and there
ye shall find the Chapters
that shall be read for the Lessons, both at
morning and evening Prayer. Except only
the Moveable Feasts^ which are not in the
Kalendar ; and the Jmoveable, where there
is a blank left in the Column of Lessons ;
The proper Lessons for all which dayes are
to be found in the Table of Proper Lessons.
And note ,
that whensoever proper Psalms,
or Lessons are appointed ;
then the Psalms and
Lessons of ordinary course appointed in the
Psalter, and Kalendar (if they be different)
shall be omitted for that time.
Note also, that the Collect, Epistle,
and Gospel appointed for the Sunday,
shall serve all the week after, where it is
not in this book otherwise ordered.

52 PROPER PSALMS AND LESSONS
Sources 1549

Dom. i Adv. ad Mat. Lectt. i-iii : Esai.
i 1-6.
Dom. ii Adv. ad Mat. Lectt. i-iii : Esai.
i 27-ii 3.
Dom. iii Adv. ad Mat. Lectt. i-iii : Esai.
iii 8-15.
Dom. iv Adv. ad Mat. Lectt. i-iii : Esai.
v 5c-10.

& Dom in Ixx. ad Mat. Lectt. i-iii : Gen.
i 1-13.
Dom. in lx. ad Mat. Lectt. i-iii : Gen.
v 32-vi 7.
Dom. in 1. ad Mat. Lectt. i-iii : Gen.
xii 1-12.

Dom. ii in xl. ad Mat. Lectt. i-iii : Gen.
xxvii 1-12.
Dom. iii inxl. ad Mat. Lectt. i-iii: Gen.
xxxvii 2-8.
Dom. iv. in xl. ad Mat. Lectt. i-iii : Ex.
i 1-1 2a.

PROPER PSALMS AND LESSONS
1552 1661

S3

c Proper Psalmes and Lessons
for diverse feastes and dayes,
a t Mornynge andE uenynge pra i-
er.

Proper Lessons
to be bead
at Morning and Evening Pray
er a0N THE SUNDAYES*. e> OTHER
"EOLYDA/ES 1 THROUGHOUT THE YEAR*

IT Lessons

proper for

Sundaies

Sundaies of
Advent
The first

1 Mattens Isai. i.

Evensong Isai. ii.

ii

v.

xxiv

iii

xxv.

xxvi

iv

xxx.

xxxii.

Sundaies after
Christmas The first

xxxvii

xxxviii

ii

xii

Yliii

Sundaiesafter the
Epipbanie The First

xliv

xlvi

ii

li

Iiii

iii

lv

lvi

iv

lvii

lviii

V

lix

lxiv*

vi

lxv

Ixvi

1 Septua gesima

Gen. i.

Gen. ii

Sexagesima

iii

vi

Quinquag.

ix* to vr. xx

1xii

Lent.
First Sunday

xix* to vr. 30

'xxii

ii

xxvii

xxxiv

iii

TTT1T

viii

iv

yliii

xiv

V

Exod. iii

Exod. v

vi
i. Lesson
2. Lesson

ix
»Matth.xxvi*

X*
Hebr. 5. to.
vr. xt

54 PROPER PSALMS AND LESSONS
Sources 1549

[Exod. xii
Rom. vi Acts ii]

[Acts x 34 Acts xix 1-21]

[Gen. xviii
Mat. iii]

1 Sam. begins on the 1st Sunday after
Trinity.

£> Ezek. begins on the Sunday after
Oct. 28.

PROPER PSALMS
1552

AND LESSONS 1661

55

[See p. 59.]

[See p. 61.]

[See p. 63.]

Easter day
1. Lesson
2. Lesson
1 Sundaies
after Easter
The first
ii

Mattens
Exod. xii.
Rom. vi
Num. xvi
xxiii.* xxiv.

Evensong
'Exod. xiv*
Acts. 2. vr. 22
Num. xxii.
'xxv

iii

Deut. iv.

Deut. v.

iv

vi

vii.

v

viii

ix

Sunday after
Ascension day.

xii

xiii*

Whitsunday 1. Lesson.
*. Lesson.

Deut. 2 16.*
to vr. 18.
Acts. 10. vr. 34

Isai. xi.
Acts. 19. to
vr. 21.

Trinitie
Sunday.
1. Lesson.
-4. Lesson.

Gen. i.
Matth. iii

Gen. xviii.
1. Jo. v.

1 Sundaies
afterTrinitie The first

Ios. X

Ios. xxiii

ii

Judg. iv.

Judg. v.

iii

1. Sam. ii

1. Sam. iii.

iv

xii

xiii

V

XV

3 xvii

'vi

2. Sam xii

2. Sam.* xix

vii

xxi

'xxiv

viii

1. King, xiii

1. King, xvii

ix

xviii

xix

X

xxi

TTJI

xi

2. King, v

2. King. ix.

xii

X

xviii

xiii

xix

YTiii

xiv.

Ierem. v

Ierem. xxii

XV

XXXV

xxxvi.

xvi

Ezek ii

Ezek.* xiii

xvii

xiv

'xviii

56 PROPER PSALMS AND LESSONS
Sources 1549

[See below under the several days,
along with the Introits, Collects, etc.]

In Nat. dom. ad Mat. Lect. i: Esai. _
ix l-7a: ad missam in gallicantu [Is. ix Is. vu 10
Evang. Luc. ii 1-14 : ad missam in Mat. i Tit. in 4-9]
aurora Epist. Tit. iii 4-7.

. In die s. Stephani ad missam Lect. Act. [Acts vi 8-vii 30 Acts vii 30-55]
vi 8-10, vii 54-60

[Apoc. i Apoc. xxii]

PROPER PSALMS AND LESSONS

57

1552

1661

On Christe-
rnas dai at
m 0 my n g
praier.

At Eaenynge
praier.

On sainct
Stephes day,
at morn
ynge praier.
At Euen-
ynge praier.

On sainct
John the
Euagelistes
day, at morn
ing praier.
At Enenynge
praier.

Psalme. xix. ) The first Les-
Psalme. xiv. >son. Esay.ix.
Psalme. Ixxxv. J The ii. Lesso.
Luk. ii Vnto.
And vnto me
a good wyl.
The first Les
son. Esa. vii.
God spake
\ onceagaynto
VAchas. &c.
) Vntotheende.
The second
) Lesson. Tit.
Viii. Thekind-
J nes and loue.
&c. Vnto fool-
yshe ques
tions.
The seconde lesson. Actes. vi.
and vii. Stephen ful of fayth
and power, Vnto. And when
fourtie yeres were ifc.
The seconde lesson. Actes. vii.
And when fourtie yeres were
expired, there appeared vnto
Moses. cVc. Vnto. Stephen full
of the holy ghost.

Psalm, lxxxix.
Psalme. Cx.
Psal. Cxxxii.

The
lips.

secode lesson. Apoca-
. The whole Chapter.

The seconde Lesson. Apoca-
lips. xxii.

Sundaies
afterTrinitie. xviii

Mattens XX

Evensong xxiv

xix

Dan. iii

Dan. vi.

XX

Ioel. ii

Mic. vi

xxi

Habak. ii

Prov. i

xxii

Prov. ii

iii

xxiii

xi

xii

xxiv

Triii

xiv

xxv

XV

xvi.

xxvi

xvii

TJT

Lessons

Proper for

Holydaies *

1 S. Andrew.

Mattens
Prov. xx

Evensong
Prov. xxi

S. Thomas
the Apostle

xxiii

xxiv

Nativitie of
Christ.*
1. Lesson
¦j.. Lesson

Isai. 9. to vr.
8.
Luke. 2. to
vr. 15.

Isai. 7. vr. 10.
to vr. 17.
Titus. 3. vr. 4.
to vr. 9

S. Stephen
'1. Lesson
2. Lesson

Prov. xxviii
Acts. 6. vr. 8.
&c. 7. tovr.
3°-

Eccles. iv.*
Acts. 7. vr. 30.
to vr. SS

S. John
'1. Lesson
2. Lesson

Eccles. V.
Apoc. i

Eccles. vi.*
Apoc. xxii

58 PROPER PSALMS AND LESSONS
Sources i 549
[Jer. xxxi 1-18]

[Gen. xvii Deut. x 12
Rom. ii Col. ii]

& In die Epiphan. ad Mat. Xect. iv : [Isa. Ix Isa. xlix
Esai. Ix 1-6 : post Mat. Luc. iii 21b- Luke iii 21 Jo. ii 12]
iv la.

[Acts xxii 1-22 Acts xxvi]

[Lam. i.]
S In Cena domini ad Mat. Lectt. i-iii : [Lam. ii. Lam. iii]
Lam. i. 1-8: Euangelium (and at
the Feetwashing) Jo. xiii 1-15 :
fratribus potum caritatis sumentibus,
Ut. 16-xiv 31 : in Parasceue ad Mat.
Lectt. i-iii : Lam i 10-17 [Gen. xxii Isa. Iiii]

In Sabbato sancto ad Mat. Lectt. i-iii : [Lam. iv, v]
Lam. ii 13-22a.

On the Inno-
cetes daie, at
mornynge
praier. On the Cir-
cucision daye,
at morning
praier. At Enenynge
praier. On the Epi-
phanie, at
morninge
praier. At Yjienynge
prayer.

PROPER PSALMS AND LESSONS
1552 1661

The firste Lesson. leremie.
xxxi. vnto Moreouer I heard
Ephraim.The first Lesson. Genesis, xvii.
The seconde Lesson. Roma. ii.

The .i. Lesson. Deut. *. And
now Israel, b'c.
The seconde Lesson. Collos. ii.
The firste Lesson. Esay. Ix.
The seconde Lesson. Luke. iii.
And it fortuned. &c.

59

The first lesson. Esay. xlix.
The seconde lesson. Iohn. ii.
After thys he went doune to
Capernaum.
[Seep. 63 below.]

On wednes-
daie before The first lesson. Osee. xiii.
Easter, at xiiii.
E u e n i n g
praier. On Thurs-
daye before
Easter, at
morning
praier. At Eaenynge
prayer.

On Good Fri
day, at morn
ing praier.
At Eaenynge
praier. On Easter
euenatAfw-B-
yuge praier.
On Easter
day at Morn-
yngpraier. At Emnyng
praier.

The first Lesson. Daniel, ix.
The first Lesson. leremie.
xxxi.The first lesson. Genesis, xxii.
The first lesson. Esay. Iiii.
The first lesson, zachary. ix.
The first les-
Psalme. ii. \ son. . Exodi.
Psalme. lvii. > xii.
Psalme. Cxi. ) The seconde
lesson. Ro. vi.
Psalme. Cxiii. ] The second
Psalm. Cxiiii. \ lesson. Act.
Psal. Cvxiii. J ii.

Innocents day.

Mattens
Ier. xxxi. t
vr. 18

Evensong
'Wisd. 1.*

Circumcision 1. Lesson
2. Lesson

Gen. xvii
Rom. ii.

Deut. x. vr. 12
Coloss. ii

Epiphan ie
1. Lesson
2. Lesson

Isai. Ix.
Luke. 3.2 to
vr. 23*

Isai. xlix.
Joh. 2. no*
vr. 12

Conversion of
S. Paul.
'1. Lesson
2. Lesson

Wisd. v.
Acts. 22. to
vr. 22.

Wisd. vt*
Acts. xxvi.

'Purification ofthe
Virg. Mary

Wisd. ix

Wisd. xii.

S. Matthias.

xix

Ecclus. i.

Anunciation of our Ladle

Ecclus. ii

iii*

Wedensday
before Easter.
1. Lesson
2. LesBon

' Hos. xiii*
Ioh.xi.vr.45.

Hos. xiv

Thursday
before Easter
1. Lesson
2. Lesson

Dan. ix
Joh. xiii

Ierem. xxxi.

Good-Friday 1. Lesson
2. Lesson

Gen. 22. "to
vr. 20*
Joh. xviii.

Isai. Iiii.
1. Pet. it

Easter Even
1. Lesson
2. Lesson

Zech. ix
Luke. 23.
vr. 60

'Exod. xiii*
Hebr. iv

6o

PROPER PSALMS AND LESSONS
Sources i 549

' In vig. Pasche Euang. Mat. xxviii
1-7 : feria vi post Pascha Euang.
ib. 16-20 : feria iv post Pascha,
ad miss. Lect. Act. iii 12, 13-15, 17-19.

[Mat. xxviii

Acts iii]

Feria iv hebd. ii post oct. Pasche
Euang. Luc. xxiv 1-12: feria iv
post oct. Pasche, Epist. 1 Cor. xv
12-23a

[Luke xxiv 1-13 1 Cor. xv]

[Acts viii 1-14]

[Jo. xiv

Eph. iv]

PROPER PSALMS AND LESSONS

61

1552

On Monday
in Easter The seconde lesson. Math.
wieke, at xxviii.
morning
praier. At Euenys^e The seconde lesson. Actes. iii.
fraier. On Tuisday The seconde lesson. Luke.
in Easter xxiiii. Vnto. And beholde two
wieke, at of them.
morning
praier. At Enenynge The seconde Lesson, i. Corin.
praier. xv.

1 661

On the As- p x ^ii. \~. ...
cenoon day, p , I The.ii.lesson.
* Mornynge p , xxi J Iohn. xim.
praier. At Enenynge Psalme. xxiiii. "1 _, .. ,
praier. Psalme. Ixviii. Ijhe.ii.lesson.
? Psalme. Cviii. / Ephe. 1111.

The seconde
Psalm. xlviii.VeSTun- pA,Ct>
Psalme xlvii >x- Then Peter
realme. xlvii. j opened his
&c.
The second
At Enenynge Psalme. Ciiii. > lesson. Act.
Psalm. Cxiv. (xix. It for-
( tuned when
) Apollo went
to Corinthu.
cVc. Vnto
After these
thynges.

On whitson-
day at Morn
ynge prayer.

prayer.

Munday in
Easter week
'1. Lesson
2. Lesson

Mattens
Exod. xvi.
Matth. xxviii

Evensong
Exod. xvii*
Acts. iii.

Tuesday in
Easter week
'L Lesson
2. Lesson

Exod. xx
Luke. 24. to
vr. 13

Exod. xxxii.*
1. Cor. xv.

'S. Mark.

Ecclus. iv

Ecclus. V*

8S. *' Philip.
and*
S. ' Jacob.
1. Lesson
2. Lesson

vii
Ion. 1. vr. 43

ix*

Assension day
'1. Lesson
2. Lesson

Deut. x*
Luke. 24.
vr. 44

2 2. King, ii.*
Eph: 4. to
vr. 17.

1 Munday in
Whitsun Week
1. Lesson
2. Lesson

2 Gen. xi. to
vr. 10
1. Cor. xii*

2Num. xi. vr.
16.tovr.30.*
1. Cor. 14. to
vr. 26

'Tuesday in
Whitsun Week
1. Lesson
2. Lesson

2i. Sam. 19.
vr. 18.*
1. Thess. v.
vr. 12. to
vr. 24

'Deut.2 xxx.*
1. Joh. iv. to
vr. 14.

62 PROPER PSALMS AND LESSONS
Sources J549

[Acts xiv Acts xv 1-36]

[Mai. iii Mai. iv
Mat. iii Mat. xiv 1-13]

[Acts iii Acts iv]

In vigil, ss. Petri et Pauli ad missam
Lect. Act. iii 1-10.

[Wisd. iii 1-14 Wisd. v 1-17
Heb. xi 33-xii 7 Apoc. xix 1-17]

PROPER PSALMS AND LESSONS

63

1552

C On Trinitie
sonday, at The first lesson. Gene, xviii.
mornynge The seconde lesson. Math. iii.
prayer. Conuersion The seconde lesson. Actes.
of saynct xxii. Vnto. They heard hym.
Paule, at
morning
prayer. At Enenynge The seconde lesson. Actes.
prayer. xxvi.

Sainct Bar-
nabiej dai,
at mornynge
prayer. At Enenynge
prayer. C Sainct Iohn
baptistej day,
at morning
praier. At Euenyrc^
prayer.

The seconde lesson. Actes.
xiiii.The second lesson. Actes.
xv. Vnto. After certayne dayes.
The first lesson. Malachi. iii.
The seconde lesson. Math. iii.

The first lesson. Malachi. iiii.
The seconde lesson. Math.
xiiii. Vnto when Iesus heard.

Actes.

SainctePeters The seconde Lesson.
daie.atA/orB- iii.
ivg prayer.
At Enenynge The seconde Lesson. Actes.
prayer. iiii.

Al sainctes The first Lesson. Sapien. iii,
day at Morn- Vnto. Blessed is rather the
yngepraier. barrayne.The second Lesso. Hebr. xi.
xii. Sainctes by faith subdued.
Vnto If you endure chastisyng.
At Enening The fyrst Lesson. Sapience, v.
praier. Vnto Hys Ielosie also.
The seconde Lesson. Apoca-
lips. xix. Vnto And I sawe an
Angell stande.

[See p. 59.]

Mattens

Evensong

S. Barnabas
'1. Lesson.
2. Lesson.

Ecclus. X.
Acts: xiv

Ecclus. xii.*
Acts. 15. to
vr. 36

S. Iohn
Baptist
1. Lesson
2. Lesson

Malach. iii
Matth. iii

Malach. iv
Matth. 14. to
vr. i3

S. Peter.
'1. Lesson
2. Lesson

Ecclus. xv
Acts, iii

Ecclus. xix*
Acts, iv

'S. James

Ecclus. xxi

Ecclus. 3xxii*

'S. Bartho
lomew *

xxiv

'xxix

S. Matthew

XXXV

xxxviii

S. Michael
L Lesson*
2. Lesson

Gen. xxxii
Acts. 12. to
vr. 20

Dan. x. vr. 5.
Jude.vr. 6. to
vr. 16.

' S.Luke.

Ecclus. Ii.

Job: i.

S. Simon
and*S.'Jude

Job. xxiv.
xxv

xiii*

All saints
1. Lesson
z. Lesson

Wisd. iii. to
vr. 10.
Hebr. xi. vr.
33 & c. 12.
to vr. 7.

Wisd. v. to
vr. 17.
Apoc. xix. to
vr. 17.

64 PROPER PSALMS AND LESSONS
Sources 1549

> Pss. xviii (xix), xliv (xiv), Ixxxiv
(Ixxxv), Ixxxviii (lxxxix), in Natiu.
dom. ad Mat. ; cix (ex), exxxi (cxxxii),
ad Vesp.
Psalmi penitentiales in capite ieiunii
ante benedictionem cinerum.

Pss. xxi (xxii), xxxix (xl), Iiii (liv),
Ixxxvii (Ixxxviii) in Feria vi in
Parasceue ad Mat. ; Ixviii (lxix) in
Cena domini ad Mat.
Ps. ii in dom. Resur. ad Mat. ; ex (cxi)
ad Vesp.
Pss. viii, xlvi (xlvii) in Ascens. dom.
ad Mat.
Pss. xlvii (xlviii), Ixvii (Ixviii), ciii (civ)
in dom. Pentecost, ad Mat. ; cxiii
(cxiv) ad Vesp.

[See below, with the Introits,
Collects, etc.]

PROPER PSALMS AND LESSONS
1552 1661
[See above under the several days.]

65

'Proper Psalms on certein Daies.*

If Christmas day

Mattens
Psalm, xix
xiv Ixxxv

Evensong
Ixxxix ex. cxxxii

»1T Ash-Wed- ensday

vi '
xxxii xxxviii

ciicxxxcxiiii.

IT Good Friday

xxii* xlliv

l-yiyIxxxviii

IT Easter day

iilvii cxi

cxiii cxivcxviii

If Ascension day

viiiXV xxi

xxiv
xlvii cviii

1 Whitsun day

xlviii
Ixviii

civ cxiv

66 TABLE OF FEASTS
Sources jS49

TABLE OF FEASTS

67

1552

1661
Tables, and Rules for the Move
able and Immoveable Feasts ; to
gether with The daies of Fast
ing and Abstinence through the
whole year.
'•Rules to know when the Moveable
Feasts, and Holy-dayes begin.
Easter-Day, (on which the rest depend,
Is always the first Sunday after the* first
7afull Moon, which* happens next after
the one and twentith day of March. And
if the full Moon happens vpon a Sunday,
Easter day is the Sunday after.
'"Advent Sunday is alwaies the nearest
Sunday to the Feast of Saint Andrew,
whether before or after.*
2Septuagesima
SuSma f— ^
Quadragesima

Rogation Sunday
'"Ascension day
2WhitsundayTrinitie Sunday

Sunday is -J

?• ) Weeks
=• > before
I" J Easter.

5. weeks-,
40. daies I after
weeks f Easter.*
weeks J

A Table of all the Feasts that are to be
observed in the Church of England
through the year.
- All Sundaies in the year.
The Circumcision of our Lord
Iesus Christ.
The Epiphany.*
The Conversion of S. Paul
2The purification ofthe blessed
Virgin.
Saint Matthias the Apostle.
The Anunciation ofthe blessed
Virgin.
S. Mark the Evangelist.
S. Philip, and* S. -Iacob the
Apostles.
The Ascension of our Lord
Iesus Christ*
S. Barnabas.
2The Nativity of S. Iohn Baptist.
The daies S. Peter the Apostle.
of the S. lames the Apostle.
Feast of S. Bartholmew the Apostle.
S. Matthew the Apostle.
S. Michael* and all Angels.
-S. Luke the Evangelist
S. Simon, and* S. 2lude the
Apostles.
All Saints.
S. Andrew the Apostle.
S. Thomas the Apostle.
The Nativity of our Lord
S. Stephen the Martyr.
S. Iohn the Evangelist
The holy Innocents
Monday andl^ Easter week.
Tuesday— /
Monday and\ mWmtsunweek.*
Tuesday— J

68 TABLE OF FASTS
Sources 1549

Post cineres, pneuma, post crucem, postque
luciam.
Mercurii, veneris, sabbata : ieiunia fient.

TABLE OF FASTS 69
1552 1661
A Table of the Vigils, Fasts, and Daies of
Abstinence to be observed in the year
The Nativitie of* our Lord.
'»The Purification of the blessed
virgin* Mary.
'"The Annunciation of the
blessed Virgin.*
Easter day.
Ascension day.
'"The Pentecost.
Eves J '"S. Matthias.

or Vigils
before

S. Iohn Baptist
S. Peter.
S. lames.
S. Bartholmew.
S. Matthew.
S. Simon and* S. '»Iude.
S. Andrew.
S. Thomas
All Saints*
Note, that if any of these Feast-daies fall
vpon a Monday, then the Vigil, or Fast-
day shall be kept vpon the Saturday, and
not vpon the Sunday next before it—
Daies of Fasting, or Abstinence.
'"1. The fortie daies of Lent.
2. The Ember daies at the foure seasons
being the
Wednesday \ /-the first Sunday in Lent
Friday, and I J the feast of Pentecost
Saturday [— 1 Septemb. 14.
after J \. Decemb. 13.
3. The three Rogation daies being the
Monday, Tuesday, and Wednesday
before Holy Thursday, or the Ascen
sion of our Lord.
4. All the Friday es in the year; Except
Christmas* day.
Certain solemn dayes, for which particular
services are appointed. —
1. The 5. day of November, being the
day ofthe Papists Conspiracy.
2. The 30. day of Ianuary, being the day
of the Martyrdom of King Charles the
first
3. The 29. day of May, being the day of
the birth, and return of King Charles
the second. — .

7° MOVEABLE FEASTS
Sources
' C Tabula ad inueniendum perpetue omnia festa mobilia.
Aureus Lfa Septua- Cineru Pascha Ascesio Penthe Corpo. Resid. Aduentus
nfierus. do. gesima. dies domini domini costes. christi dfiica. domini.
Ianua. Februa. Marcij. Aprilis Maij Maij Postoc.sa.

V

d

xvij

iiii

xxij

xxx

X

xxj

xxvj

xxix

Noueber

e

xix

v

xxiij

j; Maij

xi

xxij

xxvj

xxx

xiij

f

XX

vi

xxiiii

ii

xii

xxiii

xxvi

i

Deceber

ij

g

xxj

vii

XV

iii

xiii

xxiiii

xxvi

ii

A
xxij
viii
xxvi
iiii
xiiii
xxv
xxvi
iii
X
b
xxiij
ix
xxvii
V
XV
xxvi
xxv
xxvii
Noueber
c
xxiiij
x
xxviii
vi
xvi
xxvii
xxv
xxviii
xviij
d
xxv
xi
xxix
vii
xvii
xxviii
xxv
xxix
v'j
e
xxvi
xii
xxx
viii
xviii
xxix
xxv
xxx
f
xxvii
xiii
xxxi
ix
xix
xxx
xxv
i
Deceber
XV
g
xxviii
xiiii
j. April
isx
XX
xxxi
xxv
ii
i'ij
A
xxix
xv
ii
xi
xxi
]'. Iunij xxv
iii
b
xxx
xvi
iii
xii
xxii
ii
xxiiii
xxvii
Noueber
xij
c
xxxi
xvii
iiii
xiii
xxiii
iii
xxiiii
xxviii
j
d
j. Februa. xviii
V
xiiii
xxiiii
iiii
xxiiii
xxix
e
ii
XIX
vi
xv
xxv
v
xxiiii
xxx
ix
f
iii
XX
vii
xvi
xxvi
vi
xxiiii
i
Deceber
g
iiii
xxi
viii
xvii
xxvii
vii
xxiiii
ii
xvij
A
v
xxii
ix
xviii
xxviii
viii
xxiiii
iii
vj
b
vi
xxiii
x
xix
xxix
ix
xxiii
xxvii
Noueber
c
vii
xxiiii
xi
XX
xxx
X
xxiii
xxviii
xiiij
d
viii
xxv
xii
xxi
xxxi
xi
xxiii
xxix
'¦j
ef
ix
xxvi
xiii
xxii
j. Iunij
xii
xxiii
xxx
X
xxvii
xiiii
xxiii
ii
xiii
xxiii
i
Deceber
xj
g
xi
xxviii
xv
xxiiii
iii
xiiii
xxiii
ii
A
xii
]". Martij xvi
xxv
iiii
XV
xxiii
iii
xix
h
xiii
ii
XVII
xxvi
v
xvi
xxii
xxvii
Noueber
viij
c
xiiii
iii
xviii
xxvii
vi
xvii
xxii
xxviii
d
XV
iiii
xix
xxviii
vii
xviii
xxii
xxix
e
f
xvi
v
XX
xxix
viii
xix
xxii
xxx
xvii
vi
xxi
xxx
ix
XX
xxii
i
Deceber
g
xviii
vii
xxii
xxxi
X
xxi
xxii
ii
A
xix
viii
xxiii
j. Iunij
vi
xxii
xxii
iii
b
XX
ix
xxiiii
ii
xii
xxiii
xxi
xxvi
Noueber
xvj
c
xxi
X
xxv
iii
xiii
xxiiii
xxi
xxviii
(Missale Paris 1513)
MOVEABLE FEASTS 71
1549

72

MOVEABLE FEASTS
1552
An Almanack for .xix. yeares.

4
The
yeare
of our
Lord.

fit* a

2
¦4.

0The Cicle
ofthe
sunne.

s

M.D. lit.

xiiii.

iiii.

xxi.

C. B.

xvii. Aprill.

M.D. Iiii.

XV.

XV.

xxii.

A.

ii. Aprill.

M.D. liiii.

xvi.

xxvi.

xxiii.

G.

xxv. Marche.

M.D. Iv.

xvii.

vii.

xxiiii.

F.

xiiii. Aprill.

M.D. Ivi.

xviii.

xviii.

xxv.

E. D.

v. Aprill.

M.D. Ivii.

xix.

xxix.

xxvi.

C.

xviii. April.

M.D. Iviii

i.

xi.

xxvii.

B.

x. April.

M.D. lix.

ii.

xxii.

xxviii.

A.

xxvi. Marche.

M.D. Ix.

iii.

iii.

i.

G. F.

xiiii. Aprill.

M.D. Ixi.

iiii.

xiiii.

ii.

E.

vi. Aprill.

M.D. lxii.

v.

xxv.

iii.

D.

M.D. Ixiii.

vi.

xxvi.

iiii.

C.

M.D. x liiii.
vii.
xvii.
v.
B. A.
M.D. Ixv.
viii.
xxviii.
vi.
G.
M.D. Ixvi.
ix.
ix.
vii.
F.
M.D. Ixvii.
X.
XX.
viii.
E.
M.D. Ixviii.
xi.
i.
ix.
D. C.
M.D. lix.
xii.
xii.
X.
B.
V
M.D. Ixx.
xiii.
xxiii.
xi.
A.
MOVEABLE FEASTS
1661

73

A Table of the Moveable Feasts calculated for forty years.

1661.1662.

,3ISt »¦ a
10

3 pi 9
20 1

»
F ED

II 2.ST 3 »

5 »
g OT
1*g-r

D 2
**o.

1 Si"
1-

*

t
p.S
1

to
Ip. *

a bo
al

IS » <
¦< a

4 25

Febr.lO.Ian. 26.
Febr.15.

Febr. 27.

Apr. 14.

May.19.

May 23.

June 2.

24.

Dee. 1.

12

March 30

4

8

May is

26

Nov.30.

1663.

11

March 4

Apr. 19

24

28.

lune 7.

23

29.

1664.1665. 1666. 1667.1668. 1669.1670. 1671. 1672.
1673. 1674. 1675. 1676.1677. 1678.1679. 1680.1681. 1682.

121314 1616 17 18
~19 ~T
~2 34 5
~6~ 78 9
1011

12 23. 4

CB A

4 2

7

Febr. 24

10

15

19

May 29

24

27.

Ian. 22

8.

March 26

Apr. 30

4

14

27

Dec. 3.

G

5

Febr.ll.

28.

Apr. 15.

May 20

24

June 3

24

2.

15 26
~1~ 18
29 llT

F

3

3

20

7

12

16

May 26

25

1.

ED

1

Jan. 19

5

March 22

Apr. 26
MayleT

Apr. 30
May 20

10

27

NOV.29.

C
B

4

Febr. 7

24

Apr. 11 3

30

24

28

3

Jan. 30

16

8
28

12

22

25

27

A

6

Febr. 19

March, s.
FetarTai

23

Junel

June 11

23

Dec. 3

GF

4

4

7

12

Mayl6

May 26

25

1

22

E

2

Jan. 16.

12

March. 30
Apr. 19

4

8

18

26

Nov.30

3
14
hT
~~6 1728 9
20

D C

5 3

Febr.15.Jan. 31

March. 4

24

28

June. 7

23

29

Febr. 17

4

9

13

May 23

25

28

BA G F

25

23
Febr.ll

9

March. 26
Apr. 15

Apr. 30

4

14

27

Dec. 3

28

May 20

24

June. 3

24

2

2

Jan. 27

13

March. 31.
Apr. 20

5

9

May. 19

26

1

E
DC

5

Febr.16

March. 5
FebrTsB

25

29

June. 8.
May. 3022

23

NOV.30

4

8.

11

16

20

24

28

B

3

Ian. 30.

16
March. 1.
Febr. 21

S

8

12

25

27.

1

A

5

Febr. 12

16

21

25

lune 4
May. 27

24 26

Dec. 3.

1683. 1684.1685.

12 13141516 1718 19 12 3
4 6

12 23

G

4

4

8.

13

17.

2

FE

2

Jan. 27

13

March. 30

4

8

18

26

Nov. 30

4
15

D C

5 3

Febr.15

March. 4

Apr. 19

24 9

28

lune 7

23

29

16861687. 1688.1689.1690 16911692,16931694

Jan. 31<

Febr. 17.

4

13

May. 23

25

28

26 7
18

B

2

23

9.

March. 27

1
May 20 6

5

15
June 3

26
~24

27

AG F

52

Febr. 12

March. 1
Febr. 13

Apr. 15

24

Dec. 2.

Ian. 27

March. 3i

9

May 19

26

1

291122 3
14
"2lT

E D

54

Febr.16

March. 5.

Apr. 20

25

29

lune 8

23

NOV.30

8

Febr. 25

12

17

21

May 31

24 26

2927

CB A

2

Ian. 24

10

March. 27

1

5

15

5

Febr.12

March. 1

Apr. 16

21

25

June 4 24

Dec. 3 2

GF

41

4

Febr. 21 6

8

13

17

May 27

25

1695
16961697169&1699
1700

Ian. 20

March. 24

Apr. 28

2

12

27

1

67
89

6

ED

4

Febr. 9

26

Apr. 12

Mayl7

21

3123

24

Nov. 29

17

C

3

Ian. 31

' 17

4

9

13

26

28

28 9

B

6

Febr. 20

March. 9

24

29

June 2

June 12

22

27

A

4

5

Febr. 22

9

14

Mayl8

May 28

25

Dec 3

10

20

GF

3

Jan. 28

14

March. 31

5

9

19

26

*\

a Note,
beginneth

that the supputation of the
the 25. day of March.*

year of our Lord in the Church of England

74

DATE OF EASTER
Sources

&

Tabula ad inueniendum pascha in perpetuum.

Numerus

Litere

Domini

cales.
aureus.
A
B
C
D
E
F
G
i
ix
X
xi
*ij
vi
vij
viij
'j
xxvi
xxvij
xxviij
xxix
xxx
xxxi
i
"j
xvi
xvij
xviij
xix
XX
xviiij
XV
"ij
ix
"j
ii'j
V
vi
vij
viij
V
xxvi
xxvij
xxviij
xxix
xxiij
xxiiij
xxv
vj
xvi
xvij
xi
xij
xiij
xiiij
XV
vij
'j
'ij
"ij
v
vi
xxxi
i
viij
xxiij
xxiiij
xxv
xix
XX
xxi
xxii
ix
ix
X
xi
xij
xiij
xiiij
viij
x
ij
i'j
xxviii
xxix
xxx
xxxi
i
xi
xvi
xvij
xviii
xix
XX
xxi
xxij
x'j
ix
X
xi
V
vi
vij
viii
xiij
xxvi
xxvij
xxviij
xxix
xxx
xxxi
xxv
xiiij
xvi
xvii
xviii
xix
xiij
xiiij
xv
XV
'j
"j
'»j
V
vi
vii
viij
xvi
xxvi
xxvij
xxviij
xxij
xxiij
xxiiij
xxv
xvii
xvi
X
xi
xii
xiii
xiiii
XV
11
xxiii
XXU1J
(Missale Rouen, Morin, 1508)
DATE OF EASTER 75
1549

76 DATE OF EASTER
1552

DATE OF EASTER
1661

77

'¦ To finde Easter fob ever.

The

golden
A
B
C
D
E
P
G
Number
i
April, ix
X
xi
xii
vi
vii
viii
ii
Mar. xxvi
xxvii
xxviii
xxix
xxx
xxxi
Apr. i
iii
Apr: xvi
xvii
xviii
xix
XX
xiv
XV
iv
Apr. ix
iii
iv
V
vi
vii
viii
V
Mar. xxvi
xxvii
xxviii
xxix
xxiii
xxiv
xxv
vi
Apr. xvi
xvii
xi
xii
xiii
xiv
xv
vii
Apr. ii
iii
iv
V
vi
Mar. 31.
Apr.
viii
Apr. xxiii
xxiv
xxv
xix
XX
xxi
xxii
ix
Apr. ix
X
xi
xii
xiii
xiv
viii
X
Apr. ii
iii
Mar. 28.
xxix
xxx
xxxi
Apr.
xi
Apr. xvi
xvii
xviii
xix
XX
xxi
xxii
xii
Apr. ix
X
xi
V
vi
vii
viii
xiii
Mar. xxvi
xxvii
xxviii
xxix
xxx
xxxi
xxv
xiv
Apr. xvi
xvii
xviii
xix
xiii
xiv
XV
XV
Apr. ii
iii
iv
V
vi
vii
viii
xvi
Mar. xxvi
xxvii
xxviii
xxii
xxiii
xxiv
xxv
xvii
Apr. xvi
X
xi
xii
xiii
xiv
XV
xviii
Apr. ii.
iii
iv
V
Mar. 30
xxxi
Apr. i
TJT
Apr. xxiii
xxiv
xviii
xix
XX
xxi
xxii
f When ye have found the Sunday Letter in the vppermost line, guide your
eye downwards from the same till you come right over against the Prime, and
there is shewed both what moneth, and what day of the month Easter falleth
that year.* But note that the name of the Moneth is set at the left hand or els
iust with the figure; and followeth not as in other Tables by descent, but
collateral!
78 KALENDAR Sources
IANUARIUS,
C Annus habet duodecim menses : hebdomadas .lij. et diem vnum. Et habet dies
.ccclxv. et boras sex.

IT" T Ianuariua babct dies .xxxj. Luna .xxx.
Nox habet horas .xvj. Dies vero .viij.
Prima dies mensis : et septima truncat vt ensis.
¦ iij A lanuarij. Circumcisio domini. minus duplex .ix. lectionu.
b iiij No. Octa. sancti stephani protomartis. iij. lectionu.
xi c iij No. Octa. scti iohanis apli & euageliste. iij. lectionu.
d pridie No. Octa. sanctorum innocentiu martyrum. iij. lectionu.
xix e None. Octa. scti thome marty. & edwardi regis & confes.
viij f viii Id. Epyphania dui. festii principale dup. ix. lectionu.
g vij Id. Claues septuagesime.
xvi A vi Id. Luciani presbyteri & socioru. memoria tantum.
v b v Id.
c iiij Id.
xiij d iij Id. Sol in aquario.
ij e pridie Id.
f Idus. Octa. epypha. inuita. tri. ix. 1. med. lc. de. ». hilario.
x g xix kal. Februarij. Felicis pbfi & mar. inuita. simp. iij. lc.
A xviij kal. Mauri abbatis. inuita. simplex, iij. lectionu.
xviij b xvij kal. Marcelli pape & mar. iuita. simplex, iij. lectionu.
vii c xvi kal. Sulpitij epi & cofesaoris. Antonij confessoris.
d xv kal. Prisce virgis & mar. inui. simp. iij. lc.Prima.lxx.
xv e xiiij kal. Vulfrani episcopi & confesso. ix. lectionu de comuni.
iiij f xiij kal. Fabiani & sebastiani marty. ix. lectionum.
g xij kal. Agnetis Virginia & martyris. ix. lectionum.
xii A xi kal. Vincentij martyris. nouem lectionum.
j b x kal.
c ix kal.
ix d viii kal. Couersio. s. pauli. du. iui. tri. ix. I. meo. de. s. piecto.
e vii kal.
xvij f vi kal. luliani epi & confessoris. inui. dup. iij. leotionum.
vi g v kal. Agnetis secudo. inui. dupl. iij. lee. Claues. xl.
A iiij kal.
xiiij b iij kal. Baltildis regie virgis no marty. inui. simple, iii. lc.
iij c pridie kal.
In iano claris oalidisque cibis potiaris.
Atque decens potua post fercula sit tibi notus.
Ledit enim medo potus tunc, vt bene credo.
Balnea tunc intrea, et venam findere cures.

KALENDAR 1549

79

IANUARY.

c

Ianuary.

Matins.

Euensong
C Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
A
Kalend.
Circumci.
Gen. xvii
Roma, ii
Deut. x
Collos. ii.
b
iiii. No.
ii
ii
Gene, i
Math, i
Gene, ii
Roma, i
c
iii. No.
iii
iii
iii
ii
iiii
ii
d
Prid. No.
iiii
iiii
V
iii
vi
iii
e
Nonas.
v
v
vii
iiii
viii
iiii
f
viii. Id.
vi
Epiphani.
vi
Esai. Ix.
Luke, iii
Esai. xlix
John. ii.
g
vii. Id.
vii
vii
Gen. ix.
Math, v
Gen. xi.
Roma v
A
vi. Id.
viii
viii
xii
vi
xiii
vi
u
v. Id.
ix
ix
'xiiii
vii
xv
vii
c
iiii. Id.
X
*
xvi
viii
xvii
viii
d
iii. Id.
xi
xi
xviii
ix
xix
ix
e
Prid. Id.
xii
xii
XX
X
xxi
X
f
Idus.
xiii
xiii
xxii
xi
xxiii
xi
g
xix. kl.
xiiii
xiiii
xxiiii
xii
xxv
xii
A
xviii. kl.
xv
XV
xxvi
xiii
xxvii
xiii
b
xvii. kl.
xvi
xvi
xxviii
xiiii
xxix
xiiii
c
xvi. kl.
xvii
xvii
xxx
xv
xxxi
XV
d
xv. kl.
xviii
xviii
xxxii
xvi
xxxiii
xvi
e
xiiii. kl.
xix
xix
xxxiiii
xvii
xxxv
i. Cor. i
f
xiii. kl.
XX
XX
xxxvi
xviii
xxxvii
ii
g
xii. kl.
xxi
xxi
xxxviii
xix
xxxix
iii
A
xi. kl.
xxii
xxii
xl
XX
xii
iiii
b
X. kl.
xxiii
xxiii
xiii
xxi
xliii
V
c
ix. kl.
xxiiii
xxiiii
xliiii
xxii
xiv
vi
d
viii kl.
xxv
Con. Pauli
xxv
xlvi
Act. xxii.
xlvii
Act. xxvi
e
vii kl.
xxvi
xxvi
xlviii
mat xxiii
xlix
i. Cor. vii
f
vi. kl.
xxvii
xxvii
1
xxiiii
Exod. i
viii
g
v. kl.
xxviii
xxviii
Exod. ii
xxv
iii
ix
A
iiii. kl.
xxix
xxix
iiii
xxvi
V
X
b
iii kl.
xxx
xxx
vi
xxvii
vii
xi
c
Prid. kl.
xxxi i
viii
xxviii
ix
xii
So

KALENDAR 1552

c

IANUARY

HATH .XXXI, DA YES.

Morning prayer

Enening prayer

C Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson.
iii
A
Kalend.
Circucision
i
Gen. xvii
Roma, ii
Deut. x
Collos. ii.
b
iiii. No.
ii
Gene, i
Math, i
Gene, ii
Roma, i
xi
c
iii. No.
iii
iii
ii
iiii
ii
d
Prid. No.
iiii
V
iii
vi
iii
xix
e
Nonas.
V
vii
iiii
viii
iiii
viii
f
viii. Id.
Epiphanie
vi
Esai. Ix.
Luke, iii
Esai. xlix
John. ii.
g
vii. Id.
vii
Gen. ix.
Math, v
Gene. xi.
Roma v
xvi
A
vi. Id.
viii
xii
vi
xiii
vi
V
b
v. Id.
ix
xiiii
vii
XV
vii
c
iiii. Id.
X
xvi
viii
xvii
viii
xiii
d
iii. Id.
Sol in aqua.
xi
xviii
ix
xix
ix
ii
e
Prid. Id.
xii
XX
x
xxi
X
f
Idus.
xiii
xxii
xi
xxiii
xi
X
g
xix. kl.
Februarii.
xiiii
xxiiii
xii
xxv
xii
A
xviii. kl.
xv
xxvi
xiii
xxvii
xiii
xviii
b
xvii. kl.
Terme begi
xvi
xxviii
xiiii
xxix
xiiii
vii
c
xvi kl.
xvii
xxx
xv
xxxi
xv
d
xv kl.
xviii
xxxii
xvi
xxxiii
xvi
XV
e
xiiii kl.
xix
xxxiiii
xvii
XXXV
i. Corin. i
iiii
f
xiii kl.
XX
xxxvi
xviii
xxxvii
ii
g
xii kl.
xxi
xxxix
xix
xxxix
iii
xii
A
xi kl.
xxii
xl
XX
xii
iiii
i
b
x kl.
xxiii
xiii
xxi
xliii
V
c
ix kl.
xxiiii
xliiii
xxii
xiv
vi
ix
d
viii kl.
Con. Paul
xxv
xlvi
Act. xxii
xlvii
Actes. xxvi
e
vii kl.
xxvi
xlviii
mat xxiii
xlix
i. Corin. vii
xvii
f
vi kl.
xxvii
1
xxiiii
Exod. i
viii
vi
g
v kl.
xxviii
Exod. ii
xxv
iii
ix
A
iiii kl.
xxix
iiii
xxvi
v
X
xiiii
b
iii kl.
xxx
vi
xxvii
vii
xi
iii
c
Prid. kl.
i
viii
xxviii
ix
xii
KALENDAR 1661

81

The Kalender, with the Table of Lessons

IANUARY HA TH XXX/. DA YES

3 The Moon hath xxx

} } }

Morning prayer

Evening prayer

1. Lesson
2. Lesson
1. Lesson
2. Lesson
ii
1.
A.
Kalend.
Circumc.7" of our L?
2.
B.
4. No.
Gen. 1
Matth. 1.
Gen. a.
Rom. 1.
X
3-
C.
3. No.
iii
ii
iv
ii
4-
D.
pr. No.
V
iii
vi
iii
xix
5-
E.
Nonse
vii
iv
viii
iv
viii
6.
F.
8. Id.
Epiphanie70 Of OUT L?
7-
G.
7. Id.
ix
V
xii
V
xvi
8.
A.
6. Id
-Xucian '«Pr. & Mart.
xiii
vi
xiv
vi
V
9-
B.
5- M
xv
vii
xvi
vii
10
C.
4. Id.
xvii
viii
xviii
viii
xiii
n.
D.
3- Id.
xix
ix
XX
ix
ii
12.
E.
pr. Id.
xxi
x
xxii
X
r3-
F.
Idus
2Hilarie *>B.* & Conf.
xxiii
xi
xxiv
xi
X
14.
G.
19. Kl. Febr.
xxv
xii
xxvi
xii
JS-
A.
18. Kl.
xxvii
xiii
xxviii
xiii
xviii
16.
B.
17. Kl.
xxix
xiv
xxx
xiv
1
vii
17-
C.
16. Kl.
xxxi
XV
xxxii
XV
18.
D.
IS- Kl.
sprisca 7aRom. Virg. & Mart.
xxxiii
xvi
xxxiv
xvi
XV
'9-
E.
14. Kl.
xxxv
xvii
xxxvii
i. Cor. i
iv
20.
F.
13- Kl.
2Fabian 7»B. of Rome & Mart.
xxxviii
xviii
xxxix
ii
21.
G.
12. Kl.
SAgnes '»Rom. Virg. & Mart.
xl.
xix
xii
iii
xii
22.
A.
11. Kl.
^Vincent '"Span. Deac. & M.
xiii
XX
xliii
iiii
i
23-
B.
10. Kl
xliv
xxi
xiv
V
24
C.
9. Kl
xlvi
xxii
xlvii
vi
ix
*5-
D.
8. Kl.
Convers:'»Of S. Paul.
26.
E.
7. Kl
xlviii
xxiii
xlix
vii
i
xvii
27.
F.
6. Kl.
1.
xxiv
Exod. i
viii
vi
28.
G.
5- Kl.
Exod. 2.
xxv
iii
ix
29.
A.
4. Kl.
iiii
xxvi
V
X
xiii
30.
B.
3. Kl.
K. Charles Mart
vi*
xxvii
vii
xi
3L
C.
prid. Kl.
viii
xxviii
ix
xii
Note, that * Exodus 6. is to be read only to vr. 14.
82 KALENDAR Sources
& FEBRUARIUS,

xr T Februariua habet dies .xxviii. Luna .xxix.
*¦ *-' Nox habet horas .xiiii. Dies vero .x.
Quarta subit mortem : prostemit tertia fortem.
d Februarij. Brigide virgis & marty. inuita. simpl. iii. lect.
xj e iiii No. Purificatio bte marie, maius duplex, none lect.
xix f iii No. Blasii epi & marty. inuita. duplex, iii. lectionum.
viij g pridie No.
A None Agathe virginis & martyris. iuita. dup. ix. lectio.
xvi b viii Id. Vedasti & amadi eporum. inuita. simp. iii. lectionu.
v u vii Id. Ubiciique prima luna fuerit post festu agathe
d vi Id. proxima dominica sequenti exit dnica .xl.
xiij e v Id. Sol in piscibus.
ij f iiij Id. Scholastice virginis. inuit. simplex, triu lctonu.
g iii Id. Tranalatio sancte fredeawide Virginia.
x A pridie Id.
b Idus.
xviij c xvi kal. Martij. Valetini epi & marty. inuit. simp. iii. lc.
vii d xv kal.
e xiiii kal. Iuliane virginis & marty. inuit. simpl. iii. lctonu.
xv f xiii kal.
iiii g xii kal.
A xi kal.
xii b x kal.
i c ix kal. Vltima septuagesima.
d viii kal. Cathedra saucti petri. Inuita. triplex, none. lee.
ix e vii kal.
f vi kal. Mathie apli. Inui. du .ix. lc. C Si bisaextus fuerit
xvii g v kal. quarta die a cathedra sancti petri fiat festu
vi A iiii kal. sancti mathie. et. f litcra hia numeretur.
b iii kal.
xiii c pridie kal.
Foat cineres, pneuma, post crucem, postque luciam.
Merourii, veneris, aabbati : ieiunia fient.
Nascitur occulta f ebris f ebruario multa.
Potibus ac escia vti ai tunc bene neacia.
Frigua et horrorem f uge, pollice £ undo cruorem.
Suge fauum mellis, quo morboa pectore pellia.

KALENDAR 1549

83

FEBRUARY.

c

February.

Matins.
Euensong.
<I Psalmes.

i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
d
Kalend.
i
Exod. x.
Mark. i.
Exod. xi.
i. Cor. xiii
e
iiii No.
ii
Puri. Ma.
iii
xii
ii
xiii
Xllll
f
iii No.
iii
iiii
xiiii
111
XV
XV
R
Prid. No
iiii
V
XVI
1111
xvn
XVI
A
Nonas.
v
vi
xvm
V
XIX
ii. Cor. i
b
viii Id.
vi
vii
XX
VI
XXI
11
c
vii Id.
vii
viii
xxii
Vll
XX111
111
d
vild.
viii
ix
xxiiii
VI 11
XXXII
1111
e
vld.
ix
X
xxxiii
IX
XXX11U
V
f
iiii Id.
X
xi
XXXV
X
xl
VI
R
iii Id.
xi
xii
leui. xviii
XI
leui. xix
vu
A
Prid Id.
xii
xiii
XX
Xll
Nume. x
Vlll
b
Idus.
xiii
xiiii
Num. xi
Xlll
Xll
ix
c
xvi kl.
xiiii
XV
xiii
Xllll
Xllll
X
d
xv kl.
xv
xvi
XV
XV
xvi
xi
e
xiiii kl.
xvi
xvii
xvii
XVI
XV1H
xu
f
xiii kl.
xvii
xviii
xix
Luk. di. i
XX
Xlll
K
xii kl.
xviii
xix
xxi
di. i
xxii
Galath. i
A
xikl.
xix
XX
xxiii
11
xxnn
ii
b
x. kl.
XX
xxi
xxv
111
xxvi
111
c
ix. kl.
xxi
xxii
xxvii
1111
XXVlll
1111
d
viii kl.
xxii
xxiii
xxix
V
xxx
V
e
vii kl.
xxi,ii
xxiiii
XXXI
VI
xxxii
VI
f
vi. kl.
xxiiii
Mathias.
xxv
xxxiii
Vll
XXXllll
Ephes. i
g
v. kl.
xxv
xxvi
XXXV
Vlll
XXXVI
ii
A
iiii. kl.
xxvi
xxvii
Deut. i
ix
Deut. ii.
iii
b
iii. kl.
xxvii
xxviii
iii
X
1111
1111
c
Prid. kl.
xxviii
xxix
V
XI
VI
V
84

KALENDAR 1552

C FEBRUARY HATH .XXVIIJ, DA YES.

Morn ing prayer

Enening prayer

1 Psalmes

i. Lesson.

ii. Lesson.

i Lesson.

ii. Lesson.

xix viii

xvi n
vii

Aefg
A b
c d
e f
g
A b
c d
e fg
A b
c d

g
A b

Kalend. iiii. No.
iii. No.
Prid. No.
Nonas viii. Id.
vii. Id.
vi. Id.
v. Id.
iiii. Id.
iii. Id.
Prid. Id.
Idus. xvi. kl.
xv. kl.
xiiii. kl.
xiii. kl.
xii. kl.
xi. kl.
x. kl.
ix. kl.
viii. kl.
vii. kl.
vi. kl.
v. kl.
iiii. kl.
iii. kl.
Prid. kl.

Puri. Mary.

Sol in Pis.

Marche.

S. Mathias

viviiviii
ix

Xllxiiixiiii
xv xvixviixviiixixxxxxi
xxiixxiiixxiiii
xxv xxvixxvii
xxviii
xxix

Exodi. x
xii
xiiii xvi
xviii XX
xxii
xxiiii
xxxiii xxxv
Le. xviii. xx
Nume. xi
xiii xv
xvii xix
xxi
xxiii xxv
xxvii xxix
xxxi
xxxiii xxxv
Deut. i.
iii

Marke. i

vn
viii

xi
xii
xiii
xiiii

xv
xvi
Luk. di. i,
di. i.
ii

vn
viii

Exodi. xi
xiii XV
xvii xix
xxi
xxiii
xxxii
xxxiiii xl
Leu. xix
Num. x
xii
xiiii xvi
xviii XX
xxii
xxiiii xxvi
xxviii xxx
xxxii
xxxiiii xxxvi
Deut. ii
iiii vi.

i. Cor. xiii
xiiii xv
xvi
ii. Corin. i.
ii
iii
iiii

vn
viii

xm
Galath. i.

Ephesi. i.

111
iiii

KALENDAR 1661

85

FEBRUARY HATH. XXVIIJ DA YES

* The Moon hath xxx.

1 } }

Morning prayer

Evening prayer

i. Lesson

2. Lesson.

i. Lesson

2. Lesson.

i

D

Kalend.

7>Fast

Exod. 10.

Mark. 1.

Exod. 11.

i. Cor. 13.

xi

2

E

4. No.

Purif. of Marie 7ay * B 7aVirg.

ii

xiv
xix
3
F
3- No.
2Blasius 7san Armen. B. & M.
xii
iii
xiii
XV
viii
4
G
pr. No.
xiv
iv
XV
xvi
S
A
Nonas.
-'Agatha. 7»a Sicilian V. ft M.
xvi
v
xvii
2. Cor. 1.
xvi
6
B
8. Id.
xviii
vi
xix
ii
V
7
C
7. Id.
XX
vii
xxi
iii
8
D
6. Id.
xxii
viii
¦nriii
iv
xiii
9
E
5. "•
xxiv
ix
xxxii
V
ii.
10
F
4. Id.
xxxiii
X
xxxiv
vi
11
G
3. Id.
Levit.i8.
xi
Levit 19.
vii
X
12
A
pr. Id.
XX
xii
xxvi
viii
13
B
Idus
Num. 11.
xiii
Num. 12.
ix
xviii
14
C
16. KAMarl.
'Valentine* Bish. ">& M.
xiii
xiv
xiv
X
vii
IS
D
IS- Kl.
xvi
XV
xvii
xi
XV
16
17
E F
14. Kl.
13. Kl.
XXxxii
xvi
Luke. 1.
. '039.
xxi
xii xiii
iv
18
G
12. Kl.
xxiv
>¦¦ 39
XXV
Gal. 1.
19
A
11. Kl.
xxvii
ii
XXX
ii
xii
20
B
10. Kl.
xxxi
iii
xxxii
iii
i
21
C
9. Kl.
xxxv
iv
xxxvi
iv
22
D
8. Kl.
Deut. 1
v
Deut. 2.
V
ix
23
E
7. Kl.
'"Fast
iii
vi
iv
vi
24
F
6. Kl.
Matthias '"Apost. ft M.
vii
Eph. 1.
xvii
25
G
S- Kl.
V
viii
vi
ii
vi
26
A
4. Kl.
vii
ix
viii
iii
27
B
3. Kl.
ix
X
X
iv
xiv
28
C
pr. KL
xi
xi
xii
V
29
xii
Matt 7.
Yiiii
Rom. i2.
86 KALENDAR Sources
S MARTIUS,

jr T Martius habet dies .xxxj. Luna .xxx.
"• *-' Nox habet horaB .xij. Diea etia .xij.
Primus mandentem disrumpi t : quarta bfbentem.
iij d Martij Dauidia episcopi & cofessoris. nouem lectionum.
e vi No. Cedde episcopi & cofessoris. nouem lectionum.
xi f v No.
g iiij No.
xix A iij No.
viij b pridie No.
c None Perpetue & felicitatis virginu & mar. iij. lectio.
xvi d viii Id.
v e vii Id.
f vi Id.
xiij g v Id. Claues pasche. Sol i ariete. Equinoctiu vernale.
ij A iiii Id. Gregorij pape & confeaaoria. inferius duplex, ix. lee.
b iii Id.
x c pridie Id. Vltima quadragesima. Post
d Idus istum locum no potest esse ini tin .xl.
xviij e xvij kal. Aprilis. Introitus noe in arcam.
vij f xvi kal. Patricij episcopi & cofessoris. noue lectionu.
g xv kal. Edwardi regis & martyris. nouem lectionum.
xv A xiiij kal.
iiij b xiij kal. Cutheberti epi & confeaaoria. noue lectionum.
c xij kal. Benedict! abbatis. nouem lectionum.
xij d xi kal. Hie adam creatur.
j ex kal. Primum pascha.
f ix kal. ^
ix g viii kal. Annunciatio diiica. minus duplex, noue lectionu.
A vii kal.
xvij b vi kal. Besurreotio domini principale duplex f estum.
vi c v kal.
d iiij kal.
xiiij e iij kal.
iij f pridie kal.
Martius humorea gignit : variosque dolores.
Sume cibum pure : cocturaa ai placet vre.
Balnea sunt sana, sed queque superfma vana.
Vena nee abdenda, nee potio sit tribuenda.

KALENDAR '549

87

MARCHE.

<r

Marche.

Matins.

Euensong.
C Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
d
Kalend.
xxx
Deu. vii.
Luk. xii
Deu. viii
Ephe. vi
e
vi. No.
i
ix
xiii
X
Philip, i
f
v. No.
iii
ii
xi
xiiii
xii
ii
g
iiiil No.
iiii
iii
xiii
XV
xiiii
iii
A
iii. No.
V
iiii
XV
xvi
xvi
iiii
b
Prid. No
vi
V
xvii
xvii
xviii
Colos. i
c
Nonas.
vii
vi
xix
xviii
XX
ii
d
viii. Id.
viii
vii
xxi
xix
xxii
iii
e
vii. Id.
ix
viii
xxiii
XX
xxiiii
iiii
f
vi. Id.
X
ix
xxv
xxi
xxvi
i. Thes. i
g
v. Id.
xi
X
xxvii
xxii
xxviii
ii
A
iiii. Id.
xii
xi
xxix
xxiii
xxx
iii
b
iii. Id.
xiii
xii
xxxi
xxiiii
xxxii
iiii
c
Prid. Id
xiiii
xiii
xxxiii
Iohn i
xxxiiii
V
d
Idus.
XV
xiiii
Iosue. i
ii
Iosue. ii
ii Thes. i
e
xvii. kl.
xvi
XV
iii
iii
iiii
ii
f
xvi. kl.
xvii
xvi
v
iiii
vi
iii
g
xv. kl.
xviii
xvii
vii
V
viii
i Timo i
A
xiiii. kl.
xix
xviii
ix
vi
X
ii. iii
b
xiii. kl.
XX
xix
xi
vii
xii
iiii
c
xii. kl.
xxi
XX
xiii
viii
xiiii
V
d
xi. kl.
xxii
xxi
XV
ix
xvi
vi
e
a. kl.
xxiii
xxii
xvii
X
xviii
ii. Tim. i
f
ix. kl.
xxiiii
xxiii
xix
xi
XX
ii
g
viii. kl.
xxv
Annuncia.
xxiiii
xxi
xii
xxii
iii
A
vii. kl.
xxvi
xxv
xxiii
xiii
xxiiii
iiii
b
vi. kl.
xxvii
xxvi
Iudic. i
xiiii
Iudic. ii
Titus, i
c
v. kl.
xxviii
xxvii
iii
XV
iiii
ii. iii
d
iiii. kl.
xxix
xxviii
V
xvi
vi
Phile. i
e
iii. kl.
xxx
xxix
vii
xvii
viii
Hebre. i
f
Prid. kl.
xxxi
xxx
ix
xviii
X
ii
88

KALENDAR

1552
f[ MARCHE HATH .XXXI, DAYES,
Morning prayer.
Enening praier.
Psalmes.
i. Lesson. J ii. Lesson
1
i. Lesson.
ii. Lesson
iii
A
Kalend.
xxx
i
Deut. vii. Luk. xii.
Deu. viii
Ephe. vi.
e
vi. No.
i
ix
xiii
X
Philip, i.
xi
f
v. No.
ii
xi
xiiii
xii
ii
g
iiii. No.
iii
xiii
XV
xiiii
iii
xix
A
iii. No.
iiii
XV
xvi
xvi
iiii
viii
b
Prid. No
V
xvii
xvii
xviii
Collos. i.
c
Nonas.
vi
xix
xviii
XX
ii
xvi
d
viii. Id.
vii
xxi
xix
xxii
iii
V
e
vii. Id.
viii
xxiii
XX
xxiiii
iiii
f
vi. Id.
ix
xxv
xxi
xxvi
i. thessa. i.
xiii
g
v. Id.
Bquinoctium
X
xxvii
xxii
xxviii
ii
ii
A
iiii. Id.
Sol in ariete
xi
xxix
xxiii
xxx
iii
b
iii. Id.
xii
xxxi
xxiiii
xxxii
iiii
x
c
Prid. Id.
xiii
xxxiii
John. i.
xxxiiii
v
d
Idus.
xiiii
Iosue. i.
ii
Iosue. ii.
ii. thessa. i.
xviii
e
xvii. kl.
Aprilis.
XV
iii
iii
iii
ii
vii
f
xvi. kl.
xvi
iiii
iiii
iiii
iii
g
xv. kl.
xvii
V
V
V
i. Timo. i
XV
A
xiiii. kl.
xviii
vi
vi
vi
ii. iii
iiii
b
xiii. kl.
xix
vii
vii
vii
iiii
c
xii. kl.
XX
viii
viii
viii
v
xii
d
xi. kl.
xxi
ix
ix
ix
vi
i
e
a. kl.
xxii
X
X
xi
ii. Timo. i.
f
ix. kl.
xxiii
xii
xi
XX
ii
ix
g
viii. kl.
Annunciacion
xxiiii
xxi
xii
xxii
iii
A
vii. kl.
xxv
xxiii
xiii
xxiiii
iiii
xvii
b
vi. kl.
xxvi
Iudic. i.
xiiii
Iudic. ii.
Titus. i.
vi
c
». kl.
xxvii
iii
XV
iiii
ii. iii
d
iiii. kl.
xxviii
V
xvi
vi
Philem. i.
xiiii
e
iii. kl.
xxix
vii
xvii
viii
Hebre. i.
iii
f
Prid. kl.
xxx
ix
xviii
X
ii.
KALENDAR 1661

89

MARCH HATH XXXJ. DAYES

3 The Moon hath xxx.

1 [ 1

Morning prayer

Evening prayer

i. Lesson

2. Lesson

i. Lesson

2. Lesson

iii

1

D

Kalend.

'David* Arch-7aB. of* Menevia

Deut. IB.

Luke. 12.

Deut. 16.

Eph. 6.

2

E

6. No.

'Cedde, ">or Chad B. of Litchf.

xvii

xiii

xviii

Phil. 1.

xi

3

F

5- No.

xix

xiv

XX

ii

4
G
4. No.
xxi
xv
xxii
iii
xix
S
A
3. No.
xxiv
xvi
xxv
iv
viii
6
B
pr. No.
xxvi
xvii
xxvii
Col. 1.
7
C
Nonae
-Perpetua* Mauritan. ?»M.
xxviii
xviii
xxix
ii
xvi
8
D
8. Id.
xxx
xix
xxxL
iii
V
9
E
7. Id.
xxxii
XX
Tromi
iv
10
F
6. Id.
xxxiv
xxi
Josh. 1.
1. Thes. 1.
xiii
11
G
5- Id.
Josh. 2.
xxii
iii
ii
ii
12
A
4. Id.
2Gregorig 7»MB. of Rome*, ft C
iv
xxiii
V
iii
13
B
3- Id.
vi
xxiv
vii
iv
X
14
C
pr. Id.
viii
John. 1.
ix
v
IS
D
Jdus
X
ii
xxiii
2. Thes. 1.
xviii
16
E
17. Ka.\.Apr.
xxiv
iii
Judg. 1.
ii
vii
1718
F
G
16. Kl.
15- Kl.
e
'Edward 7"K. of 7. West Saxons
ludg. 2.
iv
iv V
iii. V
iii
1. Tim. 1.
XV
19
A
14. Kl.
vi
vi
vii
ii, iii.
iv
20
B
13- Kl.
viii
vii
ix
iv
21
C
12. Kl.
'Benedict 7i> Abbot
X
viii
xi
V
xii
22
D
11. Kl.
xii
ix
xiii
vi
i
23
E
10. Kl.
xiv
X
XV
2. Tim. 1.
24
F
9. Kl.
Tast
xvi
xi
xvii
ii
ix
2S
G
8. Kl.
Annunc. 1Ot Mary.
xii
iii
26
A
7. Kl.
xviii
xiii
xix
iv
xvii
27.
B
6. Kl.
XX
xiv
xxi
Titus. 1.
vi
23
C
S- Kl.
Ruth. L
XV
Ruth 2.
ii, iii
29
D
4. Kl.
iii
xvi
iv
Philem
XIV
3°
F.
3- Kl.
l.Sam.1.
xvii
l.Sam.2.
Hebr. 1.
iii
3i-
F
pr. Kl.
iii
xviii
iv
ii
90 KALENDAR Sources
£ APRILIS,

T7- -r Aprilis habet dies .xxx. Luna .xxix.
"¦ *-1 Nox habet horas .x. Dies vero .xiiij.
DenuB et vndenus est mortis vulnere plenus.
g Aprilis.

xi

A

iiii

No.

b

iii

No.

xix

c

pridie No.

viij

d

None.

xvi

e

viii

Id.

V

f

vii

Id.

g

vi

Id.

xiij

A

V

Id.

ij

b

iiii

Id.

c

iii

Id.

X

d

pridie Id.

e
Idus.
xviij
£
xviii
kal.
vij
g
xvii
kal.
A
xvi
kal.
XV
b
XV
kal.
iiij
c
xiiii
kal.
d
xiii
kal.
xij
e
xii
kal.
3
£
xi
kal.
g
X
kal.
ix
A
ix
kal.
b
viii
kal.
xvij
c
vii
kal.
vj
d
vi
kal.
e
V
kal.
xiiij
f
iiii
kal.
ij
g
iii
kal.
A
pridie
kal.
Richardi episcopi & cofessoris. noue lectionum.
Ambrosij epi & doctoria. inferius dup. ix. lectionu.
Sol in tauro.
xviii kal. Maij. Tyburtij valeriani & maximia. mar. iij. le.
Claues rogationum.
Alphegi episcopi & martyris. trium lectionum.
Georgij. marty. inferiua dup. iij. lee. cii regi. chori.
Marci euage. iferius d. iij. le. Letania maior. Vltimum pascha.
Vitalis martyris. triu lect. cii regimine chori.
Egressus noe de area.
Depositio act! erkenwaldi epi londou. diocesia.
Se probat in vere virea aprilis habere.
Cuncta renascuntur, pori tunc apperiuntur.
In quo scalpescit corpus, sanguis quoque creacit.
Ergo Boluatur venter, cruor et minuatur.
KALENDAR 1549

91

APRILL.

«/

Vprill.

Matins.

Euens
ong.
<t Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
e
Kalend.
i
Iudi. xi
Iohn. xix
Iudi. xii
Hcbre. iii
A
iiii. No.
ii
ii
xiii
XX
xiiii
iiii
b
iii. No.
iii
iii
XV
xxi
xvi
V
c
Prid. No
iiii
iiii
xvii
Actes. i
xviii
vi
d
Nonas.
V
V
xix
ii
xx
vii
e
viii. Id.
vi
vi
xxi
iii
Ruth, i
viii
f
vii. Id.
vii
vii
Ruth, ii
iiii
iii
ix
g
vi. Id.
viii
viii
iiii
V
i. Regu. i
X
A
v. Id.
ix
ix
i. RegQ ii
vi
iii
xi
b
iiii. Id.
X
X
iiii
vii
V
xii
c
iii. Id.
xi
xi
vi
viii
vii
xiii
d
Prid. Id
xii
xii
viii
ix
ix
Iacob. i
e
Idus.
xiii
xiii
X
X
xi
ii
f
xviii. kl.
xiiii
xiiii
xii
xi
xiii
iii
g
xvii. kl.
XV
XV
xiiii
xii
XV
iiii
A
xvi. kl.
xvi
xvi
xvi
xiii
xvii
V
b
xv. kl.
xvii
xvii
xviii
xiiii
xix
i. Peter, i
c
xiiii. kl.
xviii
xviii
XX
xv
xxi
ii
d
xiii. kl.
xix
xix
xxii
xvi
xxiii
iii
e
xii. kl.
XX
XX
xxiiii
xvii
xxv
iiii
f
xi. kl.
xxi
xxi
xxvi
xviii
xxvii
V
g
x. kl.
xxii
xxii
xxviii
xix
xxix
ii. Peter, i
A
ix. kl.
xxiii
xxiii
xxx
XX
xxxi
ii
b
viii. kl.
xxiiii
xxiiii
ii. Reg. i
xxi
ii. Reg. ii
iii
c
vii. kl.
xxv
Mar. Euan.
xxv
iii
xxii
iiii
i. Iohn. i
d
vi. kl.
xxvi
xxvi
v
xxiii
vi
ii
e
v. kl.
xxvii
xxvii
vii
xxiiii
viii
iii
f
iiii. kl.
xxviii
xxviii
ix
xxv
X
iiii
g
iii. kl.
xxix
xxix
xi
xxvi
xii
V
A
Prid. kl.
xxx
xxx
xiii
xxvii
xiiii
ii. iii. Iho
92

KALENDAR

1552
C APRILL
HATH .XXX, DA YES.
Morning prayer.
Kneningpra ier.
C Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
g
Kalend.
i
Iudic. xi
Iohn. xix
Iudi. xii.
Hebre. iii.
xi
A
iiii. No.
ii
xiii
XX
xiiii
iiii
b
iii. No.
iii
XV
xxi
xvi
v
xix
c
Prid. No
iiii
xvii
Actes. i.
xviii
vi
viii
d
Nonas.
V
xix
ii
XX
vii
xvi
e
viii. Id.
vi
xxi
iii
Ruth. i.
viii
V
f
vii. Id.
vii
Ruth. ii.
iiii
iii
ix
g
vi. Id.
viii
iiii
v
i. Regu. i.
X
xiii
A
v. Id.
ix
i. Regu. ii
vi
iii
xi
ii
b
iiii. Id.
X
iiii
vii
V
xii
c
iii. Id.
xi
vi
viii
vii
xiii
X
d
Prid. Id.
Sol in tau.
xii
viii
ix
ix
Iacobi. i.
e
Idus.
xiii
X
x
xi
ii
xviii
f
xviii. kl.
Mali.
xiiii
xii
xi
xiii
iii
vii
g
xvii. kl.
XV
xiiii
xii
XV
iiii
A
xvi. kl.
xvi
xvi
xiii
xvii
v
XV
b
xv. kl.
xvii
xviii
xiiii
xix
i. Petri, i.
iiii
c
xiiii. kl.
xviii
XX
XV
xxi
ii
d
xiii. kl.
xix
xxii
xvi
xxiii
iii
xii
e
xii. kl.
XX
xxiiii
xvii
xxv
iiii
i
f
xi. kl.
xxi
xxvi
xviii
xxvii
V
g
a. kl.
xxii
xxviii
xix
xxix
ii. Petri, i.
ix
A
ix. kl.
S. George.
xxiii
xxx
XX
xxxi
ii
b
viii. kl.
xxiiii
ii. Reg. i
xxi
ii. Reg. ii.
iii
xvii
c
vii. kl.
Marke eua.
xxv
iii
xxii
iiii
i. Iohn. i.
vi
d
vi. kl.
xxv
v
xxiii
vi
ii
e
v. kl.
xxvii
vii
xxiiii
viii
iii
xiiii
f
iiii. kl.
xxviii
ix
xxv
x
iv
iii
g
iii. kl.
xxix
xi
xxvi
xii
V
A
Prid. kl.
xxx
xiii
xxvii
xiiii
ii. iii. Iohn.
KALENDAR 1661

93

APRILL HATH XXX. DAYES.

3 The Moon hath xxix.

1 \ 1

Morning. prayer

Evening. prayer

1. Lesson

2. Lesson

1. Lesson

2. Lesson

1.

G

Kalend.

1. Sam. 6.
Joh. 19.
L Sam. 6.
Hebr. 3.
xi
2
A
4. No.
vii
XX
viii
iv
3
B
3. No.
'Richard 7aB. of Chichester
ix
xxi
X
v
xix
4
C
pr. No.
'Ambrose 7»B. of Millan.
xi
Acts. 1
xii
vi
viii
5
D
Nonas
xiii
ii
xiiii
vii
xvi
6
E
8. Id.
XV
iii
xvi
viii
V
7
F
7. Id.
xvii
iv
xviii
ix
8
G
6. Id.
xix
V
XX
X
xiii
9-
A
5- Id.
xxi
vi
xxii
xi
ii
10
B
4. Id.
xxiii
vii
xxiv
xii
11
C
3- Id.
xxv
viii
xxvi
xiii
X
12
D
pr. Id.
xxvii
ix
xxviii
Jam. 4.
13
E
Idus
xxix
X
xxx
ii.
xviii
14.
F
18.. Kl. Maij
xxxi
xi
2. Sam. 1.
iii
vii
15
G
17. Kl.
2. Sam. 2.
xii
iii
iv
16
A
16. Kl.
iv
xiii
V
V
XV
17
B
IS- Kl.
vi
xiv
vii
1. Pet. 1.
iv
18
C
14. Kl.
viii
XV
ix
ii
19
D
13- Kl.
'Alphege "»Arch-B. of Cant.
X
xvi
xi
iii
xii
20
E
12. Kl.
xii
xvii
xiii
iv
i
21
F
11. Kl.
xiv
xviii
XV
v
22
G
10. Kl.
xvi
xix
xvii
2. Pet. 1.
ix
23
A
9. Kl.
S. George "M.
xviii
XX
xix
ii
24
B
8. Kl.
XX
xxi
xxi
iii
xvii
25
C
7. Kl.
'¦iS Mark Evang. 7o& Mart.
xxii
1. Job. 1.
vi
26
D
6. Kl.
ysrii
xxiii
YYli<
ii
27
E
5- Kl.
xxiv
xxiv
1. Kings. 1
iii
xiv
28
F
4. Kl.
1. Kings. 2.
xxv
iii
iv
iii
2930
G A
3. Kl.
pr. Kl.
ivvi
xxvi xxvii
V vii
V
2, 3. Iohn
94

KALENDAR Sources

MAIUS,

XT T Maiua habet dies .xxxi. Luna .xxx.
J*. -I-* Nox habet horas .viij. Dies vero .xvi.
Tertiua occidit et septimua ora relidit.
xi b Maij Aplorum philippi & iacobi. inferius duplex .iij. lect.

Inuentio acte crucis. mi. du. ij. lee. meo. de mar. alexandro & euentio.

Iohania ante porta latina. Inuit. tripl. iij. lect.
Iohia epi & confeaao. de beuerlaco. iij. le. cii regi. cho.
Tranalatio sancti nicolai. cu regimine chori.
Sctorum gordiani k epimachi martyrum. trium lect.
Sctorum nerei, achillei, atque pancratij. iii. lectionu.
Sol in geminis,
<t Nota quod fea. traal. ». cedde epi aemper debet celebrari dnica
(proxima ante aace. dni. cu regi. chori.
Iunii.

Dustani epi & confess, ix. lee. meo. de seta potetiana.

Festum sancti aaluatoria.
Aldelmi epi & confes. media leo. de scto vrbano. ix. lect.
Augustini anglorura apli. inferiua duple, ix. lectionu.
Germani epi. & confeaaoria. trium lectionum.

Petronille virgi. no mar. iij. lee. cii noc. cu extra, oct. aancte trinita.
(contigerit.
Maio secure, laxari ait tibi cure.
Soindatur vena, sed balnea dentur amena.
Cum calidia rebus, sint f ercula aeu speoiebua
Potibus astricta, ait saluia turn benedicta.

c

vi

No.

xix

d

v

No.

viii

e

iiii

No.

f

iii

No.

xvi

o

pridie No.

v

A

None.

b

viii

Id.

xiii

c

vii

Id.

ii

d

vi

Id.

e
V
Id.
X
f
iiii
Id.
g
iii
Id.
xviii
A
prid.
Id.
vii
b
Hub.
c
xvii
kal.
xv
d
xvi
kal.
iiii
e
XV
kal.
f
xiiii
kal.
xii
g
xiii
kal.
i
A
xii
kal.
b
xi
kal.
ix
c
X
kal.
d
ix
kal.
xvii
e
viii
kal.
vi
f
vii
kal.
g
vi
kal.
xiii
A
V
kal.
iii
b
iiii
kal.
c
iii
kal.
xi
d
pridie
kal.
p, o o* > TO

a." o* > to ~* n p.

•a' E E

< £. <. S. x
E £ R- " *" E *" L. ~ •"' R- „
• r- E £ .- • ^ E £ g r- E >r

o cr > oq -*. a> c° cr > <ro ~> o c° cr
TJ =: £: f <. i. S. Z "3 Si Hi •"= -¦ ?5
a. " ?¦ u • .-• p: o 2. • ."• M • p.
.. £ >-' _ bq,,pimZ'z;™

¦ r- a: a: a: < < £. g. £ r- p: --¦ p; a. g- a r
P E £ £ •; e E •; * * S s S S S « I £ c
xxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxs-<<<<3:3:
X X ¦*' < ^ < •* — : 3. " **' 3- 3' *"' 3.

X J" <. <

< < <: 3:

xxxxxxxxxxxxxxxxxxxxx x p/ <. <. <. <
x x x x x x x x x x x x s- < s. < < c: c: 3: — c: —
x x S' 5 ¦* ¦* ** c: =: =: "" £ " c

(0en x
TO x X X

=1 L: * ii S. x- I % g: B. x- S: < 51 I. B. x' I 3 g: B. x S= < E: -¦ I: E. 5'

se x

x b x a.

X X
3. <

K x Jt

A

fts

•MM 5 .. X
a: x x S. " a:

p XX X

xx o
5: B. * -•'

x x 3: 3:

2 x 3: S. X.

i r

96

KALENDAR 1552

C MAYE HA TH, XXXI. DA YES

Morning prayer.

Enening prayer.

C Psalmes.

i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson.
xi
b
Kalend. Philip & la.
ii. Re. xv.
Acte. viii
ii. Re. xvi
Iudas. j..
c
vi. No.
ii
xvii
xxviii
xviii
Roma, i
xix
d
v. No.
iii
xix
Math, i
XX
ii
viii
e
iiii. No.
iiii
xxi
ii
xxii
iii
f
iii. No.
v
xxiii
iii
xxiiii
iiii
xvi
g
Prid. No.
vi
iii. Regu.i
iiii
iii. Reg.t.
v
V
A
Nonas.
vii
ii
v
ii.
vi
b
viii. Id.
viii
iii
vi
iiii
vii
xiii
c
vii. Id.
ix
V
vii
ix
viii
ii
d
vi. Id.
X
ix
viii
X
ix
e
v. Id. Sol in Ge.
xi
xi
ix
xii
X
X
f
iiii. Id.
xii
xiii
X
xiiii
xi
g
iii. Id.
xiii
XV
xi
xvi
xii
xviii
A
Prid. Id.
xiiii
xvii
xii
xviii
xiii
vii
b
Idus.
XV
xix
xiii
XX
xiiii
c
xvii. kl. I unit.
xvi
xxi
xiiii
xxii
XV
XV
d
xvi kl.
xvii
iiii. Re. i
XV
iiii. Re. ii.
xvi
iiii
e
xv kl.
xviii
iii
xvi
iiii
i. Cor. i
f
xiiii kl.
xix
v
xvii
vi
ii
xii
g
xiii kl.
XX
vii
xviii
viii
iii
i
A
xii kl.
xxi
ix
xix
X
iiii
b
xi kl.
xxii
xi
XX
xii
V
ix
c
x kl.
xxiii
xiii
xxi
xiiii
vi
d
ix kl.
xxiiii
XV
xxii
xvi
vii
xvii
e
viii kl.
xxv
xvii
xxiii
xviii
viii
vi
f
vii kl.
xxvi
xix
xxiiii
XX
ix
e
vi kl.
xxvii
xxi
xxv
xxii
X
xiiii
A
v kl.
xxviii
xxiii
xxvi
xxiiii
xi
iii
b
iiii kl.
xxix
xxv
xxvii
xxv
xii
c
iii kl.
xxx
i. Esdr. i.
xxviii
i. Esd. ii
xiii
xi
d
Prid. kl.
xxx
iii
Mark. i.
iiii
xiiii
KALENDAR 1661

97

MAY HATH XXXJ. DA YES.

3 The Moon hath xxx.

I

f

Morning

Evenz'w^

I J

I

prayer

prayer

1. Lesson

2 Lesson

1. Lesson

2 Lesson

ii

1

B

Kalend

'aS. Phil & S. lac. ?»Ap. & M.

Iude
2
C
6. No.
l.Kings.8.
Acts 28.
LKings.9.
Rom. 1
xix
3
D
5- No.
-Invention of the Cross.
X
Mat. 1.
xi
ii
viii
4
E
4. No.
xii
ii
Till
iii
s
F
3- No.
xiv
iii
XV
iv
xvi
6
G
pr. No.
7*S.2IohnEvang.*ante'»port.
xvi
iv
xvii
V
V
7
A
Nonte
[latin.
xviii
V
TIT
vi
8
B
8. Id.
XX
vi
xxi
vii
xiii
9
C
7. Id.
xxii
vii
2. Kings. 1
viii
ii
10
D
6. Id.
2. Kings. 2.
viii
iii
ix
11
E
5- H.
iv
ix
V
x
X
12
F
4. Id.
vi
X
vii
xi
13
G
3- Id.
viii
xi
ix
xii
xviii
14
A
pr. Id.
X
xii
xi
xiii
vii
15
B
Idus
xii
xiii
xiii
xiv
16
C
17. Kl. Iunij
xiiii
xiv
XV
xv
XV
17
D
16 Kl.
xvi
xv
xvii
xvi
iv
18
E
IS Kl.
xviii
xvi
xix
1. Cor. 1.
19
F
14 Kl.
2Dunstan '"Arch. B. of Cant.
XX
xvii
xxi
ii
xii
20
G
13 Kl.
xxii
xviii
¦nriii
iii
i
21
A
12 Kl.
xxiv
xix
XXV
iv
22
B
11 Kl.
Ezra 1
XX
Ezra 3.
V
ix
23
C
10 Kl.
iv
xxi
V
vi
24
D
9 Kl.
vi
xxii
vii
vii
xvii
25
E
8 Kl.
ix
xxiii
Neh. 1
viii
vi
26
F
7 Kl.
2 Aug: ~*y. first Arch B. of Cant
Neh. 2
xxiv
iv
ix
27
G
6 Kl.
Ven. Bede pr.
V
xxv
vi
X
xii'
28
A
S Kl.
viii
xxvi
ix
xi
iii
29
B
4 Kl.
CH. II. Nat. et Ret.
X
xxvii
T\\\
xii
3°
C
3 Kl.
Ester. 1.
xxviii
Ester 2.
xiii
xi
31
D
pr Kl.
iii
Mark. 1.
iv
xiv 1.
98 KALENDAR Sources
IUNIUS,

xr t Iuniua habet dies .xxx. Luna .xxix.
**• *-* Nox habet horas .vj. Dies, vero .xiiij.
Denua pallescit, quindenus federa ne3cit.
e Iunij Nicomedis martyris. trium lectionum.
xix f iiii No. Sctorum marcelini & petri mar. inuita. trip. iij. lee.
viii g iii No.
xvi A pridie No.
v b None Bonifacij socioruque eius marty. iuita. dup. iij. lee.
c viii Id.
xiij d vii Id.
ii e vi Id. Sanctorum medardi & gildardi confes. iii. lectionum.
f v Id. Trasla. scti edmudi mar. meo. & media lee. de mar. primo & f eliciano.
x g iiii Id. (inuit. tri. ix. lectionum.
A iii Id. Barnabe apli. inuita. triplex, nouem lectionum.
xviii b pridie Id. Sanctorum baailidis, cyrini, & naboria. iii. lctonu.
vii c Idus. Sol in cancro. Solstitium.
d xviii kal. Iulij. Baailii epi & confeaaoria. trium lectionum
xv e xvii kal. Sctorum viti & modesti atque creacetie. triii lectionu.
iiii f xvi kal. Trasla. scti richardi. de. a. cyrico & iul. ix. le.
g xv kal.
xii A xiiii kal. Sanctorum marci & marcelliani. inuita. dup. iii. lee.
i b xiii kal. Sctorum geruaaij & prothasij. iuit. dup. iii. lectionu.
c xii kal. Tras. a. edwardi regis h mar. ix. le. nisi facte fuerit in. xl.
ix d xi kal.
e x kal. Albani protomartyris. ix. lectionum.
xvii f ix kal. Etheldrede virgia. iii. lectio, cu noc. Vigilia.
vi g viii kal. Natiuitas scti iohia baptiste. minus duple, ix. lect.
A vii kal.
xiiii b vi kal. Sctorum iohania & pauli marty. inuita. duple, iii. le.
iii c v kal.
d iiii kal. Leonis pape & confes. triii. lee. cii. noc. Yigilia.
xi e iii kal. Petri aplorum & pauli. minus duplex .ix. lectionum.
f pridie kal. Comeoratio Rcti pauli. inuita. trip. ix. lectionu.
Poat peraonas tree librum regum dare debea. Deua omnium.
In iunio gentea perturbat medo bibentea.
Tumque nouellarum fuge potua ceruisiarum
Ne noceat cholera : valet iata ref ectio vera.
Lactuce frondes ede, ieiunus bibe fontea

KALENDAR T549

99

IUNE.

c

lune.

Matins

Euens
ong.
C Psalmes
i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
e
Kalend.

i
i. Esd. vi
Mark, ii
i. Esd. vii
i. Cor. xv
f
mi No.
ii
ii
viii
iii
ix
xvi
R
iii. No.
iii
iii
X
iiii
ii. Esd. i
ii. Cor. i
A
Prid. No.
iiii
iiii
ii. Esd. ii
V
iii
ii
b
Nonas.
V
V
iiii
vi
V
iii
c
viii. Id.
VI
vi
vi
vii
vii
iiii
d
vn Id.
vii
vii
viii
viii
ix
v
e
vi. Id.
viii
viii
X
ix
XI
VI
f
v. Id.
ix
ix
xii
X
xiii
vii
K
iiii. Id.
X
X
Hester, i
xi
Hester, ii
Vlll
A
iii. Id.
xi
Barna. apo.
xi
iii
Act. xiiii.
iiii
Actes. xv
b
Prid. Id
xii
xii
V
Mar. xii
vi
ii. Cor. ix
c
Idus.
xiii
xiii
vii
xiii
viii
X
d
xviii. kl.
xiiii
xiiii
ix
xiiii
lob. i
xi
e
xvii. kl.
XV
XV
lob. ii
XV
iii
xu
f
xvi. kl.
xvi
xvi
iiii
xvi
V
xiii
g
xv. kl.
xvii
xvii
vi
Luke, i
vii
Galath. i
A
xiiii. kl.
xviii
xviii
viii
ii
ix
u
b
xiii. kl.
xix
xix
X
iii
xi
in
c
xii. kl.
XX
XX
xii
iiii
xiii
iiii
d
xi. kl.
xxi
Xxi
xiiii
V
xv
V
e
*. kl.
xxii
xxii
xvi
vi
xvii xviii
VI
f
ix. kl.
xxiii
xxiii
xix
vii
XX
Ephe. i
g
viii. kl.
xxiiii
Na. Io. ba.
xxiiii
Mala. iii.
Math, iii
Mala, iiii
math.xiiii
A
vii. kl.
xxv
xxv
lob. xxi
Lu. viii
lob. xxii
Ephe. ii
b
vi. kl.
xxvi
xxvi
xxiii
ix
xxiiii xxv
m
c
». kl.
xxvii
xxvii
xxvi xxvii
X
XXVIII
nu
d
iiii. kl.
xxviii
xxviii
xxix
xi
xxx
V
e
iii kl.
xxix
S. Peter.
xxix
xxxi
Actes. iii
xxxii
Actes. iiii
f
Prid. kl.
xxx
xxx
xxxiii
Luke, xii
xxxiiii
Ephe. vi
100

KALENDAR 1552

<[ IUNE HATH, XXXI. DAYES.

Morning prayer

Enening praier

C Psa

mes.

i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
e
Kalend.
i. Esd. iiii
Marke. ii
i. Esdr. v
i. Cor. xv
xix
f
iiii. No.
ii
vi
iii
vi
xvi
Vlll
g
iii. No.
iii
vii
iiii
vii
ii. Corin. i.
xvi
A
Prid. No
iiii
viii
V
viii
ii
71
b
Nonas.
v
ix
vi
X.
iii
c
viii. Id.
vi
ii. Esdr. i
vii
iii
iiii
Xlll
d
vii. Id.
vii
iiii
viii
V
V
11
e
vi. Id.
viii
vi
ix
viii
vi
f
v. Id.
ix
ix
x
xiii
vii
X
g
iiii. Id.
X
Hester, i.
xi
Hester, ii
viii
A
iii. Id.
xi
iii.
Acte. xiiii
iiii
Actes. xv.
xvtu
b
Prid. Id.
xii
V
Mar. xii.
vi
ii. corin. ix
vii
c
Idus.
Sol in can.
xiii
vii
xiii
viii
X
d
xviii. kl.
Iulii.
xiiii
ix
xiiii
lob. i
xi
XV
e
xvii. kl.
xv
lob. ii
XV
iii
xii
llll
f
xvi. kl.
xvi
iiii
xvi
V
xiii
g
xv. kl.
Terme begin .
xvii
vi
Luke. i.
vii
Galath. i.
Xll
A
xiiii. kl.
xviii
viii
ii.
ix
ii
I
b
xiii. kl.
xix
X
iii
xi
iii
c
xii. kl.
XX
xii
iiii
xiii
iiii
IX
d
xi. kl.
xxi
xiiii
V
XV
V
e
x. kl.
xxii
xvi
vi
xvii. xviii
vi
xvn
t
ix. kl.
xxiii
xix
vii
XX
Ephesi. i.
VI
g
viii. kl.
Iohn Baptist
xxiiii
Mai. iii
Math. iii.
Mai. iiii
Math, xiiii
A
vii. kl.
xxv
lob. xxi
Luke, viii
lob. xxii
Ephesi. ii
Xllll
b
vi. kl.
xxvi
xxiii
ix
xxiiii xxv
iii
III
c
v. kl.
XXVII
xxvi xxvu
X.
xxviii
iiii
d
iiii. kl.
xxviii
xxix
xi
xxx
V
XI
e
iii. kl.
S. Peter ap.
xxix
xxxi
Actes. iii.
xxxii
Actes. iiii
t
Prid. Kl.
xxx
xxxiii
Luke, xii
xxxiiii
Ephesi. vi
KALENDAR 1661

101

IUNE HATH XXX. DAYES.

3 The Moon hath xxix.

1

(

Morning

Evening

1 I

1

prayer

prayer

i. Lesson

2. Lesson

i. Lesson

2. Lesson

1
E
Kalend
2Nicomede 7aRora. Fr. & M.
Ester. 6.
Mark. 2.
Ester 6.
1. Cor. is.
xix
2
F
4. No.
vii
iii
viii
xvi
viii
3
G
3. No.
ix
iv
lob. 1.
2. Cor. 1.
xvi
4
A
pr. No
lob. 2.
V
iii
ii
V
5
B
Nonas
SBoniface 7,lB. of Mentz
iv
vi
V
iii
6
C
8. Id.
[&M.
vi
vii
vii
iv
xiii
7
D
7. Id.
viii
viii
ix
V
ii
8
E
6. Id.
X
ix
xi
vi
9
F
5- Id.
xii
X
xiii
vii
X
10
11
G A
4. Id.
3: Id.
7»S. Barnab, Apost. '»& M.
xiv
xi
XV
viii
xviii
12
B
pr. Id.
xvi
xii
xvii xviii
ix
vii
13
C
Idus
xix
xiii
XX
x
14
D
18. Kl. hdy
xxi
xiv
xxii
xi
XV
IS
E
17. Kl.
xxiii
XV
xxiv. xxv.
xii
iv
16
F
16. Kl.
xxvi. xxvii.
xvi
xxviii
xiii
17
G
IS- Kl
S. Alban M.
xxix
Luke. 1
TTT
Galat. 1.
xii
18
A
14. Kl.
xxxi
ii
ttyH
ii
i
19
B
13. Kl.
xxxiii
iii
xxxiv
iii
20
C
12. Kl.
'"Transl: of 2Edw* *>K.of y.
xxxv
iv
xxxvi
iv
ix
21
D
11. Kl.
[W. Sax.
xxxvii
V
xxxviii
V
22
E
10. Kl.
YinriT
vi
xl
vi
xvii
23
F
9. Kl.
'aFast
xii
vii
xiii
Eph. 1.
vi
24
G
8. Kl.
Nativ. ""Of S. Iohn Bapt :
25
A
7. Kl.
Prov. 1
viii
Prov. 2.
ii
xiv
26
B
6. Kl.
iii
ix
iv
iii
iii
27
C
5- Kl.
v
X
vi
iv
28
D
4. Kl.
'¦Fast
vii
xi
viii
V
xi
29
E
3. Kl.
S Pet. Apost. ?»& M.
30
F
pr. Kl.
ix
xii
X
vi
102

KALENDAR Sources

s>

IULIUS.

17" t Iuliua habet dies .xxxi. Luna .xxx.
-*-^- *-* Nox habet horas .viii. Diea vero .xvi.
Tredecimus mactat : iuli denus labefactat.
xix g lulii. Octa. scti iohanis baptiste. inuita. dup .iii. lectio.
viii A vi No. Visitatio bte marie, dup. meo. de for. sub siletio

A
b

XViiii

xui

xvii vi

im

XVlllvii

No.
No.
iii No.
pridie No.
None. viii Id. Id.
vi Id.
v Id.
iiii Id.
iii Id.
prid. Id.
Idus. xvii kal.
xvi kal.
xv kal.
xiiii kal.
kal.
kal. kal.
kal. kal.
kal.
kal. kal.
kal. kal.kal.

Traslatio & ordinatio act! martini .ix. lectionu.
Octa. aplorum petri & pauli. inuita. dup .ix. lctonu.
Tralatio scti thome martyris .ix. lectionum.
Dnica prima post fes. tras. a. tho. cele. fea. reliquiaru .ix. lectionu.
Sctorum septe fratrii martyrii. inuitata. dup .iij. lect.
Traa. a. bndicti abbatis .ix. le. ni8i fete fuerint i. xl. tunc fiat. iij. le. &
(iui. dup.

Sol in leone.
Tranalatio scti swithini aocioriique eiua.ix. lctonu.
Auguati. Traslatio sancti osmudi .ix lectionu.
Kenelmi regis & marty. inuita. duple, triii lectio.
Arnulphi episcopi & martyris. trium lectionum.

Diea caniculare3.

Xlll
xii

vm
vii

Margarete Virginia & martyris .ix. lectionum.
Praxedia virginis no marty. trium lectionum.
Marie Magdalene, inuita. triple, nonem lectionu.
Apollinaria epiacopi & marty. trium lectionum.
Chriatine virgis & mar .iij. lee. cum noc.
Iacobi apoatoli. inferiua duple .ix. lectionum.
Anne matria marie, inuita. triplex .ix. lectionu.
Sctorum septe dormietiu mar. inuita. dup .iij. lect.
Sanaonis epiacopi. inuita. duple, trium lectionu.
Sanctorum felicis & fauatini. inuita. dup. triii. lect.
Sctorum abdon & aennea marty. inuita. dup .iij. lee.
pridie kal. Germani epi & confeaaoria. trium lectionum.
Et post aansonem, aapientem da salomonem. In principio.
Qui vult aolamen, iulio probet hoc medicamen.
Venam non Bcindat, nee ventrem potio ledat.
Somnum compescat, et balnea cuncta pauescat.
Sana recens unda, simul allia, saluia munda.

Vigilia.

miiii

KALENDAR

103
1549
IULY.
cl
uly.
Matins
Euen
ong.
C Psalmes.

i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson
g
Kalend.
i
iob. xxxv
Luk. xiii.
iob. xxxvi
Philip, i.
A
vi. No.
ii
xxxvii
xiiii
xxxviii
ii
b
v. No.
iii
iii
xxxix
xv
xl
iii
c
iiii. No.
iiii
iiii
xii
xvi
xiii
iiii
d
iii. No.
v
V
Prouer. i
xvii
Prou. ii.
Collos. i.
e
Prid. No
vi
vi
iii
xviii
iiii
ii
f
Nonas.
vii
vii
V
xix
vi.
iii
g
viii. Id.
viii
viii
vii
XX
viii
iiii
A
vii. Id.
ix
ix
ix
xxi
X
i. Thes. i
b
vi. Id.
X
X
xi
xxii
xii
ii
c
v. Id.
xi
xi
xiii
xxiii
xiiii
iii
d
iiii. Id.
xii
xii
XV
xxiiii
xvi
iiii
e
iii. Id.
xiii
xiii
xvii
John. i
xviii
V
f
Prid. Id
xiiii
xiiii
xix
ii
XX
ii Thes. i
g
Idus.
xv
XV
xxi
iii
xxii
ii
A
xvii. kl.
xvi
xvi
xxiii
iiii
xxiiii
iii
b
xvi. kl.
xvii
xvii
xxv
V
xxvi
i. Timo i
c
xv. kl.
xviii
xviii
xxvii
vi
xxviii
ii. iii
d
xiiii. kl.
xix
xix
xxix
vii
xxx
iiii
e
xiii. kl.
XX
XX
xxxi
viii
Eccles. i
V
f
xii. kl.
xxi
xxi
Eccles. ii
ix
iii
vi
g
xi. kl.
xxii
Magdalen
xxii
iiii
X
V
ii. Tim. i
A
x. kl.
xxiii
xxiii
vi
xi
vii
ii
b
ix. kl.
xxiiii
xxiiii
viii
xii
ix
iii
c
viii. kl.
xxv
lames ap.
xxv
x
xiii
xi
iiii
d
vii. kl.
xxvi
xxvi
xii
xiiii
Iere. i
Titus. i
e
vi. kl.
xxvii
xxvii
Iere. ii
XV
iii
ii. iii
f
v. kl.
xxviii
xxviii
iiii
xvi
V
Phile. i
g
iiii. kl.
xxix
xxix
vi
xvii
vii
Hebre. i
A
iii. kl.
xxx
xxx
viii
xviii
ix
ii
b
Prid. kl.
xxxi
xxx
X
xix
xi
iii
104

KALENDAR 1552

|[ IULY HATH

XXXI.

DAYES

Nlorning prayer.
Euen in g prayer.
CPsa
toes.
i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
xix
g
Kalend.
i
Iob. xxxv
Luk. xiii.
iob. xxxvi
Philip, i.
viii
A
vi. No.
ii
xxxvii.
xiiii
xxxviii
ii.
b
v. No.
iii
xxxix
XV
xl
iii
xvi
c
iiii. No.
iiii
xii
xvi
xiii
iiii
V
d
iii. No.
V
Prouer. i
xvii
prouer. ii
Collos. i.
e
Prid. No
Term end.
vi
iii
xviii
iiii
ii
xiii
f
Nonas.
Dog dayes.
vii
V
xix
vi
iii
ii
g
viii. Id.
via
vii
XX
viii
iiii
A
vii. Id.
ix
ix
xxi
X
i. Thes. i.
X
b
vi. Id.
X
xi
xxii
xii
ii
c
v. Id.
xi
xiii
xxiii
xiiii
iii
xviii
d
iiii. Id.
xii
XV
xxiiii
xvi
iiii
vii
e
iii. Id.
xiii
xvii
Iohn. i.
xviii
V
f
Prid. Id.
Sol in Leo.
xiiii
xix
ii
XX
ii. Thes. i
XV
g
Idus.
XV
xxi
iii
xxii
ii
iiii
A
xvii. kl.
Augustii.
xvi
xxiii
iiii
xxiiii
iii
b
xvi. kl.
xvii
xxv
v
xxvi
i. Timo. i.
Xll
c
xv. kl.
xviii
xxvii
vi
xxviii
ii. iii
1
d
xiiii. kl.
xix
xxix
vi
xxx
iiii
e
xiii. kl.
XX
xxxi
viii
Eccle. i.
V
ix
f
xii kl.
xxi
Eccles. ii
ix
iii
vi
S
xi kl.
xxii
iiii
X
V
ii. Timo. i
XV 1 1
A
x kl.
XXlll
VI
xi
vii
ii
vi
b
ix kl.
xxiiii
viii
xii
ix
iii
c
viii kl.
lames apo.
xxv
X
xiii
xi
iiii
Xllll
d
vii kl.
xxvi
xii
xiiii
Ierem. i.
Titus. i.
iii
e
vi kl.
xxvii
Ierem. ii
xv
iii
ii. iii
f
kl.
xxviii
iiii
xvi
v
Phile. i.
XI
g
iiii kl.
xxix
vi
xvii
vii
Hebre. i
A
iii kl.
xxx
viii
xviii
ix
ii
xix
b
Prid. kl.
xxx
X
xix
xi
iii
KALENDAR 1661

i°S

IULY HATH XXXJ. DAYES.

3 The Moon bath xxx.

(

1

J

' Mornhig

Evening

I

J

I

prayer.

prayer.

i. Lesson

2. Lesson

1. Lesson

2. Lesson.

xix

I

G

Kalend.

Prov: u.

Luke: 13.

Prov: 12

Phil. 1.

viii

2

A

6. No.

"Visit:* of y. BL Virg. "Marie

xiii

xiv

xiv

ii

3

B

5- No.

XV
XV
xvi
iii
xvi
4
C
4. No.
'"Transl: of S. "Martin 'aB.
xvii
xvi
xviii
iv
V
5
D
3. No.
f&C.
xix
xvii
XX
Col. JL.
6
E
pr. No.
xxi
xviii
xxii
ii
xiii
7
F
Nonae
xxiii
xix
xxiv
iii
ii
8
G
8. Id.
xxv
XX
xxvi
iv
9
A
7. Id.
xxvii
xxi
xxviii
i. Thes. 1.
X
10
B
6. Id.
xxix
xxii
xxxi
ii
11
C
5- W.
Eccles. 1.
xxiii
Eccles. 2
iii
xviii
12
D
4. Id.
iii
xxiv
iv
iv
vii
'3
E
3- Id.
V
Ioh. 1.
vi
V
14
F
pr. Id.
vii
ii
viii
2. Thes. 1.
XV
15
G
Idus
"Swithun '»B. of Winch.*
ix
iii
X
ii
iv
16
A
17. Kl. Aug.
[Transl.
xi
iv
xii
iii
17
B
16. Kl.
Ierem. 1.
V
Ierem. 2
i. Tim. 1.
xii
18
C
IS- Kl.
iii
vi
iv
ii. iii.
i
19
D
14. Kl.
[Antioch.
V
vii
vi
iv
20
E
13- Kl.
"Margaret '"V. & M. at
vii
viii
viii
V
ix
21
F
12. Kl.
'»S. Marie "Magdalen.
ix
ix
X
vi
22
G
11. Kl.
xi
X
xii
2. Tim. 1.
xvii
23
A
10. Kl.
Till
xi
xiv
ii
vi
24
B
9. Kl.
'•Fast
XV
xii
xvi
iii.
25
C
8. Kl.
'»S. lames Apost. '»& M.
xiii
iv
xiii
26
D
7. K
'•S. "Anne, '"mother to y.
xvii
xiv
xviii
Titus i.
iii
27
E
6. Kl.
[BLV.M.
xix
XV
XX
ii. iii.
28
F
5- Kl.
xxi
xvi
TT11
Philem.
xi
29
G
4. KL
xxiii
xvii
xxiv
Hebr. 1.
3°
A
3- Kl.
xxv
xviii
xxvi
ii
xix
31
B
pr. Kl.
xxvii
xix
xxviii
iii
106 KALENDAR Sources
& AUGUSTUS.

17" r Augustus habet diea .xxxi. Luna .xxx.
¦Lj Nox habet horaa .x. Dies vero .xiiii.
Prima necat fortem, perditque aecunda cohortem.
Ad vincula sancti petri. Inuita. triplex ax. lectio.
Stephani pape & marty. inuita. dup. trium. lee.
Inuetio scti atephani protomarty .ix. lectionum.
Featii niuia. Oawaldi regia & mar. iui. dup .iii. lee.
Traafiguratio dfii. dupl. meoria de martyribua.
Featu nois iesu. du. ma .ix. le. doati epi & m. meo. tfn.
Cyriaci aocioruque eiua marty. memoria tantum.
Romani marty. memoria tantum. Vigilia.
Laurentii martyris. Inuita. triplex, noue lectio.
Tyburtii martyria. memoria tantum.
Hippolyti aocioruque eius martyrum. noue lectionu.
Septebria. Oct. no. ieau. Eusebii pbfi & conf. Vigilia.
Asaumptio bte marie Virginia, maius dup & princi.
Sol in virgine. Equinoctium.
Octa. sancti laurentii. memoria tantum.
Agapiti martyris. memoria tantum.
Magni martyris. memoria tantum.

Octa. bte marie .ix. lectionu. meoria de Sanctis.
Sct5rum thimothei & apollinaria. cu no. Vigilia.
Bartholomei apli. inferius duplex .ix. lectionum.

Run martyria. inuita. triplex, trium lectionum.
Augustini epi & doctoria. inuita. duple .ix. lectionu.
Decollatio scti iohanis bapti. inuita. triple .ix. lee.
Sctorum felicis & adaucti mar. inuita. dup .iii. lect.
Cuthburge virginis no marty. inui. dup .iii. lect
Post augustinum doctorem, iob lege iuatum. Si bona.
Tobiam dictum post prothum atque hyacinthum. Peto domine.
Quisque sub augusto, viuat medicamine iusto.
Raro dormitet, estum coitum quoque vitet.
Balnea non curet, nee multa comeatio duret.
Nemo laxari debet, vel phlebotomari.

viii

c

Auguati.

xvi

d

iiii

No.

V

e

iii

No.

f

pridie No.

xiii

g

None.

ii

A

viii

Id.

b

vii

Id.

X

c

vi

Id.

d

V

Id.

xviii

e

iiii

Id.

vii

f

iii

Id.

g
pridie Id.
xv
A
Idus.
iiii
b
xix
kal.
c
xviii
kal.
xii
d
xvii
kal.
i
e
xvi
kal.
f
XV
kal.
ix
g
xiiii
kal.
A
xiii
kal.
xvii
b
xii
kal.
vi
c
xi
kal.
d
X
kal.
xiiii
e
ix
kal.
iii
f
viii
kal.
g
vii
kal.
xi
A
vi
kal.
xix
b
V
kal.
c
iiii
kal.
viii
d
iii
kal.
e pridie
kal.
KALENDAR 1549

107

AUGUST.

d

Vugust.

Matins.

Eue
isong.
C Psalmes.
i. Lesson.
li. Lesson.
i. Lesson.
ii. Lesson.
c
Kalend.
Iere. xii
Iohn. xx.
Iere. xiii
Hebr. iiii
d
iiii. No.
ii
xiiii
xxi
XV
V
e
iii. No.
iii
iii
xvi
Actes. i
xvii
vi
f
Prid. No
iiii
iiii
xviii
ii
xix
vii
g
Nonas.
V
V
XX
iii
xxi
viii
A
viii Id.
vi
vi
xxii
iiii
xxiii
ix
b
vii. Id.
vii
vii
xxiiii
V
xxv
x
c
vild.
viii
viii
xxvi
vi
xxvii
xi
d
v.Id.
ix
ix
xxviii
vii
xxix
xii
e
iiii. Id.
X
X
xxx
viii
xxxi
xiii
f
iii. Id.
xi
xi
xxxii
ix
xxxiii
Iacob. i
g
Prid. Id.
xii
xii
xxxiiii
X
xxxv
ii
A
Idus.
xiii
xiii
xxxvi
xi
xxxvii
iii
b
xix. kl.
xiiii
xiiii
xxxviii
xii
xxxix
iiii
c
xviii. kl.
XV
xv
xl
xiii
xii
V
d
xvii. kl.
xvi
xvi
xiii
xiiii
xliii
i. Peter, i
e
xvi. kl.
xvii
xvii
xliiii
XV
xiv. xlvi
ii
f
xv. kl.
xviii
xviii
xlvii
xvi
xlvii i
iii
g
xiiii. kl.
xix
xix
xlix
xvii
1
iiii
A
xiii. kl.
XX
XX
li
xviii
Iii
V
b
xii. kl.
xxi
xxi
Lamet. i
xix
Lamet. ii
ii. Peter, i
c
xi.kl.
xxii
xxii
iii
XX
iiii
ii
d
x.kl.
xxiii
xxiii
V
xxi
Ezech. ii
iii
e
ix. kl.
xxiiii
Bart, apost.
xxiiii
Ezech iii
xxii
vi
i. Iohn. i
f
viii. kl.
xxv
xxv
vii
xxiii
xiii
ii
g
vii. kl.
xxvi
xxvi
xiiii
xxiiii
xviii
iii
A
vi. kl.
xxvii
xxvii
xxxiii
xxv
xxxiiii
iiii
b
v.kl.
xxviii
xxviii
Dani. i
xxvi
Dani. ii
V
c
iiii. kl.
xxix
xxix
iii
xxvii
iiii
ii. iii. Iho
d
iii.kl.
xxx
xxx
V
xxviii
vi
Iude. i
e
Prid. kl.
xxxi
xxx
vii
Math, i
viii
Roma, i
io8

KALENDAR 1552

C AUGUST HATH, XXXI. DAYES.

Morning prayer.

Enening prayer.

0 Psalmes.

1
i. Lesson
ii. Lesson
i. Lesson
ii. Lesson
viii
c
Kalend.
Lammas.
i
Iere. xii.
Iohn. xx.
Iere. xiii
Hebr. iiii
xvi
d
iiii. No.
ii
xiiii
xxi
XV
V
V
e
iii. No.
iii
xvi
Actes. i.
xvii
vi
f
Prid. No.
iiii
xviii
ii
xix
vii
xiii
g
Nonas.
V
XX
iii
xxi
viii
ii
A
viii. Id.
vi
xxii
iiii
xxiii
ix
b
vii. Id.
vii
xxiiii
V
xxv
X
X
c
vi. Id.
viii
xxvi
vi
xxvii.
xi
d
». Id.
ix
xxviii
vii
xxix
xii
xviii
e
iiii. Id.
S. Laurence.
X
xxx
viii
xxxi
xiii
vii
f
iii. Id.
xi
xxxii
ix
xxxiii
Iacobi. i.
g
Prid. Id
xii
xxxiiii
X
xxxv
ii
xv
A
Idus
xiii
xxxvi
xi
xxxvii
iii
iiii
b
xix kl.
Seplembris.
xiiii
xxxviii
xii
xxxix
iiii
c
xviii kl.
Sol in virgo.
XV
xl
xiii
xii
V
xii
d
xvii kl.
xvi
xiii
xiiii
xliii
i. Peter, i
i
e
xvi kl.
xvii
xliiii
XV
xiv. xlvi
ii
f
xv kl.
xviii
xlvii
xvi
xlviii
iii
ix
g
xiiii kl.
xix
xlix
xvii
1
iiii
A
xiii kl.
XX
li
xviii
Iii
V
xvii
b
xii kl.
xxi
Lamen. i
xix
Lame, ii
ii. Peter, i
.I
c
xi kl.
xxii
iii
XX
iiii
ii
d
x kl.
xxiii
V
xxi
Ezech. ii
iii
xiiii
e
ix kl.
Bartho. apo.
xxiiii
Ezech. iii
xxii
vi
i. Iohn. i
ui
f
viii kl.
xxv
vii
xxiii.
xiii
ii
g
vii kl.
xxvi
xiiii
xxiiii
xviii
iii
xi
A
vi kl.
xxvii
xxxiii
xxv
xxxiiii
iiii
b
kl.
xxviii
Daniel, i
xxvi
Danie. ii
V
xix
c
iiii kl.
xxix
iii
xxvii
iiii
ii. iii. Ioh
viii
d
iii kl.
xxx
V
xxviii
vi
Iude. i
e
Prid. kl.
xxx
vii
Math. i.
viii
Roma, i
KALENDAR 1661

109

AUGUST HATH XXXJ. DAYES.

3 The Moon hath xxx.

~T1 !

Morning Prayer.

Evening Prayer.

1. Lesson

2. Lesson

i. Lesson

2. Lesson

viii

I

C

Kalend

Lammas '"day.

Ierem. 29.

Ioh. 20.

Ierem. 30

Hebr. 4.

xvi

2

D

4. No.

xxxi

xxi

,« v Jt ij

V

v

3

E

3. No.

xxxiii
Acts. 1
xxxiv
vi
4
F
pr. No.
xxxv
ii
xxxvi
vii
xiii
S
G
Nonae
xxxvii
iii
xxxviii
viii
ii
6
A
8. Jd.
"Transflgur. '"of our Lord.
xxxix
iv
xl
ix
7
B
7-Jd.
'"Name of Iesus.
xii
V
xiii
X
X
8
C
6. Id.
xliii
vi
xliv
xi
9
D
5- Id.
xiv. xlvi.
vii
xlvii
xii
xviii vii
1011
EF
4. Id.
3- Id.
S. Laur. '"Arch D. of Rom.
[&M.
xlviii L
viiiix
xlixLi
xiii
Jam. 1.
12
G
pr. Id
Lii
X
Lam: 1.
ii
XV
'3
A
Idus
Lam: 2.
xi
iii
iii
iv
14IS
B
C
19. Kl. Sept.
18. Kl.
iv
Ezek. 2.
xiixiii
V
Ezek. 3
ivV
xii
16
D
17. Kl.
vi
xiv
vii
1. Pet. 1.
i
17
E
16. Kl.
xiii
XV
xiv
ii
18
F
IS- Kl.
xviii
xvi
xxxiii
iii
i.v
19
G
14. Kl.
xxxiv
xvii
Dan. 1.
iv
20
A
13. Kl.
Dan. 2.
xviii
iii
v
xiii
21
B
12. Kl.
iv
xix
V
2. Pet. 1.
vi
22
C
11. Kl.
vi
XX
vii
ii
23
D
10. Kl.
'"Fast
viii
xxi
ix
iii
xiv
24
E
9. Kl.
"»S Barth. Apost. '»& M.
xxii
1. Iohn. 1
iii
2526
F
G
8. Kl.
7. Kl
Xxii
xxiiixxiv
xi
Hos. 1.
ii iii
xi
27
A
6. Kl.
Hos. 2. 3
xxv
iv
iv
xixviii
28293031
B
CD E
5- Kl.
4. Kl.
3- Kl
pr. Kl.
'»S. "Aug. '»B. of Hippo.* C. D.
"Behead: of'»S."Iohn'*Bapt.
v. vi.
viii Xxii
xxvi
xxviixxviii
Matt. 1.
vii ix xi
xiii
V
2. 3. Iohn.
Iude. Rom. 1.
KALENDAR Sources
SEPTEMBER,

IT" x September habet dies .xxx. Luna .xxix.
*• Nox habet horas .xij. Dies etia .xij.
Ternua aeptembris et denua fert mala membria.
xvi f Septembria. Egidij abbatis .ix. lee. medie lee. de aancto priaco.

Traala. scti cuthberti epi & conf .ix. le. nisi fete fuerint in. xl.
Bertini abbatis & confeaso. iij. lee. cii noctur.

Natiuitas bte marie Virginia, maius duple .ix. lee.
Gorgonij martyris. memoria tantum.
Prothi & hyacinthi martyrum. memoria tantum.
Sol in libra, (cy. Equino. autunale. Kt finiut dies cafi.
Octobrie. Exalta. =. crucis. mi. d. ix. le. med. le. de sctia cornel. &
Octa. bte marie, inuita. triplex noue lectionum.
Edithe virgia no marty. ix. lee. medie lee. de mart.
Lamberti epi & marty. inuita. aimple. iij. lectionu.
Obseruat mensis noni ieiunia semper
Post exaltatum feria quarta diem.
Vigilia.
Mathei apli & euage. ifer du .ix. lee. meo. de. a. laudo cpo & confes.
Mauricij aocioruque eiua mar .ix. lee.
Tecle virgia. no marty. iij. lectionu cii nocturno.
Firmini epi & marty. inuita. aimplex. iij. lectionu.
Cypriani epi & iustine virgis. inuita. dup. triu lee.
Coame & damiani marty. inuita. du. iij. lectionu.
Michaelis archageli. Inferius duplex, noue lee.
Hieronymi pbri k docto. Inferius duplex .ix. lect.
Subiungas iudith post vigiliamque mathei Adonai.
Post sanctum cosmam des hiatoriam machabeo. Adaperiat.
Fructus maturi aeptembri aunt valituri.
Et pyra cum vino, panis cum lacte caprino.
Quamquo dat vrtica tibi potio fertur arnica.
Tunc venam pandaa, apeciea cum semine mandas.

v

a

"ij

No.

A

"j

No.

xiij

b

pridie No.

ij

c

None

d

viii

Id.

X

e

vii

Id.

f

vi

Id.

xviij

g

V

Id.

vii

A

iiii

Id.

b
iii
Id.
xv
c
pridie Id.
ii'j
d
Idus
e
xviii
kal.
xij
f
xvij
kal.
j
§
xvi
kal.
A
xv
kal.
ix
b
xiiij
kal.
c
xiij
kal.
xvij
d
xij
kal.
vi
e
xi
kal.
f
X
kal.
xiiii
g
ix
kal.
iij
A
viii
kal.
b
vii
kal.
xi
c
vi
kal.
xix
d
V
kal.
e
iiij
kal.
viij
f
iij
kal.
g
pridie
kal.
KALENDAR 1549

SEPTEMBER.

fl September.

Matins.

Euensong.

C Psalmes.

i. Lesson.

ii. Lesson.

i. Lesson.

ii. Lesson.

f g Ab

fg Ab

fgAb cdef g Abcd efg

Kalend.
iiii. No.
iii. No.
Prid. No.
Nonas.viii. Id.
vii. Id.
vi. Id.
v. Id.
iiii. Id.
iii. Id.
Prid. Id.
Idus.xviii. kl.
xvii. kl.
xvi. kl.
xv. kl.
xiiii. kl.
xiii. kl.
xii. kl.
xi. kl.
a. kl.
ix. kl.
viii. ki.
vii. kl.
vi. kl.
v. kl.
iiii. kl.
iii. kl.
Prid. kl.

vnviii

xi xiixiii
xiiii xv
xvi xvii
xviii xix xxxxixxii
xxiii xxiiii xxv
xxvi
xxviixxviii xxixxxx

Mathewe.

Michael.

vu viii

xixiixiiixiiiixv xvi
xvii
xviii xixxx xxixxiixxiii
xxiiii xxvxxvi xxviixxviiixxixxxx

Ose.

Dani. ix. xi
xiii i
iiii vii

Ioel. i
iii
Amos, ii
iiii vi
viii
Abdias. i
Io ii. iii
Miche. i
iii v
vii
Naum. ii
Abacuc. i
iii
Soph, ii
Agge. i
Zacha. i
iiii. v
vii

Math, ii

vn
viii ix x
xi
xii
xiii
xiiii xv
xvi
xvii
xviii xix xx
xxi
xxii
xxiii
xxiiii xxv
xxvi
xxvii
xxviii
Mark, i
ii
iii

Dani. x
xii
xiiii
Ose. ii. iii
v. vi
viii x
xii
xiiii
Ioel. ii
Amos, i
iii

ix
Ionas. i
iiii
Miche. ii
iiii vi
Naum. i
iii
Abacu. ii
Sopho. i
iii
Agge. ii
Zach. ii.iii vi
viii x

Roma, ii

vu
viii

xi
xii
xiii
xiiii xv
xvi
i. Cor. i

vn
viii

xi
xii
xiii
xiiii xv

112

KALENDAR

1552
C SEPTE MB RE HATH. XXX. DAYES.
Morn ing prayer.
Enening prayer
fl Psalmes.
i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
xvi
f
Kalend.
i
Danie. ix
Math, ii
Danie. x
Roma. ii.
V
g
iiii. No.
ii
XI
iii
Xll
iii
A
iii. No.
iii
xiii
1111
xiiii
iiii
xiii
b
Prid. No
iiii
Ozee. i.
V
Oze. ii. iii
V
ii
c
Nonas.
Dog daies end
v
iiii
vi
v. vi
vi
d
viii. Id.
vi
vii
vii
viii
vii
X
e
vii. Id.
A
ix
viii
X
viii
f
vi. Id.
vii.
xi
ix
xii
ix
xviii
g
v. Id.
ix
xiii
X
xiiii
X
vii
A
iiii. Id.
x
Ioel. i.
xi
Ioel. ii.
xi
b
iii. Id.
xi
iii
xii
Amos. i.
xii
XV
c
Prid. Id.
xii
Amos. ii.
xiii
iii
xiii
iiii
d
Idus.
xiii
iiii
xiiii
V
xiiii
e
xviii. kl.
Octobris
xiiii
vi
XV
vii
XV
xii
f
xvii. kl.
Sol in Libra
xv
viii
xvi
ix
xvi
J
g
xvi. kl.
xvi
Abdias. i
xvii
Ionas. i
i. Corin. i
A
xv. kl.
xvii
Ioh. ii. iii
xviii
iiii
ii
ix
b
xiiii. kl.
xviii
Miche. i
xix
Miche. ii
iii
c
xiii. kl.
xix
iii
XX
iiii
iiii
XVIJ
d
xii. kl.
XX
v
xxi
vi
V
vi
e
xi. kl.
S. Matthew.
xxi
vii
xxii
Naum. i
vi
f
kl.
xxii
Naum. ii
xxiii
iii
vii
xiiii
g
ix. kl.
xxiii
Abacu. i.
xxiiii
Abacu. ii
viii
in
A
viii. kl.
xxiiii
iii
xxv
Soph. i.
ix
b
vii. kl.
xxv
Soph. ii.
xxvi
iii
X
XI
c
vi. kl.
xxvi
Agge. i.
xxvii
Agge. ii.
xi
d
v. kl.
xxvii
Zacha. i.
xxviii
Zac. ii. iii
xii
xix
e
iiii. kl.
xxviii
iiii. v
Marke. i
vi
xiii
viii
f
iii. kl.
5. Michael.
xxix
vii
ii
viii
xiiii
g
Prid. kl.
xxx
ix
iii
X
xv
KALENDAR 1661

"3

SEPTEMBER HATH XXX. DAYES.

s The Moon hath xxix.

\ \ 1

Morning Prayer.

Evening Prayer.

i. Lesson

2. Lesson

i. Lesson

2. Lesson

xvi

1

F

Kalend

"Giles '"Abbot *& Conf.

Hos. 14.

Mat. 2.

Ioel. 1.

Rom. *

V

2 3

G A

4. No.
3. No.

Joel. 2.
Amos. 1.

iiiiv

iii
Amos 2.

ill iv

xiii

4

B

pr. No.

in

V

iv

v

ii

5

C

Nona;

V
VI
vi
VI
6
D
8. Id.
Vll
vii
Vlll
Vll
X
7
E
7. Id.
7a Enurchus B. of Orleans
ix
viii
Obadiah
Vlll
xviii
vii
8
9
10
F
G A
6. Id.
5- Id.
4. Id.
"Nativ.* of y.BL Virg. "Mary
Ionah. 1.
iv
Micha. 2.
ix Xxi
Ionah. 2. 3.
Mich. 1.
iii
ixX xi
11
B
3- Id.
iv
xii
V
Xll
XV iv
1213
CD
pr. Id.
Idus
VI
Nahum.l.
Xlllxiv
Vll
Nahum.2.
Xlllxiv
xii i
14 IS16
EFG
18. Kl. Octob.
17. Kl.
16. Kl.
"Holy crosse '"day
111
Habak. 2
Zeph. 1.
xv xvi
xvii
Habak. 1.
Ui
Zeph. 2.
XVxvi
1. Cor. 1.
ix
17 18 r9
ABC
IS- Kl.
14. Kl.
13. Kl.
2 Lambert '" B. & M.
iii
Hagg. 2.
Zech. 2. 3.
XVlllxixXX
Hagg. 1.
Zech. 1.
iv. v.
11iiiiv
xvii
20
D
12. Kl.
"Fast
vi
XXI
vii
V
vi
21
E
11. Kl.
S. Mat. "Ap. Evang. a M.
XXII
VI
22
F
10. Kl.
Vlll
XX1U
IX
vn
xiv iii
232425
G A B
9. Kl.
8. Kl.
7. Kl.
Xxiixiv
XXIVxxv
xxvi
XIxiii
Mai 1.
Vlll ixX
xixix
26 2728
C D E
6. Kl.
S- Kl.
4. Kl.
»S.2Cypr:* Ar.'»B.of Carth
[&M.
Mai. 2
iv
Tob. 2
XXVIIxxviii
Mark. 1.
iii
Tob. 1
iii
XIxii xiii
viii
2930
F
G
3- Kl.
pr. Kl.
5. Mich. '•& all Angels
7»S. aHierome '"Pr. Conf. &
[Doct,
iv
11iii
vi
XIVXV
114 KALENDAR Sources
OCTOBER,

XT T October habet dies .xxxj. Luna .xxx
Nox habet horaa .xiiij. Diea vero .x.
Tertiua et denua eat aicut mora alienus.
xvi A Octobris. Remigij, germa .veda. & bauo . eporum. ix. lecmedie lec. de acto meloro.
Thoe herfordesia epi & confea .ix. Ie. med. le. de. ». leod.

Fidia Virginia & marty. inuita. aim. iii. lectionu.
Marci & marcelliani. inuita. duple, iij. lectionum,
Dionyaij socioruque eiua martyrum .ix. lectionu.
Georeonia aocioruque eiua marty. inui. aim .iij. lect.
Nigaaij aocioruque eiua martyrum inui. dup .iij. lect.
Traslatio actl edwardi regi3. Inferiua dup .iij. le.
Calixti pape & mar. iferiua du. iij. le. Sol I acorpioe.
Vulfrani epi & confessoris .ix. lectionum.
Nouebris. Michaelia i mote tuba. inui. tri .ix. lec.
Etheldre Virginia no marty. noue lectionum.
Luce euangeliste. Inferiua duplex, noue lectionu.
Fredeswide virginis no marty. noue lectionum.
Vndecim miliu virginii. inuita. dup .iij. lectionu.
Romani epi & cofesaoris .iii. lectionu eu. noctur.
Crispini & crispiniani .iui. d. ix. lec medie lec. de scto iohane de
(beuerlaco epo & confeaaore.
Vigilia.
Simonis h iude aplorum. Inferiua dup .ix. lectio.

Quintini marty. triii. lectio, cii noc. Vigilia.
Post iudam simonem subiungaa ezcchielem. Vidi dominum.
October vina prebet cum carne ferina.
Necnon aucina caro tunc valet & volucrina.
Quamuia ait sana : tamen eat repletio vana.
Quantum vis comede : aed non precordia lede.

v

b

vi

No.

xiiij

c

V

No.

ii

d

iiii

No.

e

iii

No.

X

f

pridie No.

g

None.

xviij

A

viii

Id.

vij

b

vii

Id.

c

vii

Id.

-XV

d

V

Id.

iiij

e

iiij

Id.

f
iii
Id.
xij
g
pridie Id.
j
A
Idua.
b
xvii
kal.
ix
c
xvi
kal.
d
XV
kal.
xvij
e
xiiii
kal.
vj
f
xiii
kal.
g
xii
kal.
xiiij
A
xi
kal.
iii
b
X
kal.
c
ix
kal.
xi
d
viii
kal.
xix
e
vii
kal.
f
vi
kal.
viii
g
V
kal.
A
iiii
kal.
xvi
b
iii
kal.
v
c
pridie
¦. kal.
KALENDAR 1549

"5

OCTOBER.

c <

Dctober.

Matins.

Eue
isong.
C Psalmes.
i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
A
Kalend.
Zacba. xi
Mar. iiii
Zacha. xii
i. Cor. x
b
vi. No.
ii
xiii
V
xiiii
ii. Cor. i
c
v. No.
iii
iii
Mala, i
vi
Mala, ii
ii
d
iiii. No.
iiii
iiii
iii
vii
iiii
iii
e
iii. No.
V
v
Toby, i
viii
Toby, ii
iiii
f
Prid. No.
vi
vi
iii
ix
iiii
v
g
Nonas.
vii
vii
V
X
vi
vi
A
viii Id.
viii
viii
vii
xi
iii
vii
b
vii. Id.
ix
ix
ix
xii
X
viii
c
vi. Id.
X
X
xi
xiii
xii
ix
d
v. Id.
xi
xi
xiii
xiiii
iiii
X
e
iiii. Id.
xii
xii
Iudith i
XV
Iudit. ii
xi
f
iii. Id.
xiii
xiii
iii
xvi
iiii
xii
g
Prid. Id.
xiiii
xiiii
V
Lu. di. i
vi
xiii
A
Idus.
XV
XV
vii
di. i
viii
Galath. i
b
* xvii. kl.
xvi
xvi
ix
ii
X
ii
c
xvi. kl.
xvii
xvii
xi
iii
xii
iii
d
xv. kl.
xviii
Luc. Euan.
xviii
xiii
iiii
xiiii
iiii
e
xiiii. kl.
xix
xix
XV
V
xvi
V
f
xiii. kl.
XX
XX
Sapi. i
vi
Sapi. ii
vi
g
xii. kl.
xxi
xxi
iii
vii
iiii
Ephe. i
A
xi.kl.
xxii
xxii
V
viii
vi
ii
b
x. kl.
xxiii
xxiii
vii
ix
viii
iii
c
ix. kl.
xxiiii
xxiiii
ix
X
X
iiii
d
viii. kl.
xxv
xxv
xi
xi
xii
V
e
vii. kl.
xxvi
xx\
xiii
xii
xiiii
vi
f
vi. kl.
xxvii
xxvii
XV
xiii
xvi
Philip, i
g
v.kl.
xxviii
Sy. and. Iu
xxviii
xvii
xiiii
xviii
ii
A
iiii. kl.
xxix
xxix
xix
XV
Eccls. i
iii
b
iii. kl.
xxx
xxx
Eccls. ii
xvi
iii
iiii
c
Prid. kl.
xxxi
xxx
iiii
xvii
v
Colos. i
n6

KALENDAR 1552

c

OCTOBRE HATH. XXXI.

DA YES.

.  ..

Morning prayer.

Euenz?/^ prayer.

Psalmes.

i. Lesson.
ii.
Lesson.
i. Lesson.
ii. Lesson.
xvi
A
Kalend.
i
Zacha. xi
Mar. iiii.
Zach. xii.
i. cori. xvi.
V
b
vi. No.
ii
xiii
V
xiiii
ii. corin. i
xiii
c
v No.
iii
Malac. i
vi
Mala, ii
ii
ii
d
iiii No.
iiii
iii
vii
iiii
iii
e
iii No.
V
Tobi. i
viii
Tobi. ii
iiii
x
f
Prid. No.
vi
iii
ix
iiii
V
g
Nonas
vii
v
X
vi
vi
xviii
A
viii Id.
viii
vii
xi
viii
vii
vii
b
vii Id.
Ter me begin
ix
ix
xii
x
viii
c
vi Id.
X
xi
xiii
xii
ix
xv
d
v Id.
xi
xiii
xiiii
xiiii
X
iiii
e
iiii Id.
xii
Iudith. i
XV
ludit. ii
xi
f
iii Id.
xiii
iii
xvi
iiii
xii
xii
g
Prid. Id.
Sol. in scor.
xiiii
v
Luke. di. i
vi
xiii
i
A
Idus
XV
vii
di. i
viii
Galath. i
b
xvii kl.
Novembris
xvi
¦ ix
ii
X
* ii
ix
c
xvi kl.
xvii
xi
iii
xii
iii
d
xv kl.
Luke Euan.
xviii
xiii
iiii
xiiii
iiii
xvii
e
xiiii kl.
xix
xv
V
xvi
V
vi
f
xiii kl.
XX
Sapie. i
vi
Sapi. ii
vi
g
xii kl.
xxi
iii
vii
iiii
Ephes. i
xiiii
A
xi kl.
xxii
V
viii
vi
ii
iii
b
x kl.
xxiii
vii
ix
viii
iii
c
ix kl.
xxiiii
ix
X
X
iiii
xi
d
viii kl.
xxv
xi
xi
xii
v
e
vii kl.
xxvi
xiii
xii
xiiii
vi
xix
f
vi kl.
xxvii
xv
xiii
xvi
Philip, i.
viii
g
v kl.
Simon & lude
xxviii
xvii
xiiii
xviii
ii
A
iiii kl.
xxix
xix
XV
Eccles. i.
iii
xvi
b
iii kl.
xxx
Eccles. ii
xvi
iii
iiii
V
c
Prid. Kl.
xxx
iiii
xvii
V
Collosi. i.
KALENDAR 1661

117

OCTOBER HATH XXXJ. DAYES.

' The Moon hath xxx.

1

\ i

Morning Prayer.

Evening Prayer.

i. Lesson.

2. Lesson

1. Lesson

2. Lesson

xvi

1

A

Kalend.

zRemigius '"B. of Bhemes

Tob. 7.

Mark. 4.

Tob. 8.

1. Cor. 16.

V

2

B

6. No.

ix

V

X

2. Cor. 1.

xiii

3

C

5- No.

xi

vi

xii

ii

ii

4

D

4. No.

xiii
vii
xiv
iii
5
E
3. No.
Iudeth.l.
viii
Iudeth 2.
iv
X
6
F
pr. No.
2Paith '"Virg. & M
iii
ix
iv
V
7
G
Nonas
V
X
vi
vi
xviii
8
A
8. Id.
vii
xi
viii
vii
vii
9
B
7. Id.
S. ^Denya '"Areop. B. & M.
ix
xii
X
viii
10
C
6. Id.
xi
xiii
xii
ix
XV
11
D
5- Id.
xiii
xiv
xiv
x
iv
12
E
4. Id.
XV
xv
xvi
xi
J xii i
13 14IS
F G
A
3- Id.
pr. Id.
Idus.
'"TransLof K. 2Edward'°Conf.
Wisd. 1.
iiiV
xvi
Luke 1 to
. [39-
1.39.
Wisd. 2.
iv vi
xiixiii
Gal. 1.
16
B
17. Kl. Nov.
vii
ii
viii
ii
ix
17
C
16. Kl.
2Ethelrede *Virg.
ix
iii
X
iii
18
D
IS- Kl.
S. Luke Evang.
iv
iv
xvii
19
E
14. Kl.
xi
v
xii
V
vi
20
F
13- Kl.
xiii
vi
xiv
V
21
G
12. Kl.
XV
vii
xvi
Ephes. 1.
xiv iii xi
22 2324 25
ABCD
11. Kl.
10. Kl.
9. Kl.
8. Kl.
^Crispine "Mart.
xviixix
Ecclus. 2.
iv
viii ixX xi
xviii
Eccrus. i.
iii
V
iiiii.iv v
xix viii
262728
E
F
G
7. Kl.
6. Kl.
5. Kl.
Vast
'«S. Sim. & '»S. lud. '"Ap. & M.
vi viii
xii xiii xiv
vii ix
vi
Phil. 1.
ii
xvi
29 3°31
A B
C
4. KL
3- Kl.
pr. Kl.
Vast
Xxiixiv
XVxvi xvii
xixiii
XV
iiiiv
Col. 1.
n8

KALENDAR Sources

s>

NOUEMBER.

Xlll

XT T Nouember habet diea .xxx. Luna .xxix.
**¦•¦—• Nox habet horas .xvi. Diea vero .viii.
ScorpiuB eat quintua : et tertius est nece cinctus.
d Nouembris Solenitas oim actorum. maius duplex .ix. lectionu.
e iiii No. Comeo. oim defiicto. ix. lec. ad ves. de. s. maria fiat meo. de. a. euata.
Vvenefrede virgi. k mr. ix. lec. (& bo.

Leonardi abbatis. ix. lectionum.
Quatuor coronatoru mar. inui. dup. iii. lectionu
Theodori marty. inuita. aimplex. triu lectionu.
Martini epi k confes. inuita. triplex, noue lectionu.
Meoria de scto mena marty. Sol. in aagittario.
Brictii epi & confes. iui. dup. iii. le. Meo. de. a. martino
Decebris. Translatio scti erkenwaldi epiacopi.
Machuti epi k confes. ix. lec med. lec. de 3cto martino.
Depositio scti edmudi archiepi, inui. triplex, ix. le.
Hugouis epi k confes. ix. lec. med. lec. de scto aniano.
Octa. sancti martini, inuita. duplex, triu lctonu.
Edmundi regis k martyris. ix. lectionum.
Cecilie virginis & martyria. ix. lectionum.
Clemotia pape & mar. ix. le. meo. de. a. felicitate virgi.
Chrysogoni marty. inuit. aimplex. triii lectionu.
Katherine Virginia & martyria. nouo lectionum.
Lini pape et marty. inuita. aimplex. iii. lectionu.

Saturnini & sisinij. iii. lec. cum noc. Vigilia.
v e pridie kal. Andree apli. inferius duplex, nouem lectionum.
Post f estum lini erit semper aduentus domini. Aapiciena.
Hoc tibi scire datur quod reuma nouembre crcatur.
Queque nociua veta, tua Bit preciosa dieta.
Balnea cum venere tunc non conducit habere,
Fotio tunc sana, tunc nulla miuutio vana.

ii

f

iii

No.

g

pridie

No.

X

A

None.

b

viii

Id.

xviii

c

vii

Id.

vii

d

vi

Id.

e

V

Id.

XV

f

iiii

Id.

iiii

g

iii

Id.

A
pridie
i Id.
xii
b
Idua
i
c
xviii
kal.
d
xvii
kal.
ix
e
xvi
kal.
f
XV
kal.
xvii
g
xiiii
kal.
vi
A
xiii
kal.
b
xii
kal.
xiiii
c
xi
kal.
iii
d
X
kal.
e
ix
kal.
xi
f
viii
kal.
xix
g
vii
kal.
A
vi
kal.
viii
b
V
kal.
c
iiii
kaL
xvi
d
iii
kal.
KALENDAR 1549

ng

NOUEMBER.

c

Vouember.

Matins.

Euens
»?•
C Psalmes.
i. Lesson.
ii. Lesson
i. Lesson.
ii. Lesson
d
Kalend.
Al sainctes.
Sap. iii.
He.xi.xii.
Sap. v.
Apoc. xix
e
iiii. No.
ii
Eccle. vi.
Lu. xviii
Eccl. vii
Colos. ii
f
iii. No.
iii
iii
viii
xix
ix
iii
g
Prid. No
iiii
iiii
X
XX
xi
iiii
A
Nonas.
V
V
xii
xxi
xiii
i. Thes. i
b
viii. Id.
vi
vi
xiiii
xxii
XV
ii
c
vii. Id.
vii
vii
xvi
xxiii
xvii
iii
d
vi. Id.
viii
viii
xviii
xxiiii
xix
iiii
e
v. Id.
ix
ix
XX
Iohn. i
xxi
V
f
iiii. Id.
X
X
xxii
ii
xxiii
ii Thes. i
g
iii. Id.
xi
xi
xxiiii
iii
xxv
ii
A
Prid. Id
xii
xii
xxvi
iiii
xxvii
iii
b
Idus.
xiii
xiii
xxviii
V
xxix
i. Timo i
c
xviii. kl.
xiiii
xiiii
xxx
vi
xxxi
ii. iii
d
xvii. kl.
xv
XV
xxxii
vii
xxxiii
iiii
e
xvi. kl.
xvi
xvi
xxxiiii
viii
xxxv
V
f
xv. kl.
xvii
xvii
xxxvi
ix
xxxvii
vi
g
xiiii. kl.
xviii
xviii
xxxviii
X
xxxix
ii. Tim. i
A
xiii. kl.
xix
xix
xl
xi
xii
ii
b
xii. kl.
XX
XX
xiii
xii
xliii
iii
c
xi. kl.
xxi
xxi
xliiii
xiii
xiv
iiii
d
». kl.
xxii
xxii
xlvi
xiiii
xlvii
Titus, i
e
ix. kl.
xxiii
xxiii
xlviii
XV
xlix
ii. iii
f
viii. kl.
xxiiii
xxiiii
1
xvi
li
Phile. i
g
vii. kl.
xxv
xxv
Baruc. i
xvii
Baruc. ii
Hebre. i
A
vi. kl.
xxvi
xxvi
iii
xviii
iiii
ii
b
v. kl.
xxvii
xxvii
v
xix
vi
iii
c
iiii. kl.
xxviii
xxviii
Esay. i
XX
Esay. ii
iiii
d
iii. kl.
xxix
xxix
iii
xxi
iiii
V
e
Prid. kl.
xxx
Andre, apo.
xxx
V
Actes. i
vi
vi
120

KALENDAR 1552

€

NOUEMBRE HATH .XXX. DA YES.

Morn ing prayer.

Enening prayer.

CPsal
mes
i. Lesson.
ii. Lesson.
i. Lesson.
ii. Lesson.
A
Kalend.
All Saintes.
i
Sap. iii.
He. xi. xii.
Sap. v.
Apoc. xix.
xiii
e
iiii. No.
ii
Eccle. vi.
Luk. xviii
Eccle. vii
Collos. ii.
ii
f
iii. No.
iii
viii
xix
ix
iii
g
Prid. No.
iiii
X
XX
xi
iiii
X
A
Nonas.
V
xii
xxi
xiii
i. Thes. i
b
viii. Id.
vi
xiiii
xxii
XV
ii
xviii
c
vii. Id.
vii
xvi
xxiii
xvii
iii
vii
d
vi. Id.
viii
xviii
xxiiii
xix
iiii
e
v. Id.
ix
XX
Iohn. i
xxi
V
XV
f
iiii. Id.
x
xxii
ii
xxiii
ii. Thes. i.
iiii
g
iii. Id.
xi
xxiiii
iii
xxv
ii
A
Prid. Id.
xii
xxvi
iiii
xxvii
iii
xii
b
Idus.
Sol in Sa.
xiii
xxviii
V
xxix
i. Timo. i
i
c
xviii. kl.
December.
xiiii
xxx
vi
xxxi
ii. iii
d
xvii. kl.
XV
xxxii
vii
xxxiii
iiii
IX
e
xvi. kl.
xvi
xxxiiii
viii
xxxv
V
f
xv. kl.
xvii
xxxvi
ix
xxxvii
vi
xvii
g
xiiii. kl.
xviii
xxxviii
X
xxxix
ii. Timo. i
VI
A
xiii. kl.
xix
xl
xi
xii
ii
b
xii kl.
XX
xiii
xii
xliii
iii
xiiii
c
xi kl.
xxi
xliiii
xiii
xiv
iiii
iii
d
x kl.
xxii
xlvi
xiiii
xlvii
Titus. i.
e
ix kl.
S. Clement.
xxiii
xlviii
XV
xlix
ii. iii
xi
f
viii kl.
xxiiii
1
xvi
li
Phile. i.
g
vii kl.
xxv
Baruc. i
xvii
Baruc. ii
Hebre. i
XIX
A
vi kl.
xxvi
iii
xviii
iiii
ii
viii
b
v kl.
xxvii
V
xix
vi
iii
c
iiii kl.
Tcrtne cnde
xxviii
Esai. i
XX
Esai. ii
iiii
xvi
d
iii kl.
xxix
iii
xxi
iiii
V
V
e
Prid Id.
Andrew ap.
xxx
V
Actes. i
vi
vi
KALENDAR 1661

NOVEMBER HATH XXX. DAYES

3 The Moon hath xxix.

! \

{ I

Morning Prayer.

Evem'H^ Prayer.

i. Lesson

2. Lesson

i. Lesson

2. Lesson

1

D

Kalend

All Saints '"day.

xiii
2
E
4. No
Ecctus.16.
Luke. 18.
Ecius.17.
Coloss. 2.
ii
3
F
3- No.
xviii
xix
xix
iii
4
G
pr. No.
XX
XX
ir-sri
iv
X
s
A
Nonse
Papists Conspiracy
xxii
xxi
xxiii
1. Thes. 1.
6
B
8. Id.
^Leonard '"Confess.
xxiv
xxii
xxv a)
ii
xviii
7
C
7. Id.
xxvii
xxiii
xxviii
iii
vii
8
D
6. Id.
xxix
xxiv
xxxb)
iv
9
E
S- Id-
xxxi
Iohn. 1
xxxii
v
XV
10
F
4. Id.
1
xxxiii
ii
xxxiv
2. Thes. 1.
iv
11
G
3- Id.
2S. Martin '»B.* & Conf:
xxxv
iii
xxxvi
ii.
12
A
pr. Id.
xxxvii
iv
xxxviii
iii
xii
13
B
Idus
2Britius* Bishop
xxxix
V
xl
i. Tim. i.
i
14
C
18. Kl. Dec
xii
vi
xiii
ii. iii.
ix
IS 16
DE
17. Kl.
16. Kl.
2Machutus* B.
xliiixiv
vii
viii
xliv xlvic)
iv T
xvii vi
171819
FGA
15- Kl.
14. Kl.
13- Kl.
2Hugh '»B. of Lincoln.
xlvii
xlixLi.
ix
Xxi
xlviiiL
Baruch.1.
vi
2. Tim. i
ii
20
B
12. Kl.
"Edmund '"K. & M.
Baruch.2.
xii
iii
iii
xiv iii
21 2223
CD E
11. Kl.
10. Kl.
9. Kl.
^Cecilia '"Virg. & M.
S. Clem'. '"1. B. Of Rom. & M.
iv
vi .
Bel & y.
[Drag.
xiiixivXV
V
Hist, of
[Susan.
Isai. 1.
iv
Titus i
ii. iii
xi
24
F
8. Kl.
Jsai. 2
xvi
iii
Philemon
xix
25
G
7. Kl.
"Catherine '"Virg. & M.
iv
xvii
V
Hebr. 1.
26
A
6. Kl.
vi
xviii
vii
ii
viii
27
B
5- Kl.
viii
xix
ix
iii
28
C
4. Kl.
X
XX
xi
iv
xvi
29
D
3- Kl.
"Fast
xii
xxi
Tiii
v
V
30
E.
pr. Kl.
'»S. Andr. Apost. '"& M.
Acts. 1.
vi
Hote that a) Ecctus 26.— .is to be read onely to vr. 13. a b) Ecctus 30.— onely to vr. 18. a
c) Ecctus 46.— onely to vr. 20.
122 KALENDAR Sources
DECEMBER,

¥7" T December habet diea .xxxj. Luna .xxx.
*¦ ¦*-J Nox habet horas .xviij. Diea. vero vj.
.Septimus exanguia : viroaus denus vt anguia.
f Decembris.
xiij g iij No.
ii A iii No.
x b pridie No. Oamundi epiacopi k cofeaaoria .ix. lectionu.
c None.
xviij d viii Id. Nicolai epi k cofeaaoria .ix. lectionum.
vii e vii Id. Octa. aancti andree apli. inuita. trip .iii. lectionu.
f vi Id. Coceptio beate marie, minua duplex .ix. lectionu.
xv g v Id.
iiij A iiij Id.
b iii Id.
xij c pridie Id.
j d Idna Lucie Virginia & martyria. nouem lectionum.
e xix kal. Ianuarij. Sol in capricorno. Solatitiu hyemale.
ix f xviii kal.
g xvii kal. O aapientia.
xvii A xvi kal. Nulle deinceps fiant preces ad vesperaa.
vi b xv kal.
c xiiii kal.
xiiii d xiii kal. Vigilia.
iii e xii kal. Thome apli. Inferius duplex, noue lectionum.
f xi kal.
xi g x kal.
xix A ix kal. Vigilia.
b viii kal. Natiuitas dSi nri iesu xpi. principale fea .ix. lect.
¦viii c vii kal. Stephani ptomartyria. minus dup .ix. lectionu
d vi kal. Iohannia apli & euageliste. minua dup .ix. lectio.
xvi e v kal. Sctorum innocetiii martyrum. minus duplex .ix. lectio.
v f iiii kal. Thome cant, archlepi & mnr. minua duplex .ix. lec.
g iii kal.
xiii A pridie kal. Silueatri pape & confea .ix. lec. med. lec. de nati. dni.
Sane aunt membria calide rea mense decembria.
Frigua vitetur, capitalis vena secetur.
Lotio tunc vana, sed ventri potio aana.
Sit tepidua potua, pugnana cum frigore totua.

KALENDAR 1549

123

DECEMBER.

c 1

Jecember.

Matins.

Euensong.
C Psalmes.
—
i. Lesson.
ii. Lesson.
i. Lesson.
li Lesson.
f
Kalend.
Esai. vii.
Actes. ii
Esai. viii
Hebr. vii
g
iiii. No.
ii
ii
ix
iii
X
viii
A
iii. No.
iii
iii
xi
iiii
xii
ix
b
Prid. No
iiii
iiii
xiii
V
xiiii
X
c
Nonas.
V
V
xv
vi
xvi
xi
d
viii. Id.
vi
vi
xvii
di. vii
xviii
xii
e
vii. Id.
vii
vii
xix
di. vii
xx. xxi
xiii
f
vi. Id.
viii
viii
xxii
viii
xxiii
Iacob. i
g
v. Id.
ix
ix
xxiiii
ix
xxv
ii
A
iiii. Id.
X
X
xxvi
x
xxvii
iii
b
iii. Id.
xi
xi
xxviii
xi
xxix
iiii
c
Prid. Id.
xii
xii
xxx
xii
xxxi
V
d
Idus.
xiii
xiii
xxxii
xiii
xxxiii
i. Peter, i
e
xix. kl.
xiiii
xiiii
xxiiii
xiiii
xxxv
ii
f
xviii. kl.
XV
XV
xxxvi
XV
xxxvii
iii
g
xvii. kl.
xvi
xvi
xxxviii
xvi
xxxix
iiii
A
xvi. kl.
xvii
xvii
xl
xvii
xii
V
b
xv. kl.
xviii
xviii
xiii
xviii
xliii
ii. Peter, i
c
xiiii. kl.
xix
xix
xliiii
xix
xiv
ii
d
xiii. kl.
XX
XX
xlvi
XX
xlvii
iii
e
xii. kl.
xxi
Tho. Apost
xxi
xlviii
xxi
xlix
i. Iohn. i
f
xi. kl.
xxii
xxii
1
xxii
li
ii
g
*. kl.
xxiii
xxiii
Iii
xxiii
Iiii
iii
A
ix. kl.
xxiiii
xxiiii
liiii
xxiiii
lv
iiii
b
viii. kl.
xxv
Nati. dni.
xxv
Esay. ix
Math, i
Esay. vii
Tit. iii
c
vii. kl.
xxvi
Stephan.
xxvi
lvi
act. vi. vii
lvii
Actes. vii
d
vi. kl.
xxvii
Ihon. Euan.
xxvii
lviii
Apoc. i
lix
Apo. xxii
e
v. kl.
xxviii
Innocen.
xxviii
Ier. xxxi
Act. xxv
Esay. Ix
i. Iohn. v
f
iiii. kl.
xxix
xxix
Esay. Ixi
xxvi
lxii
ii. Iohn. i
g
iii. kl.
xxx
xxx
lxiii
xxvii
lxiiii
iii. Iho. i.
A
Prid. kl.
xxxi
xxx
lxv
xxviii
lxvi
lude. i
124

KALENDAR 1552

<[ DECEMBRE HATH .XXXI. DAYES.

Morn ing prayer.

"Eueninge prayer.

C Psalmes

1

i. Lesson
ii. Lesson
i. Lesson
ii. Lesson
f
Kalend.
i
Esai. vii.
Actes. ii
Esai. viii
Hebr. vii
xiii
g
iiii. No.
ii
ix
iii
X
viii
ii
A
iii. No.
iii
xi
iiii
xii
ix
X
b
Prid. No
iiii
xiii
V
xiiii
X
c
Nonas.
v
XV
vi
xvi
xi
xviii
d
viii. Id.
vi
xvii
di. vii
xviii
xii
vii
e
vii. Id.
vii
xix
di. vii
xx. xxi
xiii
f
vi. Id.
viii
xxii
viii
xxiii
Iacob. i
XV
g
v. Id.
ix
xxiiii
ix
xxv
ii
iiii
A
iiii. Id.
X
xxvi
X
xxvii
iii
b
iii. Id.
xi
xxviii
xi
xxix
iiii
xii
c
Prid. Id.
Sol in Ca.
xii
xxx
xii
xxxi
V
i
d
Idus.
xiii
xxxii
xiii
xxxiii
i. Peter, i
e
xix kl.
lanuarii.
xiiii
xxxiiii
xiiii
xxxv
ii
ix
f
xviii kl.
XV
xxxvi
xv
xxxvii
iii
S
xvii kl.
xvi
xxxviii
xvi
xxxix
iiii
xvii
A
xvi kl.
xvii
xl
xvii
xii
V
vi
b
xv kl.
xviii
xiii
xviii
xliii
ii. Peter, i
c
xiiii kl.
xix
xii iii
xix
xiv
ii
xiiii
d
xiii kl.
XX
xlvi
XX
xlvii
iii
iii
e
xii kl.
Thomas apo.
xxi
xlviii
xxi
xlix
i. Iohn. i
f
xi kl.
xxii
1
xxii
li
ii
xi
g
x kl.
xxiii
Iii
xxiii
Iiii
iii
A
ix kl.
xxiiii
liiii
xxiiii
lv
iiii
xix
b
viii kl.
Christ 'mas
xxv
Esai. ix
Luk. xxii
Esai. vii
Titus, iii
viii
c
vii kl.
S. Stephan
xxvi
Ivi
act. vi. vii
lvii
Acte. vii
d
vi kl.
S. John
xxvii
lviii
Apoca. i
lix
Apo. xxii
xvi
e
v kl.
Innocentes
xxviii
Ier. xxxi
Acte. xxv
lx
i. Iohn. v
v
f
iiii kl.
xxix
Esai. Ixi
xxvi
lxii
ii. Iohn. i
g
iii kl.
xxx
lxiii
xxvii
lxiiii
iii. I ho. i
xiii
A
Prid kl.
xxx
Ixv
xxviii
lxvi
lude. i
KALENDAR 1661

"5

DECEMBER HA TH XXXJ. DA YES

3 The Moon hath xxx.

I 1

1

Morning

Evening

1 J

1

Prayer.

Prayer.

i. Lesson
!. Lesson
i. Lesson
2 Lesson
1
F
Kalend
Isai. 14.
Acts. *.
Isai 15.
Hebr. 7.
.xiii
2
G
4. No.
xvi
iii
xvii
viii
ii
3
A
3. No.
xviii
iv
xix
ix
x
4
B
pr. No.
xx. xxi.
v
xxii
X
5
C
Nona:
xxiii
vi
xxiv
xi
xviii
6
D
8. Id.
>Nicholas'"B.ofMyrainLycia
xxv
7.tovr.30.
xxvi
xii
vii
7
E
7. Id.
xxvii
7- 3°-
xxviii
xiii
8
F
6. Id.
JConcep: 7aof * y. BL V. !Mary.
xxix
viii
xxx
Jam. 1.
XV
9
G
5- Id.
xxxi
ix
xxxii
ii
iv
10
A
4. Id.
xxxiii
X
xxxiv
iii
n
B
3. Id.
xxxv
xi
xxxvi
iv
xii
12
C
pr. Id.
xxxvii
xii
xxxviii
V
i
13
D
Idus
JLucie '"Virg. & M.
xxxix
xiii
xl
1. Pet. 1.
14
E
19. Kl. Ian.
xii
xiv
Triii
ii
ix
15
F
18. Kl
xliii
XV
xliv
iii
16
G
17. Kl.
-0 Sapientia.
xiv
xvi
xlvi
iv
xvii
17
A
16. Kl.
/
xlvii
xvii
xlviii
V
vi
18
13
15. Kl.
xlix
xviii
L
2. Pet. 1.
'9
C
14. Kl.
Li
xix
Lii
ii
xiv
20
D
13- Kl.
2Fast
Liii
XX
Liv
iii
iii
21
E
12. Kl.
'"S Thomos Apost. '»& M.
xxi
1. Iohn 1
22
F
11. Kl.
Lv
xxii
Lvi
ii
xi
23
G
10. Kl.
Lvii
xxiii
Lviii
iii
24
A
9. Kl.
sFast
Lix
xxiv
Lx
iv
xix
25
B
8. Kl,
Christmas day.
viii
26 27
C D
7. Kl.
6. Kl.
S. Steph. '"y. first Mart.
5. Iohn '"Apost. & Evang.
xvi
28
E
5- Kl.
Innocents '"day.
xxv
V
V
29
F
4. Kl.
Lxi
xxvi
Lxii
2. Iohn
3°
G
3- Kl.
Lxiii
xxvii
Lxiv
3. Iohn.
xiii
3i
A
pr.' Kl.
^Silvester '"B. of Borne.
Lxv
xxviii
Lxvi
lude.
126 ORNAMENTS RUBRIC

Sources jc^o

Cp. p. 23 above.

ORNAMENTS RUBRIC

127

1552
The order where Morninge
and euening prayer
shalbe vsed and sayde.

C The morning, and eueninge prayer, shalbe
vsed in suche place of the Churche,
chapell, or Chauncell, &r> the minister shal so
turne him, as ye people maye best heare. And
if there be any cotrouersie therin, the matter
shalbe referred to the ordenarie, 6V he or his
deputie shal appoynte the place, and the
chaucels shal remayn, as they haue done in
times past.
And here is to be noted, that the minister
at the tyme ofthe comunion, fir" at al
other times in his ministracion, shall
vse nether Albe, Vestemet, nor Cope: but
beyng Archebishop, or Bishop, he shal haue
and weare a rochet: cV beeyng a priest or
Deacon, he shal haue and weare a surples
only.

1661
The Order for Morning
and Evening Prayer daily to
be said and vsed through
out the year.
The Morning and Evening Prayer shall be
used in Hhe accustomed placeofthe Church,
Chappel or Chancell ;
'except it shall be otherwise determined
by the ordinarie ai the place, *
and the
Chancels shall remain as they have done in
times past.
And heere is to be noted, That 'such Orna
ments ofthe Church*, and ofthe Ministers
thereoi at all
times Of their Ministration, shall
be retained, and be 'in vse, as were* in this
Church of England 'fcy* the 'authoritie of
Parliament, in the second year of the
raigne of King Edw. VL*

128 MATTINS
Sources 1549
An ordre for Mattyns
dayly through
THE YERE.

MATTINS

129

1552
c An ORDRE FOR morninge
PRAYER DAYLY THROUGHOUT
THE YEARE.
At the beginning both of morning
prayer, and likewyse of euening praier, ye
minister shal reade with a loud voyce, some
one of these senleces ofy scriptures
that folowe. And the he shal say that, which
is writte after the said senleces. [Ezechiel xviii.
A T what time soeuer a synner doeth
repente hym of hys synne, from the
bottome of hys heart: I wyl put all his
wickednes oute of my remembraunce
sayth the Lorde. [Psalm, li.
I do know mine owne wickednes, and
my synne is alway against me.
[Psalm, li.
Turne thy face awaye from oure
sinnes {0 Lorde) and blot out all oure
offences. [Psalm, li.
A sorowfull spyryte, is a Sacrifice
to God: despyse not (O Lord) humble
and contrite heartes. [Ioel ii.
Rente your heartes, and not your
garmentes, and turne to the lorde your
God, because he is gentle and mercy ful,
he is pacient and of muche mercy, and
suche a one that is sory for your afflic
tions. [Daniel, ix.
To thee 0 lord God belongeth mercy
&°forgeuenes,for we haue gone awaye
from thee, and haue not harkened to
thy voyce, whereby we mighte walke
in thy lawes, which thou hast ap
poynted for VS. [Ierem. ii.
Correct vs, O Lorde, and yet in thy
iudgement, not in thy furie, lest we
should be consumed and broughte to
nothinge. [ Math. iii.
Amende your lyues,for the kingdom
of God is at hande. [ L7tk. xv.
I wyll goe to my father and saye to
hym : father T haue synned agaynst
heauen, and agaynste thee, I am no
more worthy to be called thy sonne.
[Psa. cxiii.
Entre not into iudgement wyth thy
seruauntes O Lorde, for no fleshe is
righteous in thy syght. [1. Iohn. i.
Yf we saye that we haue no synne,
we deceyue oure selues, and there is no
trueth in vs.

1661
The Order for Morning
Prayer dayly throughout
THE YEAR.
tJ At the beginning of Morning
Prayer? *the
Minister shall read with a loud voice, some
one, or more of these sentences ofthe Scriptures
that follow. And then he shall say that which
is written after the said sentences. [Ezech. 18. 27.
When the wicked man turneth away
from his wickedness that he hath com
mitted, and doth that which is lawfull
and right, he shall save his soul alive.
[Psal. 51. 3.
I acknowledge my transgressions, and
my sin is ever before me. [Psal. 51. e9.
Hide thy face from my sins, and blot
out mine iniquities. [Psal. 51. 617.
The sacrifices of God are a broken
spirit, a broken, and a contrite heart,
O God, thou wilt not despise. [Ioel 2. 613.
Rent your hearts, and not your
garments, and turn vnto the Lord your
God; for he is gracious and mercifull,
slow to anger, and of great kindness,
and repent eth him of the evil. [Dan. 9. 9, 10.
To the Lord our God belong mercies,
and forgivenesses, though we have re
belled against him : Neither have we
obeyed the voice of the Lord our God,
to walk in his Laws which he set
before vs. [Per. 10. 624.
O Lord correct me, but with iudge
ment, not in thine anger, lest thou bring
me to nothing. [S. Mat. 3. 2.
Repent ye, for the kingdom of heaven
is at hand. ' [S. Luke. 15. 18, 19.
T will arise, and go to my father,
and will say vnto him : Father, I have
sinned against heaven, and before thee,
and am no more worthy to be called
thy son. [Psal. 143. 2.
Enter not into iudgement with thy
servant [O Lord] for in thy sight shall
no man living be iustified. [1 S. Iohn 1. 68*, 9.
If we say, that we have no sin, we
deceive ourselves, and the Truth is not
in vs: [But] if weconfess our sins, he
is faitnfuU and iust to forgive vs
our sinns, and to cleanse vs from
all vnrighteousness.

130 MATTINS
Sources IS49

Cp. Flor. Lugd. Expos, missae. 109
( = ps.-Alcuin de div. off. p. 505) licet
omni tempore peccatores nos esse ex
corde cognoscere debeamus, tamen
maxime hoc attentius agendum et con-
fltendum est, cum in illo sacro mysterio
celebratur remissionis gratia, indul-
gentia peccatorum, etc. S. Avitus
Vien. Serm. de Rogat. Si discerimus
inquit apostolus quia peccatum non
habemus, nos ipsos seducimus: et si
confiteri debemus assidue nos peccare,
opus est confitendi officio, humilitate
poenitendi, praesertim cum plebis
adunatae compunctio sic ad incita-
mentum boni operis possit aptari.

Ps. cxix. 176.

Tit. ii. 12.

Ezek. xxxiii, 11,

MATTINS

131

1552
DEarely beloued brethren, the scrip
ture moueth vs in sondrye places, to
acknowledge and confesse our many
folde synnes and wyckednesse, and that
we should not dissemble nor cloke them
before the face of almighty God oure
heauenly father, but confesse them
with an humble, lowely, penitent, and
obedient heart, to thende that we may
obtayne forgeuenes of the same by hys
infinite goodnes <S-° mercie. And al
though we ought at al times, hubly
to knowledge our synnes before God :
yet oughte we most chiefly so to doe,
when we assemble and mete together,
to rendre thankes for the greate bene-
fytes, that we haue receyued at his
handes, to set foorth hys moste worthy
prayse, to heare his most holy word,
and. to aske those things, which be
requisite &• necessary e, aswell for the
body as the soule. Wherfore I praye
and beseche you, as many as be here
present, to accopanye me wyth a pure
heart &-» humble voyce, vnto the throne
ofthe heauenly grace, saying after me.
fl A generall confession, to be sayd of the
¦whole congregacion after the minister,
knelynge.
ALmightie &-» moste merciful father,
•we haue erred and strayed from thy
wayes, lyke loste shepe. We hauefol-
owed to much the deuises and desyres
of oure owne heartes. We haue offended
against thy holy lawes. We haue left
vndone those thinges whiche we oughte
to haue done, and we haue done those
thynges which we ought not to haue
done: and there is no health in vs :
but thou, O Lorde, haue mercy vpon
vs miserable offendors. Spare thou
them, 0 God, whiche confesse theyr
faultes. Restore thou them that be
penitent, according to thy promises
declared vnto mankynde, in Christe
Iesu our Lorde. And graunt, O most
mercy ful father, for his sake, that we
may hereafter lyue a godly, righteous,
S-= sobre lyfe, to the glory of thy holy
name. Amen.
The absolucion
to be pronounced by the minister alone.
ALmightie God, the father of oure
Lorde Iesus Christ, which desireth not
the death of a synner, but rather that
he maye turne from his wickednes and

1661
Dearly beloved brethren, the Scrip
ture moveth vs in sundry places to
acknowledge, and confess our mani
fold sins and wickednes, and that
we should not dissemble nor cloak them
before the face of Almighty God our
heavenly father j but confess them
with an humble lowly penitent, and
obedient heart, to the end that we may
obtein forgivenes of the same by his
infinite goodnes and mercy. And al
though we ought at all times humbly
to Acknowledge our sins before God,
yet ought we most chiefly so to do,
when we assemble and meet together
to render thanks for the great bene
fits that we have received at his
hands, to set forth his most worthy
praise, to hear his most holy word,
and to aske those things which are
requisite and necessary as well for the
body as the soul. Wherefore I pray
and beseech you, as many as are here
present, to accompany me with a pure
heart, and humble voice, vnto the throne
of the heavenly grace, saying after me
IT A generall Confession to be said of the
whole congregation, after the Minister,
all kneeling.
Almighty and most mercifull Father,
We have erred and strayed from thy
wayes like lost sheep, We have fol
lowed too much the devices and desires
of our own hearts, We have offended
against thy holy laws, We have left
vndon those things which we ought
to have don, And we have don those
things which we ought not to have
don, And there is no health in vs:
But thou, O Lord, have mercy vpon
vs miserable offenders j Spare thou
them, O God, which confess their
faults, Restore thou them that are
penitent, According to thy promises
declared vnto mankind, in Christ
fesu our Lord: And grant O most
mercifull father, for his sake, That we
may hereafter live a godly, righteous,
and sober life, To the glory of thy holy
Name. Amen.
IT The Absolution, 4or Remission of Sins
to be pronounced by the 8 Priest alone,
6 standing, the people still kneeling.
Almighty God, the Father of our
Lord Iesus Christ, who9 desireth not
the death of a sinner, but rather that
he may turn from his wickedness, and

132

MATTINS

Sources

1549

•& Ad matutinas dicat sacerdos.

The priest beeyng in the quier, shall be-
gynne with a loude voyce the Lordes prayer,
called the Pater noster.

Pater noster qui es in celis sancti-
ficetur nomen tuum. Adueniat regnum
tuum. Fiat voluntas tua sicut in celo
et in terra. Panem nostrum quoti-
dianum da nobis hodie. Et dimitte
nobis debita nostra sicut et nos dimit-
timus debitoribus nostris. Et ne nos
inducas in tentationem sed libera nos
a malo. Amen. . .
Incipiat seruitium hoc modo.
Domine labia mea aperies.
Chorus respondeat.
Et os meum annunciabit laudem

tuam.

Sacerdos statim.

Deus in adiutorium meum intende.
R7.
Domine ad adiuuandum me festina.
Gloria patri et filio et spiritui sancto.

Sicut erat in principio et nunc
et semper et in secula seculorum.
Amen.

Alleluia.

OURE father whiche art in heauen,
hallowed be thy name. Thy kingdom
come. Thy will be done in earth as
it is in heauen. Geue vs this daye our
dayly bread. And forgeue vs our tres
passes, as we forgeue them that tres-
passe against vs. And leade vs not
into temptacion. But deliuer vs from
euill.
Amen.
Then lykewyse he shall saye.
O Lorde, open thou my lippes.
Aunswere.
And my mouth shall shewe forth
thy prayse. Priest
O God, make spede to saue me.
Aunswere.
O Lorde, make haste to helpe me.
Priest.
Glory be to the father, and to the
Sonne : & to the holy gost.
As it was in the begynning, is nowe,
and euer shall be : worlde without ende.
Amen. Prayse ye the Lorde.
And from Easter to Trinitie Sonday.
Alleluya.

MATTINS

133

1552
lyue : 8r* hath geue power and com-
maundementto his ministers, to declare
and pronounce to hys people beeynge
penitent, the absolution and remission
of theyr synnes: he pardoneth &* ab-
solueth al them, which truely repet,
and vnfeynedly beleue his holy Gospell.
Wherfore we beseche him to graunt
vs true repentaunce, &° his holy spirite,
that those thinges may please him,
whiche we do at this present, &r° that
the rest of our lyfe hereafter, may be
pure & holy : so that at the last, we
may come to hys eternal ioye, through
Iesus Christ our Lorde.
C The people shal answere.
Amen.

t Then shall the Minister begin
the Lordes prayer wyth a loude

voyce.

Our father which art in heaue,
hallowed bee thy name. Thy kingdo
come. Thy wyl be done in earth as
it is in heaue. Geue vs this daye oure
dayly bread. And forgeue vs our tres
passes, as we forgeue them that tres-
passe against vs. And leade vs not
into temptacion. But delyver vs from
euyll. Amen.
C Then lykewyse he shall saye.
O Lorde open thou our lyppes.
Aunswere.
And our mouth shal shewe forth
thy prayse. prieste_
0 God make spede to saue vs.
Aunswere.
O Lord make haste to helpe vs.
Prieste.
Glory be to the father, and to the
Sonne : and to the holy ghost.
As it was in the beginning, is nowe,
and euer shalbe : worlde wythout ende.
Amen. Prayse ye the Lord.

1661
live j and hath given power and com
mandment to his ministers to declare,
and pronounce to his people being
penitent, the absolution and remission
of their sins : He pardoneth, and ab-
solveth all them 8that truly repent,
and vnfeignedly believe his holy Gospel.
Wherefore let us beseech him to grant
vs true repentance, and his holy spirit,
that those things may please him
which we do, at this present, and that
the rest of our life hereafter may be
pure and holy, so that at the last we
may come to his eternall toy, through
Iesus Christ our Lord.
The people shall answer 8here, and at the
end of all other prayers. Amen.
IT Then the Minister shall kneel and say
the Lords Prayer with san audible voice :
'. '¦ the people also kneeling, and repeat
ing it with him, both here, and where
soever else it is vsed in divine service.
Our Father which art in heaven,
Hallowed be thy name, Thy kingdom
come, Thy will be don in earth as
it is in heaven, Give vs this day our
daily bread : And forgive vs our tres
passes, As we forgive them that tres
pass against vs : And lead us not
into temptation, But deliver us from
evil. 'Tor thine is the kingdom,
the power, and the glory, For ever
and ever. Amen.
IT Then likewise he shall say.
O Lord, open thou our lips.
Answer.
And our mouth shall shew forth
thy praise. Priest-
O God, make speed to save vs.
Answer.
O Lord make hast to help vs.
TT "Here, all standing vp, the Priest shall say.
Glory be to the Father, and to the
Son : and to the holy Ghost.
6Answer.
As it was in the beginning, is now,
and ever shall be : world without end.
Amen. Priest.
Praise ye the Lord.

6Auswer.
The Lords name he praised.

134

MATTINS

Sources
Sequatur inuitatorium . . . Psalmus Venite.

1549
Then shalbe sayed or song without any
Inuitatorie this Psalme, Venite exultemus,
&c. in Englishe, as foloweth.

Venite exu.temus domino iubilemus
deo salutari nostro : preoccupemus
faciem eius in confessione et in psalmis
iubilemus ei.

Quoniam deus magnus dominus et
rex magnus super omnes deos: quoniam
non repellet dominus plebem suam,
quiain manueius suntomnes fines terrae
et altitudines montium ipse conspicit.
Quoniam ipsius est mare et ipse fecit
illud et aridam fundauerunt manus
eius : venite adoremus et procidamus
ante deum, ploremus coram domino
qui fecit nos : quia ipse est dominus
deus noster : nos autem populus eius
et oues pascuae eius.
Hodie si vocem eius audieritis, nolite
obdurare corda vestra : sicut in exacer-
batione secundum diem tentacionis in
deserto, vbi tentauerunt me patres
vestri : probauerunt et viderunt opera
mea. Quadraginta annis proximus fui
generacioni huic et dixi, semper hi
errant corde : ipsi vero non cogno-
uerunt vias meas, quibus iuraui in ira
mea : si introibunt in requiem meam.
Gloria patri et filio et spiritui sancto.
Sicut erat in principio et nunc et
semper: et in secula seculorum. Amen.

[Hymnus. Psalmi.]

[psal. xcv.
O come, let vs syng vnto the Lorde :
lette vs hartely reioyce in the strength
of our salvacion.
Let vs come before his presence
with thankes geuing : and shewe our
selfe glad in hym with Psalmes.
For the Lorde is a great God : and
a great kyng aboue all goddes.
In his hande are all the corners of
the earth : and the strength of the
hilles is his also.
The sea is his, and he made it : and
his handes prepared the drye lande.
O come, let us worship and fall
downe : and knele before the Lorde our
maker. For he is (the Lorde) oure God : and
we are the people of his pasture, and
the shepe of his handes.
To daye, yf ye wyll heare his voyce,
harden not youre heartes : as in the
prouocacion, and as in the daye of
temptacion in the wildernes.
When your fathers tempted me :
proued me, and sawe my workes.
Fourtyeyeares long was I greued with
this generacion, and sayed : it is apeople
that doe erre in their heartes, for they
haue not knowen my wayes.
Vnto whom I sware in my wrathe :
that they shoulde not entre into myrest.
Glory be to the father, & to the
sonne : and to the holy gost.
As it was in the beginning, is nowe,
and euer shalbe : worlde without
ende. Amen.
The shall folowe certaine Psalmes in
ordre as they been appoynted in a table
made for that purpose, excepte there be
proper Psalmes appoynted for that day.
And at the ende of euery Psalme throughout
the yeare, and lykewyse in the ende of Bene
dictus, Benedicite, Magnificat, and Nunc
dimittis, shalbe repeated.
Glory be to the father and to the
sonne. &c.

MATTINS

i3S

1552
C Then shal be sayd or song
thys Psalme iolofiinge.

O Come let vs synge vnto the Lorde :
let vs hartely reioice in the strength
of oure saluacion.
Lettevs come before hys presence
wyth thankes geuynge : and shewe oure
selfe glad in hym wyth Psalmes.
For the lorde is a greate God : and
a greate Kynge aboue all Goddes.
In hys hand are al the corners of
the earth : and the strength of the
hylles is hys also.
The sea is his, and he made it : and
hys handes prepared the drye lande.
O come, lette vs worship and fal
downe : and knele before the lorde our
maker. For he is the lorde our God : and
we are the people of his pasture, and
the shepe of his handes.
To daye yf ye wyl heare his voyce,
harden not your heartes : as in the
prouocacion, and as in the daye of
temptacion in the wyldernesse.
When youre fathers tempted me :
proued me & sawe my workes.
Fortye yeres long was I greued with
this generacion, & sayd : it is a people
that do erre in theyr heartes, for they
haue not knowen my wayes.
Vnto whom I sware in my wrath :
that they should not entre into my rest.
Glory be to the father, & to the
sonne : and to the holy ghoste.
As it was in the beginning, is nowe,
and euer shalbe : worlde wythout
ende. Amen.
C Then shal folowe certayne Psalmes in
order, as they bee appoynted in a Table,
made for that purpose : excepte there be
proper Psalmes appoynted for that daye.
And at thende of euery Psalme throughout
the yere, & lykewyse in thende of Bene
dictus, Benedicite, Magnificat, and Nunc
Dimittis, shall be repeated.
Glory be to the father, and to the
sonne, &c.

1661
IT Then shall be said or sung
this Psalm follow?^: Except on Easter
Day, vpon which another Anthem is
appointed: "> and on the nineteenth
day of every moneth it is not to be
read here, but in the ordinary course
of the Psalms.
[Venite exultemus Domino. Psal. 95.
O come, let vs sing vnto the Lord :
let vs heartily reioyce in the strength
of our salvation.
Let vs come before his presence
with thanksgiving : and shew our
selves3 glad in him with Psalms.
For the Lord is a great God : and
a great King above all Gods.
In his hand are all the Corners of
the Earth : and the strength of the
Hills is his alsoe.
The sea is his, and he made it : and
his hands prepared the dry Land.
O come, let vs worship, and fall
downe : and kneel before the Lord our
Maker. For he is the Lord our God : and
we are the people of his pasture and
the sheepe of his hand.
To day if ye will heare his voyce,
harden not your hearts : as in the
provocation, and as in the day of
temptation in the wilderness.
When your fathers tempted mee :
proved me and saw my works.
Forty yeares long was I grieved with
this generation and said : it is a people
that do erre in their hearts, for they
have not known my Wayes.
Vnto whom I sware in my wrath :
that they should not enter into my rest.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever Shall be : world without
end. Amen.
"IT Then shall follow the Psalms in
• • order as they be appointed.
" And at the end of every Psalm throughout
' ' the yeare, and likewise in the end of Bene-
" dicite, Benedictus, Magnificat, and Nunc
" dimittis shall be repeated.
Glory be to the Father, and to the
Son : and to the holy Ghost.
" Answers.
As it was in the beginning, is now,
and ever shall be : world without end.
Amen.

136

MATTINS

Sources
& [Lectiones iii vel ix]

1549
Then shalbe read .ii. lessons distinctely
with a loude voyce, that the people may
heare. The firste of
theoldetestamente.thesecondeofthenewe. Lyke as they be appoynted by the Kalender,
excepte there be proper lessons assigned
for that day : The ministre that readeth the
lesson, standyng and turning him so as he
maye best be heard of all suche as bee pre-
sente.

Canticum Ambrosii & Augustini.
Te deum laudamus : te dominum
confitemur. Te eternum patrem omnis terra
veneratur. Tibi omnes angeli : tibi celi &
vniuerse potestates.
Tibi cherubin & seraphin : incessa-
bili voce proclamant.
Sanctus. Sanctus. Sanctus.
Dominus deus sabaoth.
Pleni sunt celi & terra : maiestatis
glorie tue.
Te gloriosus apostolorum chorus :
Te prophetarum laudabilis numerus :
Te martyrum candidatus laudat
exercitus. Te per orbem terrarum : sancta con-
fitetur ecclesia.
Patrem immense maiestatis.
Venerandum tuum verum & vnicum
filium. Sanctum quoque paraclitum spiri
tum. Tu rex glorie christe.
Tu patris sempiternus es filius.

And before euery lesson, the minister
shall saye thus. The firste, seconde .iii.
or .iiii. Chapter of Genesis, or Exodus,
Matthewe, Marke, or otherlyke as is
appoynted in the Kalender. And in the
ende of euery Chapter he shall saye.
C Here endeth suche a Chapter of
suche a booke.
And (to the ende the people maye the better
heare) in suche places where they doe syng,
there shall the lessons be song in a playne
tune after the maner of distincte readyng :
and lykewyse the Epistle and Gospell.
C After the fyrste lesson shall folowe Te
deum laudamus in Englyshe, dayly
throughout the yeare, excepte in
Lent, all the which time in the place of Te
deum shalbe vsed Benedicite omnia opera
Domini Domino, in Englishe as foloweth.
Te deum laudamus.
We prayse thee, O God, we
knowlage thee to be the Lorde.
All the earth doeth worshippe thee,
the father euerlasting.
To thee all Angels crye aloude,
the heauens and all the powers therin.
To thee Cherubin, and Seraphin
continually doe crye.
Holy, holy, holy, Lorde God of
Sabaoth. Heauen and earth are replenished
with the maiestie of thy glory.
The glorious coumpany of the
Apostles, prayse thee.
The goodly felowship of the Pro-
phetes, prayse thee.
The noble armie of Martyrs prayse
thee. The holy Churche throughout all
the worlde doeth knowlage thee.
The father of an infinite maiestie.
Thy honourable, true, and onely
sonne. The holy gost also beyng the coum-
forter. Thou art the kyng of glory, O
Christe. Thou art the euerlasting sonne of
the father.

MATTINS

137

1552
C Then shalbe read two lessons distinctlye
wyth a loude voyce, that the people maye
heare. The fyrst of
the old Testament, the second of the newe.
Lyke as they be appoynted by the Kaleder,
except there be proper lessons assigned
for that daye : the minister that readeth the
Lesson, stading and turning him so, as he
may best be heard of al such as be pre
sent.

And before euery Lesson, the minister
shall saye thus. The first, second, third,
or fourth Chapiter of Genesis, or Exodus,
Matthew, Marke, or other like, as is
appoynted in the Kalender. And in the
ende of euery Chapiter, he shall saye.
C Here endeth such a Chapiter, of
such a Boke.
C And (to thende the people may the better
heare) in suche places where they do sing,
there shall the lessons be song in a plain
tune, after the maner of distincte reading :
and likewyse the Epistle and Gospell.
C After the fyrst lesson, shall folowe Te
Deum laudamus, in Englishe, dayly
through the whole yeare.

1661
" If Then shall be read distinctly
" with an audible voice,
" the first Lesson, taken out of
"the old Testament as is appointed 3in the Kalender.
" Except there be proper Lessons assigned
1 ' for that day. He that readeth
" so standing and turning himself, as he
" may best be heard of all such as are pre-
' ¦ sent ; And after that, shall 6be said or sung
" in English, the Hymn called Te Deum
" laudamus, daily throughout the yeare.
' '% Note that before every Lesson the Minister
" shall say, Here beginneth such a
" Chapter, or verse of such a chapter of
" such a Book. And after
1 ' every Lesson,
" Here endeth the first, or the
' ' second Lesson.

[Te deum.
We prayse thee, O God : we
knowledge thee to be the Lorde.
All the earth doeth worshyp thee,
the father euerlastinge.
To thee all Aungels crye a loude,
the heauens & al the powers therein.
To thee Cherubin, and Seraphin
continually doe crye.
Holy, holy, holy, Lorde God of
Sabaoth. Heauen and yearth are ful of
the Maiestie of thy glorye.
The glorious company of the
Apostles, praise thee.
The goodly fellowship of the pro-
phetes, praise thee.
The noble armye of Martirs, prayse
thee. The holy Church throughoute al
the worlde, doeth knowledge thee.
The Father of an infinite Maiestie.
Thy honorable, true, and onely
sonne. Also the holy ghoste, the com
forter. Thou art the kyng of glory, O
Christ. Thou art the euerlasting sonne of
the father.

[Te deum laudamus.
We praise thee, O God : we ac
knowledge thee to be the Lord.
All the Earth doth worship thee 3:*
the Father everlasting.
To thee all Angells cry aloud s:*
the heavens and all the powers therein.
To thee Cherubin and Seraphin 3:*
continually do cry.
Holy, holy, holy 3:*Lord God of
Sabbaoth. Heaven and earth are full of
the Majesty 3:*of thy glory.
The glorious Company of the
Apostles 3:*praise thee.
The goodly fellowship of the Pro
phets 3:*praise thee.
The noble army of Martyrs 3:*praise
thee. The holy Church throughout all
the world 3:*doth acknowledge thee.
The Father 3:*of an infinite Majesty.
Thine3 honourable, true 3:*and only
Son. Also the holy Ghost 3:* the Com
forter. Thou art the king of glory 3:*0
Christ. Thou art the everlasting son 3:*of
the Father.

138

MATTINS

Sources
Tu ad liberandum suscepturus ho-
minem : non horruisti virginis vterum.
Tu deuicto mortis aculeo : aperuisti
credentibus regna celorum.
Tu ad dexteram dei sedes : in gloria
patris. Iudex crederis esse venturus.
Te ergo quesumus famulis tuis
subueni : quos precioso sanguine re-
demisti. Eterna fac cum Sanctis tuis in gloria
numerari. Saluum fac populum tuum domine :
et benedic hereditati tue.
Et rege eos : et extolle illos vsque
in eternum.
Per singulos dies benedicimus te.
Et laudamus nomen tuum in secu-
lum : & in seculum seculi.
Dignare domine die isto : sine
peccato nos custodire.
Miserere nostri domine : miserere
nostri. Fiat misericordia tua domine super
nos : quemadmodum sperauimus in te.
In te domine speraui : non confundar
in eternum.
S> Diebus dominicis ad Laudes.
Canticum trium puerorum.
Benedicite omnia opera domini
domino : laudate et superexaltate eum
in secula.
Benedicite angeli domini domino :

benedicite celi domino.

Benedicite aque omnes que super
celos sunt domino :
benedicite omnes virtutes domini do
mino. Benedicite sol et luna domino :

benedicite stelle celi domino.

Benedicite imber et ros domino

1 549
Whan thou tookest vpon thee to
delyuer manne, thou dyddest not ab-
horre the virgins wombe.
Whan thou haddest ouercomed the
sharpenes of death, thou diddest open
the kyngdome of heauen to all beleuers.
Thou sittest on the ryghthand of
God, in the glorye of the father.
We beleue that thou shalt come
to be our iudge.
We therfore pray thee helpe thy
seruauntes, whom thou haste redemed
with thy precious bloud.
Make them to be noumbred with
thy saintes, in glorye euerlastyng.
O Lorde, saue thy people, and
blesse thyne heritage.
Gouerne them, and lift them vp for
euer. Daye by daye we magnifie thee.
And we wurship thy name euer
world without ende.
Vouchsafe, O Lorde, to kepe vs
this day without sinne.
O Lorde, haue mercy vpon vs :
haue mercy vpon vs.
O Lorde let thy mercy lyghten
vpon vs : as oure trust is in thee.
O Lorde, in thee haue I trusted :
let me neuer bee confounded.
Benedicite omnia opera
domini domino.
O All ye workes ofthe Lorde, speake
good of the Lorde : prayse him &
set him vp for euer.
O ye Angels of the Lorde, speake
good of the Lorde : prayse him, &
set him vp for euer.
O ye heauens, speake good of the
Lorde : prayse him, and set him vp
for euer.
O ye waters that be aboue the
fyrmament, speake good of the Lorde :
prayse him, and set him vp for euer.
O all ye powers of the Lorde, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye Sunne and Moone, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye starres of heauen, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye showers and dewe, speake
good of the Lorde : prayse him, and
set him vp for euer.

MATTINS

139

1552
When thou tookest vpon thee to
delyuer man, thou dyddest not ab-
horre the vyrgins wombe.
When thou hadst ouercome the
sharpenes of deathLthou diddest open
the kingdo of heaue to al beleuers.
Thou sittest on the right hande of
God, in the glorie of the father.
We beleue that thou shalt come
to be oure iudge.
We therefore praye thee, helpe thy
seruauntes, who thou hast redemed
with thy precious bloud.
Make them to bee noumbred with
thy sainctes, in glory euerlastinge.
0 lorde saue thy people : and
blesse thyne heritage.
Gouerne them and lyft them vp for
euer. Daye by daye we magnifye thee.
And we worshyppe thy name, euer
worlde without ende.
Vouchsafe, O Lorde, to kepe vs
this daye wythout synne.
O lord haue mercy vpon vs :
haue mercy vpon vs.
0 Lorde, lette thy mercy lighten
vpon vs : as oure trust is in thee.
O Lorde, in thee haue I trusted :
lette me neuer bee confounded.
C Or this canticle, Benedicite omnia opera
domini domino. [Benedicite.
O All ye workes of the Lorde, blesse
ye the Lorde : prayse hym and
magnifye hym for euer.
O ye Aungelles of the Lorde, blesse
ye the Lord : prayse ye hym &
magnifye hym for euer.
O ye heauens, blesse ye the
Lorde : prayse hym and magnifye hym
for euer.
O ye waters that be aboue the
firmament, blesse ye the Lorde :
prayse hym and magnifye hym for euer.
O all ye powers of the Lorde, blesse
ye the Lorde : prayse hym and mag
nifye hym for euer.
O ye Sunne, and Moone blesse ye
the Lorde : praise hym and mag
nifye hym for euer.
O ye starres of heaue, blesse ye
the Lord : praise him and mag
nifye hym for euer.
O ye showres and dewe, blesse ye
the Lord : prayse him and mag-
nyfye hym for euer.

1661
When thou tookest vpon thee to
deliver man 3:*thou didst not ab
hor the Virgins Womb.
When thou hadst overcome the
sharpness of Death 3:*thou didst open
the kingdom of heaven to all beleevers.
Thou sittest 3at the right hand of
God 3:*in the glory of the Father.
Wee believe that thou shalt come 3:*
to be our Iudge.
We therefore pray thee help thy
servants 3:*whom thou hast redeemed
with thy precious blood.
Make them to be numbred with
thy Saints 3:*in glory everlasting.
O Lord save thy people : and
bless thine heritage.
Govern them 3:*and lift them vp for
ever. Day by Day 3:*we magnifie thee.
And we worship thy name 3:*ever
world without end.
Vouchsafe, (O Lord 3:*) to keep vs
this day without sin.
O Lord have mercy vpon vs :
have mercy vpon vs.
O Lord let thy mercy lighten
vpon vs : as our trust is in thee.
O Lord in thee have I trusted :
let me never be confounded.
1T Or this Canticle, Benedicite omnia opera.

O All ye works of the Lord, bless
ye the Lord : praise him, and
magnifie him forever.
O ye Angels of the Lord, bless
ye the Lord : praise3 *him and
magnifie him forever.
O ye heavens, bless ye the
Lord : praise him, and magnifie him
for ever.
O ye waters that be above the
firmament, bless ye the Lord :
praise him, and magnifie him for ever.
O all ye powers of the Lord, bless
ye the Lord : praise him and mag
nifie him for ever.
O ye Sun and Moon, bless ye
the Lord : praise him and mag
nifie him for ever.
O ye stars of heaven, bless ye
the Lord : praise him, and mag
nifie him for ever.
O ye showers and deaw, bless ye
the Lord : praise him and mag
nifie him for ever.

140

MATTINS

Sources
benedicite omnes spiritus dei domino.
Benedicite ignis et estus domino :
benedicite frigus et estas domino.
Benedicite rores et pruina domino :
benedicite gelu et frigus domino.
Benedicite glacies et niues domino .
benedicite noctes & dies domino.
Benedicite lux et tenebre domino :
benedicite fulgura & nubes domino.
Benedicat terra dominum : laudet
& superexaltet eum in secula.
Benedicite montes & colles domino :

benedicite vniuersa germinantia in
terra domino.
Benedicite fontes domino.

benedicite maria et flumina domino.

Benedicite cete et omnia que mo-
uentur in aquis domino :
benedicite omnes volucres celi domino.

Benedicite omnes bestie et pecora
domino :
benedicite filii hominum domino.

Benedicat israel dominum : laudet &
superexaltet eum in secula.
Benedicite sacerdotesdomini domino:

1549
O ye win des of God, speake good
of the Lorde : prayse him, and set him
vp for euer.
O ye fyre and heate, praise ye the
Lorde : praise him, and set him vp
for euer.
O ye winter and summer, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye dewes and frostes, speake good
of the Lorde : praise him, and set him
vp for euer.
O ye frost and colde, speake good
of the Lorde : prayse him, and set
him vp for euer.
O ye yse and snowe, speake good
of the Lorde : prayse him, and set
him vp for euer.
O ye nightes and dayes, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye lyght and darkenesse, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye lightenynges and cloudes,
speake good of the Lorde : prayse him,
and set him vp for euer.
O let the earth speake good of the
Lorde : yea, let it praise him, and set
him vp for euer.
O ye mountaynes and hilles, speake
good of the Lorde : praise him, and
set him vp for euer.
O all ye grene thinges vpon the
earth, speake good of the Lorde :
prayse him and set him vp for euer.
O ye welles, speake good of the
Lorde : prayse him, and set him vp for
euer. O ye seas and floudes, speake good
of the Lorde : prayse him, and set him
vp for euer.
O ye whales, and all that moue
in the waters, speake good ofthe Lorde :
prayse him, and set him vp for euer.
O all ye foules of the ayre, speake
good of the Lorde : prayse him, and
set him vp for euer.
O all ye beastes and cattell, speake
ye good of the Lord : prayse him, and
set him vp for euer.
O ye children of men, speake good
of the Lorde : prayse him, and set
him vp for euer.
O let Israel speakegoodof the Lorde :
prayse him, and set him vp for euer.
O ye priestes of the Lorde, speake

MATTINS

141

1552
O ye wyndes of God, blesse ye
the Lorde : prayse hym and mag
nifye hym for euer.
0 ye fyre and heate, blesse ye the
Lord : prayse hym and magnifie him
for euer.
O ye wynter and sommer, blesse
ye the Lord : praise hym and
magnifie hym for euer.
O ye dewes and frostes, blesse ye
theLordeipraysehymandwza^wz/fehym for euer.
O ye froste and colde, blesse ye
the lorde : prayse hym and magnifie
hym for euer.
O ye Ise and Snowe, blesse ye
the Lord : praise hym and magnifye
hym for euer.
0 ye nightes and dayes, blesse ye
the Lorde : prayse hym and magnifye
hym for euer.
O ye lyght and darkenesse, blesse
ye the lorde : prayse hym and mag
nifye hym for euer.
O ye lighteninges and cloudes,
blesse ye the Lord : prayse hym,
and magnifye hym for euer.
O let the yearth blesse the Lorde :
yea, lette it prayse hym and magnifye
hym for euer.
O ye Mountaynes and hylles, blesse
ye the Lorde : prayse hym and mag
nifye hym for euer.
O all ye grene thinges vpon the
earth, blesse ye the Lord : prayse
hym and magnifye hym for euer.
O ye welles, blesse ye the Lorde :
prayse hym & magnifye hym for
euer. O ye Seas & fluddes, blesse ye
the lorde : prayse him and magnifye
hym for euer.
O ye whales & al that moue
in the waters, blesse ye the lorde :
prayse him and magnifye hym for euer.
O al ye foules of the ayre, blesse
ye the lorde : prayse hym and mag
nifye hym for euer.
0 al ye beastes and cattell, blesse
ye the Lord : praise hym and mag
nifye hym for euer.
O ye children of men, blesse ye
the Lord, praise hym and magnifye
hym for euer.
O let Israel blesse the Lorde :
prayse him and magnyfye hym for euer.
O ye priestes of the Lord, blesse

1 661
O ye winds of God, bless ye
the Lord : praise him, and mag
nifie him for ever.
O ye fire, and heat, bless ye the
Lord : praise him and magnifie him
for ever.
O ye winter and summer, bless
ye the Lord : praise him, and
magnifie him for ever.
O ye deaws, and frosts, bless ye
the Lord : praise him and magnifie him
for ever.
O ye frost and cold, bless ye
the Lord : praise him and magnifie
him for ever.
O ye yce, and snow, bless ye
the Lord : praise him and magnifie
him for ever.
O ye nights and daies, bless ye
the Lord : praise him, and magnifie
him for ever.
O ye light, and darkness, bless
ye the Lord : praise him and mag
nifie him for ever.
O ye lightnings, and clouds,
bless ye the Lord : praise him,
and magnifie him for ever.
O Let the earth bless the Lord :
yea, let it praise him, and magnifie
him for ever.
O ye mountains and hills, bless
ye the Lord : praise him and mag
nifie him for ever.
O all ye green things vpon the
earth, bless ye the Lord : praise
him and magnifie him for ever.
O ye wells, bless ye the Lord :
praise him, and magnifie him for
ever. O ye seas and floods, bless ye
the Lord : praise him and magnifie
him for ever.
O ye whales, and all that move
in the waters, bless ye the Lord :
praise him and magnifie him for ever.
O all ye fowles of the aire bless
ye the Lord : praise him, and mag
nifie him for ever.
O all ye beasts and cattell, bless
ye the Lord : praise him, and mag
nifie him for ever.
O ye children of men, bless ye
the Lord : praise him, and magnifie
him for ever.
O let Israel bless the Lord :
praise him, and magnifie him for ever.
O ye Priests of the Lord, bless

142

MATTINS

Sources

benedicite serui domini domino.

Benedicite spiritus et anime iustorum
domino :
benedicite sancti & humiles corde
domino. Benedicite anania azaria misael do
mino : laudate & superexaltate eum in
secula. Benedicamus patrem & filium cum
sancto spiritu : laudemus & super-
exaltemus eum in secula.
Benedictus es domine in firmamento
celi : & laudabilis & gloriosus et super-
exaltatus in secula.

1549
good of the Lorde : prayse him, and
set him vp for euer.
O ye seruauntes ofthe Lorde, speake
good of the Lorde : prayse him, and
set him vp for euer.
O ye spirites and soules of the
righteous, speake good of the Lorde :
prayse him, and set him vp for euer.
O ye holy and humble menne of
heart, speake ye good of the Lorde :
prayse ye him, and set him vp for euer.
O Ananias, Asarias, and Misael,
speake ye good of the Lorde : prayse
ye him, and set him vp for euer.
Glory be to the father. &c.

As it was in the beginning. &c.

J5 Ad laudes. [Capitulum. Hymnus.]

Canticum zacharie prophete. [Luce.i.
BEnedictus dominus deus israel :
quia visitauit & fecit redemptionem
plebis sue.
Et erexit cornu salutis nobis : in
domo dauid pueri sui.
Sicut locutus est per os sanctorum :
qui a secula sunt prophetarum eius.
Salutem ex inimicis nostris : et de
manu omnium qui oderunt nos.
Ad faciendam misericordiam cum
patribus nostris : et memorari testa
menti sui sancti.
Iusiurandum quod iurauit ad abra-
ham patrem nostrum : daturum se
nobis. Vt sine timore de manu inimicorum
nostrorum liberati : seruiamus illi.
In sanctitate & iusticia coram ipso :
omnibus diebus nostris.
Et tu puer propheta altissimi voca-
beris : preibis enim ante faciem domini
parare vias eius.
Ad dandam scientiam salutis plebi
eius : in remissionem peccatorum
eorum.

And after the second lesson, throughout
the whole yere, shalbe vsed
Benedictus dominus deus Israel. &c. in
Englishe as foloweth. [Benedictus. Luc.i.
BLessed be the Lorde God of
Israel : for he hath visited and re
demed his people.
And hath lyfted vp an home of
saluacion to vs : in the house of his
seruaunt Dauid.
As he spake by the mouth of his
holy Prophetes : which hath been
sence the worlde began.
That we should be saued from our
enemyes : and from the handes of all
that hate vs.
To performe the mercy promysed
to our fathers : and to remembre
his holy couenaunt.
To perfourme the othe whiche he
sware to our father Abraham :
that he would geue us.
That we being deliuered out of the
handes of oure enemies : might serue
him without feare.
In holynesse and ryghteousnes
before him : all the dayes of our lyfe.
And thou childe, shalt be called the
Prophete of the highest : for thou shalt
goe before the face of the Lorde, to
prepare his wayes.
To geue knowledge of saluacion
vnto his people : for the remission of
their sinnes.

MATTINS

143

1552
ye the Lord : prayse hym and mag
nifye hym for euer.
O ye seruauntes of the Lorde, blesse
ye the Lorde : prayse hym and mag
nifie hym for euer.
0 ye spirites and soules of the
righteous, blesse ye the Lord : prayse
hym and magnifie hym for euer.
O ye holy and humble menne of
hearte, blesse ye the Lord : prayse
hym and magnifie him for euer.
0 Ananias, Azarias, and Misael,
blesse ye the lord : prayse him
and magnifie hym for euer.
Glory be to the father, & to the
sonne : and to the holy ghoste.
As it was in the beginning, is nowe,
and euer shalbe : worlde wythout
ende. Amen.

C And after the second lesson,
shalbe vsed and sayde,
Benedictus, in
Englishe, as foloweth. [Benedictus.
BLessed be the Lorde God of
Israel : for he hath visited & re
demed his people.
And hath raysed vp a myghtie
saluacion for vs : in the house of hys
seruaunt Dauid.
As he spake by the mouthe of hys
holy Prophetes : whyche ha.ue been
sence the worlde beganne.
That we should be saued from our
enemies : & from the handes of all
that hate us.
To perfourme the mercie promysed
to oure/<wrfathers : and to remembre
hys holy couenaunt.
To perfourme the othe, which he
sware to our forefather Abraham :
that he would geue vs.
That we beyng deliuered out of the
handes of oure enemies : might serue
hym wythout feare.
In holynesse and righteousnesse
before him : all the dayes of oure lyfe.
And thou childe shalte be called the
Prophete of the highest : for thou shalt
go before the face of the Lorde, to
prepare hys wayes.
To geue knowledge of saluacion
vnto hys people : for the remission of
theyr synnes,

1661
ye the Lord : praise him and mag
nifie him for ever.
O ye servants of the Lord, bless
ye the Lord : praise him and mag
nifie him for ever.
O ye spirits, and souls of the
righteous, bless ye the Lord : praise
him, and magnifie him for ever.
O ye holy, and humble men of
heart, bless ye the Lord : praise
him and magnifie him for ever.
O Ananias, Azarias, and Misael,
bless ye the Lord : praise him,
and magnifie him for ever.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : world without
end, Amen.
IT Then shall be read in like maner the
Second Lesson taken out of the New
Testament. And after that the Hymn
following (except when that shall
happen to be read in the chapter for
the day, or for the Gospel on saint John
Baptist's Day.) [Benedictus. S. Luke 1. 668.
Blessed be the Lord God of
Israel : for he hath visited, and re
deemed his people.
And hath raised vp a mighty
salvation for vs : in the house of his
servant David.
As he spake by the mouth of his
holy Prophets : which ha.ve been
since the world began.
That we should be saved from our
enemies : and from the hands of all
that hate vs.
To perform the mercy promised
to our forefathers : and to remember
his holy covenant.
To perform the oath which he
sware to our forefather Abraham :
that he would give vs.
That we being delivered out of the
hands of our enemies : might serve
him without fear.
Jn holines, and righteousnes
before him : all the dayes of our life.
And thou child shalt be called the
Prophet ofthe Highest : for thou shalt
go before the face of the Lord to
prepare his wayes.
To give knowledge of salvation
vnto his people : for the remission of
their sins.

144

MATTINS

Sources
Per viscera misericordie dei nostri :
in quibus visitauit nos oriens ex alto.
Illuminare his qui in tenebris et in
vmbra mortis sedent : ad dirigendos
pedes nostros in viam pacis.
Gloria patri et filio : et spiritui
sancto. Sicut erat in principio et nunc et
semper : et in secula seculorum.
Amen.
& Dominicis diebus ad laudes. Psalmus.
xcix.
Iubilate deo omnis terra : seruite
domino in letitia.
Introite in conspectu eius : in exul-
tatione. Scitote quoniam dominus ipse est
deus : ipse fecit nos & non ipsi nos.

1 549
Through the tendre mercy of our
God : whereby the daye spring from
an high hath visited vs.
To geue light to them that sitte
in darkenes, & in the shadowe of
death : and to guide our feet into
the way of peace.
Glory be to the father. &c.
As it was in the beginnyng. &c.

Populus eius & oues pascue eius
introite portas eius in confessione atria
eius in hymnis confitemini illi.
Laudate nomen eius quoniam suauis
est dominus in eternum misericordia
eius : et vsque in generatione & genera-
tionem Veritas eius.
Gloria patri & filio : et spiritui
sancto. Sicut erat in principio et nunc et
semper : et in secula seculorum. Amen.
. Deinde dicantur preces feriales hoc modo.

IT Then shalbe
the yere,

sayed dayly through

i Ad primam.
Credo in deum patrem omnipoten-
tem : creatorem celi et terre : & in
iesum christum filium eius vnicum
dominum nostrum : qui conceptus est
de spiritu sancto : natus ex maria
virgine : passus sub pontio pilato
crucifixus mortuus & sepultus : de-
scendit ad inferna : tertia die resur-
rexit a mortuis : ascendit ad celos
sedet ad dexteram dei patris omnipo-
tentis : inde venturus est iudicare
viuos et mortuos. Credo in spiritum
sanctum, sanctam ecclesiam catholicam,
sanctorum communionem, remissionem
peccatorum, carnis resurrectionem,
vitam eternam. Amen.

[See p. 146 below. For the text of
the Creed see the Catechism below ;
and compare A necessary doctrine
and erudition for any christian man
1543.]

MATTINS

MS

1552
Throughe the tender mercie of oure
God : whereby the daye spryng, from
an hyghe hath vysyted vs.
To geue lighte to them that syt
in darkenes, and in the shadowe of
death : and to guyde our feete into
the waye of peace.
Glory be to the father, and to the
sonne : and to the holy ghoste.
As it was in the beginning, is now,
and euer shalbe : worlde wythout
ende. Amen.
C Or the . C. Psalme Jubilate.

IT Then shalbe sayd
the Crede, by the
Minister and the people, standinge.

I Beleue in God the father al
mightie, maker of heauen & earth.
And in Iesus Christ his onely sonne
our Lord, which was coceyued by the
holy ghost, borne of the virgin Mary.
Suffred vnder Ponce Pilate, was
crucified, dead and buryed, he de
scended into hell. The thyrd day
he rose agayne from the dead. He
ascended into heauen, & sytteth on
the ryghte hand of God the father
almightye. From thence shal he
come to iudge the quicke and the
dead. I beleue in the holy ghost.
The holy Catholique Churche. The
Communion of sainctes. The forgeue-
nesseof synnes. Theresurrection ofthe
body. Andthelyfeeuerlastinge. Amen.

1661
Through the tender mercy of our
God : whereby the day-spring from
onlb high hath visited vs.
To give light to them that sit
in darkness, and in the shadow of
death : and to guide our feet into
the way of peace.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : world without
end. Amen. IT Or lathis Psalm. [Jubilate Deo.
O be ioyfull in the Lord all ye
Lands : serve the Lord with gladnes,
and come before his presence with a
song. Be ye sure that the Lord he is God :
it is he that hath made vs, and not we
our selves, we are his people, and the
sheep of his pasture.
O go your way into his gates with
thanksgiving, and into his courts with
praise : be thankfull vnto him, and
speak good of his Name.
For the Lord is gratious, his mercy
is everlasting : and his truth endureth
from generation to generation.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As itwasin thebeginning, is now, and
ever shall be : worldwithout end. A men.
H Then shall be sung, or said,
the 8Apostles Creed, by the
Minister and the people standing : Except
only such Dayes as the Creed of saint
Athanasius is appointed to be read.
I believe in God, the Father Al
mighty, Maker of heaven and earth •
And in Iesus Christ his only Son
our Lord, Who8 was conceived by the
holy Ghost, Born of the virgin Mary,
Suffered vnder Pontius Pilate, Was
crucified, dead and buried. He de
scended into Hell, The third day
he rose again from the dead. He
ascended into Heaven, And sitteth on
the right hand of God the Father
Almighty. From thence lbhe shall*
come to judge the quick and the
dead. I believe in the holy Ghost,
The holy Catholick Churche, The
Comunion of Saints, The forgive
ness of sins, The resurrection of the
body, And the life everlasting. Amen.

146

MATTINS

Sources

1549
the prayers folowyng,
as well at Euensong as at Mattyns,
all deuoutly knelyng.

Kyrie eleyson ter. Christe eleyson
ter. Kyrie eleyson ter.

Pater noster.

Lorde haue mercy vpon us. Christe
haue mercy vpon us. Lorde haue
mercy vpon us.
Then the minister shall
saye the Crede and the Lordes prayer in
Englishe, with a loude voice. &c.

Et ne nos inducas in tentationem.
Sed libera nos a malo. . .
Solus sacerdos erigat se . . dicendo . .
' Dominicis ad processionem.
Ostende nobis domine misericordiam
tuam. Et salutare tuum da nobis.
Sacerdotes tui induantur iustitiam.
Et sancti tui exultent.
Domine saluum fac regem.

Et exaudi nos in die qua inuocaueri-
mus te.
Saluum fac populum tuum
et benedic hereditati tue.
> Ad laudes B.M.V.
Da pacem domine in diebus nostris.
Quia non est alius qui pugnet pro
nobis nisi tu deus noster.
5 Ad primam.
Cor mundum crea in me deus. . . .

Aunswere.
But deliuer vs from euill. Amen.
Priest.
O Lorde shewe thy mercy vpon vs.
Aunswere.
And graunte vs thy saluacion.
Priest.
O Lorde saue the kyng.
Aunswere.
And mercifully heare us, when we
call vpon thee. Priest.
Indue thy ministers with ryghteous-
nes. Aunswere.
And make thy chosen people ioyfull.
Priest.
O Lorde saue thy people.
Aunswere.
And blesse thyne inheritaunce.
Priest.
Geue peace in oure time, O Lorde.
Aunswere.
Because there is none other that
fyghteth for vs, but only thou, O God.
Priest.
O God, make clene our heartes
within vs.

MATTINS

147

1552
C And after that, these prayers folowing,
aswell at Unening prayer, as at Morning
prayer : all deuoutly kneling. The minis
ter first pronouncinge with a loude voyce.
The Lorde be wyth you.
Aunswere.
And wyth thy spyryte.
The Minister.
Let vs praye.
Lorde haue mercy vpon vs.
Christ haue mercy vpon vs.
Lorde haue mercy vpon vs.
C Then the Minister, Clerkes and people, shall
saye the Lordes prayer in
Englishe, with a loud voyce.
OUR FATHER WHICH ART. &C.

1661
TT And after that, these praiers following,
all devoutly kneeling, the Minis
ter first pronouncing with a loud voice.
The Lord be with you.
Answer.
And with thy Spirit.
lb *Minister.
IT Let vs pray.
Lord have mercy vpon vs.
Christ haue mercy vpon vs.
Lord have mercy vpon vs.
IT Then the Minister, Clerks and people shall
say the Lord's prayer
with a loud voice.
Our Father which art in heaven,
Hallowed be thy Name. Thy king-
dome come. Thy will be don in
Earth as it is in heaven. Give vs
this day our dayly bread. And for
give vs our trespasses, As we for
give them that trespass against vs.
And lead vs not into temptation :
But deliver us from evill. Amen.

C Then the Minister standing vp shall saye.
O Lord shewe thy mercy vpon vs.
Aunswere.
And graunt vs thy saluacion.
Priest.
O Lorde saue the Kynge.
Aunswere.
And mercyfully hear vs, when we
call vpon thee. Priest.
Indue thy ministers wyth righteous-
nes. Aunswere.
And make thy chosen people ioyefull.
Priest.
O Lorde saue thy people.
Aunswere.
And blesse thyne enheritaunce.
Priest.
Geue peace in oure tyme, O Lorde.
Aunswere.
Because there is none other that
fyghteth for vs, but onely thou, O God.
Prieste.
O God make cleane our heartes
within vs.

IT Then the Priest standing up, shall say.
O Lord shew thy mercy upon vs.
Answer.
And grant vs thy salvation.
Priest.
O Lord save the King.
Answer.
And mercifully heare vs when we
call vpon thee. Priest.
Indue thy Ministers with righteous
ness. Answer.
And make thy chosen people ioyfull.
Priest.
O Lord save thy people.
Answer.
And bless thine Inheritance.
Priest.
Give peace in our time, o Lord.
Answer.
Because there is none other that
fighteth for vs, but only thou, O God.
Priest.
O God make cleane our hearts
within vs.

148

MATTINS

Sources
Et spiritum sanctum tuum ne auferas
a me . . .
Dominus vobiscum.
Et cum spiritu tuo.

Oremus.
£> Ad laudes. Oratio.
g Ad laudes B.M.V.
Deus auctor pacis et amator quern
nosse viuere, cui seruire regnare est,
protege ab omnibus impugnationibus
supplices tuos : vt qui in defensione
tua confidimus, nullius hostilitatis
arma timeamus. Per dominum. {Gel.
iii 56)

J5 Ad primam. In omnibus dominicis et in
f estis sanctorum non dup. et in f eriis extra
hebdomadam pasche dicatur hec oratio.
Domine sancte pater omnipotens
eterne deus qui nos ad principium
huius diei peruenire fecisti, tua nos
hodie salua virtute : et concede vt in
hac die ad nullum declinemus pecca-
tum : nee vllum incurramus periculum :
sed semperad tuam iustitiam faciendam
omnis nostra actio tuo moderamine
dirigatur. Per.

1637 C After this collect ended, followeth the
Letany : if the Letany be not appointed to be
said or sung that morning, then shall next
be said the prayer for the Kings Majestie,
with the rest of the prayers following at
the end of the Letany, and the Benediction.
See Psalmes or prayers taken out of holye
Scripture (Berthelet) 1545 f. L. vi ;
Prayers or Medytacions, wherein the
mynd is stirred, paciently to suffre all
afflictions here, to set at naught the
vayne prosperitee of this worlde, and
alwaie to longe for the euerlastynge
felicitee : Collected out of holy woorkes

1549
Aunswere.
And take not thyne holy spirite
from vs. Priest.
The Lorde be with you.
Aunswere.
And with thy spirite.
C Then shall dayly folowe three Collectes.
The firste of the daye, which shalbe thesame
that is appoynted at the Comunion. The
second for peace. The third for grace to
lyue well. And the two laste Collectes shall
neuer alter, but dayly be sayed at Mat
tyns throughout al the yere, as foloweth.
The priest standyng vp, and saying.
Let vs pray.
0 Then the Collect of the daye.
C The second Collect : for peace.
O God, which art author of peace,
& louer of Concorde, in knowledge
of whom standeth our eternall lyfe,
whose seruice is perfecte fredome :
defende vs thy humble seruautes, in
all assaultes of our enemies, that we
surely trustyng in thy defence, may
not feare the power of any aduersaries :
through the might of Iesu Christ our
Lorde. Amen.

C The thyrd Collect : for grace.
O Lord our heauenly father, al
mighty and euerlyuyng God, whiche
haste safelye brought vs to the begin
ning of this day : Defend vs in the
same with thy mighty power, &
graunt that this day we fall into no
sinne, neither runne into any kinde of
daunger, but that all our doinges
may be ordred by thy gouernaunce,
to doe alwayes that is ryghteous in
thy sight : through Iesus Christe our
Lorde. Amen.

MATTINS

149

1552
Aunswere.
And take not thyne holy spyryte
from vs.

And take
from vs.

1661
Answer.
not thy

holy Spirit

0 Then shal folowe thre Collectes.
The fyrst ofthe daye , why cheshalbe the same
that is appoynted at the Communion. The
second for Peace. The thyrde for Grace to
lyue wel. And the two last Collectes shal
neuer altre, but dayly be sayd at Morninge
prayer, throughout al the yere as foloweth.

IfThen shall follow three Collects.
The first ofthe day, which shall be the same
that is appointed at the Comunion. The
second for Peace. The third for grace to
live well. And the two last Collects shall
never alter, but daily be said at Morning
.Pnyerthroughout all the year, as followeth,
All kneeling.

C The seconde Collecte for Peace.
OGOD,whicheart aucthourofpeace,
& louer of Concorde, in knowledge
of whome standeth our eternal lyfe,
whose seruice is perfecte freedome,
defend vs thy humble seruautes, in
al assaultes of our enemies, that we
surely trusting in thy defence, may
not feare the power of any aduersaries :
through the might of Iesu Christ our
Lorde. Amen.

IT The second Collect for Peace.
O God who art the Author of peace,
and lover of Concord, in knowledge
of whom standeth our eternall life,
whose service is perfect freedom :
defend vs thy humble servants in
all assaults of our enemies, that we
surely trusting in thy defence, may
not fear the power of any Adversaries
through the might of Iesus Christ our
Lord. Amen.

C The thyrde Collecte for Grace.
O Lord our heauenly father, al
mighty and euerlasting God, which
hast safely broughte vs to the begin-
ninge of this daye : defende vs in the
same wyth thy mightie power, and
graunte that this daye we fall into no
synne, nether runne into any kind of
daunger : but that al our doynges
may be ordred by thy gouernaunce
to doe alwayes, that is righteous in
thy syght : through Iesus Christe our
Lorde. Amen.

IT The third Collect for Grace.
O Lord our heavenly Father, Al
mighty and everlasting God, who
hast safely brought vs to the begin
ning of this day, defend vs in the
same with thy mighty power, and
grant that this day we fall into no
sin, neither run into any kind of
danger : but that all our doings
may be ordered by thy governance,
to do allwayes that is righteous in
thy sight, through Jesus Christ our
Lord. Amen.
IT In Quires and places where they sing
here followeth the Anthem.
Then these five Prayers following are
to be read here, Except when the Litany
is read : and then only the two last are
to be read, as they are there placed.
JA Prayer for the Kings Majesty.
:0 Lord our heavenly Father, high
and mighty, King of Kings, Lord of
Lords, the only ruler of Princes, who
dost from thy throne behold all the
dwellers vpon earth : most heartily we
beseech thee with 'thy favour to behold
our most gracious soveraign Lord King

iS°

MATTINS

Sources 1549

by the most vertuous and graciouse
Princesse Katherine quene of Eng
lande, Fraunce, and Irelande. Anno
dni. 1545 (Berthelet) f. D i ; Litany
1559.

Litany 1644 ; see p. 184 below.
Omnipotens sempiterne deus, qui
facis mirabilia magna solus : pretende
super famulos tuos pontifices et super
cunctas congregationes illis commissas
spiritum gratie salutaris : et vt in veri-
tate tibi complaceant, perpetuum eis
rorem tue benedictionis infunde. (Gel.
iii 50)
Litany 1544 ; see p. 185 below.
cO ras Kotvas railras Kal crvpcpcbvovs
fjfiiu xapurdpevos irpotrevxas, 6 Kal Svo
xa\ rpial ervpcpcovovtrui cVt to ovopari
trov Tar alrrjo-eis wapexeiv eirayyeCKapevos-
airos Kal vvv tb>v Sov\av o-ou ra airij-
para jrpoff rb orvpcpepov irXrjpcotrov xopnyfitp
r/ptv ev TO) itapovri alcove ttjv enLyvanTiv
ttjs o-rjs akr)6eias Kal ev to peWovri £urjv
alaviov xapi^opevos.

Litany 1559.

MATTINS

1552 1661

iSi

Charles, and so replenish him with the
grace of thy holy Spirit, that he 'may
alway incline to thy will, and walk in
thy way. Indue him p/e/ireously3 with
heavenly gifts; grant him in health,
and wealth long to live; strengthen3
him that he may vanquish and overcome
all his enemies ; 'and finally after this
life he may attain everlasting ioy,
and felicity, through Iesus Christ
our Lord. Amen.
IT4 A Prayer for
Almighty God, 6the fountain of all
goodnes, %e humbly beseech thee
to bless Indue them with thy holy
spirit, enrich them with thy heav
enly grace, prosper them with all
happiness, and bring them to thine
everlasting kingdom, through Jesus
Christ our Lord. Amen.*
IT A Prayer for the Clergy and people.
Almighty and everlasting1 God, who
alone worhest great marvels, send
down vpon our Bishops and Curats, and
all congregations committed to their
charge the healthfull spirit of thy
graee : and that they may truly please
thee, pour vpon them the continuall
dew of thy blessing : grant this, 0 Lord,
for the honour of our Advocate, and
Mediatour lesus Christ. Amen.
Tf A Prayer of Saint Chrysostome.
Almighty God, who hast given vs grace
at this time with one accord to make
our common supplications vnto thee,
and do'st promise that when two or
three are gathered 'together in thy
Name, thou wilt grant their Requests :
fulfill now, 0 Lord, the desires, and
petitions of thy servants, as may be
most expedient for them, granting vs in
this world knowledge of thy truth and
in the world to come life everlasting.
Amen. '2. Corinthians 13.
The grace of our Lord Iesus Christ,
and the love of God, and the fellow
ship of the holy Ghost, he with vs
all evermore. Amen.*
Here endeth the Order of Morning Prayer
throughout the year.

152 EVENSONG
Sources 1549

An ordre For Euensong
throughout the yere.

EVENSONG i S3
1552 1661
AN ORDRE FOR EUEN/iVC PRAYER THE ORDER FOR EVEN/iVG PRAYER
THROUGHOUT THE YERE. DAYLY THROUGHOUT THE YEAR.
[See p. 129] 1" At the beginning of Evening Prayer the
Minister shall read with a loud voice, some
one or more of these sentences of the scrip
tures that follow. And then he shall say
that which is written after the said
sentences. [Ezech. 18. 27.
When the wicked man turneth away
from his wickedness that he hath com
mitted, and doth that which is lawfull
and right, he shall save his soul alive.
[Psal. 51. 3.
I acknowledge my transgressions,
and my sin is ever before me. [Psal. 51. 69.
Hide thy face from my sins, and blot
out mine iniquities. [Psal.^i.«\1.
The sacrifices of God are a broken
spirit, a broken and a contrite heart,
O God, thou wilt not despise. [Ioel 2. 613.
Rent your hearts, and not your
garments, and turn vnto the Lord
your God, for he is gracious, and
mercifull, slow to anger, and of great
kindness, and repenteth him ofthe evil.
[Dan. 9. "9, 10.
To the Lord our God belong mercies,
and forgivenesses, though we have
rebelled against him : Neither have
we obeyed the voice of the Lord our
God, to walk in his laws which he set
before vs. [ler. 10. 624.* Psal 6. 1.
O Lord, correct me, but with iudge
ment, not in thine anger, lest thou
bring me to nothing. [S. Mat. 3. 2.
Repent ye, for the kingdom of heaven
is at hand. [S. Luke 15. 18, 19.
/ will arise, and go to my father,
and will say vnto him, Father, I have
sinned against heaven, and before thee,
and am no more worthy to be called
thy son. [Psal. 143. 2.
Enter not into iudgement with thy
servant, [O Lord] for in thy sight shall
no man living be iustified. [i. S. Iohn. 1. 68*, 9.
If we say that we have no sin, we
deceive our selves, and the Truth is
not in w.[but] if we confess our
sins, he is faithfull and iust to for-

i54 EVENSONG
Sources 1549

EVENSONG 155
1552 1661
give vs our sins, and to cleanse vs
from all vnrighteousness.
[See p. 131] Dearly beloved brethren, the scrip
ture moveth vs in sundry places to
acknowledge and confess our mani
fold sins and wickedness, and that we
should not dissemble nor cloak them
before the face of Almighty God our
heavenly Father, but confess them
with an humble, lowly, penitent, and
obedient heart, to the end that we
may obtein forgiveness of the same by
his infinite goodness and mercy; And
although we ought at all times humbly
to Acknowledge our sins before God:
yet ought we most chiefly so to do,
when we assemble and meet together,
to render thanks for the great benefits
that we have received at his hands, to
set forth his most worthy praise, to
hear his most holy word, and to ask
those things which are requisite and
necessary as well for the body as the
soul. Wherefore I pray and beseech
you, as many as are here present, to
accompany me with a pure heart, and
humble voice vnto the throne of the
heavenly grace, saying after me.
IT A generall Confession to be said of the
whole congregation, after the Minister, all

Almighty, and most mercifull
Father, We have erred and strayed
from thy wayes like lost sheep, We
have followed too much the devices,
and desires of our own hearts, We
have offended against thy holy laws,
We have left vndon those things which
we ought to have don, And we have
don those things which we ought not
to have don, And there is no health
in vs, But thou, O Lord, have mercy
vpon vs miserable offenders; Spare
thou them, O God, which confess their
faults, Restore thou them that are
penitent, According to thy promises
declared vnto mankind in Christ Iesu
our Lord; And grant, O most merci
full Father, for his sake, That we
may hereafter live a godly, righteous,
and sober life, To the glory of thy
holy Name. Amen.
IT The Absolution, ¦'or Remission of sins,
to be pronounced by the 8Priest alone,
"standing, the people still kneeling.
Almighty God, the Father of our
Lord Iesus Christ, who* desireth not

156

EVENSONG

Sources

1549

Ad vesperas.
Pater noster [&c.].

C The priest shall saye.
OVRE FATHER, &c,

Then lykewise he shall saye.

Deus in adiutorium meum intende. O God make spede to saue me.
Aunswere.
Domine ad adiuuandum me festina. O Lorde make haste to helpe me.
Priest.
Gloria patri et filio et spiritui sancto. Glory be to the father, & to the
sonne : and to the holy gost.
Sicut erat in principio et nunc et As it was in the begynnyng, is nowe,
semper et in secula seculorum. Amen. and euer shalbe : worlde without ende.
Amen.

Alleluia.

Prayse ye the Lorde.
And from Easter to Trinitie Sonday.
Alleluya.

As before is appoynted at Mattyns.

EVENSONG

157

1552

C The Priest shal

saye.

Then likewise he shal say.
O Lord open thou our lippes.
Aunswere.
And our mouth shal shewe furth thy
prayse. Priest.
O God make spede to saue vs.
Aunswere.
Lorde make haste to helpe vs.
Priest.
Glory bee to the Father, and to the
Sonne, and to the holy gost.
As it was in the beginning, is now,
and euer shalbe : world without ende.
Amen. Prayse ye the Lorde.

1 661
the death of a sinner, but rather that
he may turn from his wickednes and
live; and hath given power and com
mandment to his Ministers, to declare,
and pronounce to his people being
penitent the Absolution, and Remission
of their sins : He pardoneth and
absolveth all them that truly repent
and vnfeignedly believe his holy Gospel.
Wherefore beseech we him to grant vs
true repentance and his holy Spirit,
that those things may please him which
we do at this present, and that the rest
of our life hereafter may be pure and
holy, so that at the last we may come
to his eternall ioy, throng Iesus Christ
our Lord. Amen.
IT Then the Minister shall kneel and say
the Lords Prayer: 7l,the people also
kneeling and repeating it with him.
Our Father which art in heaven,
Hallowed be thy name. Thy kingdom
come, Thy will be don in earth as it
is in heaven. Give vs this day our
daily bread, And forgive vs our tres
passes, As we forgive them that
trespass against vs, And lead vs not
into temptation, But deliver vs from
evil, Tor thine is the kingdom,
The power, and the glory, For ever
and ever. Amen.
IT Then likewise he shall say.
O Lord open thou our lips.
Answer.
And our mouth shall shew forth thy
praise. Priest.
O God make speed to save vs.
Answer.
O Lord make haste to help vs.
% 6Here all standing vp the Priest shall say.
Glory be to the Father, and to the
Son : and to the holy Ghost.
Answer.
As it was in the beginning, is now,
and ever shall be : world without end.
Amen. 6Priest.
Praise ye the Lord.

6Answer.
The Lords name be praised.

i58

EVENSONG

Sources
[Psalmi]
[Capitulum]
[Hymnus] [ Luc. i.
MAgnificat anima mea dominum.
Et exultauit spiritus meus : in deo
salutari meo.
Quia respexit humilitatem ancille
sue . ecce enim ex hoc beatam me
dicent omnes generationes.
Quia fecit mihi magna qui potens
est : et sanctum nomen eius.
Et misericordia eius a progenie in
progenies : timentibus eum.
Fecit potentiam in brachio suo :
dispersit superbos mente cordis sui.
Deposuit potentes de sede : et exalta-
uit bundles.
Esurientes impleuit bonis : et diuites
dimisit inaues.
Suscepit israel puerum suum : re-
cordatus misericordie sue.
Sicut locutus est ad patres nostros :
abraham & semini eius in secula.
Gloria patri et filio.
Sicut erat.

1549
Then Psalmes
in ordre as they be appoynted in the
Table for Psalmes, except there be propre
Psalmes appointed for that daye. Then
a lesson of the olde testamente, as it is
appoynted lykewise in the kalender, excepte
there be proper lessons appointed for that
daye. After that, (Magnificat anima mea
dominum) in
Englishe, as foloweth. [Magnificat Luc. i.
My soule doeth magnifie the Lorde.
And my spirite hath reioyced in
God my sauiour.
For he hath regarded the lowely-
nesse, of his hadmaiden.
For beholde, from henceforth all
generacions shall call me blessed.
For he that is myghtie hath magni-
fyed me : and holy is his name.
And his mercy is on them that feare
him : throughout all generacions.
He hath shewed strength with his
arme : he hath scatered the proude in
the imaginacion of their heartes.
He hath put downe the mightie
from their seate : and hath exalted
the humble and meke.
He hathe filled the hungry, with
good thynges : and the ryche he hath
sent emptie awaye.
He remembring his mercye, hath
holpen his seruaunte Israel : as he
promysed to oure fathers, Abraham
and his sede for euer.
Glory be to the father, and to the
sonne.&c. As it was in the beginning.&c.

EVENSONG

159

1552
Then Psalmes
in ordre, as they be appointed in y°
Table for Psalmes, except there be proper
Psalmes appointed for that day. Then
a Lesson of the old Testament, as it is
appointed like wise in the Kalender, except
there be propre lessons appointed for that
day. After that, Magnificat, in
Englishe, as foloweth. [Magnificat.
My soule doeth magnifie the Lorde :
And my spirite hath reioyced in
god my Sauiour.
For he hath regarded the loweli-
nes of his handmaiden :
For beholde from henceforth all
generacions shal cal me blessed.
For he that is mightie, hath magni
fied me : and holy is his name.
And his mercy is on them that feare
hym : throughout al generacions.
He hath shewed strength with his
arme : he hath scatered the proud, in
the imaginacio of their heartes.
He hath put down the mighty
from their seate : and hath exalted
the humble and meke.
He hath filled the hungry with
good thinges : and the riche he hath
sent emptie away.
He remembrynge his mercye, hath
holpen hys servaiit Israel : as he
promised to our forefathers, Abraham
and his sede for euer.
Glory be to the Father, and to the
Sonne, and to the holy gost.
As it was in the beginning, is now,
and euer shall be : worlde without
ende. Amen.
Or the .xcviii. Psalm. Cantate Domino
canticum nouum, quia mirabilia fecit.

l66l
IT Then shall be said or sung sthe* Psalms
in order as they be appointed. Then
a Lesson of the old Testament as is
appointed ;
And after that Magnificat (or the
song of the blessed virgin Mary) in
English as followeth. [Magnificat S. Luke. 1.
My soul doth magnifie the Lord :
and my spirit hath reioiced in
God my Saviour.
For he hath regarded3:*the lowli
ness of his hand-maiden.
For behold, from henceforth3:*all
generations shall call me blessed.
For he that is mighty hath magni
fied me : and holy is his Name.
And his mercy is on them that fear
him : throughout all generations.
He hath shewed strength with his
arm : he hath scattered the proud in
the Imagination of their hearts.
He hath put down the mighty
from their seat : and hath exalted
the humble and meek.
He hath filled the hungry with
good things : and the rich he hath
sent empty away.
He remembring his mercy, hath
holpen his servant Israel : as he
promised to our forefathers, Abraham,
and his seed for ever.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : World without
end. Amen.
IT Or laelse this* Psalm, except it be on the
nineteenth day of the month, when it
is read in the ordinary course of the
Psalms. [Cantate Domino. Psal: 98.
O sing vnto the Lord a new song :
for he hath don marvelous things.
With his own right hand, and with
his holy atm : hath he gotten himself e
the Victory.
The Lord declared his salvacon : his
righteousness hath he openly shewed in
the sight ofthe heathen.
He hath remembred his mercy and
truth toward the house of Israel : and
all the ends of the world have seen the
salvation of our God.
Shew your selves ioyfull vnto the
Lord, all ye Lands : sing, rejoyce, and
give thancks.

i6o

EVENSONG

Sources

1549

Ad completorium. [Capitulum.]
[Hymnus]

Cantioum Simeonis. [Luce ij.
Nunc dimittis senium tuum domine :
secundum verbum tuum in pace.
Quia viderunt oculi mei : salutare
tuum. Quod parasti : ante faciem omnium
populorum. Lumen ad reuelationem gentium :
et gloriam plebis tue israel.
Gloria patri et filio : et spiritui
sancto. Sicut erat in principio et nunc et
semper : et in secula seculorum.
Amen.

Then a lesson of the newe testamente.
And after that (Nunc
dimittis seruum tuum) in
Englishe as foloweth.
[Nunc dimittis. Luc. ii.
Lorde, nowe lettest thou thy ser
uaunte departe in peace : accordyng
to thy worde.
For myne iyes haue seen : thy
saluacion. Whiche thou haste prepared : before
the face of all people.
To be a light to lighten the Gentiles :
and to be the glorye of thy people
Israel. Glory be to the father, & to the
sonne : and to the holy gost.
As it was in the beginning, is nowe,
and euer shalbe : worlde without ende.
Amen.

EVENSONG

161

1552

Then a Lesson of the newe Testament.
And after that, (Nunc
dimittis ) in
Englishe, as foloweth.
Lord, now lettest thou thy ser-
uant departe in peace : accordynge
to thy worde.
For mine iyes haue seen : thy
saluacyon. Whiche thou hast prepared : before
the face of all people ;
To be a lighte to lighten the Gentiles :
and to be the glory of thy people
Israel. Glory be to the father, and to the
Sonne.&c. As it was in the begynning, is now.
&c.

Or thys Psalme. Deus misereatur nostri,
in Englishe.

1661
Praise the Lord vpon the Harp :
sing to the Harp with a Psalm of
thanksgiving. With Trumpets also and Shawms :
O shew your selves ioyfull before the
Lord the King.
Let the Sea make a noise, and all
that therein is : the round world, and
they that dwell therein.
Let the Floods clap their hands, and
let the hills be joyfull together before
the Lord : for he cometh to iudge the
earth. With righteousness shall he iudge
the world: and the People with equity.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : world without end.
Amen. IT Then a Lesson of the New Testament,
as it is appointed. And after that Nunc
dimittis (or the song of Simeon) in
English, as followeth. [Nunc dimittis. St. Luke 2. 29.
Lord, now lettest thou thy ser
vant depart in peace : according
to thy word.
For mine eyes have seen : thy
Salvation. which thou hast prepared : before
the face of all people.
To be a light to lighten the Gentiles :
and to be the glory of thy people
Israel. Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : world without end.
Amen.
IT Or i»else* this Psalm (except it be on the
twelfth day of the month.)
[Deus misereatur. Psal: 67.
God be mercifull vnto vs, and bless
vs : and shew vs the light of his
Countenance, and be mercifull vnto vs.
That thy Way may be known vpon
earth : thy saving health among all
nations. Let the people praise thee, O God :
yea let all the people praise thee.
O Let the nations rejoyce and be
glad : for thou shalt iudge the folk
righteously, and govern the nations
vpon earth.
Let the people praise thee, (O God:)
yea let all the people praise thee.

162

EVENSONG

Sources

1549

Ad completorium.
Credo in deum patrem omnipo-
tentem : creatorem celi et terre : & in
iesum christum filium eius unicum
dominum nostrum : qui conceptus est
de spiritu sancto : natus ex maria
virgine passus sub pontio pilato cruci-
fixus mortuus & sepultus : descendit
ad inferna : tertia die resurrexit a
mortuis : ascendit ad celos sedet ad
dexteram dei patris omnipotentis : inde
venturus est iudicare viuos et mortuos.
Credo in spiritum sanctum, sanctam
ecclesiam catholicam, sanctorum com-
munionem, remissionem peccatorum,
carnis resurrectionem, vitam eternam.
Amen.

Then the suffrages before assigned at Mattyns,
the clerkes knelyng lykewise,
[See p. 144.]
U7

Ad vesperas.
tinas]See p. 146.

Preces vt supra [ad matu-

EVENSONG 163
1552 1661
Then shall the earth bring forth her
increase : and God, even our own God
shall give vs his blessing.
God shall bless vs : and all the ends
of the world shall fear him.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : World without end.
Amen.
Then shal folowe the Crede, with other ^ Then shall be said, or sung the Apostles
prayers as is before appointed at Morning Creed by the Minister, and the people
prayer, after Benedictus. standing.
[See p. 145.] I beleeve in God the Father Al-
~) » mighty, Maker of heaven and earth.
' And in Iesus Christ his only Son our
Lord, Who was conceived by the
holy Ghost, Borne of the virgin
Mary. Suffered vnder Pontius Pilate,
Was crucified, dead and buried. He
descended into Hell, The third day
he rose again from the dead. He
ascended into heaven, And sitteth
on the right hand of God the father
Almighty. From thence he shall
come to judge the quicke and the
dead. I beleeve in the holy Ghost,
The holy Catholick Church, The
Communion of Saints, The forgive
ness of Sinns, The Resurrection of
the body, And the life everlasting.
Amen.^i And after that these Prayers following, all
devoutly kneeling, the Minister first pro
nouncing with a loud voice.
The Lord be with you.
Answer.
And with thy Spirit.
Minister. Let vs pray.
Lord have mercy vpon vs.
Christ haue mercy vpon vs.
Lord have mercy vpon vs.
IT Then the Minister, Clerks and people
shall say the Lords Prayer with a loud
Voice. Our Father which art in heaven,
Hallowed be thy Name. Thy King
dom come. Thy will be done in earth
as it is in heaven. Give vs this day
our daily bread. And forgive vs our
Trespasses, As we forgive them that
trespass against vs. And lead vs not
into temptation ; But deliver vs from
evil. Amen.

164

EVENSONG

Sources

1549

Oratio vt decet.

Ad vesperas B.M.V. Oratio.
Deus a quo sancta desideria, recta
consilia, & iusta sunt opera : da seruis
tuis illam quam mundus dare non
potest pacem : vt et corda nostra
mandatis tuis dedita : et hostium
sublata formidine, tempora sint tua
protectione tranquilla. per do. (Gel.
iii 56.)

Ad completorium.
Illumina quesumus domine deus
tenebras nostras : et totius huius noctis
insidias tu a nobis repelle propitius.
Per do. in vnitate. (Gel. iii 85.)

with three Collectes.
Fyrste of the day : Second of peace :
Thirde for aydeagainst all perilles, as here
foloweth. Whiche .ii. laste Collectes
shall be dayly sayed at Euensong
without alteracion.
The second Collect at Euensong.
O God, from whome all holy desyres,
all good counsayles, and all iust workes
doe procede : Geue vnto thy ser
uauntes that peace, whiche the worlde
cannot geue, that both our heartes
maye be sette to obey thy commaunde-
mentes, and also that by thee, we
beyng defended from the feare of oure
enemyes, may passe oure tyme in rest
and quietnesse : through the merites
of Iesu Christe our sauiour. Amen.
The thirde Collect for ayde against
all perils.
LYghten our darkenesse we beseche
thee, O Lord, and by thy great mercy,
defend vs from all perils and
daungers of this night, for the loue
of thy onely sonne our sauiour Iesu
Christe. Amen,

EVENSONG

i°5

1552

And with thre Collectes :
First of the day : the seconde of peace :
Third for aide against al perilles, as here-
after foloweth : which two laste Collectes
shalbe daiely said at EuenjBf praier
without alteracion.
The second Collecte at Euenyng prayer.
O GOD, from whom al holy desyres,
al good counsayls, and all iuste woorkes
dooe procede : geue vnto thy ser-
vauntes that peace, whiche the worlde
cannot geue : that both our heartes
may bee set to obeye thy commaunde-
ments, and also that by thee we beyng
defended from the feare of our enemies,
may passe our time in rest and quiet-
nes, throughe the merites of Iesus
Chryste our Sauiour. Amen.
The thirde Collecte, for ayde agaynst
al perilles.
Lighten our darkenes we beseche
thee, O lord, and by thy great mercy,
defende vs from all perylles, and
daungers of thys nyghte, for the loue
of thy onely Sonne our Sauyoure Iesus
Chryst. Amen.

1661
IT Then the Priest standing vp, shall say.
O Lord shew thy mercy vpon vs.
Answer.
And grant vs thy Salvation.
Priest.
O Lord save the King.
Answer.
And mercifully hear vs when we
call vpon thee. Priest.
Indue thy Ministers with right-
eousnes. Answer.
And make thy chosen people joyfull.
Priest.
O Lord save thy people.
Answer.
And bless thine Inheritance.
Priest.
Give peace in our tyme, O Lord.
Answer.
Because there is none other that
fighteth for vs but on*ly thou, O God.
Priest.
O God make cleane our hearts
within vs. Answer.
And take not thy holy Spirit from vs.
IT Then shall follow three Collects. The
first of the day ; The second for Peace ;
The third for aid against all perils, as here-
after followeth : which two last Collects
shall be daily said at 'Evening Prayer
without Alteration.
IT The second Collect at evening Prayer.
O God from whom all holy desires,
all good Counsels, and all iust Works
do proceed : give vnto thy ser
vants that peace which the world
cannot give, that both our hearts
may be sett to obey thy Comand-
ments, and alsoe that by thee we
being defended from the fear of our
enemies, may passe our time in rest
and quietness, through the meritts
of Iesus Christ our Saviour. Amen.
IT The third Collect for Aid against
all Perils.
Lighten our darkness wee beseech
thee, O Lord, and by thy great mercy
defend vs from all Perils and
dangers of this night, for the love
of thy only Son, our Saviour Iesus
Christ. Amen.

1 66 EVENSONG
Sources T549

1637 Then shall follow the prayer for the
King's Majesty, with the rest of the
prayers at the end of the Letany, to the
Benediction.

See p. 148.

See p. 184 below.
Omnipotens sempiterne deus, qui
facis mirabilia magna solus : pretende
super famulos tuos pontifices et super
cunctas congregationes illis commissas,
spiritum gratie salutaris : et vt in
veritate tibi complaceant, perpetuum
eis rorem tue benedictionis infunde.
(Gel. iii 50)
See p. 185 below.
'O ras KOivas raiiras Kal o-vp<pisvovs
fjpiv xaP^a'apevos irpoaevxds, 6 Kal fivo
Kal rpia-l o-vpcpavovo-iv ini ™ ovopari
o-ov ras alrrja-eis irapexeiv c7rayyei\dp(vos'
aiiros Kal vxiv t&v 8ov\a>v o-ov rd alrr/para
Trpos to crvpcbipov 7rKr)pa>o-ou ^opnywi/
T]plv iv too ttapovTi a\5>vi Trjv itviyvayo-iv
rf/s a-fjs aKr)6eias Kal iv T<j> peKKovTi £a>7iv
aiaviov ^apifo/ievos.

EVENSONG 167

1552 1661

IT In Quires and Places where they sing,
here followeth the Antheme.
IT *A Prayer for the Kings Majesty.
xO Lord our heavenly Father
High and Mighty, King of kings, Lord
of lords, the only ruler of Princes, who
do'st from thy throne behold all the
dwellers vpon earth, most heartily we
beseech thee with 'thy favour to behould
our most gracious sovereign Lord King
Charles, and soe replenish him with
the grace of thy holy spirit, that he
may1 alway incline to thy will, and
walk in thy way: Indue him plente-
ously3 with heavenly guifts, grant him
in health and wealth long to live,
strengthen.3 him that he may vanquish
and overcome all his enemies, 'and
finally after this life he may attaine
everlasting ioy and felicity, through
Iesus Christ our Lord. Amen.
IF 4A Prayer for
Almighty God 6the fountaine of
all goodness, *we humbly beseech
thee to bless Indue
them with thy holy spirit, enrich
them with thy heavenly grace,
prosper them with all happines, and
bring them to thine everlasting
Kingdom, through Iesus Christ our
Lord. Amen.*
K A Prayer for the Clergy and people.
Almighty and euerlasting1 God, who
alone workest great marvels, send
down vpon our Bishops and Curates,
and all Congregations comitted to their
charge the healthful! Spirit of thy grace,
and that they may truly please thee,
pour vpon them the continuall dew of
thy blessing. Grant this, 0 Lord, for
the honor of our Advocate and Mediator
lesus Christ. Amen
U A Prayer of Saint Chrysostome.
Allnighty God, who hast given vs
grace at this time with one accord to
make our common supplications vnto
thee, and do'st promise that when two :
or three are gathered together in thy
Name, thou wilt grant their Requests;
fulfill now, 0 Lord, the desires and
petitions of thy servants, as may be
most expedient for them, granting vs in
this world knowledge of thy truth, and
in the world to come life everlasting.
Amen.

i68

QUICUNQUE VULT

Sources

1549

See p. 172.

Ad primam.

C In the feastes of Christmas , The-
piphanie, Easter ,
Thascencion , Penticost,

and vpon Trinitie
Sonday, shall be song or sayed immediately
after Benedictus
this confession of our christian fayth.

Simbolum Athanasii.
Quicunque vult saluus esse : ante
omnia opus est vt teneat catholicam
fidem. Quam nisi quisque integram, inuio-
latamque seruauerit : absque dubio in
eternum peribit.
Fides autem catholica hec est, vt
vnum deum in trinitate : et trinitatem
in unitate veneremur.
Neque confundetes personas : neque
substantiam separantes.
Alia est enim persona patris, alia
filii : alia spiritussancti.
Sed patris et filii et spiritussancti
vna est divinitas : equalis gloria,
coeterna maiestas.
Qualis pater, talis filius : talis
spiritussanctus. Increatus pater, increatus filius :
increatus spiritussanctus.
Immensus pater, immensus filius :
immensus spiritussanctus.
Eternus pater, eternus filius : eternus
spiritussanctus. Et tamen no tres eterni : sed vnus
eternus. Sicut non tres increati nee tres
immensi : sed vnus increatus et vnus
immensus. Similiter omnipotes pater, omni
potens filius : omnipotens spiritus
sanctus. Et tamen no tres omnipotentes :
sed vnus omnipotens.

[Quicunque vult.&c.
WHosoeuer will be saued : be
fore all thynges it is necessary that he
holde the Catholyke fayth.
Whiche fayth, excepte euery one doe
kepe holy and vndefiled : without
doubte he shall peryshe euerlastyngly.
And the Catholike fayth is this :
that we wurshippe one God in Trinitie,
and Trinitie in vnitie.
Neyther confoundyng the persones :
nor deuydyng the substaunce.
For there is one person of the
father, another of the sonne : and
an other of the holy gost.
But the Godhead of the father, of
the sonne, and of the holy gost, is all
one : the glory equall, the maiestie
coeternal. Suche as the father is, suche is the
sonne : and suche is the holy gost.
The father vncreate, the sonne vn-
create : and the holy gost vncreate.
The father incomprehensible, the
sonne incomprehensible : and the
holy gost incomprehensible.
The father eternall, the sonne
eternall : and the holy gost eternall.
And yet they are not threeeternalles:
but one eternall.
As also there be not three incom-
prehensibles, nor three vncreated :
but one vncreated, and one incompre
hensible. So lykewyse, the father is almightie :
the sonne almightie, and the holy
gost almightie.
And yet are they not three al-
mightyes : but one almighty.

QUICUNQUE VULT

i6g

1552

In the feastes of Christmas , the
Epiphanie, saincte Mathie, Easter ,
Thassencion , Pentecost, Sainct Iohn
Baptist, Sainct lames, Sainct Bartholomew,
Sainct Mathewe, Sainct Symon and
lude, Sainct Andrewe, and Trinitie
Sundaye : shalbe song, or sayd immediately
after Benedictus
this confession of our Christen fayth.

[Quicunque vult.
WHosoeuer wyll be saued : bee-
fore all thinges it is necessary that he
holde the catholike fayth.
Which faith except euery one dooe
kepe holy and vndefyled : wythoute
doubt he shal perishe euerlastyngly.
And the catholyke fayth is this :
that we worship one God in Trinitie,
and Trinitie in vnity.
Neither confounding the persons :
nor deuiding the substaunce.
For there is one person of the
father, an other of the Sonne : and
an other of the holy Ghost.
But the godhed of the Father, of
the Sonne, and of the holy goste is all
one : the glory equall, the maiestie
coeternall. Such as the Father is, such is the
Sonne : and such is the holy gost.
The father vncreate, the Sonne vn
create : and the holy gost vncreate.
The Father incomprehensible, the
Sonne incomprehensible : and the
holy gost incomprehensible.
The Father eternal, the Sonne
eternal : and the holy gost eternal.
And yet theyare not three eternalles :
but one eternall.
As also there bee not three incom-
prehensibles, nor three vncreated :
but one vncreated, and one incompre
hensible. So likewise the father is almightie,
the Sonne almighty : and the holy
gost almighty.
And yet are they not three al-
myghtyes : but one almighty.

1661
IT '2 Corinthians. 13.
The grace of our Lord Iesus Christ,
and the Love of God, and the Fel
lowship of the holy Ghost be with
vs all evermore. Amen.*
Here endeth the Order of
"Evening Prayer throughout the Year.
At Morning Prayer.
IT Vpon these Feasts ; Christmas day, the
Epiphany, Saint Matthias, Easter day,
Ascension day, swhitsunday, Saint Iohn
Baptist, Saint lames, Saint Bartholomew,
Saint Matthew, Saint Simon, and Saint
lude. Saint Andrew, and vpon Trinity
Sunday, shall be sung, or said at morning
Prayer, ^instead of the Apostles Creed,
this Confession of our christian Faith,
commonly called the Creed of Saint
Athanasius, *\>y the Minister and people
standing. [Quicunque vult.
Whosoever will be saved : be
fore all things it is necessary that he
hold the Catholick Faith.
Which Faith, except every one do
keepe whole and vndefiled : without
doubt he shall perish everlastingly.
And the Catholick Faith is this :
that we worship one God in Trinity,
and Trinity in Vnity.
Neither confounding the persons ;
nor dividing the Substance.
For there is one person of the
Father, another of the Son : and
another of the holy Ghost.
But the Godhead of the Father, of
the Son, and of the holy Ghost is all
one : the glory equall, the Majesty
coeternall. Such as the Father is, such is the
Son : and such is the holy Ghost.
The Father vncreate, the Son vn
create : and the holy Ghost vncreate.
The Father incomprehensible, the
Son incomprehensible : and the
holy Ghost incomprehensible.
The Father eternall, the Son
eternall : and the holy Ghost eternall.
And yet they are not three eternals :
but one eternall.
As also there are not three incom-
prehensibles, nor three vncreated .
but one vncreated, and one incompre
hensible. So likewise the Father is Almighty,
the Son Almighty : and the holy
Ghost Almighty.
And yet lathey are* not three Al-
mightyes : but one Almighty.

170

QUICUNQUE VULT

Sources
Ita Deus pater, deus filius : deus
spiritussanctus. Et tamen non tres dii : sed vnus est
deus. Ita dominus pater, dominus filius :
dominus spiritussanctus.
Et tamen non tres dni : sed vnus
est dominus.
Quia sicut singillatim vnaquanque
personam, deum aut dominum confiteri
Christiana veritate compellimur :
Ita tres deos aut dfios dicere,
catholica religione prohibemur.
Pater a nullo est factus : nee creatus,
nee genitus.
Filius a patre solo est : non factus
nee creatus, sed genitus.
Spiritussanctus a patre et filio : non
factus, nee creatus, nee genitus, sed
procedens. Vnus ergo pater, non tres patres :
vnus filius, non tres filij : vnus spiritus
sanctus, non tres spiritussancti.
Et in hac trinitate nihil prius aut
posterius : nihil maius aut minus.
Sed tote tres persone : coeterne sibi
sunt et coequales.
Ita vt per ola (sicut iam supra
dictii est) et vnitas in trinitate : et
trinitas in vnitate veneranda sit.
Qui vult ergo saluus esse : ita de
trinitate sentiat.
Sed necessarium est ad eterna
salutem : vt incarnatione quoque dni
nostri iesu christi fideliter credat.
Est ergo fides recta vt credamus et
eonfiteamur : quia dominus noster iesus
christus dei filius deus et homo est.
Deus est ex substantia patris ante
secula genitus : et homo est ex sub
stantia matris in seculo natus.
Perfectus deus perfectus homo : ex
anima rationali et humana carne sub-
sistens. Equalis patri secundum diuinitatem :
minor patre secundum humanitatem.
Qui licet deus sit et homo : no duo
tamen, sed vnus est christus.

1549
So the father is God, the sonne
God : and the holy gost God.
And yet are they not three Gods :
but one God.
So lykewyse the father is Lorde, the
sonne Lorde : and the holy gost
Lord. And yet not three Lordes : but one
Lorde. For like as we be compelled by
the christian veritie : to acknowlege
euery person by himselfe to be God
and Lorde :
So are we forbidden by the Catho-
like religion : to saye there be three
Gods, or three Lordes.
The father is made of none : neither
created nor begotte.
The sonne is of the father alone :
not made nor created, but begotten.
The holy gost is of the father and
of the sonne : neyther made nor
created, nor begotten, but preced
ing. So there is one father, not three
fathers, one sonne, not three sonnes :
one holy gost not three holy gostes.
And in this trinitie, none is afore
nor after other : none is greater nor
lesse then other.
But the whole three persones : be
coeternall together and coequall.
So that in all thinges, as it is afore-
sayed : the vnitie in trinitie, and the
trinitie in vnitie, is to be wurshipped.
He therefore that will be saued :
must thus thinke of the trinitie.
Furthermore, it is necessarie to euer
lastyng saluacion : that he also beleue
rightly in the incarnacion of oure
Lorde Iesu Christe.
For the right fayth is that we
beleue & confesse : that our Lorde
Iesus Christe, the sonne of God, is God
and man ;
God of the substaunce of the father,
begotten before the worldes : and man
of the substaunce of his mother, borne
in the worlde.
Perfecte God and perfecte manne : of
a resonable soule, and humayne fleshe
subsisting. Equall to the father as touchyng
his Godhead : and inferior to the
father touchyng his manhode.
Who although he be God and manne :
yet he is not two, but one Christe.

QUICUNQUE VULT

171

1552
So the Father is God, the Sonne is
God : and the holy gost is God.
And yet are they not three Goddes :
but one God.
So likewise the father is lord, the
Sonne lord : and the holy Gost
lord. And yet not three Lordes : but one
Lorde. For like as we be compelled by
the Christian verytie : to acknowlege
every person by himselfe, to be God
and Lorde.
So are we forbidden by the Catho-
lyke religion : to saye there be three
Goddes, or three Lordes.
The Father is made of none : neyther
created nor begotten.
The Sonne is of the Father alone :
not made nor created, but begotten.
The holy gost is of the father and
of the Sonne : neither made, nor
created, nor begotten, but proced-
ing., So there is one father, not three
fathers, one sonne not three sonnes :
one holy gost, not three holye gostes.
And in this Trinitie, none is afore
or after other : none is greater, nor
lesse then an other.
But the whole three persons : be
coeternal together and coequal.
So that in al thynges, as is afore
said : the vnitie in Trinitie, and the
Trinite in vnitie, is to be worshypped.
He therefore that wil be saued :
muste thus thinke of the Trinitie.
Furthermore, it is necessary to euer
lasting saluacion : that he also beleue
rightely in the incarnacion of our
Lorde Iesu Christ.
For the righte faith is, that we
beleue and confesse : that our Lord
Iesus Christ, the sonne of God, is God
and man.
God of the substaunce of the father,
begotten before the worldes : and man
ofthe substaunce of his mother, borne
in the world.
Perfecte god, and perfect man : of
a reasonable soule, and humaine fleshe
subsistyng. Equall to the Father, as touchyng
hys Godhead : and inferiour to the
Father, touchyng hys manhode.
Who although he be God and man :
yet he is not two, but one Christ.

1661
So the Father is God, the Son is
God : and the holy Ghost is God.
And yet 3they are* not three Gods :
but one God.
So likewise the Father is Lord, the
Son Lord : and the holy Ghost
Lord. And yet not three Lords : but one
Lord. For like as we are compelled by
the Christian Verity : to acknowledge
every person by himself to be God
and Lord.
So are we forbidden by the Catho
lick religion : to say there be three
Gods, or three Lords.
The Father is made of none : neither
created nor begotten.
The Son is of the Father alone :
not made, nor created but begotten.
The holy Ghost is of the Father, and
of the Son : neither made, nor
created, nor begotten, but proceed
ing. So there is one Father, not three
Fathers, one Son, not three Sons :
one holy Ghost, not three holy Ghosts.
And in this Trinity none is afore,
or after other : none is greater,3 *or
less then another.
But the whole three Persons are
co-eternall together : and co-equall.
So that in all things, as is afore
said : the Vnity in Trinity, and the
Trinity in vnity is to be worshipped.
He therefore that will be saved :
must thus thinke of the Trinity.
Furthermore it is necessary to ever
lasting Salvation : that he also believe
rightly e * the Incarnation of our
Lord Jesus6 Christ.
For the right Faith is that we
believe, and confesse : that our Lord
Iesus Christ the Son of God, is God
and Man.
God of the Substance of the Father,
begotten before the Worlds : and Man
ofthe Substance of his mother, borne
in the world.
Perfect God, and perfect man : of
a reasonable soule, and humane flesh
subsisting. Equall to the Father, as touching
his Godhead : and inferiour to the
Father, as touching his manhood.
Who although he be God and man :
yet he is not twoe, but one Christ ;

172

QUICUNQUE VULT

Sources
Vnus autem non conuersione digni
tatis in carne : sed assumptione
humanitatis in deum.
Vnus olno non confusione sub-
stantie : sed vnitate persone.
Nam sicut anima rationalis et caro
vnus est homo : ita deus et homo vnus
est christus.
Qui passus est pro salute nra,
descendit ad inferos : tertia die resur -
rexit a mortuis.
Ascendit ad celos sedet ad dexteram
dei patris oipotentis : inde veturus
est iudicare viuos & mortuos.
Ad cuius aduentu omnes homines
resurgere habent cum corporibus suis
et reddituri sunt de factis proprijs
rationem. Et qui bona egerunt ibunt in vitam
eterna : qui vero mala in igne eter
num. Hec est fides catholica, quam nisi
quisque fideliter firmiterque crediderit:
saluus esse non poterit.
Gloria patri & filio : et spui sacto.
Sicut erat inpricipio& nuc & semper.

1549
One, not by conuersion of the God
head into fleshe : but by taking of
the manhode into God.
One altogether, not by confusion of
substaunce : but by vnitie of person.
For as the resonable soule and
flesheisonemanne : So God and manne
is one Christe.
Who suffered for our saluacion :
descended into hell, rose agayne the
thirde daye from the dead.
He ascended into heauen, he sitteth
on the righthande of the father, God
almightie : from whence he shall come
to iudge the quicke and dead.
At whose commingall men shall ryse
againe with theyr bodyes : and shall
geue accompte of theyr owne workes.
And they that haue done good,
shall goe into lyfe euerlasting : and
they that haue done euyll, into euer
lasting fyre.
This is the Catholyke fayth : whiche
excepte a manne beleue faythfully, he
cannot be saued.
Glory be to the father, & to the
sonne : and to the holy gost.
As it was in the beginning, is nowe,
and euer shalbe : worlde without
ende. Amen.
Thus endeth the ordre of Mattyns and
Euensong through the whole yere.

QUICUNQUE VULT

i73

1552
One, not by conuersion of the God
head into fleshe : but by takyng of
the manhode into God.
One altogether, not by confusion of
substaunce : but by vnitie of person.
For as the reasonable soule and
fleshe is one man : so God and man
is one Christ.
Who suffred for oure saluacion :
descended into hell, rose agayne the
thirde daye from the dead.
He ascended into heauen, he sytteth
on the ryghte hand of the father, god
almightie : from whence he shal come
to iudge the quicke and the dead.
At whose coming all men shall ryse
agayne with, their bodyes : and shall
geue accoumpte_/w- theyr own woorkes.
And they that haue done good,
shall goe into lyfe euerlasting : and
they that haue done euill, into euer
lastyng fyre.
This is the Catholike faythe : whiche
except a man beleue faythfully, he
cannot be saued.
Glory be to the father, and to the
sonne : and to the holy goste.
' As it was in the beginning, is now,
and euer shall bee : worlde without
ende. Amen.
flThus endeth the ordre of Morning and
Evening prayer, through the whole Yere.

1661
One, not by Conversion of the God
head into Flesh : but by taking of
the manhood into God.
One altogether, not by Confusion of
substance : but by Vnity of person.
For as the reasonable soule1 and
Flesh is one man : So God and man
is one Christ.
Who suffered for our Salvation :
descended into hell ; rose againe the
third day from the dead.
He ascended into heaven, he sitteth
on the right hand of the Father God
Almighty : from whence he shall come
to iudge the quicke and the dead.
At whose coming all men shall rise
againe with their Bodies : and shall
give Account for their own Works.
And they that have done good,
shall go into life everlasting : and
they that have done evill into ever
lasting fire.
This is the Catholick Faith : which
except a man believe faithfully he
cannot be saved.
Glory be to the Father, and to the
Son : and to the holy Ghost.
As it was in the beginning, is now,
and ever shall be : world without
end. Amen.

174

S

Sources
Letania.

1544 1549
{The Letany and Suffrages.

Pater de celis deus. Miserere nobis.
Pater de celis deus. Miserere
nobis.
Fili redemptor mundi deus. Miserere
nobis. Fili redemptor mundi deus
miserere nobis.
Spiritus sancte deus. Miserere nobis.
Spiritus sancte deus. Miserere
nobis.
Sancta trinitas vnus deus. Miserere
nobis.

Sancta Maria . . Sancta dei genitrix
. . Sancta virgo virgin urn.
Ora pro nobis.
Omnes sancti angeli & archangeli . .
Omnes sancti beatorum spirituum
ordines. Orate pro nobis.
Omnes sancti patriarche et prophete . .
Omnes sancti apostoli. . Omnes sancti
martyres. . Omnessancti confessores . .
Omnes sancte virgines. .Omnes sancti.
Orate pro nobis.
S Ne reminiscaris domine delicta nostra
vel parentum nostrorum neque vin-
dictam sumas de peccatis nostris
[Tob. iii 3] : parce domine parce
populo tuo [Joel ii l7]quem redemisti
precioso sanguine tuo, ne in eternum
irascaris ei [4 Esdr. viii 45], (Ordo
ad visitandum infirmum).
SL Ab omni malo . . ab omni peccato . .
Ab insidijs dyaboli . . (Ab ira tua De
eoctr. unct.) A damnatione perpetua.
Libera nos domine.
A cecitate cordis . . (A peste superbie
H) . . Ab appetitu inanis glorie . .
Ab ira & odio & omni mala volun
tate. Libera.

A spiritu fornicationis.

0 God the father of heauen : haue
mercye vpon vs miserable sinners.
0 God the father of heauen : haue mercye
vpon us miserable sinners.
0 God the sonne, redemer of the
worlde : haue mercye vpon vs miserable
sinners. 0 God the sonne, redemer of the worlde :
haue mercy vpon os miserable sinners.
0 God the holy gost, procedyng from
the father and the sonne : haue mercy
vpon vs miserable sinners.
0 God the holy gost, procedyng from the
father and the sonne : haue mercy vpon vs
miserable sinners.
0 holy, blessed, and gloryous Trinitie,
three persons and one God : haue mercy
vpon vs miserable sinners.
0 holy, blessed, and gloryous Trinitie, three
persons and one God : haue mercy vpon vs
miserable sinners.
[Holye virgin Mary mother of God our
Sauyoure lesu Chryst. Praye for us.
All holye Aungels and Archaungels
and all holye orders of blessed spirites.
Praye for vs.
All holye Patriarkes, and Prophetes,
Apostels, Martyrs, Confessors, & Vir
gins : and all the blessed company of
heauen : Praye for vs.]
Remembre not Lorde, our offences,
nor the offences of our forefathers,
neither take thou vengeaunce of our
synnes : spare vs good Lorde, spare thy
people, whome thou haste redemed with
thy moste precious bloud, and bee not
angry with vs for euer.
Spare vs good Lorde.
From all euill and mischiefe, from
synne, from the craftes and assaultes
ofthe deuil, from thy w rathe, and from
euerlastyng damnacion :
Good Lorde deliuer os.
From blindnes of heart, from pryde,
vainglory, & Hypocrisy, from enuy,
hatred and malice, and all vncharit-
ablenesse : Good Lorde deliuer vs.
From fornicacion, and all other
deadly synne, and from all the de-

i7S

1552

i66i

Here foloweth the Letanye
to be vsed
vpon Sundayes, Wednes-
dayes, and Fridayes, and at other times, when
it shal be commaunded by the Ordenarye,
0 God the father of heaue : haue
mercie vpon vs miserable synners.
C 0 God the father of heauen ; haue mercie
vpon us miserable synners.
0 God the Sonne redemer of the
worlde : haue mercy vpon vs miserable
synners. C 0 God the Sonne, redemer of the world :
haue mercy vpon vs miserable synners.
0 God the holy Gost, procedyng from
the Father & the Sonne : haue mercye
vpon vs myserable synners.
C 0 God the holy Gost, proceding from the
Father and the Sonne : haue mercy vpon vs
miserable synners.
0 holy, blessed, and glorious Trinitie,
thre persones and one god : haue mercy
vpon vs miserable sinners.
C 0 holy, blessed, and glorious Trinitie, thre
persons, and one God : have mercie vpon us
miserable synners.

H Here followeth the Litanie, or 8generaJl
Supplication, to be sung, or said after
Morning Prayer, vpon Sundaies, Wednes-
daies, and Fridayes, and at other times when
it shall be comanded by the Ordinarie :
0 God, the Father of heaven : have
mercy vpon vs miserable Sinners.
0 God, the Father of heaven : have mercy
vpon us miserable Sinners.
0 God the Son Redeemer of the
World : have mercy vpon vs miserable
Sinners. 0 God the Son Redeemer of the world :
haue mercy upon us miserable Sinners.
0 God the holy Ghost proceeding from
the Father and the Son : have mercy
vpon vs miserable Sinners.
0 God the holy Ghost proceeding from the
Father and the Son : haue mercy upon us
miserable Sinners.
0 holy, blessed, and glorious Trinity,
three persons, and one God : have mercy
vpon vs miserable Sinners.
0 holy, blessed, and glorious Trinity, three
persons, and one God : haue mercy upon us
miserable Sinners.

Remember not lord our offences,
nor the offences of our forefathers,
neither take thou vengeaunce of oure
sinnes : spare vs good Lorde, spare thy
people whom thou hast redemed with
thy most precious bloud, and be not
angry with vs for euer.
Spare vs good Lorde.
From all euill and myschyefe, from
sinne, from the craftes and assaultes
of the deuil, from thy wrath, and from
euerlastyng damnacion.
Good Lorde deliuer vs.
From all blyndnes of heart, from pryde,
uaine glorye and hypocrisie, from enuy,
hatred, and malice, and all vncharit-
ablenes. Good Lorde deliuer vs.
From fornicacion & al other
deadly sinne, & from all the dis-

Remember not Lord our offences,
nor the offences of our forefathers,
neither take thou vengeance of our
Sinns : Spare vs good Lord, spare thy
people whom thou hast redeemed with
thy most pretious blood, and be not
angry with vs forever.
Spare vs good Lord.
From all evil and mischief, from
Sin, from the Crafts, and Assaults
of the devil, from thy wrath, and from
euerlasting damnation, Good Lord deliver vs.
From all blindness of heart, from Pride,
vain -glory and Hypocrisie, from envy,
hatred and malice, and all vneharit-
ableness, Good Lord deliver vs.
From fornication, and all other
deadly sin, and from all the de-

176

LITANY

Sources

Sl A fulgure & tempestate . . (A peste
fame et bello 3R) a peste et fame . . A
bello et cede . . A subitanea & im-
prouisa morte. Libera.
A seditione et simultate.

1544

1549

Per mysterium sancte incarnationis
tue . . Per sanctam natiuitatem tuam
. . Per circumcisionem tuam . . Per
baptismum tuum . . Per ieiunium
tuum et tentationes tuas. Libera.
Per agoniam et sudorem tuum san-
guineum . . Per crucem & passionem
tuam . . Per preciosam mortem tuam
et sepulturam tuam . . Per gloriosam
resurrectionem tuam . . Peradmirabi-
lem ascensionem tuam . . Per aduen-
tum spiritus sancti paraclyti. Libera.
In omni tempore tribulationis nostre
. . In omni tempore felicitatis nostre
. . In hora mortis . . In die iudicii.
Libera.
Peccatores. Te rogamus audi nos . . Vt
ecclesiam tuam sanctam catholicam
regere et gubernare digneris. Te
rogamus audi nos.
Vt presentem famulum tuum in tua
pietate iusticia et sanctitate con-
firmare et conseruare digneris (Gon-
secratio regis. )

, Vt regem nostrum . . in sancta religione
conseruare digneris. Te ro.

ceytes ofthe worlde, the fleshe, andthe
deuill : Q00a- Lorde deliuer us.
From lightning and tempest , from
plage, pestilence and famine, from
battaile and murther, and from sodaine
death. Qooa- Lorde deliuer us.
From all sedicion and priuie con-
spiracie, from the tyrannye of the
bishoppe of Rome and all his detest
able enormities, from all false doctrine
and heresye, from hardnes
of hearte, and contempt of thy worde
and commaundemente. Good Lorde deliuer us.
By the misterye of thy holy incarna-
cion, by thy holy natiuitie and Circum
cision, by thy Baptisme, fastyng, and
temptacion :
Good Lorde deliuer us.
By thyne agonye and bloudye sweate,
by thy crosse and passion, by thy pre
cious death and burial/, by thy glorious
resurreccion and ascencion, by the
corny ng of the holy gost:
Good Lorde deliuer us.
In all tyme of our tribulacion, in all
tyme of our wealth, in the houre of
death, in the daye of iudgement :
Good Lorde deliuer us.
We sinners doe beseche thee to heare
vs (0 Lorde God) and that it may please
thee to rule and gouerne thy holye
Churche vniuersall in the right waye :
We beseche thee to heare vs good lorde.
That it maye please thee to kepe

Edwarde the. vi. thy seruaunt
[and] our kyng and
gouernour :
We beseche thee to heare os good lorde.
That it maye please thee to rule his
hearte in thy faythe, feare, and loue,
that he maye [ever] alwayes haue
afftaunce in thee, and euer seke thy
honour and glory :
We beseche thee to heare vs good lorde.
That it may please thee to be his
defendour, and keper, geuyng him the
victory ouer all his enemy es :
We beseche thee to heare os good lorde.
[That it maye please the to kepe oure
noble Quene Katherin in thy feare and
loue, gyuing her increase of al godly-
nes, honour, and chyldren.
We besech the to heare us good lord.

LITANY

177

1552
ceites of the world, the fleshe and the
deuill. eood lord deliuer us_
From lightninges and tern pestes, from
plage, pestilence and famine, from
battayle and murther, and from sodayn
death. goorf [ora- deliuer us.
From all sedicion and prieuie con-
spiracie, from the tyranny of the
Byshop of Rome, and all hys detest
able enormities, from all false doctrine
and heresye, from hardnesse
of heart, and contempt of thy woorde
and commaundement. Good lord deliuer us.
By the mistery of thy holy incarna-
cion, by thy holy Natiuitie and Circum
cision, by thy baptisme, fasting, and
temptacion. Good lord deliuer us.
By thyne agonie and bloudy sweate,
by thy crosse and passion, by thy pre
cious death and buriall, by thy gloryous
resurreccion and ascencion, and by the
cumming of the holy gost.
Good lord deliuer os.
In all time of our tribulacio, in al
tyme of our wealth, in the houre of
death, and in the daye of iudgemente.
Good lord deliuer os.
We sinners doe beseche thee to heare
us (0 Lorde God) and that it may please
thee to rule and gouerne thy holy
churche universally in the right way.
We beseche thee to heare us good lorde.
That it maye please thee to kepe

Edward the sixth, thy servaunt,
our King and
gouernour. We beseche thee to heare us, good lorde.
That it may please thee to rule hys
hearte in thy fayth, feare, and loue,
that he may alwayes haue
affiaunce in thee, and euer seke thy
honour and glory.
We beseche thee to heare us good lorde.
That it may please thee to bee his
defendour and keper, geuing him the
victory ouer al his enemies.
We beseche thee to heare us good Lorde.

1661
ceipts of the world, the Flesh, and the
deuill, q00cj iora- denver us.
From lightning1*- and tempest1*, from
plague, pestilence, and famine, from
battel, and murder, and from sudden
death, Q00d Lord deliver vs.
From all sedition privy Con
spiracy and Rebellion 1
*from all false Doctrine,
heresie and 8schism, from hardnes
of heart, and contempt of thy Word
and Commandment, Good Lord deliver vs.
By the mystery of thy holy Incarna
tion, by thy holy Nativity and Circum
cision, by thy Baptism, Fasting and
Temptation, Good Lord deliver us.
By thine Agonie, and bloody sweat,
by thy Cross and Passion, by thy pre-
tious Death and Buriall, by thy glorious
Resurrection, and Ascention, and by the
coming of the holy Ghost,
Good Lord deliuer us.
In all time of our Tribulation, in all
time of our wealth, in the hour of
death, and in the day of Iudgement,
Good Lord deliuer us.
We sinners do beseech thee to hear
vs, (0 Lord God) and that it may please
thee to rule and govern thy holy
Church vniversall in the right Way.
We beseche thee to hear us good Lord.
That it may please thee to keep
Jand strengthen in the true wor
shipping of thee, in righteousnes
and holines of life, thy servant
Charles our most gracious King and
Governour, We beseech thee to hear us good Lord.
That it may please thee to rule his
heart in thy faith, fear, and love,
laand that he may evermore1 have
Affiance in thee, and ever seek thy
honor and glory,
We beseech thee to hear us good Lord.
That it may please thee to be his
defender, and keeper, giving him the
victory over all his Enemies,
Wee beseech thee to hear us good Lord.
4 That it may please thee to bless
and preserve

i78

LITANY

Sources

L Vt cunctos episcopos pastores et minis-
tros ecclesie in sano verbo et sancta
vita seruare digneris. Te rogamus.

5s Vt cunctum populum christianum pre
cioso sanguine tuo redemptum con
seruare digneris.
Vt regibus et principibus nostris pacem
& veram concordiam atque victoriam
donare digneris.

L Vt incrementum verbi et fructum spiritus
cunctis audientibus donare digneris :
te rogamus.

Vt errantes et seductos reducere in
viam veritatis.

Vt lapsos erigere et stantes confortare
digneris . . Vt pusillanimos et tentatos
consolari et adiuuare digneris . . Vt
satanam sub pedibus nostris conterere
digneris [Rom. xvi 20].

Vt afflictos et periclitantes respicere et
saluare digneris. 'Yn-ep roO pvo-drjvai
rjpas dirb itdcrrjs dXlyfreois opyijs klv-
tivov Kal avdyKqs.
'Yirip ir\e6vTOiV ohovKopovvToyv voo-ovvroav
Kapvovrav alxpdKaTav koi tt/s crm-rnpias
avrrnv (Lit. Byz. init. ). Vt pregnanti-
bus et lactentibus felicem partum et

1544 1549
That it maye please the to kepe and
defende oure noble Prynce Edwarde, and
all the kynges maiesties chyldren :
We besech the to heare us good lord.]
That it may please thee to illuminate
all Byshoppes, pastours and ministers
of the Churche, with true knowlege and
vnderstandyng of thy woorde, and that
both by theyr preachyng and lyuyng,
they may sette it forth and shewe it
accordingly :
We beseche thee to heare us good lorde.
That it may please thee to endue the
Lordes of the counsayle, and all the
nobilitie, with grace, wysedome, and
vnderstandyng. We beseche thee to heare us good lorde.
That it may please thee to blesse and
kepe the magistrates, geuyng them grace
to execute iustice, and to mayntaine
trueth :
We beseche thee to heare us good lorde.
That it may please thee to blesse and
kepe all thy people :
We beseche thee to heare us good lorde.
That it may please thee to geue to
al nacions vnitie, peace, and concorde.
We beseche thee to heare us good lorde.
That it may please thee to geue vs an
hearte to loue and dreade thee, & dili
gently to Hue after thy commaunde-
metes :
We beseche thee to heare vs good lorde.
That it may please thee to geue all
thy people increase of grace to heare
mekely thy woorde, and to receyue it
with pure affeccion, and to bryng furth
thefruites of the spirite:
We beseche thee to heare vs good lorde.
That it may please thee to bryng into
the waye of trueth all suche as haue
erred and are deceyued:
We beseche thee to heare vs good lorde.
That it may please thee to strengthen
suche as doe stande, and to coum-
fort and helpe the weake hearted,
and to rayse vp them that fall, and
finally to beate downe Sathan vnder
our feete. We beseche thee to heare vs good lorde.
That it may please thee to succoure,
helpe, and coumforte all that be in
daunger, necessitie and tribulacion :
We beseche thee to heare vs good lorde.
That it may please thee to preserue
all that trauayle by lande or by water,
all weomen labouring of childe, all
sycke persons and young chyldren, and

LITANY

179

1552

1661

That it may please thee to illuminate
al Bishops, Pastours, and ministers
of the Churche, with true knowledge and
understanding of thy word : and that
both by theyr preachyng and liuing,
they may aette it furth and shew it
accordingly. We beseche thee to heare us good lord.
That it maye please thee to endue the
Lordes of the counsayle, and all the
nobilitie, with grace, wisedome, and
vnderstanding. We beseche thee to heare us good Lorde.
That it may please thee to blesse and
kepe the Magistrates, geuing them grace
to execute iustice, and to mainteine
trueth. We beseche thee to heare us good Lord.
That it may please thee to bless &
kepe al thy people.
We beseche thee to heare us good Lorde.
That it may please thee to geue to
al nacions, vnitie, peace and concorde.
We beseche thee to heare us good Lorde.
That it maye please thee to geue vs an
heart to loue and dreade thee, and dili
gently to lyue after thy commaunde-
mentes. We beseche thee to heare vs good Lord.
That it maye please thee to geue all
thy people encrease of grace, to heare
mekely thy worde, and to receiue it
with pure affeccion, and to bryng furthe
the fruites of the spirite.
We beseche thee to heare vs good Lorde.
That it may please thee to bryng into
the waye of trueth, al suche as haue
erred and are decerned.
We beseche thee to heare us good Lorde.
That it maye please thee to strengthen
suche as doe stande, and to com
fort and helpe the weake harted
and to raise them up that fal, and
finally to beate downe Satan vnder
our fete. We beseche thee to heare us, good Lorde.
That it maye please thee to succour,
helpe and comfort, al that be in
daunger, necessitie, and trybulacyon.
We beseche thee to heare vs good Lorde.
That it may please thee to preserue
al that trauaile by land or by water,
al women labouryng of childe, all
sicke persones, and younge children, and

We beseech thee to hear us good Lord.*
That it may please thee to illuminate
all Bishops, ?bPriests* and Deacons,
with true knowledge and
vnderstanding of thy word, and that
both by their preaching and living
they may set it forth and shew it
accordingly, We beseech thee to hear us good Lord.
That it may please thee to indue the
Lords of the Council, and all the
Nobility with grace, wisedom, and
vnderstanding, We beseech thee to hear us good Lord.
That it may please thee to bless and
keep the Magistrates, giuing them grace
to execute Iustice, and to mantein
truth, We beseech thee to hear us good Lord.
That it may please thee to bless and
keep all thy people,
We beseech thee to hear vs good Lord.
That it may please thee to give to
all Nations, vnity, peace and Concord,
We beseech thee to hear vs good Lord.
That it may please thee to give vs an
heart to loue and dread thee, and dili
gently to Hue after thy Corhande-
ments, We beseech thee to hear us good Lord.
That it may please thee to give 3to all
thy people increase of grace, to heare
meekly thy word, and to receiue it
with pure Affection, and to bring forth
the Fruits of the Spirit,
We beseech thee to hear us good Lord.
That it may please thee to bring into
the way of truth, all such as haue
erred and are deceiued,
We beseech thee to hear us good Lord.
That it may please thee to strengthen
such as do stand, and to com
fort and help the weak - hearted,
and to raise 3up them* that fall, and
finally to beat downe Satan vnder
our Feet. We beseech thee to hear us good Lord.
That it may please thee to succor,
helpe and comfort all that are in
danger, necessity and tribulation,
We beseech thee to hear vs good Lord.
That it may please thee to preserve
all that travel by land or by water,
all Women laboring of Child, all
sick persons and young children, and

i8o

LITANY

Sources
incrementum largire digneris . . Vt
infantes et egros fouere et custodire
digneris . . Vt captiuos liberare
digneris.
Vt pupillos et viduas protegere et
prouidere digneris.

Vt cunctis hominibus misereri digneris.
Vt hostibus persecutoribus et calum-
niatoribus nostris ignoscere et eos
conuertere digneris.
' Vt fructus terre dare et conseruare
digneris.

1544

1549

Fili dei. Te rogamus audi nos. . .
Agnus dei qui tollis peccata mundi.
Parce nobis domine.
Agnus dei qui tollis peccata mundi.
Miserere nobis.
38. Christe audi nos.
Christe exaudi nos.
5> Kyrie eleyson.
Christe eleyson.
Kyrie eleyson.

to shewe thy pietie upon all prisoners
and captiues :
We beseche thee to heare vs good lorde.
That it may please thee to defende
and prouyde for the fatherles chyldren
and wyddowes, and all that bee desolate
and oppressed :
We beseche thee to heare us good lord.
That it may please thee to haue mercy
vpon all men :
We beseche thee to heare vs good lorde.
That it may please thee to forgeue oure
enemyes, persecutours and sclaunderers,
and to turne theyr heartes :
We beseche thee to heare vs good lorde.
That it may please thee to geue and
preserue to oure use the kyndely fruites
ofthe earth, so as in due tyme we may
enioy them : [and to preserue them]
We beseche thee to heare vs good lorde.
That it may please thee to geue us
true repentaunce, to forgeue vs all oure
synnes, neglygences and ignoraunces,
and to endue vs with the grace of thy
holy spirite, to amend our lyues accord
yng to thy holy woorde :
We beseche thee to heare vs good lorde.
SonneofGod.-webesechetheetoheareus. Sonne of God : we beseche thee to heare vs.
0 lambe of God that takest away the
sinnes of the world :
Graunt vs thy peace.
0 lambe of God that takest away the
sinnes ofthe world:
Haue mercy vpon vs.
0 Christe heare vs.
0 Ghrist heare us.
Lorde haue mercy vpon vs.
Lorde haue mercy upon us.
Christe haue mercy vpon us.
Christ haue mercy upon os.
Lorde haue mercy upon us.
Lorde haue mercy upon us.

Pater noster.

Our father whiche art in heauen.
the residue of the pater noster.

With

Et ne nos inducas in tentacionem.
Sed libera nos a malo . . .
Domine non secundum peccata nostra
facias nobis.
Neque secundum iniquitates nostras
retribuas nobis.

And [suffre] leade vs not [to be led]
into temptacion.
But deliuer vs from eulll. Amen.
The uersicle.
0 Lorde deale not with vs after our
Sinnes. lne aunswere.
Neyther rewarde vs afterour iniquities.

LITANY

181

1552
to shewe thy pitie vpon al prisoners
and captiues. We beseche thee to heare us good Lorde.
That it maye please thee to defende
and prouide for the fatheries children
and wiedowes, and all that bee desolate
and oppressed. We beseche thee to heare us good Lorde.
That it maye please thee to haue mercye
vpon all men.
We beseche thee to heare os good Lorde.
That it may please thee to forgeue our
enemies, persecutours and slaunderers,
and to turne their hartes.
We beseche thee to heare vs good Lorde.
That it may please thee to geue and
preserue to our vse the kyndly fruites
of the yearth, so as in due tyme we may
enioie them.
We beseche thee to heare vs good Lorde.
That it may please the, to geue vs
true repentauce, to forgeue vs all our
synnes, ' negligences, and ignoraunces,
and to endue vs with the grace of thy
holy spirite to amende oure lyues accord
ynge to thy holy worde.
We beseche thee to heare vs good Lorde.
SonneofGod.-webesechetheetoheareus: Sonne of God : we beseche thee to heare us.
0 Lambe of God that takest awaye the
sinnes ofthe worlde:
Graunt us thy peace.
0 Lambe of God that takest awaye the
synnes ofthe worlde:
Haue mercie upon us.
0 Christe heare us :
0 Christ heare us.
Lorde haue mercy upon us.
Lorde haue mercy upon us.
Christ haue mercy vpon vs.
Christ haue mercy upon us.
Lorde haue mercy vpon vs.
Lorde haue mercy upon vs.

C Our father which art in heauen. &c.

And leade vs not into temptacion.
But deliuer vs from euill.
The uersicle.
0 lorde deale not with us after our
sinnes. jne aunswere.
Neither reward us after our iniquities.

1 661
to shew thy pitie upon all prisoners
and Captiues,Wee beseech thee to hear vs good Lord.
That it may please thee to defend
and provide for the fatheries children
and widowes, and all that are desolate
and oppressed, Wee beseech thee to hear vs good Lord.
That it may please thee to have mercy
vpon all men,
Wee beseech thee to hear vs good Lord.
That it may please thee to forgive our
enemies, persecutors and slanderers,
and to turn their hearts,
We beseech thee to hear us good Lord.
That it may please thee to give and
preserve to our vse the kindly fruits
of the earth, so as in due time we may
inioy them.
We beseech thee to hear us good Lord.
That it may please thee to give vs
true repentance, to forgive vs all our
sins, negligences and Ignorances,
and to indue vs with the grace of thy
holy Spirit, to amend our lives accord
ing to thy holy Word.
We beseech thee to hear us good Lord.
Son of God : Wee beseech thee to hear vs.
Son of God : we beseech thee to hear vs.
0 Lamb of God : that takest away the
sins of the world, Grant vs thy peace.
0 Lamb of God : that takest away the
sins ofthe world, Haue mercy upon us.
0 Christ heare vs.
0 Christ hear us.
Lord have mercy vpon vs.
Lord haue mercy upon vs.
Christ haue mercy vpon vs.
Christ haue mercy upon us.
Lord have mercy vpon vs.
Lord haue mercy upon us.
IT Then shaU the Priest (and the People
with him) say the Lords Prayer.
Our Father which art in heaven,
Hallowed be thy Name. Thy Kingdom
com. Thy will be don in earth as it is in
heaven. Giue us this day our daily bread.
And forgive vs our trespasses. As we
forgive them that trespass against vs.
And lead vs not into temptation; But
deliver vs from euil. Amen.
T 8Priest.
0 Lord deale not with us after our
sins. Answer.
Neither reward us after our iniquities.

l82

LITANY

Sources
Oremus.
5sL Deus misericors pater qui contri-
torum non despicis gemitum & me-
rentium non spernis affectum : adesto
precibus nostris quas in afnictionibus
que iugiter nos premunt coram te
effundimus easque clementer exaudi
vt quicquid contra nos diabolice
fraudes atque humane moliuntur aduer-
sitates, ad nihilum redigas : et consilio
tue bonitatis dispergatur : vt nullis
insectacionibus lesi in ecclesia tua
sancta tibi semper gratias referamus.
Perdominum nostrum Iesum Christum.
(Missale missa pro tribulatione cordis.)
5? Hec sequens Antiphona cantatur a toto
choro in stallis.
Exurge domine adiuua nos et libera
nos propter nomen tuum alleluya.
Ps. Deus auribus nostris audiuimus
patres nostri annunciauerunt nobis.

Non dicatur nisi primus versus, sed statim
sequatur Gloria patri. Deinde repetatur
Exurge. (Processionale feria iia in Rog.).

& Tempore belli. V. Ab inimicis nostris
defende nos christe. Chorus idem.
Clerici Afflictionem nostram benignus
vide. . . . Dolorem cordis nostri
respice clemens. . . . Peccata populi
tui pius indulge. . . . Orationes
nostras pius exaudi. . . . Fili dei viui
miserere nobis. . . . Hie et in per
petuum nos custodire digneris christe.
. . . Exaudi nos xpe, exaudi exaudi
nos xpe. (ib.)
§ In vigilia ascensionis finita aliqua litania
dicat sacerdos . . . versieulum . . .

Resp. . . .
Oratio.
Infirmitatem nostram quesumus
domine propitius respice : et mala
omnia que iuste meremur, omnium
sanctorum tuorum intercessionibus
auerte. Per christum dominum nos
trum. Amen, (ib.)

1544

1549

Let us praye.
0 God mercifull father, that de-
spyseste not the sighing of a contrite
hearte, nor the desyre of suche as be
sorowefull, mercifully assystour prayers,
that we make before thee in all oure
troubles and aduersityes, whensoeuer
they oppresse vs : And graciouselye
heare vs, that those evylles, whiche the
crafte and subtiltie of the deuill or man
worketh agaynst vs, be broughte to
noughte, and by the prouidence of thy
goodnesse, they maye bee dyspersed,
that we thy seruauntes, beeyng hurte by
no persecucions, maye euermore geue
thankes unto thee, in thy holy Churche,
through lesu Christe our Lorde.
0 Lorde, aryse, helpe os, and deliuer us for
thy names sake.
0 God we haue hearde with our eares,
and our fathers haue declared unto vs, the
noble workes that thou diddest in theyr
dayes, and in the olde tyme before them.
0 Lorde, aryse, helpe vs, and deliuer vs, for
thy honour.
Glory he to the father, the sonne,
and to the holy Goste :
as it was in {hath been from) the
beginning, is nowe, and euer shall be
[euer], worlde without ende. Amen.
From our enemies defende us, 0 Christe.
Graciousely tooke vpon our afflictions.
Pitifully beholde the [dolour] sorowes
of our hearte.
Mercifullye forgeue the sinnes of thy people.
Fauourably with mercy heare our
prayers. 0 sonne of Dauid haue mercie upon us.
Both nowe and euer uouchsafe to
heare vs Christe.
Graciously heare vs, 0 Christe.
Graciously heare us, 0 Lorde Christe.
The uersicle.
0 Lorde, let thy mercie be shewed vpon
vs. The aunswere.
As we doe put our trust in thee.
Let vs praye.
We humbly beseche thee, 0 father,
mercifully to loke vpon our infirmities,
and for the glory of thy name sake,
turne from vs all those euilles that we
moste righteously haue deserued : [Graut
this 0 Lorde God for oure mediatour and
aduocate lesu Christes sake. Amen.

LITANY

183

1552
C Let us pray.
0 God merciful father, that de-
spysest not the sighing of a contrite
hearte, nor the desyre of such as be
sorowful : mercifully assist our prayers
that we make before thee, in al our
troubles and aduersities whesoeuer
they oppresse us. And graciously
heare us, that those euilles, which the
craft and subtiltie of the deuil or man
worketh agaynst us, be brought to
naught, and by the prouidence of thy
goodnes, they may be dispersed,
that we thy seruautes beeing hurte by
no persecucions, may euermore geue
thankes unto the in thy holy Churche,
through lesu Christ our Lorde.

1661
IT Let us pray.
0 God mercifull Father, that de-
spisest not the sighing of a contrite
heart, nor the desire of such as be
sorrowful!, mercifully assist our praiers
that we make before thee in all our
troubles and adversities whensoever
they oppress vs, and graciously
hear us, that those euils which the
Craft and subtilty of the deuil or man
worketh against us, be brought to
nought, and by the prouidence of thy
goodness they may be dispersed,
that we thy servants being hurt by
no persecutions, may evermore giue
thanks unto thee in thy holy Church,
through lesus Christ our Lord.

0 Lord aryse, helpe us, and deliuer us for
thy names sake.
0 God we have heard with our eares,
& our fathers haue declared vnto us, the
noble woorkes that thou didst in theyr
dayes, and in the old time before them.
0 Lord aryse, helpe us, and deliuer vsfor
thyne honor.
Glory be to the father, and to the sonne,
and to the holy Goste :
as it was in the
beginning, is now, and euer shalbe :
worlde without end. Amen.
From our enemies defende us, 0 Christe.
Graciously lohe vpon our afflictions.
Pitifully beholde the sorowes
of our heart.
Mercifully forgeue the synnes of thy people.
Fauourably with mercy heare our
prayers. 0 sonne of Dauid haue mercy vpon vs.
Both nowe and euer uouchesafe to
heare vs, O Christ.
Graciousely heare us, 0 Christe,
Graciously heare us, 0 Lord Christe.
The Versicle.
0 Lorde let thy mercy be shewed vpon
The Aunswere.
As we do put our trust in thee.
Let vs praye.
We humbly beseche thee, 0 father,
mercifully to loke vpb our infirmities,
and for the glory of thy names sake,
turne from vs all those euilles that we
most righteously haue deserued :

vs.

0 Lord arise, help us, and deliuer us for
thy Names sake.
0 God, we haue heard with our eares,
and our fathers haue declared unto us the
noble works that thou didst in their
dayes, and in the old time before them.
0 Lord arise, help us, and deliver us for
thine honor.
Glory be to the Father, and to the Son :
and to the holy Ghost. sAnswer.
As it was in the
beginning, is now, and ever shall be :
world without end. Amen.
From our enemies defend us, 0 Christ.
Graciously look upon our Afflictions.
Pitifully behold the sorrowes
of our hearts.
Mercifully forgiue the sins of thy people.
Fauourably with mercy hear our
prayers. 0 son of David have mercy upon us.
Both now and ever vouchsafe to
hear vs, O Christ.
Graciously hear vs, 0 Christ,
graciously hear vs, 0 Lord Christ.
% Priest.
0 Lord let thy mercy be shewed vpon
vs. Answer.
As we doe put our trust in thee.
IT Let us pray.
We humbly beseech thee 0 Father,
mercifully to look upon our infirmities :
and for the glory of thy Name 8
turne from us all those evils that we
most righteously haue deserued,

184

LITANY

Sources
> Deus cui proprium est misereri
semper & parcere, suscipe depreca-
tionem nostram : & quos delictorum
cathena constringit, miseratio tue pie
tatis absoluat. Per christum dominum
nostrum. (Greg. 200, 248)

Omnipotens sempiterne deus qui
facis mirabilia magna solus : pretende
super famulos tuos pontifices & super
cunctas congregationes illis commissas :
spiritum gratie salutaris : & vt in
veritate tibi complaceant : perpetuum
eis rorem tue benedictionis infunde.
(Gel. iii 50)

Ineffabilem misericordiam tuam
nobis quesumus domine clementer
ostende : vt simul nos a peccatis
exuas et a penis quas pro his meremur
benignus eripias. (Gel. iii. 28) . . .

Presta quesumus omnipotens deus
vt qui in afflictione nostra de tua
pietate confidimus : contra omnia
aduersa tua protectione muniamur.
Per dominum. (Greg. 81)

1644 i 549
0 God, whose nature and propertie is
euer to haue mercye and to forgyue,
receyue our humble peticion, and thoughe
we be tyed and bound with the chaine
of our synnes : yet let thy pitifulnesse
of thy greate mercye leuse us for the
honoure of lesu Christes sake, our
mediatour and aduocate. Amen.
Almyghtye and euerlyuynge God,
whyche onely workest great maruayles,
send downe vpon our byshoppes, and
curates, and all congregaeyons, com-
mytted to theyr charge, the healthful
spy rite of thy grace, and that they maye
trulye please the : poure upon them the
contynuall dewe of thy blessynge.
Graunte this (0 Lorde) for the honoure
of our aduocate and mediatour lesu
Christe. Amen.
We besech the (0 lord) to shewe vppon
vs thyne excedyng greate mercy, whyche
no tounge can worthely expresse, and
that it may please the, to delyuer vs
from all our synnes, and also from the
paynes, that we have for them deserued.
Graunte thys (0 Lorde) through our medi-
atoure and aduocate lesu Christ. Amen.]
and graunte [we beseche the, 0 almyghtye
God,] that [we] in all our troubles we
maye put oure whole truste and con-
fydence in [vppon] thy mercye, [that we
may agaynst all aduersytye be defended
under thy protection] and euermore
serue thee in purenes
of liuing, to thy honour and glory :
[Graunt thys 0 Lorde God,] through
[for] our onelye mediator and aduocate
lesus Christ[es sake] our Lorde. Amen.

[See p. 188.]

LITANY

'552

185

1661

and graunt that in all our troubles we
maye put our whole trust and con-
fidence in thy mercy, and euermore
serue thee in holinesse and purenesse
of lyuyng, to thy honour and glory :
Through
our only mediatoure and aduocate
lesus Christ our Lorde. Amen.
[See p. 189.]

and grant that
may put our
fidence in

in all our Troubles, we
whole trust and con-
thy mercy,

and evermore
serve thee in holines and purenes
of living, to thy honor and glory,
through
our only mediatour and Advocate,
lesus Christ our Lord. Amen.
IT A prayer of Saint Chrysostome.
Almighty God, who hast given vs
grace at this tyme with one accord to
make our comon supplications vnto thee,
and dost promise that when two or three
are gathred together in thy name, thou
wilt grant their requests : fulfill now, 0
Lord, the desires and peticons of thy
servants as may be most expedient for
them, granting vs in this world know
ledge of thy truth, and in the world to
come life everlasting. Amen.
IT 12. Corinthians. 13.
The grace of our Lord Iesus
Christ, and the Love of God, and
the fellowship of the holy Ghost
be with vs all evermore. Amen.*
Here endeth the Litanie.

1 86 LITANY
Sources 1549

[See below after the Mass.]
S. Mat. vi 33.

[See below after the Mass.]
Gen. vii 21-23, ix 11.

1571 be praise for ever. Amen.
Omitted from 1559 to 1661, except
in Jugge and Cawode's issue of 1559.
2 Kings vii.

LITANY

187

1552

For rayne, if the tyme require.
O God heauenly Father, whiche by
thy sonne \esus Christ hast pro
mised to al them that seke thy King
dom, and the righteousnes therof,
al thinges necessarie to thezr bodily
sustenaunce : sende vs we beseche
theinthisournecessity,suchemoderate raine and showers, that we mayereceiue
the fruites of the yearth to oure com-
forte, and to thy honour : through
Iesus Christ our Lord : Amen.
C For fayre weather.
O Lorde God, whiche for
the sinne of man diddest once drowne
al the world, excepte eight persons,
and afterward of thy great mercy
diddest promise neuer to destroie it
so agayn : we humbly beseche thee,
that although we for our iniquities
haue worthely deserued this plague
of rain and waters, yet vpon our true
repentaunce thou wilt send vs suche
weather whereby we may receiue the
fruites of the earth in due season, and
learne bothe by thy punyshmente to
amende our Hues, and for thy clemency
to geue thee praise and glory : through
Iesus Christ our Lorde. Amen.
In the time of dearth and famine.
O God heauenly father, whose gyft
it is that the rayn doeth fall, theyearthe
is fruitful!, beastes increase, and fishes
doe multiplye : behold we beseche thee
thaffliccions of thy people, £?° graunt
that the scarcitie &* dearth (which we
doe now most iustly suffer for our
iniquitie) may through thy goodnes be
mercifully e turned into cheapnes and
plentie, for the loue of Iesu Christe our
lord : to whom with thee and the holy
gost. &C. C Or thus.
0 God mercifull father, whiche in
the time of Heliseus the Prophete, didst
sodainly turne in Samaria, great
scarcitie 6° dearthe, into plentie 6°
cheapnes, and extreme famine, into
abftdance of victual : haue pietie vpo

1661
II Prayers and Thanksgivings vpon
severall occasions, to be vsed before
the two finall Prayers of the Litany,
or of Morning and Evening Prayer.
Prayers.
IT For Rain.
O God heavenly Father, who by
thy Son Iesus Christ, hast pro
mised to all them that seek thy King
dom, and the righteousnes thereof,
all things necessary to their bodily
sustenance : send vs, we beseech
thee,in this ournecessity,such moderate
rain and showres, that we may receive
the fruits of the earth to our com
fort, and to thy honour, through
Iesus Christ our Lord. Amen.
H For fair weather.
O Almighty Lord God, who for
the sin of man didst once drowne
all the world, except eight persons,
and afterward of thy great mercy
didst promise never to destroy it
so againe : we humbly beseech thee,
that although we for our iniquities
have worthily deserved a plague of
rain and waters, yet vpon our true
repentance thou wilt send vs such
weather, as that we may receive the
fruits of the earth in due season, and
learne both by thy punishment to
amend our lives, and_/or thy Clemency
to give thee praise and glory, through
lesus Christ our Lord. Amen.
IT In the time of dearth and Famine.
O God heavenly Father, whose guift
it is, that the rain doth fall, the earth
is fruitfully beasts increase, and fishes
do multiply : behold, we beseech thee,
the Afflictions of thy people, and grant
that the scarcity and dearth (which we
do now most iustly suffer for our
Iniquity) may through thy goodnes be
mercifully turned into cheapnes and
plenty, for the love of fesus Christ our
Lord, to whom with thee and the holy
Ghost 3be all honour and* glory, now
and for ever. Amen.
IF Or this.
O God merciful father, who, in
the time of Elisha the Prophet didst
suddenly in Samaria turne great
Scarcity and dearth into plenty and
Cheapnes : have mercy vpon

1 88 LITANY
Sources 1549

Esther xiii 11 Dominus omnium es
nee est qui resistat maiestati tuae.

Num. xvi 41-50.

2 Sam. xxiv 15, 16.
Hab. iii 2.

'O rds Kowds rairas Kal o-vpebavovs ALmightie God whiche haste geuen vs
Tjp.lv xaP^apevos npoa-evxas (supplica- grace at thys tyme with one accorde to
tiones), 6 ko.1 8vo, Kal rpia-l ervptpcovovenv make our commune supplicacyons vnto
(conuenientibus) eVi ra ovopari crov, ras thee, and dooeste promyse, that whan
ahrjo-eis napexftv iirayyeiKdpevos avTos, two or three bee gathered in
ko.1 vvv rav bavknv crov to aiV^ara (peti- thy name thou wilte graunte theyr

LITANY

189

1552
vs, that now be punished for
our sinnes with like aduersitie,
encrease the fruites of the y earth by thy
heauenly benediccion. And grant, that
we receuing thy bountifull liberalitie,
may vse the same to thy glory, our
comforte and reliefe of our nedy
neyghbours : throughe Iesus Christe
our lorde. Amen.
In the tyme of Warre.
0 Almightie God, Kyng of all kynges,
and gouernour of all thynges, whose
power no creature is able to resiste, to
whom it belongeth iustly to punishe
synners, and to bee mercifull to them
that truly repent : saue and deliuer vs
(we humbly beseche thee) from the
handes of our enemies, abate their
pryde, asswage their malice, and con-
founde their deuises, that we beeing
armed with thy defence, may be pre
sented euermore from al perilles to
glory fie thee, whiche art the onely geuer
of all victory, through the merites of
thy only sonne Iesu Chryste our Lorde.
C In the tyme of any common plague or
Sickenes.
O Almightie God, whiche in thy
wrath,

in the
tyme of kyng Dauyd, dyddeste slea with
the plague of pestilence .Ix. and
ten thousande, 6° yet remembryng thy
mercy diddeste saue the rest : haue
pitie vpon vs miserable synners, that
nowe are visited with greate sickenes
andmortalitie, that lyke as thou diddeste
then commaunde thy
aungel to ceasse from punyshyng : So
it may now please thee to withdrawe
from vs this plague and greuous
sickenesse, throughe Iesu Chryste oure
Lorde. 0 And the Letany shal euer ende with thys
Collecte folowyng.
ALmightie god, which hast geuen vs
grace at this time with one accorde to
make oure common supplicacions vnto
thee, and dooest promyse that when
two or three bee gathered in
thy name, thou wilt graunte theyr

1661
vs that we who are now for our sins
punished with like Adversity, may
likewise find a seasonable relief.
Increase the fruits of the earth by thy
heavenly benediction; and grant that
we receiving thy bountifull liberality
may vse the same to thy Glory, the
reliefe of those that are needy, and our
own Comfort, through Iesus Christ
our Lord. Amen.
IT In the tyme of War 8and Tumults.
O Almighty God, King of all kings,
and Governor of all things, whose
power no creature is able to resist, to
whom it belongeth iustly to punish
Sinners, and to be mercifull to them
that truly repent : save and deliver vs,
we humbly beseech thee from the
hands of our enemies; abate their
pride, asswage their malice, and con
found their devices, that we being
armed with thy defence, may be pre
served evermore from all perils, to
glorify thee who art the only giver
of all victory through the merits of
thy only son Iesus Christ our Lord.
Amen. H In the time of any comon plague or
sicknes.
0 Almighty God, who in thy
wrath didst send a plague upon thine
own people in the wildernes for
their obstinate rebellion against
Moses and Aaron, and also in the
time of King David, didst slay with
the plague of pestilence threescore and
ten thousand, and yet remembring thy
mercy didst save the rest : have
pitie vpon vs miserable sinners, who
now are visited with great sicknes
and mortality, that like as thou didst
then 8accept of an atonement, and
didst command 8the destroying
Angell to cease from punishing : so
it may now please thee to withdraw
from vs this plague and grievous
sicknes, through fesus Christ our
Lord. Ame?i.

[Seep. 185.]

i9°

LITANY

Sources
tiones) Trpos to crvpcbepov ii\r)pa>o-ov.
Xopnyav r)pu> iv ra ttapovTi. alavi tt)v
emyvacriv ttjs trijs aKndeias, Kal iv Tn
pehXovTi fcaijK alaviov xapifdjievos. ['H
deta Xeirovpyia tov dyiov 'Itadvvov tov
Xpvcroo-Topov : diuina missa sancti
Ioannis Ohrysostomi, Venice 1528
(gk. & lat.)].
Cosin A Collection of private devotions,
1627, p. 355.
Almighty . . upon thy whole Con
gregation and at .... so rule and
gouern the hearts and minds .... fit
men to serue thee in . . . those that
shall ... to that holy . . . men.
Grant this O Lord for his sake, who
is the great Shepherd, and Bishop of
our soules. Iesus Christ our Lord.

1549
requestes : fulfyll nowe, 0 Lorde, the
desyres and peticions of thy seruauntes,
as may bee moste expedyente for them,
grauntyng vs in thys worlde knowledge
of thy trueth, and in the worlde to come
lyfe euerlasting. Amen.}

[See Ordination below.]

[See p. 184.]

[See p. 184.]

PRAYERS

191

1552
requestes : fulfil nowe, 0 Lorde, the
desyres and petycyons of thy seruauntes,
as maye bee moste expedyente for them,
graunting us in thys worlde knowledge
of thy trueth, and in the worlde to come,
lyfe euerlasting. Amen.

1661

[See Ordination below.]

ir?"In the Ember Weeks, to be said every
day, „ For those that are to be admitted
into holy orders.
Almighty God our heavenly
Father, who hast purchased to
thyselfe an vniversall Church by
the pretious blood of thy dear Son :
mercifully looke vpon the same,
and at this time so guide and
govern the minds of thy servants
the Bishops and Pastors of thy
Flock, that they may lay hands
suddenly on no man, but faithfully
and wisely make choice of fitt
persons to serve in the sacred
ministery of thy Church. And to
those which shall be ordeined to
any holy function, give thy grace
and heavenly benediction, that both
by their life and doctrine they may
set forth thy glory, and set forward
the Salvation of all men, through
Iesus Christ our Lord. Amen.*
f "Or this.
Almighty God, the giver of all good
guifts, who of thy divine providence
hast appointed divers orders in thy
Church : give thy grace, we humbly
beseech thee, to all those who are
to be called to any office and Admini
stration in the same : And soe re
plenish them with the truth of thy
Doctrine, and indue them with in-
nocency of life, that they may faith
fully serve before thee, to the glory
of thy great name, and the benefitt
of thy holy Church, through Iesus
Christ our Lord. Amen.*
H A Prayer that may be said after any
ofthe former.
lb0 God whose nature and property is
euer to haue mercy and to forgiue, re
ceiue our humble petitions : and though
we be tied and bound with the chain of
our sins, yet let the pitifulnes of thy
great mercy loose us, for the honour of
lesus Christ our Mediator and Aduocate.
Amen. *

i92 PRAYERS
Sources
A form of Common Prayer together
with an order of fasting 1625 : A
Prayer for the High Court of Parlia
ment, to be read during their Session,
in such place of these Prayers after
the Letanie, as the Minister shall
thinke fit.
Most Gracious God . . to blesse &
direct all . . . to the preseruation of
thy glory . . his kingdoms. Lordlooke
vpon the humility and deuotion with
which they are come into thy Courts ;
And they are come into thy house in
assured confidence vpon the merits and
mercies of Christ (our blessed Sauiour)
that thou wilt not deny them the
Grace and Fauour which they begge of
thee. Therefore O Lord, blesse them
with all that wisdom, which thou
knowest necessary to speed, & bring
great Designes into Action, and to
make the maturity of his Maiesties
and their Counsels, the happinesse
and the blessing of this Common
wealth. These and all other . . .
Amen. (Cp. A forme of prayer
necessary to bee vsed in these dangerous
times ofwarre. . . . London 1628 f.F).
Tho. Bisse The beauty of holiness in
the Common-Prayer, London 1716,
p. 97 note r : ' Upon the complaint of
the Dissenters, who thought our Liturgy
deficient for want of such a form of
daily Intercession (tho' they them
selves observe no days but Sundays ;)
to satisfy all complaints, this Prayer
was added to supply the place of the
Litany : and for this reason, is to be
" used at such times, when the Litany
is not appointed to be said." And
therefore Bishop Gunning, the supposed
author of it, in the College whereof
he was head, suffered it not to be read
in the afternoons, because the Litany
was never read then, the place of
which it was supposed to supply. '

1549

PRAYERS 193

1552 1661

A Prayer for the high Court of Parliament
to be read during their Session.
Most gracious God, we humbly
beseech thee, as for this Kingdom
in generall, so especially for the
high Court of Parliament, vnder
our most religious, and gracious
King, at this time assembled : That
thou wouldst be pleased to direct
and prosper all their consultations
to the advancement of thy glory,
the good of thy Church, the safety
honour and welfare of our Soveraign,
and his kingdoms ; that all things
may be so ordered and setled by
their endeavors vpon the best and
surest foundations, that peace and
happiness, truth and iustice, religion
and Piety may be established among
vs for all generations. These and
all other necessaries for them, for
vs, and thy whole Church, we
humbly begg in the Name and
Mediation of Iesus Christ our most
blessed Lord and Saviour. Amen.
A Collect or Prayer for all Conditions of
men to be vsed at such times when the
Litanie is not appointed to be said.
0 God, the Creatour and Preserver
of all mankind, We humbly beseech
thee for all sorts, and conditions of
men, that thou wouldst he pleased
to make thy waies known vnto them,
thy saving health vnto all nations.
More especially we pray for the
good estate ofthe Catholick Church,
that it may be so guided and
governed by thy good Spirit, that
all who profess and call themselves
Christians, may be led into the way
of truth, and hold the faith in
vnity of Spirit, in the bond of peace,
and in righteousness of life. Finally
wee commend to thy Fatherly good
ness all those who are any wayes
afflicted or distressed in , Tkis lo hc
mind body or estate, s*ui™jJn
?[especially those for whom ^gS^'fa
our prayers are desired] that %£f"ga~
it may please thee to
comfort and relieve them accord
ing to their severall necessities,
giving them patience vnder their
sufferings, and a happy issue out
of all their afflictions. And this
we begg for Iesus Christ his sake.
Amen.

194

THANKSGIVINGS

Sources

1549

[Die Sabbati 14. viz. die mensis
Decembris inter boras 8. et 10. ante
meridiem eiusdem diei . . . reverendus
F >ater dominus. episcopus Norwicen '
Edw. Reynolds] introduxit et in
manus domini praesidentis tradidit
formam cuiusdam precis alias per eum
concept' concern' Deo gratias pro gene-
ralibus misericordiis publice usitand' :
qua prece publice perlecta, et post
aliquot tractat' desuper habit' et factf,
idem reverendus pater &c. Acta
superioris domus Gonvocationis . . .
MDCLXI ap. Cardwell Synodalia ii
658].

S. Luke i 75.

Jer. v 24.
Ps; civ 14.

Ps. Ixviii 10.

THANKSGIVINGS i9S
1552 1 661

Thanksgivings.
A generall Thanksgiving.
Almightie God, Father of all
mercies, We thine vnworthy ser
vants do give thee most humble
and hearty thanks for all thy
goodnes, and loving kindness to vs
and to all men [*particu- .Thistob
larly to those who desire now saidmiun
to offer vp their praises, and E^S^"'
thanksgivings for thy late finunntc
. „ . . . return prais.
mercies vouchsafed vnto them]
We bless thee for our creation,
preservation, and all the bless
ings of this life, but above all
for thine inestimable love in the
redemption of the world by our
Lord Jesus Christ, for the means
of grace, and for the hope of glory.
And we beseech thee give vs that
due sence of all thy mercies that
our hearts may be vnfeignedly
thankfull, and that we shew forth
thy prayse, not only with our lips,
but in our lives, by giving vp our
selves to thy service, and by walk
ing before thee in holiness and
righteousnes all our dayes through
Jesus Christ our Lord, to whom
with thee and the holy Ghost be
all honour and glory world without
end. Amen. H 4For Rain
0 God our heavenly Father, who
by thy gracious providence do'st
cause the former and the latter rain
to descend vpon the earth ; that it
may bring forth fruit for the vse of
man : We give thee humble thanks
that it hath pleased thee in our
[1604 greatest] great necessity to send vs at the
last a ioyfull rain vpon thine in
heritance, and to refresh it when
it was dry, to the great Comfort of
vs thy vnworthy servants, and to
the glory of thy holy Name through
thy mercies in Iesus Christ our
Lord. Amen. 1T For fair weather.
0 Lord God, who hast iustly
humbled vs by thy late plague of
immoderate rain and waters, and in
thy mercy hast relieved and com-

i96 THANKSGIVINGS
Sources r549

Ps. Ixi 3.

Ps. cxxiv 6.

Ps. Ixviii 7.

1 Tim. i\ 1.

THANKSGIVINGS 197
1552 1661
forted our soules by this seasonable
and blessed change of weather : we
prayse and glorify thy holy Name
for this thy mercy, and will alwayes
declare thy loving kindnesse from
generation to generation, through
Iesus Christ our Lord. Amen.
H Por Plenty.
[1604 which] 0 most mercifull father, who of
thy gracious goodnes hast heard
the devout prayers of thy Church,
and turned our dearth and Scarcity
into cheapnes and plenty: Wee
give thee humble thanks for this
thy speciall bounty, beseeching thee
to continue thy loving kindnes vnto
vs, that our Land may yeild vs her
fruits of increase to thy glory and
our comfort through Iesus Christ
our Lord. Amen.
[1604 A thanksgiuing for peace and IT For Peace and sdeliverance from our
victorie] Enemies.
[1604 which] 40 Almighty God, who art a
strong tower of defence vnto thy
Servants against the face of their
Enemies : we yeild thee praise and
thanksgiving for our deliverance
from those great and apparent
dangers wherewith we were com
passed : We acknowledge it thy
goodnes that we were not delivered
over as a prey vnto them, beseech
ing thee still to continue such thy
mercies towards vs, that all the
world may know that thou art our
Saviour and mighty deliverer,
through Iesus Christ our Lord.
Amen.* IT 3For restoring publick peace at home.
0 eternall God our heavenly
Father, who alone makest men to
be of one mind in a house, and
stillest the outrage of a violent and
vnruly people: We bless thy holy
Name, that it hath pleased thee, to
appease the seditious tumults which
have been lately raised vp amongst
vs : most humbly beseeching thee
to grant to all of vs grace, that we
may henceforth obediently walk in
thy holy Commandments, and lead
ing a quiet and peaceable life, in all
godliness and honesty, may con
tinually offer vnto thee our sacrifice
of prayse and thanksgiving for these

i98 " THANKSGIVINGS
Sources *549

Isa. Iiii 5.
Hab. iii 2.
Rom. xii 1.
Ps. xxii 23.

Ps. cxviii 15.

THANKSGIVINGS

199

1552

(1604 which]

[1604 the Congregation]

[1604 the noysome Pestilence]

1661
thy mercies towards vs, through
Iesus Christ our Lord. Amen.*
IT 4For deliverance from the Plague,
or other common Sicknes.
0 Lord God, who hast wounded
vs for our sins, and consumed vs
for our transgressions by thy late
heavy and dreadfull visitation, and
now in the midst of Iudgement re-
membring mercy, hast redeemed our
soules from the jaws of death : we
offer vnto thy fatherly goodnes our
selves, our souls and bodies which
thou hast delivered, to be a living
sacrifice vnto thee, alwayes prays-
ing and magnifyeing thy mercies in
the midst of thy Church, through
Iesus Christ our Lord. Amen.
II Or this.
We humbly acknowledge before
thee (0 most mercifull Father) that
all the punishments which are
threatned in thy law, might iustly
have falln vpon vs, by reason of our
manifold transgressions and heard-
nes of heart: yet seeing it hath
pleased thee of thy tender mercy,
vpon our weake and vnworthy
humiliation, to asswage the con
tagious sicknes wherewith we lately
have been sore afflicted, and to
restore the voice of ioy and health
into our dwellings : We offer vnto
thy divine majesty the Sacrifice of
prayse and thanksgiving, lauding
and magnifying thy glorious Name
for such thy preservation and pro
vidence over vs, through Iesus
Christ our Lord. Amen.*

200

FIRST SUNDAY

Sources

1549

& C Missale ad vsum Sarum ineipit feliciter.

The Introites Collectes, Epis
tles, AND GOSPELS, TO BE VSED AT
the celebracion of the lordes
supper and holy communion,
through the yeare : with
proper Psalmes, and lessons for
diuers feastes and dayes.

Et primo dominica prima aduentus domini.
Ad missam. Officium.
[Ps. xxiv (xxv) 1, 2a: 3]

Gloria patri.
Sicut erat.

Oremus. Oratio.
[Excita quesumus domine potentiam
tuam et veni : vt ab imminentibus
peccatorum nostrorum periculis, te
mereamur protegente eripi, te liberante
saluari. Qui viuis et regnas cum deo
patre in vnitate spiritus sancti deus.
Per omnia secula seculorum (Greg.
133).] Amen.

0 The first Sonday in Aduente.
[Beatus vir psal. i.
BLessed is that manne that hath
not walked in the counsayle of the
vngodly : nor stand in the way of
sinners, and hath not sit in the seate
of the skornefull.
But his delight is in the lawe of the
Lorde : and in his lawe will he exer
cise himselfe day and night.
And he shall be lyke a tree planted
by the water syde : that will bring
forth his fruite in due season.
His leafe also shall not wither : and
looke whatsoeuer he doth, it shall
prospere. As for the vngodly, it is not so with
them : but they are lyke the chaffe,
whiche the wynde skattereth awaye
(from the face of the earth).
Therfore the vngodly shall not
be hable to stand in the iudgement :
neyther the synners in the congrega-
cion ofthe righteous.
But the Lorde knoweth the waye of
the righteous : and the waye of the
vngodly shall perishe.
Glory be to the father, & to the
sonne : and to the holy gost.
As it was in the beginning, is nowe,
and euer shalbe : worlde without ende.
Amen. And so must euery Introite be ended.
Let vs praye.
The Collect.
ALmightie God, geue vs grace, that
we maye caste away the workes of
darkenes, and put vpon vs the armour
of light, now in the time of this mortal
lyfe, (in the which thy sonne Iesus
Christe came to visite vs in great
humilitie) that in the last daye, when
he shall come again in his gloryous

IN ADVENT

201

1552

l66l

THE COLLECTES, EPIS
TLES, AND GOSPELS, TO BE VSED AT
THE CELEBRACION OF THE LORDES
SUPPER, AND HOLY, COMMUNION
THROUGH THE YEARE.

THE COLLECTS EPIS
TLES AND GOSPELS TO BE VSED8

THROUGHOUT THE YEAR.

C The fyrst Sundaye in Aduent.

U Note that the Collect appointed for
every Sunday; or for any Holy-day that
hath a Vigil or Eve shall be said at the
evening Service next before.
The First Sunday in Advent.

C The Collecte.
ALmighty God, geue vs grace, that
we maye cast away the workes of
darkenes, and put vpo vs the armour
of light, now in the time of thys mortal
lyfe, (in the whych thy sonne Iesus
Christ came to visite vs in great
humilitie) that in the last daye, when
he shall come againe in hys glorious

The Collect.
Almighty God, give vs grace that
we may cast away the works of
darkness, and put vpon vs the armour
of light now in the time of this mortall
life (in which thy son Iesus
Christ came to visite vs in great
humility) : that in the last day, when
he shall come againe in his glorious

202

FIRST SUNDAY

Sources

1549
maiestie, to iudge both the quicke and
the dead : we maye ryse to the lyfe
immortall, through him, who liueth
and reigneth with thee and the holy
gost, nowe and euer. Amen.

C Lectio epistole beati pauli apostoli : ad
romanos. [xiii. d

Fn,atres. Scientes quia hora est iam
nos de somno surgere. Nunc autem
propior est nostra salus : quam cum
credidimus. Nox precessit : dies autem
appropinquauit. Abij ciamus ergo opera
tenebrarum, et induamur arma lucis :
sic vt in die honeste ambulemus. Non
in commessationibus et ebrietatibus :
non in cubilibus et impudicitijs, non
in contentione et emulatione. Sed
induimini : dominum iesum xpm.

Euangelium.
Secundum matheum. [xxi.
In illo tempore. Cum appropin-
quasset iesus hierosolymis et venisset
bethphage ad montem oliueti : tunc
misit duos discipulos dicens eis. Ite
in castellum quod contra vos est : et
statim inuenietis asinam alligatam et
pullum cum ea. Soluite et adducite
miehi. Et si quis vobis aliquid dixerit,
dicite quia dominus his opus habet :
et confestim dimittet eos. Hoc autem
totum factum est: vt adimpleretur
quod dictum est per prophetam dicen-
tem. Dicite fi'lie sion. Ecce rex tuus
venit tibi mansuetus: sedens super

The Epistle. [Roma. xiii.
Owe nothing to any man but this,
that ye loue one another. For he that
loueth another, fulfilleth the lawe.
For these commaundementes : Thou
shalt not commit adultrye : Thou
shalt not kyll : Thou shalt not steale :
Thou shalt beare no false witnes :
Thou shalt not lust : and so forth (if
there be any other commaundement)
it is all comprehended in this say
ing : namely, loue thy neigh
bor as thy selfe. Loue hurteth
not his neighbor : therfore is loue
the fulfillyng of the lawe. This also,
we knowe the season, how that it is
time that we should nowe awake out
of slepe, for nowe is oure saluacion
nerer, then when we beleued. The
night is passed, the day is come nye :
let vs therfore cast away the dedes
of darkenes, and let vs put ' on the
armoure of light. Let vs walke
honestly, as it were in the day light :
not in eating and drinking, neither in
chambouring and wantonnes, neither
in stryfe and enuying : but put ye on
the Lorde Iesus Christe. And make
not prouision for the fleshe, to fulfill
the lustes of it. The Gospell. [ Mat. xxi.
ANd when they drewe nigh to Ieru-
salem, & were come to Bethphage
vnto Mount 01iuete,then sent Iesus
two disciples, saying vnto them :
Go into the towne that lyeth ouer
against you, and anone ye shall
fynde an Asse bound, and a Colte with
her : looce them and bryng them vnto
me. And yf any manne saye ought vnto
you, saye ye, the Lord hath neede of
them : and straight waye he wyll lette
them goe. All this was done that it
myght bee fulfilled, whiche was spoken
by the Prophete, saying : Tell ye the
daughter of Sion, beholde, thy kyng
cummeth vnto thee meeke, syttyng

IN ADVENT

203

I5S2
maiestie, to iudge bothe the quicke and
the dead : we may ryse to the life
immortal, through him, who lyueth
and reygneth with thee and the holy
ghost, nowe and euer. Amen.

The Epistle. [Rom. xiij
Owe nothing to any man but thys,
that ye loue one another. For he .that
loueth another, fulfylleth the lawe.
For these commaundementes : Thou
shalt not commit adulterye : Thou
shalte not kyll : Thou shalte not steale :
Thou shalte beare no false witnesse :
Thou shalt not lust : and so forth (yf
there be any other commaundemente)
it is all comprehended in thys say
inge : namely, loue thy neygh-
bour as thy self. Loue hurteth
not hys neyghbour : therefore is loue
the fulfyllinge of the lawe. Thys also,
we know the season, how that it lis
tyme that we shoulde now awake out
of slepe, for now is oure saluacion
nerer, then when we beleued. The
night is passed, the day is come nye :
lette vs therefore cast awaye the dedes
of darkenes, and lette vs put on the
armoure of lyght. Let vs walke
honestly, as it were in the daye lyght :
not in eatinge and drinkinge,neyther in
chambouringe & wantonnes, nether
in stryfe and enuying : but put ye on
the Lord Iesus Christ. And make
not prouision for the fleshe, to fulfyl
the lustes of it.
C The Gospell. [ Mat. xxi
ANd whe they drew nygh to Ieru-
sale, and were come to Bethphage
vnto mout Oliuete, then sent Iesus
two of his disciples, saying vnto the :
Go into the town that lyeth ouer
against you, and anon you shal
fynd an Asse boud, & a Colte wyth
her : looce them & bring them vnto
me. And yf any man say ought vnto
you, say ye, the Lord hath neede of
them : & strayght waye he wyl let
them go. Al this was done that it
might be fulfylled, which was spoken
by the Prophete, saying : Tell ye the
daughter of Sion : beholde, thy kyng
commeth vnto thee meeke, syttinge

1661
Majesty ; to iudge both the quicke and
the dead, we may rise to the life
immortal!, through him who liveth
and reigneth with thee and the holy
Ghost now and ever. Amen.
s^fThis Collect is to be repeated every
day with the other Collects in Advent,
vntil Christmas Eve.
The Epistle. [Rom. 13 : «8.
Owe no man any thing, but
to love one another : for he that
loveth another hath fulfilled the law.
For this, thou
shalt not committ Adultery, thou
shalt not kill, thou shalt not steale,
Thou shalt not beare false witness,
thou shalt not covet : And if
there be any other Commandement,
it is briefly comprehended in this Saye-
ing, namely Thou shalt love thy neigh
bour as thy selfe. Love worketh no
ill to his neighbour, therefore love is
the fulfilling of the law. And that,
knowing the time, that now it is high
time to awake out
of sleepe : for now is our Salvacon
nearer then when we beleeved. The
night is far spent, the day is at hand :
let vs therefore cast off the works
of darkness, and let vs put on the
Armour of light. let vs walke
honestly, as in the day,
not in rioting, and drunkenness, not in
chambering and wantonness, not
in strife and envyeing. But put ye on
the Lord Iesus Christ, and make
not provision for the Flesh, to fulfill
the lusts thereof. The Gospell. [S: Matth: 21. *1.
When they drew nigh vnto Ieru-
salem, and were come to Bethphage,
vnto the mount of Olives, then sent Iesus
two disciples, sayeing vnto them,
Go into the Village over
against you, and straight way ye shall
find an Ass tied, and a Colt with
her ; loose them and bring them vnto
me. And if any man say ought vnto
you, ye shall say the Lord hath need of
them ; and straightway he will send
them. All this was done, that it
might be fulfilled, which was spoken
by the Prophet, sayeing. Tell ye the
daughter of Sion, Behold, thy King
cometh vnto thee, meek and sitting

204

SECOND SUNDAY

Sources
asinam et pullum filium subiugalis.
Euntes autem discipuli : fecerunt sicut
precepit illis iesus. Et adduxerunt
asinam et pullum : et imposuerunt
super eos vestimenta sua, et eum
desuper sedere fecerunt. Plurima
autem turba : strauerunt vestimenta
sua in via. Alij autem cedebant ramos
de arboribus : et sternebant in via.
Turbe autem que precedebant et que
sequebantur clamabant dicentes.
Osanna filio dauid : benedictus qui
venit in nomine domini.

C Dominica secunda aduentus.
Ad missam. Officium.
[Esa. xxx 30 : Ps. lxxix (lxxx) la]

Oratio.
[Excita domine corda nostra ad pre-
parandas vnigeniti tui vias : vt per eius
aduentum purificatis tibi mentibus
seruire mereamur. Qui tecum viuit
et reg. (Gel. ii 81)]

1549
vpon an Asse and a colte, the foale
of the Asse vsed to the yoke. The
disciples wente and did as Iesus com-
maunded them, and brought the Asse
and the colte, and put on them theyr
clothes, and set him theron. And
many of the people spred theyr
garmentes in the way. Other cut
downe brauches from the trees, and
strawed them in the waye. Moreouer
the people that wente before, and they
that came after cryed, saying :
Hosanna to the sonne of Dauid :
Blessed is he that cummeth in the
name of the Lorde : Hosanna in the
highest. And when he was come to
Ierusalem, all the citie was moued,
saying : who is this ? And the
people sayde : this is Iesus the Pro
phete of Nazareth a citie of Galile.
And Iesus went into the temple of
God, and cast out all them that solde
and bought in the temple, and ouer-
threwe the tables of the money
chaungers, and the seates of them
that solde doues, and sayd vnto
them : It is written : My house shal
be called the house of prayer, but ye
haue made it a denne of theues.
The seconde Sonday.
[Ad dominii cum tribularer. psal. cxx.
WHen I was in trouble, I called
vpon the Lord : and he heard me.
Deliuer my soule, O Lord, from
lying lippes : and from a deceiptfull
tongue. What rewarde shalbe geuen vnto
thee, thou false tongue ? euen mightye
& sharpe arrowes, with hote bumyng
coales. Woe is me that I am constrained to
dwell with Mesech : and to haue myne
habitacion among the tentes of Cedar.
My soule hath long dwelte among
them, that bee enemies vnto peace.
I labour for peace, but when I
speake vnto them therof : they make
them to battayle.
Glory be to the father. &c.
As it was in the beginning. &c.
The Collect.
BLessed Lorde, whiche haste caused
all holy scriptures to be written for
our learning ; graiit vs that we mave
in suche wyse heare them, reade.mark'e,
learne, and inwardly digeste them: that

IN ADVENT

205

1552
vpon an Asse and a colte, the foale
of the Asse vsed to the yoke. The
disciples went & did as Iesus com-
maunded them, and brought the Asse
and the colte, and put on them theyr
clothes, and set him thereon. And
many of the people spred theyr
garmentes in the waye. Other cut
down braunches from the trees, and
strawed them in the way. Moreouer
the people that went before, and they
that came after cryed, sayinge :
Hosanna to the sone of Dauid :
Blessed is he that cometh in the
name of the Lord : Hosanna in the
highest. And whe he was come to
Ierusale, all the citie was moued,
saying : who is this ? And the
people said : this is Iesus the Pro
phete of Nazareth, a citie of Galile.
And Iesus went into the Teple of
God, & cast out all them that solde
and bought in the temple, & ouer-
threw the tables of the money
chaungers, and the seates of them
that solde doues : and sayde vnto
them : It is wrytten : My house shal
be called the house of prayer, but ye
haue made it a denne of theues.
The second sundaie in Advente.

1661
vpon an Ass, and a Colt the foal
of an Ass. And the
disciples went, and did as Iesus com
manded them, and brought, the Ass,
and the Colt, and put on them their
CIothes,andtheysethim thereon. And
a very great multitude spread their
Garments in the way, others cut
down branches from the Trees and
strawed them in the way. And the
multitudes that went before, and
that followed, cried, sayeing,
Hosanna to the son of David :
blessed is he that cometh in the
name of the Lord, Hosanna in the
highest. And when he was come into
Ierusalem, all the City was moved,
saying, who is this ? And the
multitude sayd, This is Iesus the pro
phet of Nazareth of Galilee.
And Iesus went into the Temple of
God ; and cast out all them that sold
and bought in the Temple, and over
threw the tables of the mony-
changers, and the seats of them
that sold doves. And sayd vnto
them, Jt is written, my house shall
be called, the house of prayer, but ye
have made it a Den of theeves.
The second Sunday in Advent.

C The Collecte.
BLessed Lorde, which haste caused
all holy scriptures to be wrytten for
our learning : graunt vs that we maye
insuchewyse heare them, reade,marke,
learne, and inwardly digeste the : that

The Collect.
Blessed Lord, who8 hast caused
all holy Scriptures to be written for
our learning: Grant that we may
in such wise hear them, read, marke,
learne, and inwardly digest them, that

206

SECOND SUNDAY

Sources

Lectio epiatolc beati pauli apostoli : ad
romanos. [xv. o
Fitatresi Quecunque scripta sunt :
ad nostram doctrinam scripta sunt.
Vt per patientiam et consolationem
scripturarum : spem habeamus. Deus
autem patientie & solatij det vobis
id ipsum sapere in alterutrum secundum
iesum xpm : vt vnanimes vno ore
honorificetis deum & patrem domini
nostri iesu xpi. Propter quod sus-
cipite inuicem : sicut et xps suscepit
vos in honorem dei. Dico enim xpm
iesum ministrum fuisse circuncisionis
propter veritatem dei : ad confirmandas
promissiones patrum. Gentes autem
super misericordia honorare deum :
sicut scriptum est. Propterea con-
fitebor tibi in gentibus domine: et
nomini tuo cantabo. Et iterum dicit.
Letamini gentes : cum plebe eius. Et
iterum. Laudate omnes gentes domi
num : et magnificate eum omnes populi.
Et rursum esaias ait. Erit radix
iesse, et qui exurget regere gentes :
in eum gentes sperabunt. Deus autem
spei repleat vos omni gaudio et pace in
credendo : vt abundetis in spe, et
virtute spiritussancti. Euangelium.
Secundum lucam. [xxi. e
In illo tempore. Dixit iesus dis-
cipulis suis. Erunt signa in sole, et
luna, et stellis : & in terris pressura
gentium pre confusione sonitus maris
et fluctuum. Arescentibus hominibus
pre timore et expectatione : que super-
uenient vniuerso orbi. Nam virtutes
celorum mouebuntur : et tunc vide-
bunt filium hominis venientem in nube,
cum potestate magna et maiestate.
His autem fieri incipientibus : respicite
et leuate capita vestra, quoniam appro-

1549
by pacience and eoumforte of thy holy,
worde, we maye embrace and euer
holde fast the blessed hope of euer
lastyng lyfe, whiche thou haste geuen
vs in our sauiour Iesus Christe.
The Epistle. [Roma xv.
WHatsoeuer thynges are written
afore tyme, they are written for oure
learnyng, that we through pacience
and comfort of the scriptures, myght
haue hope. The God of pacience
and consolacion, graiit you to be lyke
mynded one towardes an other, after
the ensaumple of Christe Iesu : that ye
all agreeyng together, may with one
mouth prayse God the father of our
Lord Iesus Christe : wherfore receyue
ye one an other as Christe receyued
vs, to the prayse of God. And this 1
saye, that Iesus Christe was a minister
of the circumcision for the trueth of
God, to confirme the promisses made
vnto the fathers : and that the
Gentiles might prayse God for his
mercy, as it is written. For this
cause I will prayse thee among, the
Gentiles, and syng vnto thy name.
And agayne he sayeth : reioyce ye
Gentiles with his people. And againe :
prayse the Lorde all ye Gentiles, and
Iaudehymallyenacyons together. And
againe Esai sayth : there shalbe the
roote of Iesse, and he that shall ryse
to reigne ouer the Gentiles : in hym
shal the Gentiles trust. The
God of hope fyll you with al ioy,
and peace in beleuyng, that ye maye
be riche in hope, through the power
of the holy gost. The Gospell. [ Luc. xxi.
THere shall be signes in the
Sunne and in the Moone, and in the
starres : and in the earth the people
shalbe at their wittes ende, through
despayre. The sea and the water shall
roare, and mennes heartes shall fayle
them for feare, and for lookyng after
those thinges whiche shall come on
the earth. For the powers of heauen
shall moue. And then shall they see
the sonne of man come in a cloud,
with power and great glory. When
these thynges begynne to come to'
passe, then looke vp, and lyfte vp
youre heades, for your redemption

IN ADVENT

207

1552
by pacience and comforte of thy holy
woorde, we may embrace and euer
holde faste the blessed hope of euer
lasting lyfe, whych thou haste geuen
vs in oure sauioure Iesus Christe.
C The Epistle. [Rom. xv
WHatsoeuer thynges are wrytte
afore time, they are written for our
learning, that we through patience
and comfort of the scriptures, rnyght
haue hope. The God of pacience
and consolation, graunte you to be lyke
mynded one towardes another, after
the ensample of Christe Iesu : that ye
all agreeyng together, may wyth one
mouth prayse God the father of our
Lorde Iesu Christe : wherefore receaue
ye one another as Christ receaued
vs, to the prayse of God. And this I
saye : that Iesus Christe was a minister
of the circumcision for the trueth of
god, to cofirme the promisses made
vnto the fathers : and that the
Gentyles myghte prayse God, for hys
mercye, as it is wrytten : For thys
cause I wyll prayse thee amonge the
Gentyles, and synge vnto thy name.
And agayne he sayeth : reioyce ye
Gentyles with his people. And again :
praise the lord al ye Getiles and
laude him all ye nations together. And
agayne, Esai sayth : there shalbe the
roote of Iesse, and he that shal ryse
to reygne ouer the Gentiles, in hym
shall the Gentyles trust. The
God of hope fyll you wyth all ioye,
and peace in beleuing, that ye may
be ryche in hope, through the power
ofthe holy ghoste. C The Gospell. [. Luke, xxi
THere shalbe signes in the
Sunne & in the Moone, & in the
starres : & in the earth the people
shalbe at their wittes end,, through
despayre. The sea & the water shal
roare, and mens heartes shal faile
the for feare, and for loking after
those thinges whych shal come on
the earth. For the powers of heaue
shal moue. And the shall they see
the sonne of ma come in a cloude,
wyth power & great glory. When
these thinges begyn to come to
passe, then loke vp, and lyft vp
your heades, for your redemption

1661
by patience and comfort of thy holy
word) we may embrace, and ever
hold fast the blessed hope of ever
lasting life, which thou hast given
vs in our Saviour Iesus Christ. lbAmen.
The Epistle. [Rom. 15. *t
Whatsoever things were written
aforetime, were written for our
learning, that we through patience
and comfort of the Scriptures might
have hope. No w the God of patience,
and consolation grant you to be like
minded one towards another, accord
ing to Christ lesus : That ye may
with one minde, and one mouth
glorifie God, even the Father of our
Lord Iesus Christ. Wherefore receive
ye one another, as Christ also received
vs, to the glory of God. Now I
say that Iesus Christ was a minister
of the Circumcision, for the truth of
God, to confirm the promises made
vnto the Fathers, and that the
Gentiles might glorifie God for his
mercy as it is written, For this
cause I will confess to thee among the
Gentiles, and sing vnto thy name.
And againe he sayth, Reioyce ye
Gentiles with his people. And againe,
Prayse the Lord all ye Gentiles, and
laud him all ye people. And
againe Esaias saith, there shall be a
root of Iesse, and he that shall rise
to reigne over the Gentiles, in him
shall the Gentiles trust. Now the
God of hope fill you with all ioy
and peace in believing, that ye may
abound in hope, through the power
of the holy Ghost. The Gospell. [S: Luke. 21. *25
And there shall be signes in the
Sunne, and in the Moon, and in the
starrs ; and vpon the earth distress
of Nations, with
perplexity, the Sea, and the Waves
roaring, mens hearts fayling
them for fear, and for looking after
those things which are coming on
the' earth : for the powers of heaven
shall be- shaken, and then shall they
see the son of man coming in a Cloud
with power and great glory. And when
these things begin to come to
pass, then looke vp, and lift vp
your heads, for your redemption

208

THIRD SUNDAY

Sources
pinquat redemptio vestra. Et dixit
iUis similitudinem. Videte ficulneam
& omnes arbores. Cum producunt
iam ex se fructum : scjtis quoniam
prope est estas. Ita et vos cum
videritis hec fieri : scitote quoniam
prope est regnum dei. Amen dico
vobis : quia non preteribit generatio
hec donee omnia fiant. Celum et terra
transibunt : verba autem mea non
transibunt. C Dominica. iij. aduentus domini.
Ad missam. Officium.
[Phil. iv. 4-6 : 7]

Oratio.
Avrem tuam quesumus domine pre-
cibus nostris accomoda : et mentis
nostre tenebras, gratia tue visitationis
illustra. Qui viuis. (Greg. 135)

1549
draweth nye. And he shewed them
a similytude : beholde the figtree, &
all other trees, when they shoote
furth theyr buddes, ye see and knowe of
your owne selues that summer is then
nye at hand. So likewise ye also
(whe ye se these thinges come to
passe) be sure, that the kingdom of
God is nye. Verely I say vnto
you : this generacion shall not passe,
till all be fulfilled. Heauen and earth
shall passe : but my wordes shall not
passe. C The thirde Sonday.
[Cum inuocarem. psal. iiii.
HEare me when I call, O God of
my righteousnes : thou hast set me
at libertie whe I was in trouble ;
haue mercy vpon me, and herken vnto
my prayer.
O ye sonnes of men, howe long
will ye blaspheme myne honour : and
haue such pleasure in vanitie, and
seke after leasyng ?
Knowe this also, that the Lorde hath
chosen to himselfe the manne that is
godly : when I call vpon the Lorde, he
will heare me.
Stande in awe and sinne not :
common with your owne heart, and in
your chamber, and be still.
Offre the sacrifice of righteousnes :
and put your trust in the Lorde.
There bee many that will saye : who
will shewe vs any good ?
Lorde lifte thou vp the lyght of thy
countenaunce vpon vs.
Thou haste put gladnes in myne
hearte : sence the tyme that theyr
come and wyne (and oyle) increased.
I will laye me downe in peace and
take my rest : for it is thou Lorde
onely, that makest me to dwell in
safetie. Glory be to the father. &c.
As it was in the beginning. &c.
The Collect.
Lorde, we beseche thee, geue eare
to our prayers, and by thy gracious
visitacion lyghten the darkenesse of
our hearte, by our Lorde Iesus Christe.

IN ADVENT

209

1552
draweth nye. And he shewed them
a similitude : beholde the figtree, &
all other trees : whe they shoote
furth their buddes, ye see & knowe of
your owne selues that sommer is the
nie at hand. So likewyse ye also
(whe ye see these thynges come to
passe) be sure that the kingdo of
Gpd is nye. Verely I say vnto
you : this generacio shal not passe,
tyl al be fulfilled. Heauen and earth
shal passe : but my wordes shall not
passe. The thirde sundaie.

1661
draweth nigh. And he spake to them
a parable. Behold the Figtree, and
all the trees when they now shoot
forth, ye see and know of
your own selves that Summer is now
nigh at hand. So likewise ye,
when ye see these things cofne to
pass, know ye that the kingdome of
God is nigh at hand. Verely I say vnto
you, this generation shall not pass away
till all be fulfilled ; heaven and earth
shall pass away, but my words shall not
pass away.
The third Sunday sm Advent.

The Collect.
Lord, we beseche thee, geue eare
to oure prayers, and by thi gracious
visitation, lighte the darkenesse of
oure heart, by our Lord Iesus Christ.

The Collect.
0 Lord Iesn Christ, who at thy first
coming didst send thy messenger to
prepare thy way before thee : grant
that the ministers and Stewards of
thy mysteries may likewise so pre
pare and make ready thy way by
turning the hearts ofthe disobedient
to the wisdome of the iust, that at

THIRD SUNDAY

Sources

1549

Ad corinthios. [i. iiii. a
Fnatres. Sic nos existimet homo vt
ministros xpi : et dispensatores minis-
teriorum dei. Hie iam queritur inter
dispensatores : vt fidelis quis inueni-
atur. Michi autem pro minimo est vt
a vobis iudicer, aut ab humano die :
sed neque meipsum iudico. Nichil
enim michi conscius sum : sed non
in hoc iustificatus sum. Qui autem
iudicat me : dominus est. Itaque nolite
ante tempus iudicare : quoadusque
veniat dominus, qui & illuminabit ab-
scondita tenebrarum, et manifestabit
consilia cordium. Et tunc laus erit
vnicuique a deo.
Secundum Matheum. [xi. a
In illo tempore. Cum audisset
iohannes in vinculis opera christi :
mittens duos de discipulis suis, ait illi.
Tu es qui venturus es : an alium
expectamus? Et respondens iesus :
ait illis. Euntes renunciate iohanni
que audistis et vidistis. Ceci vident :
claudi ambulant : leprosi mundantur
Surdi audiunt : mortui resurgunt
pauperes euangelizantur. Et beatus
est : qui non fuerit scandalizatus in
me. Illis autem abeuntibus : cepit
iesus dicere ad turbas de iohanne.
Quid existis in desertum videre ?
Arundinem vento agitatam? Sed
quid existis videre? Hominem mollibus
vestitum? Ecce qui mollibus vesti-
untur : in domibus regum sunt. Sed
quid existis videre ? Prophetam ?
Etiam dico vobis : et plusquam pro
phetam. Hie est enim de quo scriptum
est. Ecce ego mitto angelum meum
ante faciem tuam : qui preparabit viam
tuam ante te.

The Epistle. [1. Cor. iiii.
LEt a man this wise esteme vs, euen
as the ministers of Christe, and
stewardes of the secretes of God.
Furthermore, it is required of the
stewardes, that a man be found
faithfull : with me it is but a very
smal thing that I should be iudged of
you, either of mans iudgemente : no I
iudge not myne owne selfe, for I knowe
nought by my selfe, yet am I not
therby iustifyed. It is the Lorde that
iudgeth me. Therfore iudge no
thing before the time, vntill the Lorde
come, which will lighten thinges
that are hidde in darkenesse, and
open the counsayles of the
heartes, and then shall euery man
haue prayse of God.
The Gospell. [ Math. xi.
WHen Ihon beyng in prieson
hearde the woorkes of Christe, he sente
two of his disciples, and sayed vnto
hym : Art thou he that shall come ?
or doe we looke for an other ? Iesus
aunswered and sayed vnto them : Goe,
and shewe Iohn agayne,
what.ye haue hearde and seene. The
blynd receyue their sight, the lame
walke, the Lepers are clensed, and the
deafe heare, the dead are raised vp,
& the poore receyue the glad tyd-
inges of the gospell : and happy is he
that is not offended by
me. And as they departed, Iesus
began to saye vnto the people con
cernyng Iohn : What went ye out into
the wildernes to see ? A reede that is
shaken with the winde? or what went
ye out for to see ? A man clothed in
softe rayment ? behold, they that weare
softe clothyng, are in kynges houses.
But what wente ye out for to see ? a
Prophete ? verely I saye vnto you, and
more then a Prophete. For this is he
of whomeitis written : beholde, I sende
my messenger before thy face, which
shall prepare thy waye before thee.

IN ADVENT

1552

0 The Epistle. [i. Cor. iiii.
LEt a man this wise esteme vs, eue
as the ministers of Christe, and
stewardes of the secretes of God.
Furthermore it is required of the
stewardes, that a ma. be founde
faythfull : wyth me it is but a verye
small thyng that I should be iudged of
you, eyther of mans iudgement : no I
iudge not myne own self, for I know
nought by my self, yet am I not
therby iustified. It is the lord that
iudgeth me. Therefore iudge no
thing before the tyme, vntyll the Lord
come, which wyll lighten thinges
that are hyd in darkenes, and
open the counsayles of the
heartes, and then shal euery man
haue prayse of God.
C The Gospell. [ Math, xi
WHen Iohn beynge in prieson
hearde the workes of Christ, he sent
two of his disciples, and sayd vnto
him : Art thou he that shal come ?
or doe we loke for another? Iesus
answered & sayd vnto them : Goe,
and shew Iohn agayne,
what ye haue heard & sene. The
blynd receyue theyr syght, the lame
walke, the Lepers are clensed, & the
deaf heare, the dead are raysed vp,
& the poore receyue the glad tyd-
inges of the gospel : & happy is he
that is not offended by
me. And as they departed, Iesus
began to saye vnto the people con
cerning Iohn : What wente ye oute into
the wildernes to see? A rede that is
shaken with the wind ? or what went
ye out for to see ? A man clothed in
softe rayment? beholde, they that weare
softe clothinge, are in Kynges houses.
But what went ye oute for to see ? a
Prophete? verely I saye vnto you, and
more then a Prophete. For thys is he
of whom it is wrytten : behold, I sende
my messenger before thy face, which
shal prepare thy waye before thee.

1661
thy second coming to iudge the
world wee may be found an accept
able people in thy sight, who livest
and reignest with the Father and
the holy spirit ever one God, world
without end. Amen.
The Epistle. [1. Cor. 4. -il.
Let a man soe account of vs,
as of the ministers of Christ, and
Stewards of the Mysteries of God.
Moreover it is required in
Stewards, that a man be found
faithfull. But with me it is a very
small thing that I should be iudged of
you or of mans Judgement : yea I
iudge not my own selfe. For I know
nothing by my selfe, yet am I not
hereby iustified ; but he that iudgeth
mee is the Lord. Therefore iudge no
thing before the time, vntill the Lord
come, who both will bring to light the
hidden things of darkness, and will
make manifest the Counsels of the
hearts : And then shall every man
have prayse of God.
, The Gospell. [S: Matth. n. «2.
Now when Iohn had heard in
prison, the works of Christ, he sent
two of his disciples, and sayd vnto
him, Art thou he that should come,
or do we looke for another? Iesus
answered, and sayd vnto them, Go
and shew John againe those things,
which ye do hear and see : The
blinde receive their sight, and the lame
walke, the lepers are clensed, and the
deafe hear, the dead are raysed vp,
and the poor have the Gospell
preached to them, and blessed is he
whosoever shall not be offended in
me. And as they departed, Iesus
began to say vnto the multitudes con
cerning Iohn, What went ye out into
the wilderness to see? A reed
shaken with the winde? But what went
ye out for to see ? A man clothed in
soft raiment ? Behold, they that wear
soft clothing are in Kings houses.
But what went ye out for to see? A
Prophet? yea I say vnto you, and
more then a Prophet, for this is he
of whom it is written. Behold I send
my Messenger before thy Face, which
shall prepare thy way before thee.

FOURTH SUNDAY

Sources
C Dominica quarta aduentus domini.
Ad missam. Officium.
[Ps. cv (cvi) 4, 5 : 6]

Oratio.
Excita quesumus domine potentiam
tuam et veni, & magna nobis virtute
succurre : vt per auxilium gratie tue
quod nostra peccata prepediunt :

1549
C The fourth Sonday.
'[Verba mea auribus. psal. v.
Ponder my woordes, O Lorde : con-
sidre my meditation.
O harken thou vnto the voyce of my
callyng, my kyng and my God : for
vnto thee will I make my prayer.
My voyce shalt thou heare betymes,
O Lorde : early in the mornyng will I
directe my prayer vnto thee, and will
looke vp.
For thou art the God that hath no
pleasure in wickednes : neyther shall
any euill dwell with thee.
Suche as be foolyshe shall not stande
in thy syght : for thou hatest all them
that worke vanitie.
Thou shalt destroy them that speake
leasyng • the Lorde will abhorre both
the bloud thirsty, and deceyptfull
manne. But as for me, I wyll come into thy
house, euen vpon the multitude of thy
mercye : and in thy feare wyll I wurship
towarde thy holy temple.
Leade me, O Lorde, in thyryghteous-
nesse, because of myne enemyes :
make thy waye playne before my face.
For there is no faithfulnes in his
mouth : their inwarde partes are very
wickednes. Their throte is an open sepulchre :
they flatter with their tongue.
Destroy thou them, O God, let them
peryshe through theyr owne imagina
tions : cast them out in the multitude
of their vngodlines, for they haue
rebelled against thee.
And let all them that put their trust
in thee reioyce : they shal euer be
geuing of thakes because thou de-
fendest them, they that loue thy name
shalbe ioyfull in thee.
For thou Lorde wylt geue thy bless
ing vnto the ryghteous : and with thy
fauorable kyndnes wylt thou defende
him, as with a shielde.
Glory be to the father.&c.
As it was in the beginning, is nowe,
and euer.&c. The Collect.
Lorde rayse vp (we pray thee) thy
power, and come among vs, and with
great might succor vs, that where as
through our synnes and wickednes we
be sore lette and hyndred, thy

IN ADVENT 213
1552 1661
The fourth Sundaie. The fourth Sunday 3in Advent.

C The Collect. The Collect.
Lord raise vp (we pray thee) thy 0 Lord, rayse vp (we pray thee) thy
power, & come among vs, & with power, and come among vs, and with
greate might succor vs : that where as great might succour vs ; that whereas
(through our sinnes and wickednes) we through our sins, and wickedness, we
be sore let & hindred : are sore let and hindred in running
thy the race that is set before vs ; thy

214

FOURTH SUNDAY

Sources
dulgentia tue propitiationis
acceleret.
Qui vi. (Gel. ii 80)

Lectio epistole beati pauli apostoli ad
philippenses. [iiii. a
Faatres. Gaudete in domino sem
per : iterum dico gaudete. Modestia
vestra : nota sit omnibus hominibus.
Dominus prope est. Nichil soliciti
sitis : sed in omni oratione et ob-
secratione cum gratiarum actione,
petitiones vestre iiinotescant apud
deum. Et pax dei que exuperat
omnem sensum : custodiat corda
vestra, et intelligentias vestras.
In christo iesu, domino nost.ro.
Secundum iohannem. [i. A
la illo tempore Miserunt iudei ab
hierosolymis sacerdotes et leuitas ad
iohannem : vt interrogarent eum Tu
quis es ? Et confessus est : et non
negauit. Et confessus est : quia non
sum ego xps. Et interrogauerunt eum.
Quid ergo ? Helias es tu ? Et dixit.
Non sum. Propheta es tu ? Et re-
spondit. Non. Dixerunt ergo ei.
Quis es, vt responsum demus his qui
miserunt nos ? Quid dicis de teipso ?
Ait. Ego vox clamantis in deserto,
dirigite viam domini : sicut dicit esaias
propheta. Et qui missi fuerant : erant
ex phariseis. Et interrogauerunt eum :
& dixerunt ei. Quid ergo baptizas si
tu non es xps, neque helias : neque
propheta ? Respondit eis iohannes :
dicens. Ego baptizo in aqua : medius
autem vestrum stetit, quem vos nescitis.
Ipse est qui post me venturus est, qui
ante me factus est, cuius ego non sum
dignus vt soluam eius corrigiam calcia-
menti. Hec in bethania facta sunt
trans iordanem : vbi erat iohannes
baptizans.

1549
bountifull grace and mercy, through
the satisfaccion of thy sonne oure
Lorde, may spedely delyuer
vs : to whome with thee, and the holy
goste be honor and glory worlde with
out ende. The Epistle. [Philip, iiii.
REioyce in the Lorde alwaye, and
againe I say, reioyce. Let youre soft-
nes bee knowen vnto all men : the
Lord is euen at hande. Be carefull
for nothing : but in all prayer
and supplicacion let your petitions be
manifest vnto God, with geuing of
thankes. And the peace of God
(whiche passeth all vnderstandyng)
kepe your heartes and myndes,
through Christe Iesu.
The Gospell. [ Ihon. i.
This is the recorde of Ihon : when
the lewes sente priestes and Leuites
from Ierusalem, to aske hym : what
art thou ? And he confessed and
denyed not, and sayed playnly : I am
not Christe. And they asked him :
what then? art thou Helyas? and he
sayeth : I am not. Art thou that
Prophete ? & he aunswered, no.
Then sayed they vnto him : what art
thou, that we maye geue an aunswere
vnto them that sent vs ? what sayest
thou of thy selfe? he sayed : I am the
voyce of a cryer in the wildernesse :
make straight the waye of the Lord, as
sayd the Prophete Esay. And they
which were sent were of the Phariseis:
and they asked him, and sayed vnto
him : why baptisest thou then, if thou
be not Christe, nor Helias, neyther
that Prophete? Iohn aunswered them,
saying : I baptise with water, but there
standeth one among you, whome ye
knowe not : he it is whiche though he
came after me, was before me, whose
shooe latchet I am not worthy to
vnlooce. These thinges were done at
Bethabara beyond Iordan, where Iohn
did baptise.

IN ADVENT

2I5

1552
bountyful grace & mercy, (through
the satisfaction of thy sonne our
Lord,) may spedely delyuer
vs : to whom wyth thee, & the holye
ghost, be honour and glory world wyth
out ende. C The Epistle. [Phil. iiii.
REioyce in the Lord alway, &
agayne I say, reioice. Let your softe-
nes be knowe vnto al men : the
Lord is euen at hand. Be careful
for nothing : but in al prayer
and supplication, let youre petitions be
manifeste vnto God, wyth geuinge of
thankes. And the peace of god
(whych passeth all vnderstanding)
kepe your heartes & myndes,
through Christ Iesu.
(I The Gospell. [ Iohn. i.
THis is the record of Iohn : whe
the lewes sent priestes & Leuites
fro Ierusalem, to aske him : what
art thou ? and he confessed and
denied not, and sayde playnely : I am
not Christ. And they asked him :
what then ? art thou Helias ? & he
sayeth : I am not. Art thou the
prophete ? and he answered, no.
Then saide they vnto hym : what arte
thou, that we maye geue an answere
vnto them that sent vs ? what sayest
thou of thy selfe ? he sayd : I am the
voyce of a cryer in the wildernesse :
make strayght the waye ofthe Lorde, as
sayde the Prophete Esai. And they
which were sente were of the Phariseis :
and they asked him, and sayd vnto
him : why baptisest thou then, yf thou
be not Christ, nor Helias, nether
that Prophete? Iohn answered the,
sayinge : I baptisewith water, but there
standeth one among you, who ye
knowe not : he it is whiche though he
came after me, was before me, whose
shoe lachet I am not worthye to
vnlooce. These thynges were doone at
Bethabarabeyonde Iordan, where Iohn
dyd baptyse.

166 1
bountifull grace and mercy may
speedily help and deliver us, through
the satisfaction of thy Son, our Lord :
to whom with thee and the holy
Ghost be honour and glory world with
out end. lbAmen. The Epistle. [Phil. 4. <4.
Reioyce in the Lord alway, and
againe I say reioyce. Let your moder
ation be known vnto all men. The
Lord is at hand, be carefull
fornothing: butineverythingbyprayer
and supplication, with thanksgiving,
let your requests be made known
vnto God. And the peace of God
which passeth all vnderstanding
shall keep your hearts and minds
through Christ Iesus.
The Gospell. [S: John. i. ''19.
This is the record of Iohn, when
the Jewes sent Priests and Levites
from Ierusalem to aske him, Who
art thou ? And he confessed, and
denyed not : but confessed, I am
not the Christ. And they asked him,
what then ? Art thou Elias ? And he
sayth, I am not. Art thou that
Prophet ? And he answerd no.
Then sayd they vnto him, Who art
thou, that we may give an Answer
to them that sent vs ? what sayest
thou of thy selfe? He sayd, I am the
voyce of one cryeing in the Wilderness,
Make straight the way of the Lord, as
sayed the Prophet Esaias. And they
which were sent, were ofthe Pharisees ;
And they asked him and sayd vnto
him, Why baptizest thou then if thou
be not that Christ, nor Elias, neither
that Prophet ? John answered them
saying, I baptize with water: but there
standeth one among you, _whom ye
know not. He it is who coming after
me, is preferred before me ; whose
shoos latchet I am not worthy to
vnloose. These things were don in
Bethabara beyond Iordan, where Iohn
was baptizing.

2l6

CHRISTMAS DAY

Sources
In die natiuitatis domini.

»0 Ad tertiam missam. Officium.
Puer natus est nobis [etc]
Ps. Cantate domino cauticum nouum ;
quia mirabilia fecit.

i In vigilia natiuitatis domini. Oratio.
Deus qui nos redemptionis nostre
annua expectatione letificas : presta vt
vnigenitum tuum quern redemptorem
leti suscipimus : venientem quoque
iudicem securi videamus, dominum
nostrum iesum xpum filium tuum. Qui
te. (Gel. ii 84)
Ad missam in galli cantu. Epistola.
Ad titum. [ii. d
CHarissime. Apparuit gratia dei
saluatoris nostri omnibus hominibus :

Psal. xix.
Psal. xiv.
Psal. Ixxxv.

1549
C Proper Psalmes and lessons on
Christmas day.
C At Mattyns.
I The first lesson. Esai. ix.
vnto the ende.
[The seconde lesson. Mat : i.
vnto the ende.
C At the fyrst Communion.
[Cantate domino, psal. xcviii.
O Syng vnto the Lorde a newe song :
for he hath done meruaylous thinges.
With his owne right bande and with
his holye arme : hath he gotten him
selfe the victorie.
The Lord declared his saluacion :
his righteousnes hath he openlyshewed
in the sight ofthe heathen.
He hath remembred his mercye and
trueth towarde the house of Israel :
and all the endes the worlde haue
seene the saluacion of our God.
Shewe youre selues ioyfull vnto the
Lorde, all ye landes : syng, reioyce,
and geue thankes.
Prayse the Lord vpon the Harpe :
sing to the Harpe with a Psalme of
thankesgeuing. With trumpettes also and shawmes :
O shewe your selues ioyfull before the
Lorde the kyng.
Lette the sea make a noyse, and all
that therin is : the rounde worlde and
they that dwell therein.
Let the fluddes clap theyr handes,
and lette the hilles be ioyfull together
before the Lorde : for he is come to
iudge the earth.
With righteousnes shall he iudge the
worlde : and the people with equitie.
Glory be to the father.&c.
As it was in the beginning, is nowe,
and euer.&c. The Collect.
God, which makest vs gladde with
the yerely remembraunce of the birth
ofthyonelysonne Iesus Christe: graunt
that as we ioyfully receiue him for our
redemer, so we may with sure con
fidence beholde hym, when he shall
come to be our iudge, who liueth and
reigneth.&c. The Epistle.
~ [Tit. ii.
THe grace of God that bryngeth
saluacion vnto all menne, hathe ap-

CHRISTMAS DAY 217
1552 1661
The Nativity of our Lord, or the Blrthday
Christmas daie. of Christ, comonly called Christmas day.

2l8

CHRISTMAS DAY

Sources
erudiens nos vt abnegantes impietatem
et secularia desideria, sobrie et iuste
et pie viuamus in hoc seculo. Expec-
tantes beatam spem : & aduentum
glorie magni dei et saluatoris nostri
iesu xpi. Qui dedit semetipsum pro
nobis : vt nos redimeret ab iniquitate,
et mundaret sibi populum acceptabilem,
sectatorem bonorum operum. Hec
loquere : et exortare. In xpo iesu
domino nostro. Euangelium.
Secundum Lucam. [ii. a
In illo tempore. Exijt edictum a
cesare augusto : vt describeretur vni-
uersus orbis. Hec descriptio prima :
facta est a preside syrie cyrino. Et
ibant omnes vt profiterentur : singuli
in suam ciuitatem. Ascendit autem &
ioseph a galilea de ciuitate nazareth in
iudeam ciuitatem dauid (que vocatur
bethleem) eo quod esset de domo et
familia dauid : vt profiteretur cum
maria desponsata sibi vxore pregnante.
Factum est autem cum essent ibi,
impleti sunt dies vt pareret. Et peperit
filium suum primogenitum : & pannis
eum inuoluit. Et reclinauit eum in
presepio : quia non erat ei locus in
diuersorio. Et pastores erant in re-
gione eadem vigilantes, et custodientes
vigilias noctis supra gregem suum. Et
ecce angelus domini stetit iuxta illos .
et claritas dei circunfulsit illos, et
timuerunt timore magno. Et dixit
illis angelus. Nolite timere. Ecce
enim euangelizo vobis gaudium mag
num quod erit omni populo : quia
natus est vobis hodie saluator, qui
est xps dominus in ciuitate dauid.
Et hoc vobis signum. Inuenietis in-
fantem pannis inuolutum : et positum
in presepio. Et subito facta est cum
angelo multitudo militie celestis :
laudantium deum et dicentium. Gloria
in altissimis deo : et in terra pax
hominibus bone voluntatis.

1549
peared, and teacheth vs that we should
denye vngodlinesse,and worldly lustes,
and that we shoulde liue soberly, and
righteousely, and godly in this present
worlde, looking for that blessed hope,
and appearing of the glory of the great
God, and of our sauiour Iesu Christ,
which gaue himselfe for vs, to redeme
vs from all vnrighteousnes, and to
pourge vs a peculiare people vnto
himselfe, feruently geue vnto good
workes. These thinges speake and
exhort, and rebuke with all feruentnes.
of commaundyng. See that no manne
despise thee. The Gospell. [Luc. ii.
ANd it chaunsed in those dayes,
that there went out a commaundemet
from Augustus the Emperoure, that
all the worlde shoulde bee taxed. And
this taxing was the first, and executed
whe Sirenius was lieutenaunt in Siria..
And euery man went vnto his owne
citie to be taxed. And Ioseph also
ascended from Galile, out of a citie
called Nazareth, into Iewry, vnto the
citie of Dauid, which is called Beth
leem, because he was of the house
and linage of Dauid, to bee taxed,
with Mary his spoused wyfe, which.
was with chylde. And it fortuned
that whyle they were there, her tyme
was come that she shoulde be de-
liuered. And she brought furth her
first begotten sone, and wrapped him.
in swadling clothes, & layed him in a
Maunger, because there was no roume
for them in the Inne. And there
were in thesame region shepeheardes
watchyng and kepyng theyr flocke by
night. And loe, the Angel of the lord
stoode hard by them, and the bright-
nesse of the Lord shone rounde about
them, and they were soore afrayed.
And the Angel saied vnto them : Be
not afrayde : for behold, I bring you
tydinges of great ioy that shall come
to all people : for vnto you is borne
this daye, in the citie of Dauid, a
sauiour whiche is Christe the Lorde.
And take this for a sygne : ye shall
fynde the childe wrapped in swadlyng
clothes, and layde in a maunger. And
straightway there was with the Angell,
a multitude of heauenly souldiers,
praysyng God, and saying : Glory to

CHRISTMAS DAY 219
1552 1661

CHRISTMAS DAY

Sources

JJ5 Ad tertiam missam. Oratio.
[Concede quesumus omnipotens deus
vt nos vnigeniti tui noua per carnem
natiuitas liberet : quos sub peccati iugo
vetusta seruitus tenet. Per eundem.
(Cf. Gel. ii 84)]

1549
God on hye, and peace on the earthe,
and vnto men a good will.
C At the seconde Communion.
[Domine dominus noster. psal. viii.
O Lorde our gouernour, howe ex
cellent is thy name in all the worlde :
thou that haste set thy glorye aboue
the heauens ?
Out of the mouthe of very babes
and suckelynges, haste thou ordayned
strength, because of thyne enemies :
that thou mightest still the enemye
and the auenger.
For I will considre thy heauens,
euen the workes of thy fyngers : the
Moone and the starres whiche thou
haste ordayned.
What is manne that thou art so
myndefull of hym : and the sonne of
manne, that thou visitest him ?
Thou madest hym lower then the
Angels : to croune hym with glory
and wurship.
Thou makest hym to haue dominion
of the workes of thy handes : and thou
haste put all thynges in subieccion
vnder his feete.
All shepe and oxen : yea, and the
beastes ofthe fielde.
The foules of the ayre, and the
fishes of the sea : and whatsoeuer
walketh thorowe the pathes of the
seas. O Lorde our gouernoure : howe ex
cellent is thy name in all the worlde.
Glory be to the father.&c.
As it was in the beginning, is nowe,
and euer.&c. The Collect.
Almyghtie God, whiche haste
geuen vs thy only begotten sonne to
take our nature vpon him, and
this daye to be borne of a pure virgin :
Graunt that we being regenerate and
made thy children by adoption and
grace, maye dayly be renued by thy
holy spirite, through thesame oure
Lorde Iesus Christe, who lyueth and
reigneth .&c.

Lectio epistole beati pauli apostoli ad
Hebreos. [i. A.
Fnatres. Multifarie multisquemodis
olim deus loquens patribus in pro-

The Epistle. [Hebre. i.
GOD in tymes paste, dyuerslye and
many wayes spake vnto

CHRISTMAS DAY

1552

166 1

C The Collect.
ALmighty God, which hast
geue vs thy onely begotte sonne to
take our nature vpo him, and
thys daye to be borne of a pure virgin :
Graunte that we beynge regenerate &
made thy children by adoptio &
grace, may daylye be renued by thy
holy spirit, through the same our
lorde Iesus Christ, who lyueth and
raygneth with. &c.
Amen. C The Epistle. [Hebre. i.
GOD in tymes past, dyuerslye &
manye wayes spake vnto

The Collect.
Almighty God, who8 hast
given vs thy only begotten Son to
take our Nature vpon him, and 8as at
this tyme* to be borne of a pure virgine :
grant that we being regenerate, and
made thy children by Adoption and
grace, may daily be renewed by thy
holy spirit, through the same our
Lord Iesus Christ who liveth and
reigneth with lbthee and the* same
spirit ever one God world without
end. Amen. The Epistle. [Heb. 1. ^L
God who at sundry times, and in
divers manners spake in time past vnto

CHRISTMAS DAY

Sources
phetis : nouissime diebus istis locutus
est nobis in filio. Quern constituit
heredem vniuersorum, per quern fecit
et secula. Qui cum sit splendor glorie
et figura substantie eius, portansque
omnia verbo virtutis sue : purgationem
peccatorum faciens sedet ad dexteram
maiestatis in excelsis. Tanto melior
angelis effectus : quanto differentius
pre illis nomen hereditauit. Cui enim
dixit aliquando angelorum, filius meus
es tu : ego hodie genui te ? Et rursum.
Ego ero illi in patrem : & ipse erit
michi in filium. Et iterum cum intro-
duxit primogenitum in orbem terre :
dicit. Et adorent eum omnes angeli
dei. Et ad angelos quidem dicit.
Qui facit angelos suos spiritus : et
ministros suos flammam ignis. Ad
filium autem. Thronus tuus deus in
seculum seculi : virga equitatis virga
regni tui. Dilexisti iustitiam et odisti
iniquitatem : propterea vnxit te deus
deus tuus oleo exultationis pre parti-
cipibus tuis. Et tu in principio domine
terram fundasti : et opera manuum
tuarum sunt celi. Ipsi peribunt tu
autem permanebis : et omnes vt vesti-
mentum veterascent. Etvelut amictum
mutabis eos : et mutabuntur. Tu
autem idem ipse es : et anni tui non
deficient. 0 Initium sancti euangelii secundum
iohannem. [i. A
In principio erat verbum : et verbum
erat apud deum, et deus erat verbum.
Hoc erat in principio apud deum.
Omnia per ipsum facta sunt : et sine
ipso factum est nichil. Quod factum
est in ipso vita erat : & vita erat lux
hominum. Et lux in tenebris lucet :
et tenebre earn non comprehenderunt.
Fuit homo missus a deo : cui nomen
erat iohannes. Hie venit in testimo
nium vt testimonium perhiberet de

1549
the fathers by Prophetes : but in
these last dayes, he hath spoken to
vs by his owne sonne, whom he hath
made heyre of all thynges, by whom
also he made the worlde. Whiche
(sonne) being the brightnesse of his
glory, and the very image of his
substaunce, rulyng all thinges with
the woorde of his power, hath by his
owne person purged our synnes, and
sytteth on the ryght hande of the
maiestie on high : being so
muche more excellent then the Angels,
as he hath by inheritaunce obtayned a
more excellent name then they. For
vnto whiche ofthe Angels sayed he at
anytime? Thou art my sonne, this daye
haue I begotten thee. And againe, I
wyll bee his father, and he shall
be my sonne. And agayne, when
he bryngeth in the first begotten sonne
into the worlde, he sayeth : and lette all
the Angels of God wurship hym. And
vnto the Angels he sayeth: He maketh
his Angels spirites, and his ministers
a flame of fyre. But vnto the sonne he
sayeth : thy seate (O God) shalbe for
euer and euer. The scepter of
thy kingdom is a right scepter.
Thou hast loued righteousnes and
hated iniquitie : wherfore God, euen thy
God, hath anointed thee with the oyle
of gladnes aboue thy felowes. And
thou Lorde in the beginning haste
layed the foundacion of the earth :
and the heauens are the workes of thy
handes. They shall perishe, but thou
endurest : But they all shall waxe olde
as doeth a garmente, and as a vesture
shalt thou chaunge them, and they
shall be chaunged. But thou art euen
thesame, and thy yeares shall not fayle
The Gospell. [ Iohn. i.
In the beginning was the worde,
and the worde was with God : and God
was the worde. Thesame was in
the beginnyng with God. All thinges
were made by it, & without it
was made nothing that was made.
In it was lyfe, and the lyfe was the
light of me, and the light shineth
in darkenes, and the darkenes com-
preheded it not. There was sent
fro God a manne whose name was Ihon.
Thesame came as a witnes, to beare

CHRISTMAS DAY

223

1552
the fathers by Prophetes : but in
these last dayes, he hath spoke to
vs by hys owne sonne, whom he hath
made heyre of all thynges, by whom
also he made the world. Whych
(sonne) being the brightnes of his
glorie, & the very image of his
substaunce, ruling al thinges wyth
the worde of hys power, hath by hys
owne person purged our synnes, &
sytteth on the ryght had of the
maiestie on high : being so
much more excellent then the Angels,
as he hath by inheritaunce obtayned a
more excellent name then they. For
vnto which of the Angels said he at
any tyme? Thou art my sonne, this day
haue I begotten thee. And agayn, I
wyl be his father, & he shal
be my sonne. And agayne : when
he bringeth in the firste begotten sonne
into the worlde, he sayth : & let al
the Angels of God worship him. And
vnto the Angels he sayth : He maketh
hys Angels spirites, and hys ministers
a flame of fyre. But vnto the sonne he
sayth : thy seate (O God) shalbe for
euer and euer. The scepter of
thy kyngdom is a ryght scepter.
Thou haste loued righteousnes &
hated iniquitie: wherforeGod, euen thy
God, hath annointed thee wyth oyle
of gladnes aboue thy felowes. And
thou Lord in the beginning hast
layde the foundation of the earth :
& the heauens are the workes of thy
hades. They shall peryshe, but thou
endurest : But they al shall waxe olde
as doeth a garmente, and as a vesture
shalte thou chaunge them, and they
shall be chaunged. But thou art euen
the same, and thy yeares shall not fayle.
The Gospell. [ Iohn. i.
In the beginning was the worde,
& the worde was wyth God, and God
was the word. The same was in
the beginning with God. Al thinges
were made by it, & without it
was made nothinge that was made.
In it was lyfe, and the lyfe was the
light of me: & the light shineth
in darkenes, & the darkenes co-
preheded it not. There was sente
fro God a man whose name was Iohn.
The same came as a witnes, to beare

1661
the Fathers by the Prophets, hath in
these last dayes spoken vnto
vs by his Son, whom he hath
appointed heire of all things, by whom
also he made the worlds, who
being the brightness of his
Glory and the expresse Jmage of his
person, and vpholding all things by
the word of his power, when he had
by himselfe purged our sins sate
downe on the right hand of the
Majesty on high ; Being made so
much better then the Angels,
as he hath by Inheritance obteined a
more excellent name then they. For
vnto which of the Angells sayd he at
any time, thou art my Son, this day
have I begotten thee ; And again I
will be to him a Father, and he shall
be to me a son ? And again, when
he bringeth in the first begotten
into the world, he sayth, And let all
the Angels of God worship him. And
of the Angels he sayth, who maketh
his Angels Spirits, and his Ministers
a flame of fire. But vnto the Son he
sayth, thy throne O God is for
ever and ever, a scepter of righteous
ness is the scepter of thy Kingdom.
Thou hast loved righteousness, and
hated iniquity, therefore God, even thy
God hath anointed thee with the oyl
of gladness above thy fellowes. And,
Thou Lord in the beginning hast
layed the foundation of the earth ;
and the heavens are y? works of thine
hands ; They shall perish, but thou
remainest : and they all shall wax old
as doth a Garment. And as a Vesture
shalt thou fold them vp, and they
shall be changed : but thou art
the same, and thy years shall not fayl.
The Gospell. [S: Iohn. i. n.
In the beginning was the word,
and the Word was with God, and the
Word was God. The same was in
the beginning with God. All things
were made by him, and without him
was not any thing made that was made.
In him was life, and the life was the
light of men. And the light shineth
in darkness, and the darkness com
prehended it not. There was a man
sent from God, whose name was Iohn.
The same came for a witness, to bear

224

S. STEPHEN

Sources
lumine : vt omnes crederent per ilium.
Non erat ille lux : sed vt testimonium
perhiberet de lumine. Erat lux vera :
que illuminat omnem hominem veni
entem in hunc mundum. In mundo
erat : & mundus per ipsum factus est,
et mundus eum non cognouit. In
propria venit : et sui eum non re-
ceperunt. Quotquot autem receperunt
eum : dedit eis potestatem filios dei
fieri, his qui credunt in nomine eius.
Qui non ex sanguinibus, neque ex
voluntate carnis, neque ex voluntate
viri : sed ex deo nati sunt. Et verbum
caro factum est : et habitauit in nobis.
Et vidimus gloriam eius : gloriam quasi
vnigeniti a patre. Plenum gratie : &
veritatis.

C In die sancti stephani protomartyris.
Officium.
[Ps. cxviii (cxix) 23a, 86b, 23b : 1]

1549
witnes of the light, that all men
through hym might beleue. He was
not that light, but was sente to beare
witnes ofthe light. That light was the
true light, which lighteth euery man
that cometh into the worlde. He was
in the worlde, & the worlde was made
by him : and the worlde knewe him not.
He came among his owne, and his owne
receyued him not : But as many as
receyued hym, to them gaue he power
to be the sonnes of God : eue
them that beleued on his name, which
were borne, not of bloud, nor of the
will ofthe fleshe, nor yet of the will of
man, but of God. And thesame woorde
became fleshe and dwelt amonge vs :
and we sawe the glory of it, as the glory
ofthe only begotten sonne ofthe father,
full of grace and trueth.
C Propre Psalmes and lessons at Euensong.
Psal. Ixxxix. -, The first Lesson. Esay. vii.
Psal. ex. I God spake once agayn to
Psal. cxxxii. J Achas. &c. vnto the eride.
The seconde Lesson. Tit. iii.
The kyndnes and loue of
oure sauiour. &c. vnto.
foolishe questions.
C Sainct Stephins Daye.
<L At Mattyns.
The seconde Lesson. Actes. vi. vii. Stephin
full of fayth and power (vnto) and when.
xl. yeres. At the Communion.
[Quid gloriaris in malicia.psal. Iii.
WHy boastest thou thy self, thou
tyraunt : that thou canst doe mis-
chiefe ?
Where as the goodnes of God :
endureth yet dayly.
Thy tong imagineth wickednesse :
& with lyes thou cuttest lyke a sharpe
rasor. Thou haste loued vngraciousnes
more then goodnes : and to talke of
lyes more then righteousnes.
Thou hast loued to speake all
woordes that maye doe hurt : O thou
false tongue.
Therfore shall God destroy thee for
euer, he shall take thee and plucke
thee out of thy dwelling : and roote
thee out ofthe lande ofthe lyuing.
The ryghteous also shall see this.and
feare : and shall laugh him to skorne.
Loe, this is the man that tooke not

S. STEPHEN

225

1552
witnes of the light, that al me
through him might beleue. He was
not that light, but was sent to beare
witnes of the lyght. That lyghte was the
true light, which lighteth euery ma
that cometh into the world. He was
in the world, and the world was made
by him : & the world knew him not.
He came amog his owne, & his own
receyued him not : But as many as
receyued hym, to the gaue he power
to be made sones of god : eue
the that beleued on his name, which
were borne, not of bloud, nor of the
wil of the flesh, nor yet of the wyl of
ma, but of god. And the same word
became fleshe and dwelt amog vs :
& we sawe the glory of it, as the glory
of the only begotte sone of the father,
ful of grace & trueth.

1661
witness of the light, that al men
through him might believe. He was
not that light, but was sent to bear
witness of that light. That was the
true light which lighteneth every man
that cometh into the World. He was
in the world, and the world was made
by him, and the world knew him not.
He came vnto his own, and his own
received him not. But as many as
received him, to them gave he power
to become the sons of God, even to
them that believe on his name : which
were born not of blood, nor of the
Will of the flesh, nor of the will of
man, but of God. And the Word
was made flesh and dwelt among vs,
(and we beheld his glory, the glory as
of the only begotten of the Father
full of grace and truth.

Saint Stephins daie.

Saint Steve> s day.

226

S. STEPHEN

Sources

Oratio.
Da nobis quesumus domine imitari

1549
God for his strength : but trusted
vnto the multitude of his riches, and
stregthed himselfe in his wickednes.
As for me I am lyke a greene Oliue
tree in the house of God : my trust is
in the tendre mercye of God for euer
and euer.
I will alway geue thankes vnto thee,
for that thou haste done : and I will
hope in thy name, for thy sainctes
lyke it well.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe
and euer.&c. The Collect.
GRaunt vs, O Lorde,

quod colimus : vt discamus et inimicos
diligere, quia eius natalitia celebramus
qui nouit etiam pro persecutoribus
exorare, dominum nostrum iesum xpm
filium tuum. Qui tecum. (Greg. 12)

to learne to loue
our enemies by the
exaumple of thy martir Saincte
Stephin, who prayed to thee for his
persecutours : whiche liuest and
reignest.&c.

Memoria de natiuitate tantum.

C Then shall folowe a Collect of the Natiuitie.

Lectio actuum apostolorum.

[vi.

The Epistle.

In diebus illis. Stephanus ... in
eum (vi 8-10, vii 54). Cum autem esset
stephanus plenus spiritu sancto : in-
tendens in celum vidit gloriam dei : et
iesum stantem a dextris dei, et ait.
Ecce video celos apertos : et filium
hominis stantem a dextris virtutis dei.
Exclamantes autem voce magna con-
tinuerunt aures suas : & impetum
fecerunt vnanimiter in eum. Et
eijcientes eum extra ciuitatem : lapi-
dabant. Et testes deposuerunt vesti
menta sua secus pedes adolescentis
qui vocabatur saulus : et lapidabant
stephanum, inuocantem et dicentem.
Domine iesu : suscipe spiritum meum.
Positis autem genibus : clamauit voce
magna dicens. Domine ne statuas illis
hoc peccatum. Et cum hoc dixisset,
obdormiuit in domino.

[Actes. vii.

ANd Stephin beyng full of the holy
gost, looked vp stedfastly with his iyes
into heauen, and sawe the glory of
God, and lesus standing on the right
hand of God, and saied : behold, I see
the heauens open, and the sonne of
manne standyng on the ryght hande
of God. Then they gaue a shoute with
a loude voyce, and stopped theyr eares,
and ran vpon hym all at once, and
cast him out of the citie, and stoned
him. And the witnesses layd downe
theyr clothes at a young mannes feete,
whose name was Saul. And they
stoned Stephin, callyng on and
saying: Lorde Iesu, receyue my spirite.
And he kneled downe and cryed with
a loude voyce : Lorde, lay not this
sinne to theyr charge. And when he
had thus spoken, he fell a slepe.

S. STEPHEN

227

1552

1661

« The Collect
GRaunt vs, 0 Lord,

to learne to loue
our enemyes by the
exaple of thy martyr Saint
Stephin, who prayed for his perse
cutours to thee : which liuest and.
&c.

0 Then shall folow a Collect of the Natiuitie,
which shalbe sayd continually vnto newe
yeres daye. C The Epistle. [Acte. vii.
ANd Stephin beinge full of the holye
ghoste,lokedvp stedfastly with his eyes
into heaue, and sawe the glory of
God, & Iesus standing on the right
hand of God, & sayd : beholde, I see
the heauens open, & the sonne of
ma stonding on the ryght hand
of God. The they gaue a shout wyth
a loude voyce, and stopped theyr eares,
& ran upo hym al at once, and
cast hym out of the cytie, and stoned
him. And the witnesses layde downe
theyr clothes at a yonge mans fete,
whose name was Saul. And they
stoned Stephin, calling on and
saying: Lord Iesu, receyue my spyryte.
And he kneled downe and cryed with
a loud voyce : Lorde, laye not thys
synne to theyr charge. And when he
had thus spoken, he fell aslepe.

The Collect.
Grant , O Lord, that in all our
sufferings here vpon earth, for the
testimony of thy truth, we may
stedfastly look vp to heaven, and
by faith behold the glory that shall
he revealed; and being filled with
the holy Ghost, may learn to love
and bless our Persecutors, by the
example of thy first Martyr Saint
Steven, Who prayed for his mur-
therers to thee, o blessed Iesus, who
standest at the right hand of God,
to succour all those that suffer for
thee, our only mediatour and Advo
cate. Amen.
IT Then shall followthe Collect of theNativity,
which shall be sayd continually vnto Neu)
years eve. Tor the Epistle. [Acts: 7. 455.
Steven being full of the holy
Ghost, looked vp stedfastly
into Heaven, and saw the glory of
God, and Iesus standing on the right
hand of God. And said, behold, I see
the heavens opened and the son of
man standing on the right hand
of God ; Then they cryed out with
a loud voice, and stopped their ears,
and ran vpon him with one Accord; and
cast him out of the City, and stoned
him : and the Witnesses layed down
their Clothes at a young mans feet,
whose name was Saul. And they
stoned Steven, calling vpon God, and
sayeing, Lord Iesus receive my spirit.
And he kneeled down, and cryed with
a loud voyce, Lord, lay not this
sin to their charge. And when he
had sayd this, he fell asleep.

228

S. JOHN THE EVANGELIST

Sources
Secundum Matheum.

[xxiii.

In illo tempore. Dixit iesus turbis
iudeorum : et principibus sacerdotum.
Ecce ego mitto ad vos prophetas &
sapientes & scribas : et ex illis occidetis
& crucifigetis. Et ex eis flagellabitis
in synagogis vestris: & persequemini
de ciuitate in ciuitatem. Vt veniat
super vos omnis sanguis iustus qui
effusus est super terram : a sanguine
abel iusti, vsque ad sanguinem zacharie
filij barachie quem occidistis inter
templum et altare. Amen dico vobis :
venient hec omnia super generationem
istam. Hierusalem hierusalem que
occidis prophetas, et lapidas eos qui ad
te missi sunt : quotiens volui congre-
gare filios tuos quemadmodum gallina
congregat pullos suos sub alas, et
noluisti ? Ecce relinquetur vobis domus
vestra deserta. Dico enim vobis : non
me videbitis amodo donee dicatis.
Benedictus qui venit,in nomine domini.

C In die sancti iohannis euangeliste

Officium.
[Ecclus. xv 5:6a]

1549
The Gospell. [Math, xxiii.
BEholde, I sende vnto you Pro
phetes & wise men, and Scribes, and
some of them ye shall kill & crucifye :
and some of the shall ye scourge in
your Sinagogues, and persecute them
from citie to citie : that vpon you may
come all the ryghteous bloud whiche
hath been shed vpon the earth, from
the bloud of righteous Abel, vnto the
bloud of Zacharias the sone of
Barachias, whom ye slewe betwene
the teple and the altare. Verely I
say vnto you : all these thinges shal
come vpon this generacion. O Ieru
salem, lerusale, thou that killeste the
Prophetes and stonest them whiche
are sent vnto thee : howe often would
I haue gathered thy children together,
euen as the hene gathereth herchickens
vnder her winges, & ye would not?
Beholde, youre house is lefte vnto you
desolate. For I say vnto you : ye
shall not see me henceforth, tyll that
ye say: Blessed is he that cummeth
in the name of the Lorde.
The seconde lesson at Euensong.
Act. vii. C And when .xl. yeres were ex-
spired, there appeared vnto Moses, vnto.
Stephen full of the holy gost.&c.
C Sainct Iohn Euangelistes daye.
At Mattyns.
C The Seconde Lesson Apoca.i. vnto the ende.
At the Communion.
[In domino confido. psal. xi.
In the Lorde put I my trust : how
say ye then to my soule, that she
should flye as a birde to the hyll?
For loe, the vngodly bend their
bowe : and make ready their arrowes
within the bowe, that they may
prieuely shoote at them which are
trewe of hearte.
For the foundacions will be cast
downe : and what hath the righteous
done? The Lorde is in his holy temple :
the Lordes seate is in heauen.
His eyes considre the poore : and
his eyes liddes tryeth the children of
men. The Lord alloweth the righteous :
but the vngodly. and him that delyteth
mwickednesse,doethhissouleabhorre.

S. JOHN THE EVANGELIST

729

1552
C The Gospell. [ Mat. xxiii
BEhold, I send vnto you pro
phetes & wise men, & Scribes, &
some of them ye shall kyll and crucifye :
and some of them shall ye scourge in
youre Sinagogues, & persecute them
from citie to cytie : that vpon you maye
come all the righteous bloude whych
hath been shedde vpon the earth, from
the bloud of ryghteous Abel, vnto the
bloude of Zacharias the sonne of
Barachias, whome ye slewe betwene
the temple and the aultare. Verely I
saye vnto you : all these thinges shall
come vpon this generation. O leru
sale, Ierusalem, thou that kylleste the
Prophetes and stonest them whyche
are sente vnto thee, how often would
I haue gathered thy chyldren together,
eueasthehennegatherethherchickensvnder her winges, and ye would not?
Behold, your house is left vnto you
desolate. For I saye vnto you : ye
shall not see me henceforth, tyll that
ye say: Blessed is he that cometh
in the name of the Lorde.

1661
The Gospell. [S: Mat. 23. 434.
Behold, I send vnto you Pro
phets, and wise men, and scribes ; and
some of them ye shall kill, and crucify,
and some of them shall ye scourge in
your Synagogues, and persecute them
from City to City : That vpon you may
come all the righteous blood
shed vpon the earth, from
the blood of righteous Abel, vnto the
blood of Zacharias, son of
Barachias, whom ye slew between
the temple, and the altar. Verely, I
say vnto you, all these things shall
come vpon this generation. O Ieru
salem, Ierusalem, thou that killest the
Prophets, and stonest them which
are sent vnto thee ; how often would
I have gathered thy children together,
even as a Hen gathereth her chickens
vnder her wings, and ye would not.
Behold your house is left vnto you
desolate. For I say vnto you, ye
shall not see me henceforth till
ye shall say, Blessed is he that cometh
in the name of the Lord.

Saint Iohn

Euangelistes daye.

Saint John the Evangelists day.

230

S. JOHN THE EVANGELIST

Sources

Oratio.
Ecclesiam tuam quesumus domine
benignus illustra : vt beati iohannis
apostoli tui et euangeliste illuminata
doctrinis : ad dona perueniat sempi-
terna. Per. (Leon. 476)
Lectio libri sapientie.
[Ecclus. xv 1-6]

1549
Vpon the vngodly he shall rayne
snares, fyre and brimstone, storme
and tempeste: this shall bee theyr
porcion to drinke.
For the righteous Lorde, loueth
righteousnes : his countenaunce will
beholde the thinge that is iust.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe
and euer.&c. The Collect.
MErcifull Lorde, we beseche thee
to caste thy bryght beames of lyght
vpon thy Churche : that it beeyng
lyghtened by the doctrine of thy
blessed Apostle and Euangelist
Iohn, may
attain to thy euerlasting
giftes : Through Iesus Christe our
Lorde. The Epistle. [ i. Ihon. i.
THat which was from the beginning,
which we haue hearde, whiche we
haue seene with oure eyes, which we
haue looked vpon, and oure handes
haue handled, ofthe worde of lyfe. And
the lyfe appeared, and we haue
seene and beare witnes, and shewe
vnto you that eternall lyfe whiche was
with the father, and appeared
vnto vs. That whiche we haue seen
and heard, declare we vnto you, that ye
also may haue felowship with vs, and
that oure felowship may bee with the
father and his sonne Iesus Christe.
And this write we vnto you, that
ye may reioyce, and that youre ioy
may be full. And this is the tydinges
which we haue heard of him, and
declare vnto you, that God is lyght,
and in him is no darkenes at all. If
we saye that we haue felowship with
him, and walke in darkenesse, we lye,
and doe not the trueth. But and if
we walke in light, euen as he is in
light, then haue we felowship with
him, and the bloud of Iesus Christe
his sonne, clenseth vs from all sinne.
If we saye we haue no synne, we
deceyue our selues, and the trueth is
not in vs. If we knowledge our sinnes,
he is faythfull and iust, to forgeue vs
our sinnes, and to dense vs from al

S. JOHN THE EVANGELIST

231

1552

1661

« The Collect.
MErcyful lord, we beseche thee
to cast thy bright beames of light
vpon thy Churche : that it beynge
lightned by the doctrine of thy
blessed Apostle & Euangelist
Iohn,

attayne to
giftes. Through
lord. Ame.

may thy euerlasting
Iesus Christ our

C The Epistle. [ i. Iohn. i.
THat which was fro the begining,
which we haue heard, whiche we
haue sene with oure eyes, whiche we
haue loked vpo, & our handes
haue handled, of the word of lyfe. And
the lyfe appeared, & we haue
sene , & beare witnes, & shewe
vnto you ye eternal life whych was
with the father, & appeared
vnto vs. That which we haue sene
& heard, declare we vnto you, that ye
also may haue felowshyp with vs, and
that our felowship maye be with the
father and hys sonne Iesus Christ.
And this we write vnto you, that
ye may reioice, and that your ioye
may be ful. And this is the tidinges
which we haue hearde of hym, &
declare vnto you, that God is light,
& in him is no darkenes at all. Yf
we saye : we have felowship with
him, and walke in darkenesse, we lye,
& doe not the trueth. But & yf
we walke in light, euen as he is in
light, the haue we felowship with
him, and the bloud of Iesus Christ
his sonne, clenseth vs fro all synne.
Yf we saye we haue no synne, we
deceyue our selues, and the trueth is
not in vs. Yf we knowlege our synnes,
he is faithful & iust to forgeue vs
oure sinnes, and to clese vs from al

The Collect.
Mercifull Lord, we beseech thee
to cast thy bright beams of light
vpon thy Church, that it being en
lightened by the Doctrine of thy
blessed Apostle, and Evangelist Saint
Iohn, may so walke in the light of
thy truth, that it may at length
attaine to the light of everlasting
life through Iesus Christ our
Lord. Amen. The Epistle. [S: 1. John. 1. 1.
That which- was from the beginning,
which we have heard, which we
have seen with our eyes, which we
have looked vpon, and our hands
have handled of the word of life. (For
the life was manifested, and we have
seen it, and bear witness and shew
vnto you that eternall life which was
with the Father, and was manifested
vnto vs :) That which we have seen
and heard, declare we vnto you, that ye
also may have fellowship with vs : and
truly our fellowship is with the
Father, and with his Son Iesus Christ.
And these things write we vntoyou,
that your ioy
may be full. This then is the message
which we have heard of him, and
declare vnto you, that God is light,
and in him is no darkness at all. If
we say that we have fellowship with
him, and walke in darkness, we lye,
and do not the truth : But if
we walke in the light, as he is in
the light, we have fellowship one with
another, and the blood of Iesus Christ
his Son clenseth vs from all sin.
If we say that we have no sin we
deceive ourselves, and the truth is
not in vs. If we confess our sins,
he is faithfull, and iust to forgive vs
our sins, and to dense vs from all

23;

THE HOLY INNOCENTS

Sources

Euangelium. Secundum iohannem. [xxi F
In illo tempore. Dixit iesus petro.
Sequere me. Conuersus petrus : vidit
ilium discipulum quem diligebat iesus
sequentem, qui et recubuit in cena
super pectus eius : et dixit. Domine
quis est qui tradet te ? Hunc ergo cum
vidisset petrus : dixit iesu. Domine
hie autem quid ? Dicit ei iesus. Sic
eum volo manere donee veniam : quid
ad te? Tu me sequere. Exijt ergo
sermo iste inter fratres : quia discipulus
ille non moritur. Et non dixit ei.
iesus non moritur : sed sic eum volo
manere donee veniam : quid ad te ?
Hie est discipulus ille qui testimonium
perhibet de his: et scripsit hec. Et
scimus quia verum est testimonium
eius.

C In die sanctorum innocentium.

Officium.
[Ps. viii 2a : la]

1549
vnrighteousnes. If we say we
haue not sinned, we make hym a Iyer,
and his worde is not in vs.
The Gospell. [ Iohn. xxi.
Iesus sayed vnto Peter: folowe thou
me. Peter turned about, and sawe
the disciple whome Iesus loued, folow
ing (which also leaned on his breaste
at Supper, and sayed : Lorde whiche
is he that betray eth thee?) when Peter
therfore sawe him, he sayed to Iesus :
Lorde what shall he here doe?
Jesus sayed vnto him : If I will haue
hym to tarye tyll I come, what is that
to thee? Folowe thou me. Then
wente this saying abroade among the
brethren, that that disciple should not
dye. Yet Iesus sayed not to him,
he shall not dye : but if I wil that he
tary till I come, what is that to thee ?
Thesame disciple is he whiche testi-
fyeth of these thinges, and wrote these
thinges : and we knowe that his
testimonye is true. There are also
many other thinges which Iesus did,
the which if they should be written
euery one, I suppose the
worlde coulde not conteine the
bookes that should be written.
C At Euensong.
<I The second lesson. Apoca. xxii. vnto
the ende.
C The Innocentes Daye.
At Mattyns.
C The firste lesson, Hiere. xxxi. vnto.
Moreouer I heard Effraym.
C At the Communion.
[Deus venerunt gentes. psal. lxxix.
O God, the heathen are come into
thyne inheritaunce : thy holy temple
haue they defyled, and made Ieru
salem an heape of stones.
The dead bodies of thy seruauntes
haue they geuen to bee meate vnto
the fowles of the ayre : and the fleshe
of thy Sainctes vnto the beastes ofthe
lande. Theyr bloud haue they shed like
water on euery syde of Ierusalem .
and there was no man to bury them.
We are become an open shame to
oure enemyes : a very skorne and
derision vnto them that are rounde
aboute vs.

THE HOLY INNOCENTS

233

1552
vnrighteousnes. Yf we say we
haue not sinned, we make him a Iyer,
& his word is not in vs.
C The Gospell. [ Iohn. xxi.
Iesus sayde vnto Peter : folowe thou
me. Peter turned about,and sawe
the disciple whom Iesus loued folow
ing (which also leaned on his breast
at Supper, & sayde : Lorde, whych
is he that betrayeth thee ?) when Peter
therfore sawe him, he sayd to Iesus :
Lorde, what shall he here doe?
Iesus sayde vnto hym : Yf I wyll haue
hym to tarye tyll I come, what is that
to thee? Folowe thou me. Then
wente thys sayinge abroade among the
brethren, that that Disciple shoulde not
dye. Yet Iesus sayd not to hym,
he shal not dye : but, yf I wyll that he
tarye tyl I come, what is that to thee ?
The same disciple is he which testi-
fieth of these thinges, and wrote these
thinges : and we know that his
testimonye is true. There are also
many other thinges whyche Iesus dyd,
the whych yf they shoulde be wrytten
euerye one, I suppose the
world could not conteyne the
bookes that should be wrytten.

1661
vnrighteousness. If we say that we
have not sinned, we make him a lyar,
and his word is not in vs.
The Gospell. [S: John. 21. *19.
Iesus sayd vnto Peter, follow
me. Then Peter turning about seeth
the disciple whom Iesus loved, follow
ing which also leaned on his brest
at Supper ; and sayd, Lord, which
is he that betrayeth thee ? Peter
seeinghim, sayeth to Iesus,
Lord, and what shall this man do?
Iesus sayeth vnto him, If J will that
he tarry till I come, what is that
to thee ? follow thou me. Then
went this sayeing abroad among the
brethren that that disciple should not
dye : Yet Iesus sayd not vnto him,
he shall not dye : but, if I will that he
tarry till I come, what is that to thee ?
This is the disciple which testi-
fieth of these things, and wrote these
things, and we know that his
testimony is true. And there are also
many other things which Iesus did ;
the which if they should be written
every one, I suppose that even the
world it selfe could not containe the
Books that shold be written.

Thinnocentes daie.

The Jnnocents day.

234

THE HOLY INNOCENTS

Sources

Oratio.
Deus cuius hodierna die preconium
innocentes martyres non loquendo sed
moriendo confessi sunt : omnia in nobis
vitiorum mala mortifica : vt fidem tuam
quam lingua nostra loquitur, etiam
moribus vita fateatur. Qui cum deo
patre et spiritu sancto vi. et reg.
Per. (Gel. i 8)
C Lectio libri apocalypsis beati iohannis
apostoli. [xiiii a
In diebus illis. Vidi supra montem
sion agnum stantem : et cum eo centum

1549
Lorde,howelongwiltthoube angry ;
shall thy gelousye burne lyke fyer for
euer? Powre out thyne indignation vpon
the Heathen that haue not knowen
thee : and vpon the kingdomes that
haue not called vpon thy name.
For they haue deuoured Iacob : and
layed waste his dwellyng place.
O remembre not our olde sinnes,
but haue mercy vpon vs and that
soone : for we are come to great
misery. Helpe us, O GOD of our saluacion,
for the glory of thy name : O deliuer
vs, and bee mercifull vnto our synnes
for thy names sake.
Wherfore doe the Heathen saye :
where is nowe theyr God?
O lette the vengeaunce of thy ser
uauntes bloud that is shed : be openly
shewed vpon the Heathen in our syght.
O let the sorowfull sighing of the
prisoners come before thee : acordyng
vnto the greatnesse of thy power, pre
serue thou those that are appoynted
to dye.
And as for the blasphemye (wher-
with oure neyghbourshaue blasphemed
thee :) reward thou them, O Lord,
seuen folde into their bosome.
So we that be thy people and shepe
of thy pasture, shall geue thee thakes
for euer : and will alway be shewing
furth thy prayse, from generacion to
generacion. Glory be to the father, and to the
sonne.&c. As it was in the beginning, is nowe
and euer.&c. The Collect.
ALmightie God, whose prayse
this day the young innocentes thy wit
nesses hath confessed, and shewed
foorth, not in speakyng, but in dying :
mortifye and kyll all vyces in vs, that
in our conuersacion, our lyfe may
expresse thy fayth, whiche with oure
tongues we doe confesse :
through Iesus Christe our Lorde.
The Epistle. [Apoca. xiiii.
I Looked, and loe, a lambe stode on
the mounte Sion, and with him an

THE HOLY INNOCENTS 235
'552 1661

C The Collect. The Collect.
ALmighty god, whose praise 0 Almighty God, who out of the
this daye the yong Innocentes thy wit- mouths of babes, and sucklings hast
nesses hath confessed, and shewed ordeined strength, and madest In-
foorth, not in speakinge, but in dyinge : fants to glorifie thee by their deaths :
mortifye & kyl al vyces in vs, mortifie and kill all vices in vs ; and
that so strengthen vs by thy grace, that
in our couersatio, our lyfe may by the Innocency of our lives, and
expresse thy fayth, whiche wyth oure constancy of our Faith, even vnto
togues we do confesse : death, we may glorifie thy holy
through Iesus Christ our Lord. name, through Iesus Christ our Lord.
6Amen.
C The Epistle. "For the Epistle.
[Apo. xiiii [Revel. 14. *1.
I Loked, & loe, a la.be stode on I looked, and lo, a Lamb stood on
the moiit Sio, & with him an the mount Sion, and with him, an

236

THE HOLY INNOCENTS

Sources
quadraginta quatuor milia, habentes
nomen eius et nomen patris eius scrip-
turn in frontibus suis. Et audiui vocem
de celo tanquam vocem aquarum mul-
tarum : et tanquam vocem tonitrui
magni. Et vocem quam audiui : sicut
citharedorum citharizantium in citharis
suis. Et cantabant quasi canticum
nouum ante sedem dei : et ante quatuor
animalia et seniores. Et nemo poterat
dicere canticum : nisi ilia centum quad
raginta quatuor milia, qui empti sunt
de terra. Hi sunt qui cum mulieribus
non sunt coinquinati : virgines enim
sunt. Hi sequuntur agnum : quo-
cumque ierit. Hi empti sunt ex
omnibus primitie deo et agno : et in
ore ipsorum non est inuentum men-
dacium. Sine macula sunt : ante
thronum dei.

1549
hundred and .xliiii. thousande
hauing his name and his fathers name
written in their foreheades. And I
hearde a voice from heauen, as the
sounde of many waters, and as the
voice of a great thundre. And I
heard the voice of harpers harpyng
with their harpes. And they sog as
it were a new song before the seate,
and before the .iiii beastes and the
elders, and no man coulde learne the
song, but the .C. & xliiii.
thousand, which were redemed
from the earth. These are they which
were not defyled with weomen, for they
are virgins. These
folowe the lambe whithersoeuer he
goeth. These were redemed from
men being the firste fruites vnto
God, and to the lambe, and in their
mouthes was foiid no guile : for they
are without spotte before the throne of
God.

Secundum matheum [ij- »
In illo tempore. Angelus domini
apparuit in somnis ioseph : dicens
Surge et accipe puerum et matrem
eius & fuge in egyptum : et esto ibi
vsque dum dicam tibi. Futurum est
enim vt herodes querat puerum : ad
perdendum eum. Qui consurgens
accepit puerum & matrem eius nocte,
& secessit in egyptum : et erat ibi
vsque ad obitum herodis. Vt adim-
pleretur quod dictum est a domino :
per prophetam dicentem. Ex egypto
vocaui filium meum. Tunc herodes
videns quoniam illusus esset a magis :
iratus est valde. Et mittens occidit
omnes pueros qui erant in bethleem
& in omnibus finibus eius : a bimatu
et infra secundum tempus quod ex-
quisierat a magis. Tunc adimpletum
est quod dictum est per hieremiam
prophetam : dicentem. Vox in rama
audita est, ploratus & vlulatus multus :
rachel plorans filios suos. Et noluit
consolari : quia non sunt.

The Gospell. [ Math. ii.
THe Angell of the Lorde appeared
to Ioseph in a slepe, saying : aryse
and take the chylde and his
mother, and flye into Egypt, and be
thou there till I bryng thee worde.
For it will come to passe that Herode
shall seke the childe to destroy
him. So when he awoke, he tooke the
childe and his mother, by
nyght, and departed into Egypt, and
was there vnto the death of Herode :
that it myght bee fulfilled whiche was
spoken of the Lorde by the Prophete,
saying : out of Egypt haue I called
my sonne. Then Herode when he sawe
that he was mocked of the wise men,
he was exceding wroth, and sent
furth men of warre, and slewe al the
children that were in Bethleem, and
in all the coastes (as many as were .ii.
yere olde or vnder) according to the
time whiche he had diligently knowen
out of the wisemen. Then was fulfilled
that whiche was spoken by the Prophete
leremie, where as he sayde : in Rama
was there a voyce hearde, lamentation,
weping and great mournyng;
Rachel wepyng for her children, and
would not be coumforted, because
they were not.

THE HOLY INNOCENTS

237

1552
hudred and . xliiii . thousad
haulg his name & his fathers name
wrytten in theyr forheades. And I
heard a voyce fro heaue, as the
sound of many waters, & as the
voyce of a greate thundre. And I
hearde the voyce of harpers harping
with theyr harpes. And they song as
it were a new song before the seate,
& before the iiii. beastes & the
elders, & no ma could learne the
songe, but the hundred fourtie and
foure thousand, which were redemed
from the earth. These are they which
were not defyled wyth women, for they
are virgins. These
folow the lambe wheresoeuer he
goeth. These were redemed fro
men, being the first fruites vnto
God, & to the lambe, and in their
mouthes was founde no guyle : for they
are wythout spot before the throne of
God.

1661
hundred fourty and foure thousand,
having his Fathers name
written in their foreheads. And I
heard a voice from heaven, as the
voice of many waters, and as the
voyce of a great thunder : And I
heard the voice of harpers harping
with their harps : And they sung as
it were a new song before the Throne,
and before the foure Beasts, and the
Elders ; and no man could learn that
Song, but the hundred and fourty and
foure thousand which were redeemed
from the earth. These are they which
were not defiled with women, for they
are Virgins ; These are they which
follow the Lamb whithersoever he
goeth : These were redeemed from
among men, being the first-fruits vnto
God, and to the Lamb. And in their
mouth was found no guile ; for they
are without fault before the Throne of
God.

C The Gospell. [ Math, ij
THaungel of the Lorde appeared
to Ioseph in a slepe, sayinge : aryse
& take the childe & his
mother, & flee into Egipt, & be
thou there, tyll I bring thee woorde.
For it wyll come to passe that Herode
shal seke the childe to destroye
him. So when he awoke, he toke the
chylde and his mother, by
night, and departed into Egipt, and
was there vnto the death of Herode :
that it myghte be fulfylled whych was
spoke of the Lord by the Prophete,
saying : out of Egipt haue I called
my sonne. The Herode when he sawe
that he was mocked of the wyse men,
he was exceadinge wroth, and sente
foorth men of warre, and slewe all the
chyldren that were in Bethleem, and
in al the coastes (as many as were two
yere olde or vnder) accordynge to the
tyme whych he had diligently knowe
out ofthe wyse men. Then was fulfylled
that whyche was spoken by the Prophet
leremie, where as he sayd : in Rama
was there a voyce heard, lamentacio,
weping, and great mourning :
Rachel weping for her chyldren, &
would not be comforted, because
they were not.

The Gospell. [S: Mat. *. n3.
The Angel of the Lord appeareth
to Ioseph in a dream, saying Arise,
and take the young childe and his
mother, and flee into Egypt, and be
thou there, vntill I bring thee word :
for Herod
will seeke the young childe to destroy
him. When he arose, he tooke the
young childe and his mother by
night, and departed into Egypt ; and
was there vntill the death of Herod :
that it might be fulfilled which was
spoken of the Lord, by the Prophet,
saying, Out of Egypt have I called
my Son. Then Herod when he saw
that he was mocked of the Wise men
was exceeding wroth, and sent
forth , and slew all the
Children that were in Bethlehem, and
in all the Coasts thereof, from two
years ould, and vnder, according to the
time which he had diligently enquired
ofthe wisemen. Then was fulfilled
that which was spoken by Ieremy
the Prophet sayeing, In Rama
was there a voice heard, Lamentation,
and weeping, and great mourning,
Rachel weeping for her children, and
would not be comforted, because
they are not.

238

SUNDAY AFTER CHRISTMAS

Sources
C Sexta die a natiuitate domini siue
dominica fuerit siue non.
[Sap. xviii 14, 15a : Ps. xcii (xciii) 1]

1549
C The Sonday after Christmas Day.
[Leuaui oculos. psal cxxi.
I will lyfte vp myne iyes vnto the
hilles : from whence cummeth my
helpe ?
My helpe cummeth euen from the
Lorde : whiche hath made heauen
and earth.
He will not suffer thy foote to be
moued : and he that kepeth thee, wilt
not slepe.
Behold, he that kepeth Israel ; shal
neither slumber nor slepe.
The Lorde himselfe is thy keper :
the Lord is thy defence vpon thy
ryght hande.
So that the Sunne shall not burne
thee by day : neither the Moone by
night. The Lord shall preserue thee from
all euill : yea, it is euen he that shall
kepe thy soule.
The Lord shall preserue thy going
out, and thy comming in : from this
tyme forth for euermore.
Glory be to the father, and to the
sonne.&c. As it was in the beginning, is nowe
and euer. .&c. The Collect.
ALmightie God whiche hast geuen
vs.&C. As vpon Christmas daye.

Ad galathas [iiii. a
Fratres. Quanto tempore heres
paruulus est, nichil differt a seruo :
cum sit dominus omnium. Sed sub
tutoribus & actoribus est : vsque ad
prefinitum tempus a patre. Ita et nos
cum essemus paruuli : sub elementis
mundi huius eramus seruientes. At
vbi venit plenitudo temporis : misit
deus filium suum factum ex muliere,
factum sub lege, vt eos qui sub lege

The Epistle. [Gala. iiii.
ANd I say, that the heyre (as long
as he is a childe) differeth not from
a seruaunt, though he be Lorde of all,
but is vnder tutours and gouernours,
vntill the tyme that the father hath
appointed. Euen so we also, when we
were children, were in bondage vnder
the ordeinaunces of the worlde : But
when the tyme was full come,
God sente his sonne made of a
woman, and made bonde vnto the lawe,
to redeme them whiche were bonde
vnto the lawe : that we through election

SUNDAY AFTER CHRISTMAS

1552
The Sundaie after Christmas daye.

239

1661
The Sunday after Christmas day.

C The Collecte.
Almighty God whych hast geuen
vs. &c. As vpon Christmas daye.

C The Epistle. [Galat. iiii
ANd I saye : that the heyre (as longe
as he is a child) differeth not fro
a seruaunt, though he be Lorde of all,
but is vnder tutours & gouernours,
vntil the time that the father hath
appoynted. Euen so we also, whe we
were chyldre, were in bodage vnder
the ordeinauces of the world : But
when the tyme was ful come,
God sente hys sonne made of a
woma, & made bonde vnto the law,
to redeme them which were bonde
vnto the law : that we through election

The Collect.
Almighty God, who hast given
vs thy only begotten Son, to take our
nature vpon him, and as at this time,
to be born of a pure Virgin ; grant
that we being regenerate, and made
thy children by adoption and grace,
may daily be renewed by thy holy
spirit, through the same our Lord
Iesus Christ, who liveth and reigneth
with thee, and the same spirit, ever
one God, world without end. Amen.
The Epistle. [Gal. 4. n.
Now I say, that the heir, as long
as he is a childe, differeth nothing from
a servant, though he be Lord of all.
But heis under tutours, and governours,
vntill the time appointed of the
Father. Even so we , when we
were children, were in bondage vnder
the Elements of the world : But
when the fulness of the time was come,
God sent forth his son made of a
Woman, made vnder the law :
to redeeme them that were
vnder the law, that we

240

SUNDAY AFTER CHRISTMAS

Sources
erant redimeret : vt adoptionem fili-
orum reciperemus. Quoniam autem
estis filii dei : misit deus spiritum filij
sui in corda vestra clamantem abba
pater. Itaque iam non est seruus : sed
filius, Quod si filius et heres per

deum.

Secundum Lucam.
[S. Luke ii 33-40]

[ii. js

In nocte natiuitatis domini post nouem
lectiones cantetur hoc euangelium in pulpito
a diacono. C Initium sancti euangelij se
cundum Matheum. _
Liber generationis . . . qui vocatur xps
(Mat. i. 1-16).
Calendar 1561 : 'Item, so oft as the
first Chapter of Saint Mathie is read
either for Lesson or Gospel : ye shall
begin the same at.' The birth of Jesus
Christ was on this wise. &c. : Wren
Suggestions : ' The first half of this Gos
pel should, by former Directions, be
omitted, and is to begin at the 18th
verse.'

JS In vigilia natiuitatis domini.
Secundum Matheum. [i. u
In illo tempore. Cum esset de-
sponsata mater iesu maria ioseph :

1549
myght receyue the inheritaunce that
belongeth vnto the naturall sonnes.
B°ecause ye are sonnes, God hath
sent the spirite of his sonne into
oureheartes,whichecryethAbbafather.Wherfore nowe, thou art not a
seruaunte, but a sonne : If thou bee a
sonne, thou art also an heyre of God
through Christe. The Gospell. [ Math. i.
THis is the booke of the generacion
of Iesus Christ the sonne of Dauid,
the sonne of Abraham : Abraham
begat Isaac : Isaac begat Iacob :
Iacob begat Iudas and his brethren :
Iudas' begat Phares and Zaram of
Thamar : Phares begat Esrom : Esrom
begat Aram : Aram begat Aminadab :
Aminadab begat Naasso : Naasson
begat Salmon : Salmon begat Boos of
Rahab : Boos begat Obed of Ruth :
Obed begat Iesse : Iesse begat Dauid
the kyng : Dauid the kyng begat
Salomon of her that was the wife of
Urie : Salomo begat Roboam : Ro-
boam begat Abia : Abia begat Asa :
Asa begat Iosaphat : Iosaphat begat
Ioram : Ioram begat Osias : Osias
begat Ioatham : Ioatham begat Achas:
Achas begat Ezechias: Ezechias begat
Manasses : Manasses begat Amon :
Amon begat Iosias : Iosias begat
Ieconias and his brethren, about the
tyme that they were caryed awaye to
Babilon. And after they were brought
to Babilon, Ieconias begat Salathiell :
Salathiell begat Zorobabel : Zorobabel
begat Abiud : Abiud begat Eliachim :
Eliachim begat Azor : Azor begat
Sadoc : Sadoc begat Achin : Achin
begat Eliud : Eliud begat Eleasar :
Eleasar begat Matthan : Matthan
begat Iacob : Iacob begat Ioseph the
husbande of Marie : of whome was
borne Iesus, euen he that is called
Christe. And so all the generacions
from Abraham to Dauid, are .xiiii.
generacions. And from Dauid vnto
the captiuitie of Babilon, are .xiiii.
generacions. And from the captiuitie
of Babilon vnto Christ, are .xiiii
generacions.

The birth of Iesus Christe was on
this wyse : When his mother Marie

SUNDAY AFTER CHRISTMAS

241

1552
myght receyue the inheritaunce that
belongeth vnto the naturall sonnes.
Because ye are sonnes, God hath
sent the spirit of his sonne into
our heartes, whych cryeth Abba father.
Wherefore now, thou arte not a
seruaunt, but a sonne : Yf thou bee a
sonne, thou art also an heyre of God
through Christe. The Gospell. [ Math, i
This is the booke of the generation
of Iesus Christ, the sone of Dauid,
the sone of Abraham : Abraha
begat Isaac : Isaac begat Iacob :
Iacob begat Iudas and hys brethren :
Iudas begat Phares and Zaram of
Thamar: Phares begat Esrom: Esrom
begat Aram : Aram begat Aminadab :
Aminadab begat Naasson : Naasson
begat Salmon : Salmon begat Boos of
Rahab : Boos begat Obed of Ruth :
Obed begat Iesse : Iesse begat Dauid
the king : Dauid the king begat
Salomo, of her that was the wife of
Urye : Salomo begat Roboam : Ro-
boam begat Abia : Abia begat Asa :
Asa begat Iosaphat I Iosaphat begat
Ioram : Ioram begat Osias : Osias
begat Ioatham: Ioatham begat Achas:
Achas begat Ezechias : Ezechias begat
Manasses . Manasses begat Amon :
Amo begat Iosias : Iosias begat
Ieconias & hys brethren, about the
tyme that they were caryed awaye to
Babilo. And after they were brought
to Babilo, Iechonias begat Salathiel :
Salathiel begat Zorobabel : Zorobabel
begat Abiud : Abiud begat Eliachim :
Eliachim begat Azor : Azor begat
Sadoc : Sadoc begat Achin : Achin
begat Eliud : Eliud begat Eleasar :
Eleasar begat Matthan : Mattha
begat Iacob : Iacob begat Ioseph the
husband of Marie : of who was
borne Iesus, euen he that is called
Christ. And so all the generations
from Abraham to Dauid, are .xiiii.
generatios. And fro Dauid vnto
the captiuitie of Babilon, are .xiiii
generations. And from the captiuitie
of Babilon vnto Christe, are .xiiii.
generations.

1661
might receive the Adoption of
sonns.
And because ye are sons, God hath
sent forth the Spirit of his Son into
your hearts, cryeing, Abba, Father.
Wherefore thou art no more a
servant, but a son, and if a
son then an heir of God
through Christ. The Gospel. [S: Mat. 1. 418

The byrth of Iesus Christ was on
this wyse : When hys mother Marye

The birth of Iesus Christ was on
this wise : When as his mother Mary

242

THE CIRCUMCISION

Sources
antequam conuenirent inuenta est in
vtero habens de spiritu sancto. Ioseph
autem vir eius cum esset iustus, et
nollet eam traducere : voluit occulte
dimittere eam. Hec autem eo cogi-
tante : ecce angelus domini in somnis
apparuit ei dicens. Ioseph fili dauid :
noli timere accipere mariam coniugem
tuam. Quod enim in ea natum est :
de spiritu sancto est. Pariet autem
filium : ct vocabis nomen eius iesum.
Ipse enim saluum faciet populum suum :
a peccatis eorum.

S> C In die circumcisionis domini.

Officium.
[Esa. ix 6 : Ps. xcvii (xcviii) la]

1549
was maryed to Ioseph (beefore they
came to dwell together) she was
founde with childe by the holy goste.
Then Ioseph her husbande (because
he was a righteous manne, and woulde
not put her to shame) was minded
prieuelytodepartefrom her. Butwhyle
he thus thought, beholde, the
Angell of the Lorde appeared vnto
him in slepe, saying : Ioseph, thou
sonne of Dauid, feare not to take vnto
thee Mary thy wyfe : for that whiche
is conceyued in her, cummeth of the
holy goste. She shall bryng furth
a sonne, and thou shalt call his name
Iesus : for he shall saue his people
from theyr sinnes.
All this was done, that it myght
bee fulfilled whiche was spoken of
Lorde by the Prophete saying : Be
holde, a mayde shall bee with chylde,
and shall bryng furthe a sonne, and
they shall call hys name Emanuell,
whiche yf a manne interprete, is as-
muche to say as God with us. And
Ioseph assone as he awoke out of
slepe, did as the Angel of the Lorde
had bidden him : and he toke his wyfe
vnto him, and knew her not, til she
had brought furth her first begotten
sonne, and called his name Iesus.
C The Circumcision of Christe.
At Mattyns.
The first lesson. Gene. xvii. vnto the ende.
The second lesson. Rom. ii. vnto the ende.
IT At the Communion.
[Letatus sum. psal. cxxii.
I Was glad, when they sayde vnto
me : we will goe into the house of the
Lorde. Oure feete shall stande in thy gates :
O Ierusalem.
Ierusalem is buylded as a citie : that
is at vnitie in it selfe.
For thither the Tribes goe vp, euen
the Tribes of the Lorde : to testifye
vnto Israel, to geue thankes vnto the
name of the Lorde.
For there is the seate of iudge-
mente : euen the seate of the house of
Dauid. O praye for the peace of Ierusalem :
they shall prosper that loue thee.
Peace be within thy walles : and
plenteousnes within thy palaces.

THE CIRCUMCISION

243

1552
was maryed to Ioseph, (before they
came to dwell together) she was
founde with chylde by the holy ghoste.
Then Ioseph her husbande (because
he was a righteous man, and would
not put her to shame) was mynded
pryuelyto departefrom her. Butwhyle
he thus thoughte, beholde, the
Angell of the Lorde appeared vnto
him in slepe, sayinge : Ioseph, thou
sonne of Dauid, feare not to take vnto
thee Marye thy wyfe : for that whyche
is conceaued in her, commeth of the
holye ghoste. Sh e shall bringe forthe
a sonne, and thou shalte call hys name
Iesus : for he shall saue his people
from theyr synnes.
All thys was done, that it might
bee fulfylled whych was spoken of the
Lorde by the Prophete, sayinge : Be
holde, a mayde shall bee wyth chylde,
and shall brynge forthe a sonne, and
they shall call hys name Emanuel,
whych yf a man interprete, is as-
much to say as god wyth vs. And
Ioseph, assone as he awoke out of
slepe, dyd as the Angel of the Lord
had bidde him : & he toke his wyfe
vnto him, and knewe her not, till she
had brought furthe the firste begotten
sonne, and called his name Iesus.
The Circumcision of Christe.

1661
was espoused to Ioseph, (before they
came together) she was
found with Childe of the holy Ghost.
Then Ioseph her husband, being
a iust man, and not willing to make
her a publique example, was minded
to put her away privily. But while
he thought on these things, behold, the
Angel of the Lord appeared vnto
him in a dream, saying, Ioseph, thou
son of David, feare not to take vnto
thee Mary thy wife ; for that which
is conceived in her is of the
holy Ghost. And she shall bring forth
a Son, and thou shalt call his name
Iesus, for he shall save his people
from their sins.-
-(Now all this was don, that it might
be fulfilled, which was spoken of the
Lord by the Prophet, sayeing, Be
hold, a virgin shall be with childe
and shall bring forth a son, and
they shall call his name Immanuel,
which being interpreted is
God with vs.) Then
Ioseph being raysed from
sleep, did as the Angel of the Lord
had bidden him, and tooke vnto him
his wife : And knew her not till she
had brought forth her first born
son, And he called his name Iesus.
The Circumcision of Christ.

244

THE CIRCUMCISION

Sources

1549
For my brethren and companions
sakes : I will wishe thee prosperitie.
Yea because of the house of the
Lorde our God : I wyll seke to doe
thee good.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe
and euer.&c.

[Cp. Omnipotens deus cuius uni-
genitus hodierna die ne legem solueret
quam adimplere uenerat corporalem
suscepit circumcisionem. mentes
uestras contra omnia uiciorum
uincencia (al. incentiua) sua gratia
muniat. et suam in uos benediccionem
clementerinfundat. (Miss. Westmonast.
c. 540) ] Epistola.
[Tit. ii 11-15]

The Collect.
ALmightie God, whiche madest thy
blessed sonne to be circumcised and
obedient to the lawe for man ; graunte
vs the true circumcisio of thy spirite,
that our heartes and all our members
being mortifyed from al worldly and
carnal lustes, may in all thinges
obey thy blessed will : through the
same thy sonne Iesus Christe our
Lorde. The Epistle. [Rom. iiii.
BLessed is that man to whom the
Lord wil . not impute sinne. Came
this blessednes then vpon the vncir-
ciicision , or vpo the circu-
cisio also? for we say, that fayth was
rekoned to Abraha for righteous
nes. Howe was it then rekoned?
when he was in the circumcision, or
when he was in the vncircumcisyon ?
not in the tyme of circumcisyon ; but
whenhewasyetvncircumcised. Andhe
receyued the signe of circumcisyon, as
a seale of the righteousnes of faith,
which he had yet being vncircumcised :
that he should bee the father of all
them that beleue, though they bee not
circumcysed, that ryghteousnes myght
be imputed to them also : and that
he myght bee the father of circum-
cysion, not vnto them onely whiche
came of the circumcysed, but vnto
them also that walke in the steppes
of the fayth that was in our father
Abraham before the time of
circumcysion. For the promyse (that
he shoulde bee the heyre of the
worlde) happened not to Abraham, or
to his seede, through the law, but
through the ryghteousnes of faythe.
For if they, whiche are of the lawe, be
heyres, then is fayth but vayne, and
the promise of none effect.

THE CIRCUMCISION

245

1552

1661

C The Collecte.
Aunighty God, which madest thy
blessed sone to be circumcised and
obedient to the lawe for man : graunt
vs the true circumcisio of th^ spirite,
that our heartes & all our members
being mortified fro all worldlye and
carnall lustes, maye in all thinges
obey thy blessed wil : through the
same thy sonne Iesus Christ our
Lord.

The Collect.
Almighty God, who8 madest thy
blessed son to be circumcised, and
obedient to the law for man : Grant
vs the true Circumcision of the spirit,
that our hearts, and all our members
being mortified from all worldly and
carnall lusts, ^we may in all things
obey thy blessed will, through the
same thy Son Iesus Christ our
Lord. 6Amen.

C The Epistle. [Rom. iiii
BLessed is that man to who the
Lord wyl not impute sinne. Came
thys blessednesse then vpon the vncir-
cumcisio , or vpon the circum
cision also? for we saye, that fayth was
rekoned to Abraha for righteous
nes How was it the rekoned?
whe he was in the circumcisio, or
whe he was in the vncircucision ?
not in time of circumcisio : but
whenhewasyetvncircumcised. Andhe
receyued the signe of circumcision, as
a seale ofthe righteousnes of fayth,
which he had yet beyng vncircucised :
that he shulde bee the father of al
the that beleue, though they be not
circumcised, that righteousnesse might
bee imputed to the also : & that
he might be the father of circu-
cision, not vnto the only that
came of the circumcised, but vnto
the also that walke in the steppes
of the fayth which was in our father
Abraham before the tyme of
circucisio. For the promyse (that
he should be the heyre of the
world) happened not to Abraham, or
to hys seede, through the lawe, but
throughe the righteousnesse of fayth.
For yf they, whyche are of the lawe, be
heyres, then is fayth but vayne, and
the promise of none effecte.

The Epistle. [Rom. 4. 48.
Blessed is the man to whom the
Lord will not impute sin. cometh
this blessedness then vpon the Cir
cumcision only, or vpon thevncircum-
cision also ? for we say, that faith was
reckoned to Abraham for righteous
ness. How was it then reckoned ?
when he was in Circumcision, or
in vncircumcision ?
not in circumcision, but
in vncircumcision. And he
received the signe of circumcision,
a seal of the righteousness of the faith
which he had, yet beingvncircumcised ;
that he might be the father of all
them that believe, though they be not
circumcised ; that righteousness might
be imputed vnto them also. And
the father of circum
cision to them who are not
of the Circumcision only, but
also walke in the steps
of that Faith of our father
Abraham which he had being yet
vncircumcised. For the promise that
he should be the heir of the
world, was not to Abraham, or
to his seed, through the Law ; but
through the righteousnes of faith.
For if they which are of the law be
heirs, Faith is made voyd, and
the promise made of none effect.

246

THE EPIPHANY

Sources
Sequentia sancti euangelii secundum lucam.
In illo tempore.

[ii. c.
Postquam consummati sunt dies octo
vt circumcideretur puer : vocatum est
nomen eius Iesus. Quod vocatum est
ab angelo : priusquam in vtero con-
ciperetur.

C In die epiphanie.

Officium.
[Ecce aduenit : Ps. lxxi (lxxii) 1]

1 549
The Gospell. [ Luc. ii.
ANd it fortuned, assone as the
Aungels were gone awaye from
the shepeheardes into heauen, they
sayde one to another : let vs goe nowe
euen vnto Bethleem, and see thys
thyng that we heare say is happened,
which the lord hath shewed vnto
vs. And they came with hast, and
found Marye and Ioseph, and the Babe
laide in a maunger. And when they
had sene it, they published abroade
the saying whiche was tolde them
of that childe. And all they
that heard it wondered at those
thynges which were tolde them of the
shepeheardes. But Marye kepte. all
those sayinges, and pondered them in
her heart. And the shepeheardes re
turned, praising & lauding God, for
all the thyngesthat theyhad heardeand
seene, euen as it was tolde vnto them.
And when the eyght daye was
come that the childe shoulde be cir
cumcised, his name was called Iesus,
whiche was named of the Angell be
fore he was conceiued in the wombe.
C At Euensong.
The first lesson. Deute. x. And now Israel.
vnto the ende.
The seconde Lesson. Coloss. ii. vnto the
ende.
The Epiphanie. 0 At Mattyns.
/"The first Lesson. Esai. Ix. vnto the ende.
\ The seconde Lesson. Luke. iii. And it
*• fortuned, vnto the ende.
C At the Communion.
[Cantate domino, psal. xcvi.
O Syng vnto the Lorde a newe song :
syng vnto the Lorde all the whole
earth. Syng vnto the Lorde, and prayse
his name : bee tellyng of his saluacion
from daye to daye.
Declarehishonourvntothe Heathen :
and his woonders vnto all people.
For the Lorde is great, and cannot
worthely be praised : he is more to be
feared then all Gods.
As for all the Gods of the Heathen,
they be but ydolles ; but it is the Lorde
that made the heauens.
Glory and wurshyp are before

THE EPIPHANY

247

r552
C The Gospell. [ Luke, ii
ANd it fortuned, assone as the
Aungels were gone awaye fr5
the shepherdes into heauen, they
sayd one to another : let vs goe now
euen vnto Bethleem, and see thys
thinge that we heare saye is happened,
whych ye lord hath shewed vnto
vs. And they came wyth hast and
found Mary and Ioseph, & the babe
layd in a maiiger. And when they
had sene it, they published abrode
the sayinge that was tolde them
of that chylde. And all they
that hearde it, wondred at those
thynges whyche were tolde them ofthe
shepeheardes. But Mary kepte all
those sayinges, and pondred them in
her heart. And the shepeheardes re
turned, praysinge & lauding God for
all the thinges they had heard and
seen, euen as it was tolde vnto them.
And when the eyghte daye was
come that the chyld should be cir-
cucysed, his name was called Iesus,
which was named of the Aungel be
fore he was conceaued in the wombe.

1661
The Gospel. [S: Luke. 2. 415.
And it came to pass, as the
Angels were gone away from
them into heaven the shepherds
sayd one to another, Let vs now go
even vnto Bethlehem, and see this
thing which is come to pass,
which the Lord hath made known vnto
vs. And they came with hast, and
found Mary and Ioseph, and the babe
lyeing in a Manger. And when they
had seen it, they made known abroad
the saying which was told them
concerning this childe. And all they
that heard it, wondered at those
things which were tould them by the
Shepherds : But Mary kept all
these things, and pondered them in
her heart. And the shepherds re
turned, glorifieing and praysing God for
all the things that they had heard and
seen, as it was tould vnto them.
And when eight dayes were accom
plished for the circumcising of the
childe, his name was called Iesus,
which was so named of the Angel be
fore he was conceived in the Womb.

C Yf there be a Sundaye betwene the Epi-
phanye, and the Circumcision, then shalbe
vsed the same Collecte, Epistle, and Gospell,
at the Communion, whych was vsed vpon the
day of Circumcision.
The Epiphanie.

If

The same Collect, Epistle, and Gospel,
shall serve for every day after vnto the
Epiphany.
The Epiphany, or sthe Manifestatioh of
Christ to the Gentiles.

248

THE EPIPHANY

Sources

Oratio.
Deus qui hodierna die vnigenitum
tuum gentibus stella duce reuelasti :
concede propitius vt qui iam te ex fide
cognouimus, vsque ad contemplandam
speciem tue celsitudinis perducamur.
Per eundem. (Greg. 16)
[Lectio esaie prophete.
Isa. Ix 1-6]

1549
hym : power and honoure are in his
sanctuary. Ascribe vnto the Lorde, (O ye
kynreds of the people :) Ascribe vnto
the Lorde, wurship and power.
Ascribe vnto the Lorde, the honour
due vnto his name : bryng presentes
and come into his courtes.
O wurshyp the Lorde in the beautie
of holynes : let the whole earth stande
in awe of hym.
Tell it out among the Heathen, that
the Lorde is kyng, and that it is he
whiche hath made the rounde worlde
so fast that it cannot be moued : and
howe that he shall iudge the people
righteously. Let the heauens reioyce, and let the
earth be glad : let the sea make a
noyse and all that therin is.
Let the fielde bee ioyfull and all
that is in it : then shall all the trees
of the wood reioyce before the Lorde.
For he cummeth, for he cummeth
to iudge the earth : and with right-
euousnes to iudge the worlde, and
the people with his trueth.
Glory be to the father.&c. As it
was in the beginning.&c. The Collect.
O God, whiche by the leadyng of a
starre diddest manyfeste thy onely
begotten sonne to the Gentiles :
Mercifully graunt that we which know
thee nowe by faythe, maye after this
lyfe haue the fruicion of thy glorious
Godhead, through Christ our
Lorde. The Epistle. [Ephe. iii.
Forthys cause I Paule am apryesoner
of Iesus Christe for you heathen ; if
ye haue heard of the ministracion of
the grace of god, which is geuen me
to youwarde. For by reuelacion
shewed he the misterye vnto me, as
I wrote afore in fewe wordes, wherby,
whe ye reade, ye maye vnderstande my
knoweledge in the mysterye of Christe:
whiche mysterye in tymes passed was
not opened vnto the sonnes of
menne, as it is nowe declared vnto his
holy Apostles and Prophetes by the
spirite : that the Gentiles should be
inheritours also, & of the same bodie,
andpartakersof hys promyse in Christe,

THE EPIPHANY

249

1552

1661

C The Collect.
O God, whych by the leadinge of a
starre dyddest manyfeste thy onely
begotten sonne to the Gentyles :
Mercyfully graunt, that we which know
thee now by fayth, may after this
lyfe haue the fruition of thy glorious
Godhead, through Christ our
Lorde. The Epistle. [Ephe. iii.
For this cause I Paule am a priesoner
of Iesus Christe for you heathen : yf
ye haue heard of the ministracion of
the grace of god, which is geue me
to youward. For by reuelacion
shewed he the misterye vnto me, as
I wrote afore in fewe wordes, wherby,
when ye reade,ye maye vnderstande my
knoweledge in the misterye of Christ:
which misterye in tymes paste was
not opened vnto the sonnes of
men, as it is now declared vnto hys
holy Apostles and Prophetes by the
spirite : y' the Gentiles shulde be
inheritours also, and of thesame bodye,
and partakers of his promise of Christe,

The Collect.
O God, who8 by the leading of a
Starr, didst manifest thy only
begotten son to the Gentiles :
mercifully grant, that we which know
thee now by Faith, may after this
life have the fruition of thy glorious
Godhead, through 8Iesus Christ our
Lord. 3Amen. The Epistle. [Ephe: 3. "I.
For this cause I Paul, the prisoner
of Iesus Christ for you Gentiles. If
ye have heard of the dispensacon of
the grace of God, which is given me
to you-ward : How that by revelation he
made knowne vnto me the mystery, (as
I wrote afore in few words, whereby
when ye read, ye may vnderstand my
knowledge in the mystery of Christ)
which in other Ages was
not made known vnto the sons of
men, as it is now revealed vnto his
holy Apostles, and Prophets by the
spirit. That the Gentiles should be
fellow-heirs and of the same body,
and partakers of his promise in Christ,

250

THE EPIPHANY

Sources

C Sequentia sancti euangelii secundum
matheum. [ij. a
Cum natus esset iesus in bethleem
iude, in diebus herodis regis : ecce
magi ab oriente venerunt hierosoly-
mam dicentes. Vbi est qui natus est
rex iudeorum ? Vidimus enim stellam
eius in oriente : & venimus adorare
eum. Audiens autem herodes rex
turbatus est : & omnis hierosolyma
cum illo. Et congregans omnes prin-
cipes sacerdotum et scribas populi :
sciscitabatur ab eis vbi xps nasceretur.
At illi dixerunt ei. In bethleem iude.
Sic enim scriptum est per prophetam.
Et tu bethleem terra iuda : nequa-
quam minima es in principibus iuda.
Ex te enim exiet dux : qui regat popu-
lum meum israel. Tunc herodes clam
vocatis magis : diligenter didicit ab
eis tempus stelle que apparuit eis. Et
mittens eos in bethleem : dixit. Ite
et interrogate diligenter de puero, &
cum inueneritis renunciate michi : vt
& ego veniens adorem eum. Qui cum
audissent regem : abierunt. Et ecce
stella quam viderant in oriente ante-

1549
by the meanes ofthe Gospell, whereof
I am made a minister, accordyng to
the gifte of the grace of God, which is
geuen vnto me after the woork-
yng of his power. Vnto me
the leaste of all sainctes, is this
grace geuen, that I shoulde preache
amoge the Gentiles, the vnsearcheable
ryches of Christe, and to make all
men see what the felowshyppe of
the misterie is, which fro the begin
ning of the worlde, hath bene hydde in
God, which made all thinges through
Iesus Christe : to the entente, that nowe
vnto the rulers and powers in
heauenly thynges, might be knowen by
the congregacion, the manifolde wise-
dome of God, accordyng to the eternal
purpose whiche he wrought in Christ
Iesu our lorde, by whome we haue
boldenes and entraunce, with the con
fidence whiche is by the fayth of him.
The Gospell. r ......
| Math. 111.
WHen Iesus was borne in Bethlee
a citie of Iury, in the tyme of Herode
the kyng : Beholde, there came wise
men from the East to lerusale, say
ing : where is he that is borne kyng
of lewes? For we haue seene hys
starre in the East, and are come to
wurship him. When Herode the kyng
had heard these thynges, he was
troubled, and all the citie of Ierusalem
with hym. And when he had gathered
al the chiefe priestes and scribes of
the people together, he demaunded of
them where Christe shoulde bee borne.
And they sayd vnto hym : at Beth
leem in Iurie. For thus it is written
by the Prophete : And thou Bethleem
in the land of Iury, art not the leaste
among the princes of Iuda, for out
of thee there shall come vnto me the
capitaine that shal gouerne my people
Israeli. Then Herode (when he had
prieuelye called the wise men) he in
quired of them diligentlye what tyme
the starre appeared, and he bad
them goe to Bethleem, and said : goe
your way thither and searche dili
gentlye for the childe. And when
ye haue found him, bring me woorde
agayne, that I may come and woorship
him also. Whe they had hearde the
kyng, they departed: and loe, the
starre whiche they sawe in the Easte,

THE EPIPHANY

251

1552
by the meanes of the Gospell, wherof
I am made a minister, acordyng to
the gifte of the grace of god, whiche is
geuen vnto me after the work
ing of his power. Vnto me
the least of al sainctes, is thys
grace geuen, that I shoulde preache
among the Gentiles, the vnsearcheable
ryches of Chryst, and to make all
men see what the felowship of
the misterie is, whiche from the begin-
ninge of the worlde, hath bene hydde in
God, which made all thinges through
Iesus Chryst : to the entent, that nowe
vnto the rulers and powers in
heauenlye thynges, myghtbeknowen by
the congregacion, the manifolde wise-
dom of God, according to the eternall
purpose whiche he wroughte in Chryste
Iesu oure Lorde : by whom we haue
boldnesse and entraunce, with the con
fidence which is by ye faith of him.
The Gospell. . „ ..
| Mat. 11.
WHen Iesus was borne in Bethleem
a citie of Iurye, in the tyme of Herode
the kyng : Behold, there came wise
men fro the East to Ierusalem, say
ing : where is he that is borne king
of the lewes ? For we haue seen his
starre in the East, and are come to
wurship him. Whe Herode the kinge
had heard these thinges, he was
troubled, and al the citie of Ierusalem
with hym. And whe he had gathered
all the chiefe priestes and scribes of
the people together, he demaunded of
them where Christe shoulde be borne.
And they sayed vnto hym : at Beth
leem in Iurie. For thus it is written
by the Prophete : And thou Bethleem
in the land of Iury, art not the least
amog the princes of Iuda : for out
of thee there shall come vnto me the
capitaine that shal gouerne my people
Israel. Then Herode (whe he had
priuely called the wise me) he en
quired of them diligently what time
the starre appeared : and he bad
them goe to Bethleem, and sayd : goe
your way thither and searche dili
gently for the childe. And when
ye haue founde him, bring me woorde
againe, that I maye come and wurship
him also. When they had heard the
king, they departed : and loe, the
starre which they saw in the Easte,

1661
by the Gospel : whereof
I was made a Minister, according to
the Gift of the grace of God,
given vnto me by the effectuall work
ing of his power, vnto me who am less
then the least of all Saints, is this
grace given, that I should preach
among the Gentiles the vnsearchable
riches of Christ ; and to make all
men see what is the fellowship of
the Mystery, which from the begin
ning of the world, hath been hid in
God, who created all things by
Iesus Christ. To the Intent that now
vnto the Principalityes, and powers in
heavenly places, might be known by
the Church, the manifold wis
dom of God according to the eternall
purpose which he purposed in Christ
Iesus our Lord. In whom we have
boldness, and access with con
fidence, by the Faith of him.
The Gospel. _„ , , .,
v [S: Mat. 2. *1.
When Iesus was borne in Bethlehem
of Iudea, in the daies of Herod
the King ; behold, there came Wise
men from the East to Ierusalem, saye
ing, where is he that is borne King
of the lewes ? for we have seen his
Starr in the East, and are come to
worship him. When Herod the King
had heard these things, he was
troubled, and all Ierusalem
with him. And when he had gathered
all the chief Priests and Scribes of
the people together ; he demanded of
them, where Christ should be born,
and they sayd vnto him ; In Beth
lehem of Iudea : for thus it written
by the Prophet ; And thou Bethlehem
in the land, of Iuda, art not the least
among the Princes of Iuda ; For out
of thee shall come a Gover-
nour, that shall rule my people
Israel. Then Herod, when he had
privily called the Wise men, en
quired of them diligently, what time
the Starr appeared ; And he sent
them to Bethlehem, and said, Go,
and search dili
gently for the young childe, and when
ye have found him, bring me word
againe, that I may come and worship
him also. When they had heard the
King, they departed ; and Lo, the
Star which they saw in the East,

252

FIRST SUNDAY AFTER EPIPHANY

Sources
cedebat eos : vsque dum veniens staret
supra vbi erat puer. Videntes autem
stellam : gauisi sunt gaudio magno
valde. Et intrantes domum, inuene-
runt puerum cum maria matre eius :
& procidentes adorauerunt eum. Et
apertis thesauris suis obtulerunt ei
munera : aurum, thus, et myrrham.
Et responso accepto in somnis ne re-
dirent ad herodem : per aliam viam
reuersi sunt in regionem suam.

C Dominica.j.post octa. epi.
Officium.
[In excelso throno : Ps. xcix (c) 1]

Oratio.
Vota quesumus domine supplicantis
populi celesti pietate prosequere : vt
& que agenda sunt videant : et ad
implenda que viderint convalescant.
Per dominum. (Greg. 16.)
Epistola. Ad Romanos. [xii. a.
Fnatres. Obsecro vos per miseri-
cordiam dei vt exhibeatis corpora vestra

1549
wente before them tyll it came and
stoode ouer the place wherein the
chylde was. When they sawe
the starre, they were exceading
glad and wente
into the house, and founde the
childe with Mary his mother, and fell
downe flat and wurshipped hym, and
opened theyr treasures,
and offred vnto hym giftes : Golde,
Frankincense, and Mirre. And
after they were warned of God in slepe
(that they should not goe agayne to
Herode) they returned into theyr owne
countrey another way.
At Euensong.
fThe firste lesson. Esai. xlix. vnto the ende.
-j The seconde lesson. Iohn. ii. After this he
Went downe to Capernaum, vnto the ende.
The first Sonday after the Epiphanie.
[Vsquequo domine. Psalm, xiii.
Howe long wilt thou forget me, O
Lord, for euer ? howe long wilt thou
hyde thy face from me ?
Howe long shall I seke counsell in
my soule, and be so vexed in my
hearte ? howe long shal myne enemye
triumphe ouer me ?
Consider and heare me, O lorde my
God : lyghten myne eyes that I slepe
not in death.
Leste myne enemye say, I haue
preuayled againste him : for if I be
cast downe, they that trouble me wil
reioyce at it.
But my trust is in thy mercye : and
my hearte is ioyfull in thy saluacion.
I will sing of the lorde, because he
hath dealt so louyngly wyth me : (yea
I vvyll prayse the name of the Lorde
the most highest.)
Glory be to the father.&c. As it
was in the beginning. &c.
The Collect.
Lorde we beseche thee, merci-
fullye to receyue the praiers of thy
people whiche call vpon thee : and
graunt that they maye both perceyue
and knowe what thynges they ought
to do, and also haue grace and
power faithfully to fulfyll the same.
The Epistle. [Roma. xii.
I Besech you therefore brethren, by
the mercifulnes of God, that ye make

FIRST SUNDAY AFTER EPIPHANY

253

1552
went before them tyll it came and
stoode ouer the place wherin the
chylde was. When they sawe
the starre, they wer exceading
glad, and went
into the house, and founde the
childe with Marye his mother, and fell
down flat, and wurshipped him, and
opened their treasures,
and offered vnto him giftes : Gold,
Frankincense, and Mirre. And
after they were warned of God in slepe
(that they should not goe agayne to
Herode) they returned into their own
countrey another waye.

1661
went before them, till it came and
stood over where the
young child was. when they saw
the star, they reioyced with exceeding
great joy. And when they were come
into the house, they saw the young
childe with Mary his mother, and fell
down and worshipped him ; And
when they had opened their Treasures,
they presented vnto him gifts, gold,
and frankincense, and Myrrh. And
being warned of God in a dream
that they should not returne to
Herod, they departed into their own
Country another way.

The first Sundaie after the Epiphanie. The first Sunday after the Epiphany.

« The Collect.
Lorde, we beseche thee, merci
fully to receiue the prayers of thy
people whiche call vpon thee : and
graut that they may both perceiue
and know what thinges thei oughte
to doe, and also haue grace and
power, faithfully to fulfyll thesame
through Iesus Christ our lord.
C The Epistle. [Rom. xii
I Beseche you therefore brethren, by
the mercifulnesse of God, that ye make

The Collect.
0 Lord, we beseech thee merci
fully to receive the prayers of thy
people, which call vpon thee, and
grant that they may both perceive
and know, what things they ought
to do, and also may have grace and
power, faithfully to fulfill the same,
through Iesus Christ, our Lord. lbAmen
The Epistle. [Rom. 12. *1.
I beseech you therefore, brethren by
the mercyes of God, that ye present

254

FIRST SUNDAY AFTER EPIPHANY

Sources
hostiam viuentem, sanctam, deo
placentem : rationabile obsequium
vestrum. Et nolite conformari huic
seculo : sed reformamini in nouitate
sensus vestri. Vt probetis que sit
voluntas dei bona : et beneplacens et
perfecta. Dico enim vobis per gratiam
que data est michi : omnibus qui sunt
inter vos, non plus sapere quam oportet
sapere : sed sapere ad sobrietatem. Et
vnicuique : sicut deus diuisit mensuram
fidei. Sicut, enim in vno corpore multa
membra habemus (omnia autem membra
non eundem actum habent) ita multi
vnum corpus sumus in xpo : singuli
autem alter alterius membra. In xpo
iesu : domino nostro.
Secundum Lucam. [ii. r
Cum factus esset iesus annorum
duodecim : ascendentibus illis hiero-
solymam secundum consuetudinem diei
festi. Consummatisque diebus cum
redirent : remansit puer iesus in hieru
salem, et non cognouerunt parentes
eius. Existimantes autem ilium esse
in comitatu : venerunt iter diei et
requirebant eum inter cognatos &
notos. Et non inuenientes : regressi
sunt in hierusalem requirentes eum.
Et factum est post triduum inuenerunt
ilium in templo : sedentem in medio
doctorum : audientem illos & interro-
gantem. Stupebant autem omnes qui
eum audiebant super prudentia et
responsis eius : et videntes admirati
sunt. Et dixit mater eius : ad ilium.
Fili, quid fecisti nobis sic ? Ecce pater
tuus et ego : dolentes querebamus te.
Et ait ad illos. Quid est quod me
querebatis ? Nesciebatis quia in his que
patris mei sunt : oportet me esse ? Et
ipsi non intellexerunt verbum quod
locutus est ad illos. Et descendit cum

1549
youre bodyes a quicke sacrifice, holy,
and acceptable vnto God, whiche is
youre resonable seruyng of god, and
fashion not your selfes like vnto this
world : but be ye chaunged in your
shape by the renuing of youre mynde,
that ye maye proue what thinge that
good and acceptable and perfect wyll
of god is. For I saye (throughe the
grace that vnto me geuen is) to euery
man amonge you, that no man
stand hygh in his owne conceite, more
then it becommeth hym to esteme of
hym selfe : but so iudge of him selfe,
that he be gentle and sobre according
as God hath dealt to euery man the
measure of faith : for as we haue
many membres in one bodye, and all
membres have not one office :
so we being many, are one body in
Christ, and euery man amog our
selues, one anothers members.

The Gospell.

[ Luc. ii.

THe father and mother of Iesus
wente to Ierusalem after the custome
ofthe feast daye. And when they had
fulfylled the dayes : as they returned
home, the child Iesus abode stil
in Ierusalem and his father and
mother knewe not of it : but they
supposing hym to haue beene in the
cumpanye, came a dayes iourney and
sought hym amoge their kinsfolke
and acquaintaunce. And when they
founde hym not, they went backe
again to Ierusalem, and soughte hym.
And it fortuned that after three
dayes they founde hym in the temple,
sytting in the middest of the doctours,
hearyng them, and posyng them.
And all that heard hym, were
astonyed at hys vnderstandyng and
answers. And when they saw him,
they meruailed, and his mother
sayd vnto him: Sonne, why haste thou
thus dealte with vs? Beholde, thy
father & I haue sought thee sorow-
ing. And he sayd vnto them : howe
happened it that ye sought me?
wyste ye not that I muste go about
my fathers busynes ? And they vnder-
stode not that sayinge, whiche he
spake vnto them. And he went downe

FIRST SUNDAY AFTER EPIPHANY

255

1552
youre bodies a quicke sacrifice, holy
and acceptable vnto God, whiche is
youre reasonable seruing of god : and
fashion not youre selfes like vnto this
worlde : but bee ye chaunged in youre
shape by the renuinge of youre mynde,
that ye maye proue what thing that
good and acceptable and perfecte wyll
of God is. For I say (through the
grace that vnto me geuen is) to euery
man among you, that no ma
stande high in his owne conceite, more
then it becommeth him to esteme of
hymselfe : but so iudge of hymselfe,
that he be gentle and sobre according
as god hath dealt to euery ma. the
measure of faith : for as we have
many membres in one bodi, and al
the membres haue not one office :
so we beyng many are one body in
Christ, and euery man among our
selues one anothers membres.

C The Gospell. [

Luke. ii.

THe father and mother of Iesus
wente to Ierusalem after the custome
of the feaste daye. And when they had
fulfilled the dayes, as they retourned
home, the childe Iesus abode stil
in Ierusalem, and his father and
mother knewe not of it : but they
supposing him to haue been in the
cumpany, came a dayes iourneye and
soughte hym amonges their kinsfolke
and acquaintaunce. And when they
founde him not, they went backe
againe to Ierusalem, and soughte him.
And it fortuned, that after three
dayes they founde him in the temple,
sitting in ye middest of the doctours,
hearing them, and posing them.
And al that heard hym, were
astonied at his vnderstanding and
answers. And when they sawe hym,
they meruayled, & his mother
said vnto him : Sonne, why haste thou
thus dealt with vs? Beholde, thy
father and I haue soughte the sorow-
ing. And he saied vnto them : howe
happened that that ye sought me?
wyste ye not that I muste goe about
my fathers busines ? And they vnder-
stode not that saying, whiche he
spake vnto them. And he went down

1661
your bodyes a living sacrifice, holy,
acceptable vnto God, which is
your reasonable service . And
be not conformed to this
world : but be ye transformed
, by the renewing of your minde,
that ye may prove what is that
good, and acceptable, and perfect will
of God. For I say, through the
Grace given vnto me, to every
man that is among you, not to
think of himselfe more highly
then he ought to think, but to
think soberly, according as God
hath dealt to every man the
measure of faith. For as we have
many members in one body, and all
members have not the same office ;
so we being many, are one body in
Christ, and every one members one
of another. The Gospel. [S: Luke. 2. <41.
6 Now his parents went to
Ierusalem every year at the
feast of the Passover. And when
he was twelve years old, they
went vp to Ierusalem, after the custome
ofthe feast. And when they had
fulfilled the dayes, as they returned,
the childe Iesus tarried behinde
in Ierusalem, and Ioseph and his
mother knew not of it. But they
supposing him to have been in the
company, went a dayes Iourney, and
they sought him among their kinsfolk
and acquaintance. And when they
found him not, they turned back
againe to Ierusalem, seeking him.
And it came to pass, that after three
dayes they found him in the Temple,
sitting in the midst of the doctours
both hearing them, and asking them
questions. And all that heard him were
astonished at his vnderstanding, and
Answers. And when they saw him,
they were amazed : and his mother
said vnto him, Son why hast thou
thus dealt with vs ? behold thy
father and I have sought thee sorrow
ing. And he said vnto them, How
is it that ye sought me ?
Wist ye not that I must be about
my fathers busines ? And they vnder
stood not the sayeing which he
spake vnto them. And he went down

256

SECOND SUNDAY AFTER EPIPHANY

Sources
eis et venit nazareth : & erat subditus
illis. Et mater eius conseruabat omnia
verba hec : conferens in corde suo. Et
iesus proficiebat sapientia, etate, et
gratia : apud deum et homines.
C Dominica.ij.post oct. epi.
Officium.
[Ps. lxv (Ixvi) 3 : 1]

Oratio.
Oiinipotens sempiterne deus qui
celestia simul et terrena moderaris,
supplicationes populi tui clementer
exaudi : & pacem tuam nostris concede
temporibus. Per. (Greg. 159)

1549
with the, and came to Nazareth, and
was obedient vnto them : but his
mother kept all these sayinges to
gether in her heart. And Iesus
prospered in wisdome and age, and
in fauour with god and men.
C The second Sonday.
[Dixit insipience psal. Xiiii.
THe foole hath sayd in his heart :
there is no god.
They are corrupte and become ab-
hominable in theyr doinges : there is
not one that dooeth good (no not one.)
The lorde loked downe from heauen
vpon the chyldren of men : to see if
there were any that woulde vnderstand
and seeke after God.
But they are all gone out of the
waye, they are altogether become
abhominable : there is none that
doeth good (no not one.)
Their throte is an open sepulchre :
with theyr tongues they haue de-
ceyued, the poyson of Aspes is vnder
theyr lyppes.
Theyr mouthe is full of curssyng
and bytternes : theyr feete are swift
to shed bloud.
Destruccion and vnhappines is in
theyr wayes : and the way of peace
haue they not knowen, there is no
feare of God before theyr eyes.
Haue they no knowlege, that they
are all suche woorkers of mischiefe,
eatyng vp my people as it were bread,
and call not upon the Lorde ?
There were they brought in great
feare (euen where no feare was) for god
is in the generacion ofthe ryghteous.
As for you, ye haue made a mocke
at the counsayll of the poore : because
he putteth his trust in the lorde.
Who shal geue saluacion unto Israeli
out of Sion ? when the lorde turneth
the captiuitie of hys people : then shall
Iacob reioyce, and Israeli be glad.
Glory be to the father. &c. As it
was in the beginning. &c.
The Collect.
ALmightie and euerlasting God,
whiche dooest gouerne all thinges in
heauen and earthe : mercyfully heare
the supplicacyons of thy people, and
graunte vs thy peace all the dayes of
our lyfe.

SECOND SUNDAY AFTER EPIPHANY 257
1552 1661
wyth them, and came to Nazareth, and with them, and came to Nazareth, and
was obediente vnto them : but his was subject vnto them : but his
mother kept all these sayinges to- mother kept all these sayings
gether in her heart. And Iesus in her heart. And Iesus
prospered in wisedom and age, and increased in wisdome, and stature, and
in fauoure with God and men. in favour with God and Man.
The second svudaie after theEpiphany The second Sunday after the Epiphany

C The Collecte. The Collect.
ALmightie and euerlasting God, Almighty and everlasting God,
whiche dooeste gouerne all thinges in who8 doest govern all things in
heauen and earth : mercyfullye heare heaven, and earth, mercifully hear
the supplications of thy people, and the Supplications of thy people, and
graunt vs thy peace al the dayes of grant vs thy peace all the dayes of
our lyfe. °ur life, "through Iesus Christ our
Lord.* 8Amen.

258

SECOND SUNDAY AFTER EPIPHANY

Sources
Ad romanos. [xii. e
Fnatres. Habentes donationes : se
cundum gratiam que data est nobis
differentes. Siue prophetiam secundum
rationem fidei : siue ministerium in
ministrando, siue qui docet in doctrina.
Qui exhortatur in exhortando : qui
tribuit in simplicitate : qui preest in
solicitudine : qui miseretur in hilari-
tate. Dilectio sine simulatione. Odi-
entes malum: adherentes bono. Chari-
tate fraternitatis inuicem diligentes :
honore inuicem preuenientes. Soli
citudine non pigri : spiritu feruentes :
domino seruientes. Spe gaudentes :
in tribulatione patientes. Orationi
instantes : necessitatibus sanctorum
communicantes : hospitalitatem sec-
tantes. Benedicite persequentibus
vos : benedicite et noli maledicere.
Gaudere cum gaudentibus : flere cum
flentibus. Id ipsum inuicem sentientes.
Non alta sapientes : sed humilibus
consentientes.

Secundum iohannem.

[ii. a

In illo tempore. Nuptie facte sunt
in chana galilee : et erat mater iesu
ibi. Vocatus est autem iesus et dis-
cipuli eius ad nuptias. Et deficiente
vino : dixit mater iesu ad eum. Vinum
non habent. Et dicit ei iesus. Quid
michi & tibi est mulier? Nondum venit
hora mea. Dicit mater iesu ministris.
Quodcunque dixerit vobis : facite.
Erant autem ibi lapidee hydrie sex
posite secundum purificationem iude-
orum : capientes singule metretas vinas
vel ternas. Dixit eis iesus. Implete
hydrias aqua. Et impleuerunt eas :
vsque ad summum. Et dixit eis iesus.
Haurite nunc et ferte architriclino.
Et tulerunt. Vt autem gustauit archi-

1549
The Epistle. [Roma. xii.
SEing that we haue dyuerse gyftes,
accordyng to the grace that is geuen
vnto vs : if any man haue the gyft of
prophecy, let hym haue it, that it be
agreeing to the faith. Let him that
hath an office waite on his office. Let
him that teacheth, take hede to his
doctrine. Let hym that exhorteth,geue
attendaunce to his exhortacyon. If any
man geue, let hym do it with singlenes.
Let him that ruleth, doe it wyth dili
gence. If any man shew mercy, let
him do it wyth cherefulnes. Let loue
bee without dissimulacyon. Hate
that whiche is euill, and cleaue vnto
thatwhicheisgood. Bekyndeonetoan
other with brotherly loue. In geuing
honour goe one before an other.
Be not slothefull in the busines which
ye haue in had. Be feruet in the
spirite. Apply your selfes to the
time. Reioyce in hope. Be pacient in
trybulacion. Continue in praier.
Destribute vnto the necessitie of the
saynctes. Be ready to harbour. Blesse
them whych persecute you : blesse,
Isaye, and curse not Be mery with
them that are mery, wepe also wyth
them that wepe : bee of like affection
one towardes another. Bee not hye
mynded, but make youre selues equall
to them of the lowersorte.
The Gospell. [ Ihon. ii.
ANd the third daye was there a
mariage in Cana a citie of Galile, and
the mother of Iesus was there. And
Iesus was called (and hys dys-
ciples) vnto the mariage. And when
the wine fayled, the mother of Iesus
saide vnto him : they haue no wine.
Iesus said vnto her : woman, what
haue I to doe with thee ? myne houre
is not yet come. Hys mother said
vnto the ministers : whatsoeuer he
sayeth vnto you, do it. And there
were standyng there vi. waterpottes of
stone, after the manner ofthe purifiyng
of the lewes, conteyning .ii. or .iii.
fyrkyns a peece. Iesus sayde vnto
them : fyll the water pottes with water.
And they filled them vp to the brimme.
And he saide vnto them : draw out
now, and beare vnto the Gouernour
of the feast : And they bare it. When

SECOND SUNDAY AFTER EPIPHANY

259

1552
C The Epistle. [Rom. xii
SEyng that we haue dyuerse gyftes
according to the grace that is geuen
vnto vs : yf a man haue the gyfte of
prophecie, let hym haue it, that it be
agreeing to the faith. Let hym that
hath an office, wait on his office. Let
him that teacheth, take hede to hys
doctryne. Let him thatexhorteth, geue
attendaunce to his exhortacio. If any
man geue, let hym do it with singlenes.
Let him that ruleth, doe it with dili
gence. If any man shewe mercye, let
hymdoeitwithcherefulnesse. Let loue
bee wythoute dissimulacyon. Hate
that whyche is euil, and cleaue vnto
that which is good. Bekyndeone to an
other with brotherly loue. In geuynge
honoure goe one beefore another.
Be not slothefull in the busines which
ye haue in hande. Be feruente in the
spyryte. Applye youre selfes to the
tyme. Reioyce in hope. Bepacientein
tribulation. Continue in prayer.
Distribute vnto the necessitie of the
sainctes. Bereadytoharboure. Blesse
them whiche persecute you : blesse,
I saye, and curse not. Be mery wyth
them that are mery, wepe with
the that wepe : be of lyke affeccio
one towardes another. Bee not hye
mynded, but make your selues equall
to them ofthe lower sorte.
C The Gospell. j Iohn. iii.
ANd the thirde daye was there a
maryage in Cana a citie of Galyle, and
the mother of Iesus was there. And
Iesus was called (and his dis
ciples) vnto the mariage. And whe
the wine fayled, the mother of Iesus
said vnto hym : they haue no wyne.
Iesus saied vnto her : woman, what
haue I to doe with thee ? myne houre
is not yet come. His mother sayed
vnto the ministers : whatsoeuer he
sayeth vnto you, doe it. And there
were standing there .vi. waterpottes of
stone, after the maner of the purifyinge
of the lewes, conteyning .ii. or .iii.
fyrkens a piece. Iesus sayd vnto
them : fyll the waterpottes with water.
And thei filled them vp to the brim.
And he sayd vnto them : draw out
now, and beare vnto the Gouernour
of the feast : And they bare it. When

1661
The Epistle. [Rom. 12. 46.
Having then gifts, differing
according to the grace that is given
to vs, whether prophesy, let v-
prophesy according to the pros
portion of fayth. or ministry,
let vs wait on our ministring :
or he that teacheth, on teach
ing : or he that exhorteth,
on exhortation : he that giveth,
let him do it with simplicity :
he that ruleth, with diligence :
he that sheweth mercy, with
cheerfulness. Let love be with
out dissimulation : abhor that which
is evil, cleave to that which is
good. Be kindly affectioned one
to another, with brotherly love, in
honour preferring one another.
Not slothfull in business :
fervent in
spirit, serving the Lord : rejoycing
in hope, patient in Tribulation,
continuing instant in prayer, dis
tributing to the necessity of
saints : given to hospitality. Bless
them which persecute you, bless
and curse not. Reioyce with them
that do rejoyce, and weep with them
that weep, be of the same mind one
toward another. Minde not high
things, but condescend to men of low
estate. The Gospel. [S: Iohn. ¦*. "1.
And the third day there was a
marriage in Cana of Galilee, and
the mother of Iesus was there. And
both Iesus was called, and his dis
ciples to the marriage. And when
they wanted wine, the mother of Iesus
saith vnto him, They have no wine ;
Iesus saith vnto her ; woman, what
have I to do with thee? mine hour
is not yet come. His mother saith
vnto the servants, Whatsoever he
saith vnto you, do it. And there
were set there six Water-pots of
Stone, after the manner ofthe purifying
of the lewes, conteyning two or three
firkins apeece. Iesus sayth vnto
them, fill the water-pots with water ;
And they filled them vp to the brim.
And he saith vnto them ; Draw out
now, and bear vnto the governour
of the feast. And they bare it. When

260

THIRD SUNDAY AFTER EPIPHANY

Sources
triclinus aquam vinum factum : et non
sciebat vnde esset (ministri autem
sciebant qui hauserant aquam) vocat
sponsum architriclinus : et dicit ei.
Omnis homo primum bonum vinum
ponit : et cum inebriati fuerint, tunc
id quod deterius est. Tu autem
seruasti vinum bonum : vsque adhuc.
Hoc fecit initium signorum iesus in
chana galilee : et manifestauit gloriam
suam. Et crediderunt in eum discipuli
eius.

1549
the ruler of the feast had tasted the
water that was turned into wine, and
knewe not whence it was, (but the
ministers, which drewe the water,
knewe) he called
the bridegrome, and sayd vnto him :
Euerye man at the beginning doth set
forth good wyne, and when men
be dronke, then that whych is woorse,
but thou hastkepte the good wine vntill
now. This beginning of miracles did
Iesus in Cana of Galile, and shewed
hys glorye, and his dis
ciples beleued on him.

C Dominica. iij. post oct. epi.
Officium.
[Ps. xcvi (xcvii) 7c, 8 : 1]

Oratio.
Omnipotens sempiterne deus infirmi
tatem nostram propitius respice : atque
ad protegendum nos dexteram tue
maiestatis extende. Per dominum.
(Greg. 160)

Ad Romanos.

[xii.

Fn,atres. Nolite esse prudentes apud
vosmetipsos : nulli malum pro malo

C The .111. Soondaye.
[Domine quis habitabit psal. xv.
Lorde, who shal dwelle in thy
tabernacle ? who shal reste vpon thy
holye hill ?
Euen he that leadeth an vncorupte
lyfe, and dothe the thyng whiche is
ryght : and speaketh the truthe from
his hearte.
He that hath vsed no deceyt in his
tongue : nor done euyll to his neigh
bour, and hath not slaundered his
neighbours. He that setteth not by hym selfe,
but is lowelye in hys owne iyes : and
maketh muche of them that feare the
lorde. He that sweareth vnto his neigh
bour and disapointeth hym not :
though it were to his owne hinder-
aunce. He that hath not geuen hys money
vnto vsury : nor taken rewarde
agaynst the innocente.
Whoso dothe these thinges : shal
neuer fall.
Glory be to the father. &c. As it
was in the beginning. &c.
The Collect.
ALmightye and euerlasting God,
mercyfullyelookevponoureinfirmities,and in al our daungiers and neces
sities, stretche foorthe thy ryghte hande
to helpe and defende vs, through
Christ our Lorde.
The Epistle. [Rom. xii,
Be not wise in your owne opinions.
Recompece to no man euill for euill.

THIRD SUNDAY AFTER EPIPHANY

261

1552
the ruler of the feast had tasted the
water turned into wine, and
knewe not whence it was, (but the
ministers, which drew the water,
knew) he . called
the bridegrome, and said vnto hym :
euery man at the beginning dooeth set
foorth good wyne, and when men be
dronke, then that which is woorse :
but thouhastekeptethe good wine vntill
nowe. This beginning of miracles did
Iesus in Cana of Galile, and shewed
his glory, & his j dis
ciples beleued on him.

1661
the ruler of the feast had tasted of the
water that was made wine, and
knew not whence it was (but the
servants which drew the water
knew) the governour ofthe feast called
the bridegroom, and saith vnto him,
Every man at the beginning, doth set
forth good wine, and when men have
well drunk, then that which is worse :
but thou hast kept the good wine vntil
now. This beginning of Miracles did
Iesus in Cana of Galilee, and mani
fested forth his glory, and his dis
ciples believed on him.

The third Sundaie,

The third Sunday 3after the Epiphany.

« The Collecte.
ALmightie and euerlasting God,
mercifully loke vpon oure infirmities :
and in all oure daungiers and neces
sities, stretche furth thy ryghte hande
to helpe and defende vs, throughe
Chryste our Lorde.
C The Epistle. [Rom. xii
Be not wise in your own opinions.
Recompence to no man euil for euil.

The Collect
Almighty and everlasting God,
mercifully looke vpon our Infirmities,
and in all our dangers, and neces
sities stretch forth thy right hand
to help, and defend vs, through
Iesus Christ our Lord. 6Amen.
The Epistle. [Rom. 12. 416.
Be not wise in your own conceits.
Recompence to no man evil for evil.

262

THIRD SUNDAY AFTER EPIPHANY

Sources
reddentes. Prouidentes bona non
tantum coram deo : sed etiam coram
omnibus hominibus. Si fieri potest
quod ex vobis est : cum omnibus
hominibus pacem habentes. Non vos-
metipsos defendentes charissimi : sed
date locum ire. Scriptum est enim.
Michi vindictam : & ego retribuam,
dicit dominus. Sed si esurierit inimicus
tuus: ciba ilium. Si sitit : potum da
illi. Hoc enim faciens carbones ignis
congeres super caput eius. Noli vinci
a malo : sed vince in bono malum.
Secundum Matheum. [viii. a
In illo tempore Cum descendisset
iesus de moute : secute sunt eum turbe
multe. Et ecce leprosus veniens :
adorabat eum dicens. Domine, si vis :
potes me mundare. Et extendens
iesus manum tetigit eum dicens. Volo,
mundare. Et confestim mundata est
lepra eius. Et ait illi iesus. Vide
nemini dixeris : sed vade ostende te
sacerdoti, et offer munus quod precipit
moyses in testimonium illis. Cum
autem introisset capharnaum, accessit
ad eum centurio rogans eum : et
dicens. Domine, puer meus iacet in
domo paralyticus : et male torquetur
Et ait illi iesus. Ego veniam : et
curabo eum. Et respondens centurio :
ait. Domine non sum dignus vt intres
sub tectum meum : sed tantum die
verbo, et sanabitur puer meus. Nam
& ego homo sum sub potestate con-
stitutus : habens sub me milites. Et
dico huic vade et vadit : et alio veni
et venit : et seruo meo fac hoc et facit.
Audiens autem iesus, miratus est : et
sequentibus se dixit. Amen dico
vobis : non inueni tantam fidem in
israel. Dico autem vobis quod multi
ab oriente & occidente venient : et

1549
Prouide aforehande thinges honest,
not onely before God, but also in the
syghte of all men. If it be possible
(as much as is in you) liue peace-
ablye with all menne. Dearely be
loued, auenge not your selues, but
rather geue place vnto wrath. For it
is written : vengeaunce is mine, I
will re warde saith the lorde. Therfore,
if thine eneinie hunger, feede him : if
he thirst, geue him drynke. For in
so dooyng, thou shalte heape coales
of fyre on his heade. Be not ouer-
come of euill, but ouercome euill with
goodnes. The Gospell. Math. viii.
WHen he was come downe from the
mountayne, muche people folowed
hym. And beholde, there came a
Leper and wurshipped hym, saying:
Maister, if thou wilte, thou canst make
me cleane. And Iesus putte foorth
his hande and touched hym, saying :
I will, be thou cleane : and immedi-
atlye his Leprosye was cleansed.
And Iesus said vnto him : see thou
tel no manne, but goe and shew
thy selfe to the priest, & offre the gift
(that Moses comaunded to be offered)
for a witnesse vnto them.
And when Iesus was entred into
Capernaum, there came vnto hym a
Centurion, and besoughte hym, say
ing : Maister, my seruaunt lieth at home
sicke of the paulsey, and is greuously
payned. And Iesus sayde : when I
come vnto him, I wil heale him. The
Centurion aunswered, and said : Sir
I am not woorthye that thou shouldeste
come vnder my roofe : but speake the
word onely, & my seruaunt shalbe
healed. For I also my selfe am a ma
subiect to the autoritie of another,
and haue souldiers vnder me : and I
say to this manne, goe, and he goeth:
and to another manne, come, and he
cummeth : and to my seruaunt, doe
this, and he doeth it. When Iesus
heard these woordes, he merueiled,and
sayde to them that folowed hym :
verely I saye vnto you, I haue not
founde so great fayth in Israeli.
I say vnto you, that many shall
come from the Easte, and West, and
shall reste with Abraham, and
Isaac, and Iacob, in the kingdome of

THIRD SUNDAY AFTER EPIPHANY

263

1552
Prouide aforehande thynges honeste,
not only before god, but also in the
sight of all men. If it be possible,
(as muche as is in you) lyue peace
ably e wyth all me. Dearely be
loued, auenge not youre selfes, but
rather geue place vnto wrath. For it
is wrytten : vengeaunce is mine, I
wil rewarde saith the Lord. Therfore,
yf thine enemy hunger, feede him : yf
he thirst, geue hym drinke. For in
so doing, thou shalt heape coles
of fyre on hys head. Be not ouer-
come of euil, but ouercome euill with
goodnes. C The Gospell. [ Mat. viii
WHen he was come down from the
moutayne, much people folowed
hym. And beholde, there came a
Leper and wurshipped hym, sayinge :
Maister, yf thou wylte,thou canst make
me cleane. And Iesus put furth
his hand and touched hym, saying :
I wyl, be thou cleane : and immedi-
atly his Leprosye was clensed.
And Iesus sayd vnto hym :
tel no man, but goe and shewe
thy selfe to the priest, and offer the gyft
(that Mosescommaunded to be offered)
for a witnesse vnto them.-
-And when Iesus was entred into
Capernaum, there came vnto hym a
Centuryon, and besoughte hym, say
ing: Maister,myseruaunteliethathome
sicke ofthe paulseye, and is greuouslye
pained. And Iesus sayed : when I
come vnto him, I wyll heale hym . The
Centuryon aunswered, and sayed : Sir,
I am not woorthye that thou shouldeste
come vnder my roofe : but speake the
word only, and my seruaunte shal be
healed. For I also am a man
subiecte to the aucthoritie of an other,
and haue souldiers vnder me : and I
say to this man, goe, and he goeth :
and to another man, come, and he
commeth : and to my seruaunt, do
this, and he doeth it. When Iesus
heard these wordes, he merueiled, and
sayd to them that folowed him :
verely I say vnto you, I haue not
found so great fayth in Israel.
I say vnto you, that many shall
come fro the East, and West, and
shal rest with Abraham,
Isaac, and Iacob, in the kingdom of

1661
Provide things honest in the
sight of all men. If it be possible,
as much as lyeth in you, live peace
ably with all men. Dearly be
loved, avenge not your selves, but
rather give place vnto wrath : for it
is written, Vengeance is mine, I
will repay, sayth the Lord. Therefore
if thine enemy hunger, feed him : if
he thirst, give him drinke : for in
so doing thou shalt heap coals
of fire on his head. Be not over
come of evil, but overcome evil with
good. The Gospel. [S: Mat. 8. 41.
When he was come down from the
mountain, great multitudes followed
him. And behold, there came a
leper and worshipped him, saying,
Lord, if thou wilt, thou canst make
me clean. And Iesus put forth
his hand and touched him saying,
1 will, be thou clean. And immedi-
atly his leprosy was cleansed.
And Iesus sayth vnto him, see thou
tell no man, but go thy way, shew
thy selfe to the Priest, and offer the gift
that Moses commanded
for a testimony vnto them.-
-And when Iesus was entred into
Capernaum, there came vnto him a
Centurion, beseeching him, and saye
ing, Lord, my servant lyeth at home
sick of the Palsy, griev-ously
tormented. And Iesus sayth vnto him, I
will come and heal him. The
Centurion answered and sayd, Lord,
I am not worthy that thou shouldst
come vnder my roof: but speak the
word only, and my servant shall be
healed, for I am a man
vnder authority,
having souldiers vnder me ; and I
say vnto this man, Go, and he goeth ;
and to another, Come, and he
cometh : and to my servant, do
this, and he doth it. When Jesus
heard it, he marvelled, and
said to them that followed,
Verely, I say vnto you, I have not
found so great faith, no not in Jsrael.
And I say vnto you that many shall
come from the East and West, and
shall sit down with Abraham, and
Isaac, and Iacob in the Kingdom of

264

FOURTH SUNDAY AFTER EPIPHANY

Sources
recumbent cum abraham et isaac et
iacob, in regno celorum. Filii autem
regni : eij cientur in tenebras exteriores.
Ibi erit fletus : et stridor dentium. Et
dixit iesus centurioni. Vade : et sicut
credidisti, fiat tibi. Et sanatus est
puer : in ilia hora.
C Dominica, iiij.
[Ps. xcvi (xcvii) 7c, 8 : 1]

Oratio.
Deus qui nos in tantis periculis
constitutos pro humana scis fragilitate

1549
heauen : but the children of the kyng-
dome shall be caste out into vtterdarke-
nes, there shalbe weping and
gnashing of teeth. And Iesus saide
vnto the Centurion : Goe thy way, and
as thou beleueste so bee it vn
to thee : and his seruaunte was healed
in the selfe same houre.
C The .iiij. Sonday.
[Quare fremuerunt gentes. psal. ii.
WHy doe the Heathen so furiously
rage together? and why doe the
people imagin a vayne thyng ?
The kynges of the earth stand vp,
and the rulers take counsel together :
against the Lorde and agaynst his
anoynted. Let vs breake theyr bondes a sunder :
and caste awaie theyr coardes from vs.
He that dwelleth in heauen, shal
laugh them to skorne : the Lorde
shall haue them in derision.
Then shal he speake vnto them in
his wrath : and vexe them in his sore
displeasure. Yet haue I set my king : vpon my
holy hill of Sion.
I will preach the lawe, wherof the
Lorde hath sayd vnto me : thou art
my sonne, this daye haue I begotten
thee. Desire of me, and I shal geue thee
the heathen for thine inheritaunce :
and the vttermoste partes of the earth
for thy possession.
Thou shalt bruise them with a rod
of yron : and breake them in pieces
lyke a potters vessell.
Be wise nowe therfore, o ye kinges :
be learned ye that are iudges of the
yearth. Serue the Lorde in feare : and
reioyce (vnto hym) with reuerence.
Kisse the sonne lest he be angrie,
and so ye perishe from the righte way :
if hys wrathe be kiendled (yea but a
lytle) blessed are all they that put
theyr trust in him.
Glorye be to the father, and to the
sonne, and to the.&c.
As it was in the beginning, is nowe
and euer shalbe.&c. The Collect.
God, whiche knoweste vs to be set
in the middeste of so many and great

FOURTH SUNDAY AFTER EPIPHANY

265

1552
heauen : but the children of the king
dom shalbe cast out into vtter darke
nes, there shalbe weping and
gnashyng of teeth. And Iesus sayed
vnto the Centurion : Goe thy way, and
as thou beleuest, so be it vn
to thee : & his seruaunt was healed
in the selfe same houre.

1661
heaven. But the children of the king
dom shall be cast out into outer dark
ness : there shall be weeping, and
gnashing of teeth. And Iesus said
vnto the Centurion, Go thy way, and
as thou hast believed, so be it don vn
to thee. And his servant was healed
in the self same houre.

C The fourth Sundaye,

The fourth Sunday 3 after the Epiphany.

« The Collect.
God which knowest vs to be set
in the middeste of so many and great

The Collect.
0 God, who8 knowest vs to be set
in the midst of so many and great

266

FOURTH SUNDAY AFTER EPIPHANY

Sources
non posse subsistere, da nobis salutem
mentis et corporis : vt ea que pro
peccatis nostris patimur, te adiuuante
vincamus. Per. (Greg. 33)
Ad roman.

[Rom. xiii. 8-10]

[xiij. o

Secundum matheum. [viij. c
In illo tempore. Ascendente iesu
in nauiculam, secuti sunt eum dis-
cipuli eius. Et esse motus magnus
factus est in mari : ita vt nauicula
operiretur fluctibus. Erat autem illis
ventus contrarius : ipse vero dormiebat.
Et accesserunt ad eum discipuli eius :
et suscitauerunt eum dicentes. Domine,
salua nos : perimus. Et dixit eis.
Quid timidi estis : modice fide ? Tunc
surgens, imperauit ventis et mari : et
facta est tranquillitas magna. Porro
homines mirati sunt : dicentes. Qualis
est hie ? Quia venti & mare : obediunt
ei.

1549
daungers, that for mans frailnesse
we cannot alwayes stande
vprightly : Graunt to vs the health of
body and soule, that all those thynges
whiche we suffer for synne, by thy
helpe we maye well passe and ouer-
come: through Christ our Lorde.
The Epistle. [Rom. xiii.
LEt euery soule submit hymselfe
vnto the auctoritie of the hygher
powers : for there is no power but
of God. The powers that bee, are
ordayned of God : whosoeuer therfore
resisteth power, resisteth the ordi-
naunce of God : But they thatresyste,
shall receyue to themselues damna
tion. For rulers are not feareful to
the that do good, but to them that
do euill. Wilt thou be without feare
of the power ? do wel then, & so
shalt thou bee praysed of thesame :
for he is the minister of God,
for thy wealth. But & yf thou doe that
whicheiseuyll,thenfeare,forhebearethnotthesweordefor naught : forhe is the
minister of God to take vengeaunce
on him that doth euill. Wher-
fore, ye must nedes obey, not only
forfeareof vengeaunce, butalsobecause
of conscience : and euen for this
cause paye ye tribute : For they are
Gods ministers seruing for thesame
purpose. Geue to euery man therefore
his duetie : tribute, to whome tribute be
longeth : custome, to whom custome
is due : feare, to whom feare be
longeth : honour, to whom honour
pertayneth. The Gospell. [ Math. viii.
ANd when he entred into a ship,
his disciples folowed him. And behold,
there arose a great tempest in the sea,
insomuche that the shyp was couered
with waues, but he was aslepe.
And his disciples came to him, &
awoke hym, saying : Maister saue vs,
we perishe. And he sayth vnto them :
why are ye feareful, O ye of litle
faith? Then he arose, & rebuked
the windes and the sea, and there
folowed a great calme. But the men
meruayled, saying : what maner of man
is thys, that both wyndes and sea
obey him ? And when he was come

FOURTH SUNDAY AFTER EPIPHANY

267

1552
daungers, that for mans frailnesse
we cannot alwaies stande
vprightly : Graunt to vs the health of
body and soule, that al those thynges
which we suffer for sinne, by thy
helpe we may wel passe and ouer-
come : through Chryste our Lorde.
C The Epistle. [Ro. xiii.
LEt euery soule submit hymselfe
vnto the auctoritie of the higher
powers : for there is no power but
of God. The powers that be, are
ordained of god : whosoeuer therfore
resisteth power, resisteth the ordi-
naunce of God : But they that resiste,
shall receyue to themselues damna
tion. For rulers are not fearefull to
them that doe good, but to them that
do euill. Wilt thou be without feare
of the power ? doe well then, and so
shalt thou be praysed of the same :
for he is the minister off god,
for thy wealth. But and yf thou doe that
whicheis euill, then feare,forhebeareth
notthesweordefornoughte : forheisthe
minister of god to take vengeaunce
on them that doe euill. Where
fore ye muste nedes obey, not only
forfeareofvengeaunce,butalsobecauseof conscyence, and euen for this
cause paye ye tribute : For they are
gods ministers seruying for that
purpose. Geue to euery man therefore
his duetie : tribute, to whom tribute be
longeth : custome, to whom custome
is due : feare, to whom feare be
longeth : honoure, to whom honour
pertayneth. IT The Gospell. [ Matt. viii.
ANd whe he entred into a ship,
his disciples folowed him. And behold,
there arose a greate tempest in the sea,
insomuche as the shyp was couered
with waues, but he was aslepe.
And his disciples came to him, and
awoke him, sayinge : Maister saue vs,
we peryshe. And he said vnto them :
Why are ye feareful, O ye of litle
faith? Then he arose, and rebuked
the windes and the sea, and there
folowed a great calme. But the men
meruailed,sayinge: what manerof man
is this, that bothe wyndes and sea
obeye hym ? And when he was come

1661
dangers, that by reason of the frailty
of our nature, we cannot alwayes stand
vpright : grant to vs such strength
and protection, as may support vs
in all dangers, and carry vs through
all temptations, through 8Iesus Christ our Lord.
6 Amen.
The Epistle. [Rom. 13. 41.
Let every soul be subject
vnto the higher
powers, for there is no power but
of God : the powers that be, are
ordeined of God. Whosoever therefore
resisteth the power, resisteth the ordi
nance of God : and they that resist,
shall receive to themselves damna
tion. For rulers are not a terrour
to good works, but to the evil :
wilt thou then not be afraid of the
power? do that which is good, and
thou shalt have praise of the same.
For he is the minister of God to thee
for good : but if thou do that
which is evil, be afraid ; for he beareth
not the sword in vain. For he is the
minister of God, a revenger to execute
wrath vpon him that doth euil. Where
fore ye must needs be subject, not only
for wrath, but also for conscience
sake. For, for this cause pay you
tribute also : for they are Gods minis
ters, attending continually vpon this
very thing. Render therefore to all
their dues : tribute to whom Tribute
is due, custome to whom custome,
fear to whom fear,
honour to whom honour.

The Gospel. [St: Mat. 8. -»23.
And when he was entred into a ship,
his disciples followed him. And behold
there arose a great tempest in the sea,
insomuch that the ship was covered
with the waves : but he was asleep.
And his disciples came to him and
awoke him saying, Lord save vs,
we perish. And he sayeth vnto them,
why are ye fearfull, O ye of little
faith? Then he arose, and rebuked
the Windes, and the sea, and there
was a great calm. But the men
marvelled saying, what manner of man
is this, that even the windes,and the sea
obey him? And when he was come

268 FIFTH SUNDAY AFTER EPIPHANY
Sources 1549
to the other syde into the countrey of
the Gergesites, . there met him .ii.
possessed of deuilles, whiche came
out of the graues, and were out of
measure fierce, so that no man might
goe by that way. And beholde, they
cryed out, saying : O Iesu, thou
sonne of God, what haue we to dooe
with thee ? Art thou come hyther to
torment vs before the tyme? And
there was a good way of from them,
a heerd of many Swyne feeding. So
the deuils besoughte hym, saying : If
thou caste vs oute, suffre vs to goe
into the heerd of Swyne. And
he sayd vnto them : goe your wayes.
Then wente they oute and departed
into the heerde of Swine. And beholde,
the whole heerd of Swine was caryed
hedlong into the sea, & peryshed in
the waters. Then they that kept them
fled, and went theyr wayes into the
citie, and tolde euery thing, & what
had happened vnto the possessed of
the deuils. And behold, the whole
citie came out to mete Iesus : and
when they sawe hym, they besought
hym that he would depart out of theyr
coastes.
« Dominica, v. post oct. epi. <r The v. Sonday.
Ad missam officium. [Exaudiat te dominus. psal. xx.
[Ps. xcvi (xcvii) 7c, 8: 1] THe Lord heare thee in the daye
of trouble : the name of the God of
Iacob defende thee.
Sende thee helpe from the Sanct
uary : and strength thee out of Sion.
Remembre all thy offerynges : and
accepte thy brente sacrifice.
Graunte thee thy heartes desyre :
and fulfyll all thy mynde.
We will reioyce in thy saluacion,
and tryumphe in the name of the
Lorde oure God : the Lorde perfourme
all thy peticions.
Nowe knowe I that the Lorde
helpeth hys annoynted, and wyll heare
him from hys holy heauen : euen with
the wholesome strength of hys ryght
hande. Some put their trust in Chariotes,
and some in horsses : but we wyll
remembre the name of the Lorde
our God.
They are brought doune and fallen :
but we are rysen and stande vp-
ryght.

FIFTH SUNDAY AFTER EPIPHANY

269

1552
to the other syde, into the countrey of
the Gergesites, there met him .ii.
possessed of deuilles, which came
out of the graues, and wer out of
measure fierce, so that no ma myght
goe by that waye. And beholde, they
cryed oute, saying : O Iesu, thou
sonne of god, what haue we to doe
with thee ? Art thou come hither to
tormente vs beefore the tyme ? And
there was a good waye of from them,
a heerd of Swyne feeding. So
the deuils besought him, saying : If
thou cast vs out, suffre vs to goe
into the heerd of Swyne. And
he sayed vnto them : goe youre wayes.
Then wente they oute and departed
into the heerd of Swyne. And beholde,
the whole heerd of Swine was caryed
hedlong into the sea, and perished in
the waters. Then they that kept them
fled, and went their wayes into the
citie, and tolde euery thing, and what
had happened vnto the possessed of
the deuils. And beholde, the whole
citie came out to mete Iesus : and
when they saw him, thei besought
him that he would depart out of their
coastes. C The fifth Sundaye.

1661
to the other side, into the Country of
the Gergesens, there met him two
possessed with devils, coming
out of the tombes, exceeding
fierce, so that no man might
pass by that way. and behold, they
cried out saying, What have we
to do with thee, Iesus, thou son
of God? art thou come hither to
torment vs before the time ? And
there was a good way of from them
an heard of many swine, feeding. So
the devils besought him saying, Jf
thou cast vs out, suffer vs to go
away into the heard of swine. And
he sayd vnto them, Go ; And when they
were come out, they went into the herd
of swine; and behold — the whole
herd of swine ran violently downe a
steep place into the sea, and perished in
the Waters ; And they that kept them
fled, and went their wayes into the
City, and told every thing, and what
was befaln to the possessed of
devils. And behold, the whole
City came out to meet Iesus : And
when they saw him, they besought
him, that he would depart out of their
Coasts. The fifth Sunday Rafter the Epiphany

270

FIFTH SUNDAY AFTER EPIPHANY

Sources

Oratio.
FAmiliam tuam quesumus domine
continua pietate custodi : vt que in
sola spe gratie celestis innititur : tua
semper protectione muniatur. per.
(Greg. 39) Ad colossen. [iij. e
Fnatres. Induite vos sicut electi
dei sancti et dilecti viscera miseri-
cordie : mansuetudinem, benignitatem,
humilitatem, modestiam, patientiam.
Supportantes inuicem : et donantes
vobismetipsis, si quis aduersus aliquem
habet querelam. Sicut & dominus
donauit vobis : ita et vos. Super hec
omnia autem charitatem habentes :
quod est vinculum perfectionis. Et
pax xpi exultet in cordibus vestris, in
qua et vos vocati estis in vno corpore :
et grati estote. Verbum xpi habitet in
vobis abundanter in omni sapientia :
docentes et commonentes vosmetipsos
psalmis hymnis et canticis spiritalibus,
in gratia cantantes et psallentes in
cordibus vestris deo. Omne quodcum-
que facitis in verbo aut in opere : omnia
in nomine domini nostri iesu xpi facite,
gratias agentes deo et patri. Per
iesum xpm : dominum nostrum.
Secundum matheum. xiij. d
In illo tempore Dixit iesus dis-
cipulis suis parabolam hanc. Simile
factum est regnum celorum homini qui
seminauit bonum semen in agro suo.
Cum autem dormirent homines, venit
inimicus eius & superseminauit zizania
in medio tritici : et abijt. Cum autem
creuisset herba & fructum fecisset :
tunc apparuerunt et zizania. Acced-
entes autem serui patrisfamilias : dix
erunt ei. Domine, nonne bonum se
men seminasti in agro tuo? Vnde
ergo habet zizania? Et ait illis.
Inimicus homo hoc fecit. Serui autem
dixerunt ei. Vis imus et colligimus

1549
Saue Lorde, and heare vs, O kyng of
heauen : when we call vpon thee.
Glory be to the father, and to the
sonne.&c. As it was in the begynnyng.&c.
The Collect.
Lorde, we beseche thee to kepe thy
Churche & housholde continually in
thy true religion : that they whiche
doe leane only vpon hope of thy
heauenly grace, may euermore be de
fended by thy mightie power: Through
Christe our Lorde.
The Epistle. [Colos. iii.
Put vpon you as the electe of God,
tendre mercye, kyndnes, humblenes
of minde, mekenes, long sufferyng,
forbearyng one an other, and for-
geuyng one an other, if any man haue
a quarell against another : as Christ
forgaue you, euen so do ye. Aboue
all these thinges put on loue, which
is the bonde of perfectnes. And the
peace of God rule in your heartes : to
the whiche peace ye are called in one
bodye : And see that ye bee thanke-
full. Let the woorde of Christe dwell
in you plenteouslye, with all wysedome.
Teache and exhorte youre owne selues
in Psalmes and Himnes and spirituall
songes, syngyng with grace in your
heartes to the Lord. And what-
soeuer ye doe in woorde or dede,
doe all in the name of the Lord
Iesu, geuyng thankes to God the
father by hym. The Gospell. [ Math. xiii.
THe kyngdome of heauen is lyke
vnto a manne whiche sowed good
seede in his fielde : but while menne
slepte, his enemye came, and sowed
tares among the wheate, and wente
his waye. But when the blade was
sprong vp, and had brought furthe
fruite, then appeared the tares also.
So the seruauntes of the houshoulder
came, and sayd vnto him : Sir, dydst
not thou sowe good seede in thy
fielde? from whence then hathe it
tares ? he sayde vnto theim : the
enuyous manne hath done this. The
seruauntes sayd vnto him : wilt thou
then that we goe and wede them vp?

FIFTH SUNDAY AFTER EPIPHANY
1552 1661

271

1 The Collecte.
Lord, we beseche thee to kepe thy
Church, and houshold continually in
thy true religio : that they which
doe leane only vpon hope of thy
heauenly grace, may euermore be de
fended by thy mighty power : Through
Christe our Lorde.
The Epistle. [Colo. iii.
Put vpon you as the elect of god,
tendre mercye, kindnesse, humblenes
of minde, mekenesse, long sufferyng,
forbearing one another, & for-
geuing one an other yf any man haue
a quarel agalst an other : as Christ
forgaue you, eue so doe ye. Aboue
al these thinges, put on loue, which
is the bond of perfectnes. And the
peace of god rule youre heartes, to
the which peace ye are called in one
body : And see that ye be thanke-
ful. Let the worde of Christ dwell
in you plenteously with all wisedome :
Teache and exhort your own selfes
in Psalmes & Himnes & spiritual
songes, singing with grace in your
heartes to the lord. And what-
soeuer ye doe in word or dede,
doe al in the name of the Icrd
Iesu, geuing thankes to God the
father by hym. H The Gospell. [ Mat. xiii.
THe kyngdome of heauen is lyke
vnto a man whiche sowed good
seede in hys fielde : but while men
slept, his enemy came, and sowed
tares amog the wheate, and went
his way. But whe the blade was
sprong vp, and had broughte furth
fruite, then appeared the tares also :
So the seruauntes of the houshoulder
came, and sayd vnto him : Sir, didste
not thou sowe good seede in thy
fielde? from whence then hath it
tares ? He sayd vnto them : the
enuious man hath done this. The
seruauntes sayd vnto him : wilt thou
then that we goe and wede them vp ?

The Collect.
0 Lord We beseech thee to keep thy
Church and houshold continually in
thy true religion, that they who
do lean only vpon the hope of thy
heavenly grace, may evermore be de
fended by thy mighty power, through
3Iesus Christ our Lord. 6Amen.
The Epistle. [Col. 3. 412.
Put on therefore (as the elect of God,
holy, and beloved,) bowels of mercies,
kindenes, humblenes of minde, meek
ness, longsuffering : Forbearing one
another, and forgiving one another ; if
any man have a quarrel against any ;
even as Christ forgave you, so also
do ye. And above all these things, put
on charity, which is the Bond of per-
fectness. And let the peace of God
rule in your hearts, to ye which also
ye are called in one body : And be ye
thankfull. Let the word of Christ
dwell in you richly in all wisedome,
teaching, and admonishing one another
in Psalms, and hymns, and spiritual
Songs, singing with grace in your
hearts to the Lord. And what
soever ye do in word or deed,
do all in the name of the Lord
Iesus, giving thanks to God, and the
father by him. The Gospel. [St: Mat. 13. 424.
The kingdom of heaven is likened
vnto a man which sowed good
seed in his field ; but while men
slept, his enemy came and sowed
tares among the wheat, and went
his way. But when the blade was
sprung vp, and brought forth
fruit, then appeared the tares also.
So the servants of the housholder
came and sayd vnto him, Sir, didst
not thou sow good Seed in thy
field ? from whence then hath it
tares ? He sayeth vnto them, An
enemy hath don this : The
servants said vnto him ; wilt thou
then that we go, and gather them vp ?

272

SIXTH SUNDAY AFTER EPIPHANY

Sources
ea? Et ait. Non. Ne forte colli-
gentes zizania : eradicetis simul cum
eis & triticum. Sinite vtraque crescere
vsque ad messem : et in tempore mes-
sis dicam messoribus. Colligite pri-
mum zizania : et alligate ea in fasciculos
ad comburendum. Triticum autem
congregate : in horreum meum.
[Cosin Particulars to be considered 36 :
'After the fifth Sunday then it is
appointed, that if there be a sixth, the
same Collect, Epistle, 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, Epistle, and
Gospel proper to itself, than to suffer
this defect to stand still without need.']
1 Jo. iii. 8, 1, 3, 2 : Tit. iii. 7 :
S. Mat. xxiv. 30.

1549
But he sayde, naye, leste whyle ye
gather vp the tares, ye plucke vp also
the wheate with them : lette both
growe together vntill the haruest :
and in tyme of harueste, I will say
to the reapers : gather ye
firste the tares, and bynde them to
gether in sheaues to be brente : but
gather the wheate into my barne.
The . vi. sonday (if ther bee so many) shall
have the same Psalme, Collect, Epistle,
and Gospell, that was vpon the .v.

SIXTH SUNDAY AFTER EPIPHANY

273

1552
But he sayd, naye : lest whyle ye
gather vp the tares, ye plucke vp also
the wheate with them : let both
growe together vntill the harueste :
and in the time of haruest, I wil say
to the reapers : gather ye
first the tares, and bind them to
gether in sheaues to be brente : but
gather the wheate into my barne.
The .vi. Sunday (if there be so many) shal
haue the same Collect, Epistle,
and Gospel , that was vpon the fy f th Sundaye.

1661
But he sayd nay ; least while ye
gather vp the tares, ye root vp also
the wheat with them. Let both
grow together vntil the Harvest,
and in the time of Harvest, I will say
to the reapers, Gather ye together
first the tares, and bind them
in bundles to burne them, but
gather the wheat into my barn.
The sixth Sunday after the Epiphany.
The Collect.
O God whose blessed son was
manifested that he might destroy
the works of the devil, and make
vs the sons of God, and heirs of
eternall life: grant vs, we beseech
thee, that having this hope, we may
purine our selves, even as he is
pure : that when he shall appeare
againe with power, and great glory,
we may be made like vnto him in
his eternall and glorious kingdome,
where with thee, 0 Father, and
thee, 0 Holy Ghost, he liveth and
reigneth ever one God, world with
out end. Amen. The Epistle. [1. St: lob. 3. 1.
Behold, what manner of love the
Father hath bestowed vpon vs, that
we should be called the Sons of
God : Therefore the world knoweth
vs not, because it knew him not.
Beloved, now are we the sons of
God, and it doth not yet appeare
what we shall be: but we know
that when he shall appear we shall
be like him, for we shall see him as
he is : And every man that hath
this hope in him purifieth himselfe
even as he is pure. Whosoever
coffiitteth sin-transgresseth also the
law : for sin is the transgression of
the law. And ye know that he
was manifested to take away our
sins ; and in him is no Sin. Whoso
ever abideth in him shineth not.
whosoever sinneth hath not seen
him, neither known him. Little
children, let no man deceive you:
he that doth righteousness is right
eous, even as he is righteous. He
that comitteth sin is of the devil :
for the devil sinneth from the be
ginning: for this purpose the son

274 SEPTUAGESIMA
Sources r549

C Dominica in.lxx. C The Sondav called Septuagesima.
Officium, [Dominus regit, psal. xxiii.
[Ps. xvii (xviii), 3a, 4a, 5a, 6a : la] THe Lorde is my shepehearde :
therfore can I lacke nothing.
He shall feede me in a greene
pasture : and leade me furth besyde
the waters of coumforte.
He shall conuerte my soule : and
bryng me furthe in the pathes of
righteousnes, for his names sake.
Yea, though I walke through the
valley of the shadowe of death : I will
feare no euil, for thou art with me,
thy rod and thy staffe coumforte me.
Thou shalt prepare a table before

SEPTUAGESIMA 275
1552 1661
of God was manifested, that he
might destroy the works of the
devil. The Gospell. [St: Mat. 24. 23.
Then if any man shall say vnto
you, Lo here is Christ or there :
believe it not. for there shall arise
false Christs, and false Prophets,
and shall shew great signes and
wonders : insomuch that (if it were
possible) they shall deceive the very
elect. Behold, I have told you
before, wherefore if they shall say
vnto you; Behold he is in the
Desert, go not forth : behold, he is
in the secret chambers, believe it
not : For as the lightning cometh out
of the East, and shineth even vnto
the West : so shall also the coming
of the son of man be. For whereso
ever the Carcas is, there will the
Eagles be gathered together. Im
mediately after the tribulation of
those dayes, shall the sun he
darkned, and the moon shall not
give her light, and the Stars shall
fall from heaven, and the powers of
the heaven shall be shaken. And
then shall appear the signe of the
son of man in heaven : And then
shall all the tribes of the earth
mourn, and they shall see the son
of man coming in the Clouds of
heaven, with power and great glory.
And he shall send his Angels with
a great sound of a Trumpet, and
they shall gather together his elect
from the foure windes, from one
end of heaven to the other.
C The Sundaye called Septuagesima. The Sunday called Septuagesima,
OR 8THE THIRD St/NDAY BEFORE LENT.

276

SEPTUAGESIMA

Sources

Oratio.
Pneces populi tui quesumus domine
clementer exaudi : vt qui iuste pro
peccatis nostris afHigimur : pro tui
nomiuis gloria misericorditer libere-
mur. Per dominum. (Greg. 137)

1549
me against them that trouble me :
thou haste annoynted my head with
oyle, and my cuppe shalbe full.
Butthy louyng kyndenes and mercye
shall folowe me all the dayes of my
lyfe : and I will dwell in the house of
the Lorde for euer.
Glory be to the father, and to the
sonne : and to the holy gost.
As it was in the begynnyng, is nowe,
and euer shalbe : worlde without
ende. Amen. The Collect.
O Lord we beseche thee fauourably
to heare the prayers of thy people, that
we whiche are iustlye punyshed for
our offences : may be mercyfully
deliuered by thy goodnes, for the
glory of thy name : through Iesu
Christ our sauiour, who liueth and
reigneth.&c.

Epistola. Ad corinthios. _ [j. ix. D
Fitatres. Nescitis quod hi qui in stadio
currunt,omnesquidemcurrunt:sedvnus accipit brauium ? Sic currite vt. com-
prehendatis. Omnis enim qui in agone
contendit : ab omnibus se abstinet.
Et illi quidem vt corruptibilem coronam
accipiant : nos autem incorruptam.
Ego igitur sic curro : non quasi in
incertum. Sic pugno : non quasi
aerem verberans. Sed castigo corpus
meum et in servitutem redigo : ne
forte cum alijs predicauerim : ipse
reprobus efficiar. Nolo enim vos [x. a
ignorare fratres quoniam patres nostri
omnes sub nube fuerunt : et omnes
mare transierunt : et omnes in moyse
baptizati sunt in nube et in mari. Et
omnes eandem escam spiritualem man-
ducauerunt : et omnes eundem potum
spiritalem biberunt. Bibebant autem
de spiritali : consequente eos petra.
Petra autem erat xps.
Secundum matheum. [xx. A
In illo tempore. Dixit iesus dis-
cipulis suis parabolam hanc. Simile est
regnum celorum homini patrifamilias :
qui exijt primo mane conducere ope-
rarios in vineam suam. Conuentione
autem facta cum operarijs ex denario

The Epistle. [i. Cor. ix.
PErceyueyenot,howethattheywhiche
runne in a course, runne all, but one
receyueth the rewarde ? So runne that
ye may obtayne : Euerye man that
proueth masteryes, abstayneth
from all thinges. And they doe it to
obtaine a crowne that shal perishe, but
we to obtaine an euerlasting crowne. I
therfore so runne, not as at an vncer-
tayne thyng. So fight I, not as one
that beateth the ayre : but I tame
my body, and bryng it into
subieccion, leaste by any meanes
it come to passe, that when I haue
preached to other , I my selfe should
be a castawaye.

The Gospell. Math. xx.
THe kingdome of heauen is lyke
vnto a manne that is an housholder,
which went out early in the morning
to hyre labourers into his vineyard.
And whe the agremente was made wyth
the labourers for a peny a daye, he
sent them into his vineyarde. And

SEPTUAGESIMA

277

1552

1661

IT The Collecte.
0 Lorde, we beseche thee fauourably
to heare the prayers of thy people, that
we which are iustlye punished for
our offences, may be mercyfully
delyuered by thy goodnes, for the
glorye of thy name : through Iesu
Christe our sauiour, who lyueth and
reigneth world without
ende. IT The Epistle. [i. Cor. ix.
PErceiueye not,howthat they whiche
runne in a course, runne al, but one
receiueth the reward? So runne that
ye may obtaine : Euery ma that
proueth masteries, abstaineth
from al thinges. And they doe it to
obteyne a crowne that shal peryshe,but
we to obtaine an euerlasting crown. I
therfore so runne, not as at an vncer-
tayne thyng. So fyghte I, not as one
that beateth the ayre : but I tame
my body, and bryng it into
subieccion, lest by any meanes
it come to passe, that when I haue
preached to other , I my selfe should
be a cast away.

The Collect.
O Lord, we beseech thee favourably
to hear the prayers of thy people, that
we who are iustly punished for
our offences, may be mercifully
delivered by thy goodness, for the
glory of thy name, through Iesuslb
Christ our Saviour, who liveth and
reigneth 8with thee, and the Holy
Ghost, ever one God, world without
End. 3Amen. The Epistle. [1. Cor. 9. 424
Know ye not that they which
run in a race, run all, but one
receiveth the prize? So run that
ye may obtein ; And every man that
striveth for the mastery, is temperate
in all things : Now they do it to
obtein a corruptible Crown, but
we an incorruptible. I
therefore so run not as vncer-
teinly ; so fight I, not as one
that beateth the Air ; but I keep
vnder my body, and bring it into
subjection, least that by any means
, when I have
preached to others, I my selfe should
be a cast-away.

<I The Gospell. | Mat. xx
THe kyngdome of heauen is lyke
vnto a man that is an housholder,
which went out early in the mornyng
to hyre labourers into his vineyarde.
And when the agrement was made with
the labourers for a peny a day, he
sente them into hys vineyarde. And

The Gospel. [S»: Mat. 20. 41
The Kingdome of heaven is like
vnto a man that is an houshoulder,
which went out early in the morning
to hire labourers into his Vineyard.
And when he had agreed with
the Labourers for a penny a day he
sent them into his Vineyard, And

278

SEXAGESIMA

Sources
diurno : misit eos in vineam suam.
Et egressus circa horam tertiam : vidit
alios stantes in foro ociosos, et dixit
illis. Ite et vos in vineam meam : et
quod iustum fuerit dabo vobis. Illi
autem abierunt. Iterum autem exijt
circa sextam et nonam horam : et fecit
similiter. Circa vndecimam vero exijt
et inuenit alios stantes : et dicit illis.
Quid hie statis tota die ociosi ? Dicunt
ei. Quia nemo nos conduxit. Dicit
illis. Ite et vos in vineam meam.
Cum sero autem factum esset : dicit
dominus vinee procuratori suo. Voca
operarios et redde illis mercedem : in-
cipiens a nouissimis vsque ad primos.
Cum venissent ergo qui circa vnde
cimam horam venerant : acceperunt
singulos denarios. Venientes autem
et primi : arbitrati sunt quod plus
essent accepturi. Acceperunt autem
et ipsi : singulos denarios. Et accipi-
entes murmurabant aduersus patrem-
familias : dicentes. Hi nouissimi
vna hora fecerunt : & pares illos nobis
fecisti qui portauimus pondus diei et
estus. At ille respondens : vni eorum
dixit. Amice : non facio tibi iniuriam.
Nonne ex denario conuenisti mecum ?
Tolle quod tuum est : et vade. Volo
autem et huic nouissimo dare : sicut et
tibi. Aut non licet michi quod volo
facere? An ocnlus tuus nequam est,
quia ego bonus sum ? Sic erunt no
uissimi primi : et primi nouissimi.
Multi enim sunt vocati : pauci vero
elect? H Dominica in Sexagesima.
Officium.
[Ps. xliii (xliv) 23-2C : la]

1549
he wente out about the thirde houre,
and sawe other standyng idle in the
markette place, and sayed vnto them :
Goe ye also into the vineyarde, and
whatsoeuer is ryghte, I wyll geue you.
And they went theyr waye. Agayne
he went out about the vi. & .ix.
houre, anddydlykewyse. Andaboutthe.
xi. houre he went out, and founde
other standyng idle, and sayd vnto
them : why stand ye here all the daye
idle ? They sayde vnto hym : because
no man hath hyred vs. He sayeth vnto
them : Goe ye also into the vineyarde,
and whatsoeuer is ryghte, that shall ye
receyue. So, when euen was come, the
Lorde of the vyneyarde saide vnto his
stewarde : call the labourers and geue
them theyr hyre, begynning at the last
vntyll the first. And whe they did
come that came about the .xi.
houre, they receyued euery man a peny:
But when the firste came also, they sup
posed that they shoulde haue receiued
more, & they lykewyse receyued euery
man a peny. And when they had
receiued it, they murmured agaynste
the goodman of the house, saying :
these last haue wrought but one houre,
& thou haste made them equall wyth
vs, whyche haue borne the burthen
and heate of the day. But he aun
swered vnto one of them, and sayd :
Frende, I do thee no wrong, diddest
thou not agree wyth me for a peny ?
Take that thyne is, and go thy waye :
I wyll geue vnto this last, even as vnto
thee. Is it not lawful for me to do
as me lusteth with myne owne goodes?
Is thyne eye euil because I am good?
So the last shalbe first, and the first
shalbe last. For many be called but
fewe be chosen.
C The Sonday called Sexagesima.
C At the Communion.
[Domini est terra, psal. xxiiii.
THe earth is the Lordes, and all that
therein is : the compasse ofthe worlde,
and they that dwell therin.
For he hath founded it vpon the
seas : and prepared it vpon the
fluddes. Who shall ascende into the hyll of
the Lorde ? or who shal rise up in his
holy place ?
Euen he that hath cleane handes

SEXAGESIMA

279

1552
he went out aboute the third houre,
and sawe other standing idle in the
market place, and said vnto them :
Goe ye also into the vyneyard, and
whatsoeuer is right, I wil geue you.
And thei went theyr waye. Againe
he wente oute aboute the .vi. and .ix.
houre,anddidlykewyse. Andaboutethe
.xi. houre he went out, and founde
other standing idle, and said vnto
them : why stande ye here al the day
idle ? They said vnto hym : because
nomanhathhyredvs. He sayeth vnto
them : Goe ye also into the vineyarde,
and whatsoeuer is ryghte, that shall ye
receiue. So when euen was come, the
Lorde of the vineyarde sayd vnto his
stewarde : call the labourers, and geue
the theyr hyre, beginning at the last
until the first. And when thei did
come that came about the .xi.
houre, they receiued euery man a peny :
But when the first came also, they sup
posed that they should haue receiued
more, and they likewise receiued euery
ma a peny : And when they had
receiued it, they murmured agaynst
the good ma of the house, saying :
these last haue wrought but one houre,
and thou hast made them equal with
vs, which haue borne the burthe
& heat of the day. But he aun
swered vnto one of them, and saied :
Frende, I doe thee no wrong : diddest
thou not agree with me for a peny?
Take that thyne is, and goe thy waye :
I wyll geue vnto this last, euen as vnto
thee. Is it not lawfull for me to doe
as me lusteth with myne owne goodes?
Is thine eie euill because I am good?
So the Iaste shallbee first, and the first
shalbe last. For many be called, but
few be chosen.
The Sundaie called Sexagesima.

1661
he went out about the third houre,
and saw others standing idle in the
market place, and sayd vnto them,
Go ye also into the vineyard, and
whatsoever is right I will give you ;
And they went their way. Againe
he went out about the sixth, and ninth
houre, and did likewise. And about the
eleaventh hour he went out, and found
others standing idle, and sayth vnto
them, Why stand ye here all the day
idle? They say vnto him because
no man hath hired vs ; He sayth vnto
them, Go ye also into the Vineyard,
and whatsoever is right, that shall ye
receive. So when Even was come, the
Lord of the Vineyard sayth vnto his
Steward, call the Labourers, and give
them their hire, beginningfrom the last
vnto the first. And when they came
that were hired about the eleaventh
hour, they received every man a penny.
But when the first came , they sup
posed that they should have received
more, and they likewise received every
man a penny. And when they had
received it, they murmured against
the goodman of the house saying
these last have wrought but one houre,
and thou hast made them equall vnto
vs which have born the burden,
and heat of the day. But he an
swered one of them, and sayd,
Freind, I do thee no wrong : didst
not thou agree with mee for a penny ?
Take that thine is and go thy Way :
I will give vnto this last even as vnto
thee. Is it not lawfull for me to do
what I will with mine own ?
Is thine Eye evil because I am good ?
So the last shall be first, and the first
last : for many be called, but
few chosen.
The Sunday called sexagesima,
or sthe second sunday before lent.

SEXAGESIMA

Sources

Oratio
Deus qui couspicis quia ex nulla
nostra actione confidimus : concede
propitius vt contra aduersa omnia
doctoris gentium protectione muni-
amur. Per. (Greg. 27).
Ad corinthios. [ij. xi. d
Fitatres. Libenter suffertis insi-
pientes : cum sitis ipsi sapientes.
Sustinetis enim si quis vos in serui-
tutem redigit, si quis deuorat, si quis
accipit, si quis extollitur, si quis in
faciem vos cedit. Secundum ignobili-
tatem dico : quasi nos infirmi fuerimus
in hac parte. In quo quis audet (in
insipientia dico) audeo et ego. Hebrei
sunt : et ego. Israelite sunt : et ego.
Semen abrahe sunt : et ego. Ministri
christi sunt : et ego. Vt minus sapiens
dico : plus ego. In laboribus plurimis,
in carceribus abundantius, in plagis
supra modum, in mortibus frequenter.
A iudeis quinquies quadragenas vna
minus accepi. Ter virgis cesus sum :

1549 .
and a pure hearte : and that hath
not lyfte vp his mynde vnto vanitie :
nor sworne to deceyue hys neigh
bour. He shall receyue the blessyng from
the Lorde : and righteousnes from the
God of his saluacion.
This is the generacion of them that
seke hym : euen of them that seke thy
face, O Iacob.
Lifte vp your heades (O ye gates)
and be ye lyfte vp ye euerlastyng
doores : and the king of glory shall
come in.
Who is thys kynge of glory ? it is
the Lorde, strong and mightie : euen
the Lorde mightie in battayll.
Lifte vp your heades (O ye gates)
and be ye lifte vp ye euerlasting
doores : and the kyng of glory shal
come in.
Who is thys kyng of glory? euen
the Lorde of Hostes, he is the kyng
of glory.
Glory be to the father, and to the
sonne.&c. As it was in the beginning, is nowe.
&c. The Collect.
Lorde God, whiche seest that we
put not oure trust in anye thynge that
we do : mercyfully graunte that by thy
power we may be defended agaynst all
aduersitie, through Iesus Christe our
Lorde. The Epistle. [ii. Cor. xi.
Ye suffre fooles gladly, seeyng ye
youre selues are wyse. For ye suffre
if a man brynge you into bondage : if a
man deuour : if a man take :
if a mari exalt himselfe : if a man smite
you on the face. I speake as con
cerning rebuke, as though we hadde
been weake in this behalfe. Howbeit,
wherinsoeuer any man dare be bolde
(I speake folishly) I dare be bold
also. They are Hebrues, euen so am
I. They are Israelytes, euen so am I.
They are the seede of Abraham, euen
so am I. They are the mynisters of
Christe. (I speake as a foole) I am
more : In labours more aboundaunt :
In strypes aboue mesure : In preson
more plenteously : In death oft : Of
the lewes fiue times receiued I .xl.
stripes saue one : Thrise was I beaten

SEXAGESIMA

1552

1661

C The Collect.
Lord God, which seest that we
put not our trust in any thyng that
we doe : mercifullye graunt, that by thy
power we may be defended against all
aduersitie, through Iesus Christ our
Lorde. C The Epistle. [ii. Cor. xi.
Ye suffre fooles gladly, seig
your selfes are wyse. For ye suffer
yf a man bryng you into bondage : yf a
man deuoure : yf a man take :
yfa man exalt hymselfe: yfa man smite
you on the face. I speake as con
cerning rebuke, as thoughe we had
been weake in this behalfe. Howbeit,
wherinsoeuer any man dare be bolde
(I speake foolishlye) I dare be bolde
also. They are Hebrues, euen so am
I. They are Israelites, euen so am I.
They are the seede of Abraham, euen
so am I. They are the ministers of
Christe, (I speake as a foole) I am
more : In labours more aboundaunt :
In stripes aboue measure : In prieson
more plenteously : In death oft : Of
the lewes fiue times receiued I .xl.
stripes saue one : Thrise was I beate

The Collect.
0 Lord God, who seest that we
put not our trust in any thing that
we do, mercifully grant that by thy
power we may be defended against all
Adversity through Iesus Christ our
Lord. eAmen. The Epistle. [2. Cor. n. "19
Ye suffer fools gladly, seeing ye
your selves are wise. For ye suffer
if a man bring you into bondage, if a
man devour you, if a man take of you,
if a man exalt himselfe, if a man smite
you on the face. I speake as con
cerning reproach, as though we had
been weak : howbeit,
whereinsoever any is bold,
I speak foolishly, I am bold
also. Are they Hebrews ? so am
I : are they Israelites? so am I :
are they the seed of Abraham ?
so am I : are they ministers of
Christ? I speak as a fool, I am
more : in labours more abundant :
in stripes above measure : in prisons
more frequent, in deaths oft. Of
the lewes five times received I fourty
stripes, save one. Thrice was J beaten

SEXAGESIMA

Sources
semel lapidatus sum. Ter naufragium
feci : nocte ac die in profundum maris
fui. In itineribus sepe. Periculis
fluminum, periculis latronum, periculis
ex genere, periculis ex gentibus, peri
culis in ciuitate, periculis in solitudine,
periculis in mari, periculis in falsis
fratribus. In labore et erumna : in
vigilijs multis. In fame et siti : in
ieiunijs multis. In frigore & nuditate.
Prefer ilia que extrinsecus sunt in-
stantia : mea quotidiana solicitudo
omnium ecclesiarum. Quis infirmatur
& ego non infirmor? Quis scandali-
zatur, & ego non vror? Si gloriari
oportet : que infirmitatis mee sunt
gloriabor. Deus et pater domini nostri
iesu xpi scit (qui est benedictus in
secula) quod non mentior. ( + xii 1-9)

Secundum Lucam.

[viii.

In illo tempore Cum turba plurima
conueniret, et de ciuitatibus propera-
rent ad iesum : dixit per similitudinem.
Exijt qui seminat seminare semen
suum. Et dum seminat, aliud cecidit
secus viam : et conculcatum est : &
volucres celi comederunt illud. Et
aliud cecidit supra petram : & natum
aruit quia non habebat humorem. Et
aliud cecidit inter spinas : et simul
exorte spine suffocauerunt illud. Et
aliud cecidit in terram bonam : et
ortum fecit fructum centuplum. Hec
dicens clamabat. Qui habet aures
audiendi: audiat. Interrogabant autem
eum discipuli eius : que esset hec
parabola. Quibus ipse dixit. Vobis
datum est nosse mysterium regni dei :
ceteris autem in parabolis : vt videntes
non videant, & audientes non intelli-
gant. Est autem hec parabola. Semen
est verbum dei. Qui autem secus viam,
hi sunt qui audiunt : deinde venit dia-
bolus et tollit verbum de corde eorum :
ne credentes salui fiant. Nam qui
suprapetram : hi suntquicumaudierint,

1549
with rods : I was once stoned : I
suffered thrise shipwrake : Night
and day haue I been in the depe
see. In iomeying often : in parels of
waters : in parels of robbers : in
ieopardyes of myne owne nation : in
iopardyes among the heathen : in
parels in the citie : in parels in
wildernes : in parels in the sea : in
parels among false brethren : in
laboure and trauaile : in watchynges
often : in hunger and thyrste : in fast-
ynges often: in cold and nakednes:
besyde the thynges which outwardly
happen vnto me, I am combred dayely,
and do care for all congregations.
Who is weake, and I am not weake?
who is offended, and I burne not?
If I muste nedes boast, I will boast of
the thynges that concerne mine in
firmities. The God and father of our
Lorde Iesus Christ, whiche is blessed
for euermore, knoweth that I lye not.
The Gospell. j Luc. viii.
WHen muche people were gathered
together, & were come to hym out
of all cyties, he spake by a simylytude.
The sower went out to sowe his sede :
and as he sowed, some fel by the waye
syde, and it was troden doune, and the
foules of the ayre deuoured it vp. And
some fell on stones, & assone
as it was sprong vp, it withered away,
because it lacked moystnes. And
some fell among thornes, and the
thornes sprang vp with it & choked
it. And some fell on good ground,
and sprang vp and bare fruite an
hundreth folde. And as he sayd
these thynges, he cryed : he that hath
eares to heare let hym heare. And
hys dyscyples asked hym, saying : what
maner of similytude is thys ? And he
sayde : vnto you it is geuen to knowe
the secretes of the kyngdome of God :
but to other by parables, that whe
they see, they should not see, & when
they heare, theyshouldenotvnderstand.
The parable is thys : The sede is
the worde of God : those that are
beside the way, are they that heare :
the cometh the deuyll and taketh
awaye the worde out of their heartes,
leste they should beleue and be saued.
They on the stones, are they whiche

SEXAGESIMA

283

1552
with roddes, I was once stoned : I
suffered thrise shypwrake : Nyghte
and daye haue I been in the deepe
sea : In iorneyinge often : in parels of
waters : in parels of robbers : in
ieopardies of mine own nacio : in
ieopardies amonge the heathen : in
parels in the citie : in parels in
wildernes : in parels in the sea : in
parels amonge false brethren : in
labour and trauaile : in watchinges
often : in hunger and thyrst : in fast-
inges often : in cold and nakednes :
beside the thinges which outwardlye
happen vnto me, I am combred dayly,
& do care for al congregacions.
Who is weake, & I am not weake?
Who is offended, and I burne not?
If I must nedes boast, I will boaste of
the thinges that concerne myne in
firmities. The God and father of our
Lord Iesus Christe, which is blessed
for euermore, knoweth that I lie not.
C The gospell. [ Luk. viii.
WHe much people wer gathered
together and wer come to him out
of all cities, he spake by a similitude.
The sower wente oute to sowe his sede :
and as he sowed, some fel by the way
side, and it was troden down, and the
foules ofthe ayre deuoured it vp. And
some fell on stones, & assone
as it was sprong vp, it withered away,
because it lacked moystnes. And
some fell among thornes, and the
thornes sprang vp with it and choked
it. And some fell on good ground,
and sprang vp and bare fruite and
hudreth folde. And as he sayed
these thynges, he cryed : he that hath
eares to heare lette him heare. And
his disciples asked him, sayig : what
maner of similitude is this ? And he
said : vnto you it is geuen to knowe
the secretes of the kingdome of God :
but to other by parables, that when
they see, they should not see, and when
theyheare,theyshouldnotvnderstande. The parable is this : The sede is
the worde of God : those that are
beside the waye, are they that heare :
then commeth the deuill and taketh
awaye the woorde oute of their heartes,
leste they should beleue and be saued.
They on the stones, are they which

1661
with rods ; once was I stoned ; thrice
J suffered shipwrack : a night
and a day I have been in the deep
. In iourneying often, in perils of
waters, in perils of robbers, in
perils by mine own country men, in
perils by the heathen, in
perils in the City, in perils in the
Wilderness, in perils in the Sea, in
perils among fals brethren ; In
weariness,andpainfulness,inwatchingsoften, in hunger and thirst, in fast
ings often, in cold and nakedness.
Besides those things that are without,
that which cometh vpon me daily,
the care of all the Churches.
Who is weak, and I am not weake ?
Who is offended, and I burn not?
Jf I must needs glory, I will glory of
the things which concern mine Jn-
firmityes. The God, and Father of our
Lord Iesus Christ, which is blessed
for evermore, knoweth that I lie not.
The Gospel. [8*: Luke 8. <4.
When much people were gathred
together, and were come to him out
of every City, he spake by a parable :
A sower went out to sow his seed :
and as he sowed, some fell by the way
side, and it was troden down, and the
fowls of the air devoured it . And
some fell vpon a Rocke, and as soon
as it was sprung vp, it withered away,
because it lacked moisture. And
some fell among Thorns and the
thorns sprang vp with it, and choaked
it. And other fell on good ground,
and sprang vp, and bare fruit an
hundred fold. And when he had sayd
these things, he cryed, He that hath
Ears to hear, let him hear. And
his disciples asked him, saying, what
might this parable be ? and he
said, Vnto you it is given to know
the mysteries of the kingdom of God :
but to others in parables ; that
seeing they might not see, and
hearing they might not vnderstand.
Now the parable is this. The seed is
the word of God. Those by the
way side are they that hear ;
then cometh the devil, and taketh
away the word out of their hearts,
lest they should believe and be saved.
They on the rock, are they which

284

QUINQUAGESIMA

Sources
cum gaudio suscipiunt verbum. Et hi
radices non habent : quia ad tempus
credunt & in tempore tentationis
recedunt. Quod autem in spinis
cecidit : hi sunt qui audierunt et a
solicitudinibus et diuitijs & volup-
tatibus vite euntes suffocantur, et non
referunt fructum. Quod autem cecidit
in terram bonam : hi sunt qui in corde
bono et optimo audientes verbum
retinent. Et fructum afferunt in
patientia. C Dominica in quinquagesima.
Officium.
[Ps. xxx (xxxi) 3, 4 : 1]

1549
when they heare, receiue the worde
with ioye : & these haue no rootes,
which for a whyle beleue, and in tyme
of temptation go awaye. And that
whiche fell among thornes, are they
which when they haue hearde, go
furth, and are choked with cares and
ryches, and voluptuous lyuyng, and
bryng furth no fruite. That
which fell in the good grounde, are
they whyche with a pure and good
hearte, heare the worde and kepe it,
and bryngfurthfruite through patience.
€ The Sonday called Quinquagesima.
[Iudica me domine. psal. xxvi.
Be thou my iudge, O Lorde, for I
haue walked innocently : my trust
hath been also in the Lorde, therfore
shal I not fall.
Examine me, O Lorde, and proue
me : trye out my raynes and my
hearte. For thy louyng kyndnes is before
myne iyes : and I wyll walke in thy
trueth. I haue not dwelt with vaine persons :
neither wil I haue felowship with the
deceiptfull. I haue hated the congregation of
the wicked : and wyll not syt among
the vngodly.
I wyll washe my handes in inno-
cencie, O Lorde : and so wyll I go to
thyne alter.
That 1 may shewe the voyce of
thankesgeuyng : and tell of all thy
wonderous workes.
Lorde, I haue loued the habitacion
of thy house . and the place where
thyne honoure dwelleth.
O shutte not vp my soule with the
synners : nor my lyfe with the bloud-
thursty ;
In whose handes is wickednes :
and theyr ryght hande is full of
gyftes. But as for me I will walke innocently :
O Lord delyuer me, and be mercyfull
vnto me.
My foote standeth ryght : I wyll
praise the Lorde in the congregacions.
Glory be to the father, and to the
sonne.&c. As it was in the begynning, is nowe
&c.

QUINQUAGESIMA

285

1552
when they heare, receyue the woorde
wyth ioye : and these haue no rootes,
whiche for a whyle beleue, and in tyme
of temptacion goe away. And that
whiche fel among thornes, are they
which whe they haue heard, goe
furth and are choked with cares and
riches, and voluptuous liuing, and
bryng furth no fruite. That
which fel in the good grounde, are
they which with a pure and good
heart, heare the worde and kepe it,
and bryngfurthfruitethrough pacience.

1661
when they hear, receive the word
with ioy ; and these have no root,
which for a while believe, and in time
of temptation fall away. And that
which fell among Thornes, are they
which when they have heard, goe
forth, and are choked with cares, and
riches and pleasures of this life, and
bring no fruit to perfection. But that
on the good ground, are
they, which in an honest and good
heart, having heard the word keep it,
and bring forth fruit with patience.

The sundaie called Quinquagesima.

The Sunday called Quinquagesima
or »the next sunday before lent.

286

QUINQUAGESIMA

Sources
Oratio.
[Pneces nostras quesumus domine
clementer exaudi : atque a peccatorum
vinculis absolutos, ab omni nos aduer-
sitate custodi. Per. (Greg. 27)].

Ad corinthios. [i. xiii. a
Fitatres. Si Unguis hominum loquar
et angelorum, charitatem autem non
habeam : factus sum velut es sonans
aut cymbalum tinniens. Et si habuero
prophetiam et nouerim mysteria omnia
& omnem scientiam : & si habuero
omnem fidem ita vt montes trans-
feram : charitatem autem non habeam :
nichil sum. Et si distribuero in cibos
pauperum omnes facultates meas : et
si tradidero corpus meum ita vt ar-
deam : charitatem autem non habuero,
nichil michi prodest. Charitas patiens
est : benigna est. Charitas non emula-
tur : non agit perperam : non inflatur :
non est ambitiosa : non querit que sua
sunt. Non irritatur, non cogitat malum,
non gaudet super iniquitate : con-
gaudet autem veritati. Omnia suffert :
omnia credit : omnia sperat : omnia
sustinet. Charitas nunquam excidit
siue prophetie euacuabuntur : siue lin-
gue cessabunt : siue scientia destruetur.
Ex parte enim cognoscimus: et ex parte
prophetamus. Cum autem venerit quod
perfectum est : euacuabitur quod ex
parte est. Cum essem paruulus,
loquebar vt paruulus : sapiebam vt
paruulus : cogitabam vt paruulus.
Quando autem factus sum vir euacuaui
que erant paruuli. Videmus nunc per
speculum in enigmate : tunc autem
facie ad faciem. Nunc cognosco ex
parte : tunc autem cognoscam sicut et
cognitus sum. Nunc autem manent
fides spes charitas : tria hec. Maior
autem horum : est charitas.

1549
The Collect.
O Lord which dost teache vs, that
all our doinges without charitie are
nothyng worthe ; sende thy holy gost
and powre into oure heartes that moste
excellent gyfte of charitie, the veiy
bonde of peace and all vertues, with
out the whiche, whosoeuer lyueth is
counted dead before thee : Graunt
this for thy onely sonne Iesus Christes
sake. The Epistle. [i. Cor. xiii
THough I speake with the tongues
of men and of angels, & haue no
loue, I am eue as soudyng brasse,
or as a tinkling Cimbal. And though
I could prophecy & vnder-
stode al secretes, and all knowledge ;
yea, if I haue al faith, so that I
can moue moutaines out of their
places, and yet haue no loue, I am
nothyng. And though I bestowe all my
goodestofeedethepoore,thoughe!gaue my body euen that I burned, & yet
haue no loue, it profiteth me nothyng.
Loue suffreth long, & is courteous :
loue enuieth not : loue doeth not
frowardly, swelleth not, dealeth not
dishonestly, seketh not her owne, is
not prouoked to anger, thynketh none
euil, reioyseth not in iniquitie. But
reioyseth in the trueth, suffreth al
thinges, beleueth all thynges, hoopeth
all thynges, endureth all thinges.Though
that propheciyng faile,
eyther tongues
ceasse, or knowledge
vanishe away, yet loue falleth
neuer awaye. For our knowlege is
vnperfite, and our propheciyng is vn-
perfite. But when that which is per-
fite is come, then that whiche is vn
perfite shalbe done away. When I was
a childe, I spake as a childe : I vnder-
stode as a child : I imagined as a
child. But assone as I was a man, I
put away childishnes. Now
we see in a glasse, euen in a darke
speaking : but then shall wee see face
to face. Nowe I knowe vnperfectly :
but then shal I knowe euen as I
am knowen. Nowe abydeth fayth,
hope, and loue, euen these three :
but the chiefe of these is loue.

QUINQUAGESIMA

287

1552
C The Collect.
0 Lord which doest teache vs, y'
al our doinges without charitie are
nothing worth : send thy holy ghost,
and powre into our heartes that most
excellent gift of charitie, the very
bonde of peace and al vertues, with
out the which, whosoeuer lyueth is
counted dead before thee : Graunte
this for thy onely sonne Iesus Christes
sake. C The Epistle. [i. Cor. xiii.
THoughe I speake with tongues
of men and of Aungels, and haue no
loue, I am euen as sounding brasse,
or as a tinklynge Cimball. And thoughe
I could prophecie, and vnder-
stode al secretes, and al knowledge :
yea, yf I haue al fayth, so that I
could moue mountaines oute of their
places, and yet haue no loue, I am
nothing. And though I bestow al my
goddes tofeedeyepoore,&though I gaue
my bodye euen that I burned, and yet
haue no loue, it profiteth me nothing.
Loue suffereth long, and is courteous,
loue enuieth not, loue doth not
frowardly, swelleth not, dealeth not
dishonestly, seketh not her own, is
not prouoked to anger, thinketh none
euill, reioyseth not in iniquitie. But
reioiseth in the trueth : suffreth all
thinges, beleueth al thinges, hopeth
al thinges, endureth all thinges.
Thoughe
that prophecyinge fayle,
eyther tongues
ceasse, or knowlege
vanishe awaye, yet loue falleth
neuer away. For our knowlege is
vnperfecte, & our propheciyng is vn-
perfecte. But when that which is per
fect is come, the yl which is vn-
perfect shalbe done away. When I was
a childe, I spake as a child : I vnder-
stode as a childe : I imagined as a
child. But assone as I was a man, I
put away childishnes. Now
we see in a glasse, eue in a darke
speaking : but the shal we see face
to face. Now I know vnperfectly :
but then shall I knowe euen as I
am knowen. Nowe abideth faith,
hope, and loue, euen these three :
but the chiefe of these is loue.

1661
The Collect.
O Lord who hast taught vs that
all our doings without charity are
nothing worth : send thy holy Ghost,
and pour into our hearts that most
excellent Gift of charity, the very
bond of peace, and of all vertues, with
out which whosoever liveth is
counted dead before thee : Grant
this for thine3 only son Iesus Christs
sake. 8Amen. The Epistle. [1. Cor. 13. *1.
Though I speak with the tongues
of men and of Angels, and have not
charity, I am become as sounding brass,
or a tinkling Cymbal. And though
J have the gift of prophecy, and vnder
stand all Mysteries, and all knowledge :
And though I have all Faith, so that I
could remove mountains,
and have no charity I am
nothing. And though I bestow all my
goods to feed the poor,and though I give
my body to be burned, and
have not charity, it profiteth menothing.
Charity suffereth long, and is kinde ;
charity envieth not ; charity.vauntethnot
it selfe, is not puffed vp,doth not behave
it selfe vnseemly,seekethnother own, is
not easily provoked, thinketh no
evil, Rejoiceth not in iniquity, but
rejoiceth in the truth : Beareth all
things, believeth all things, hopeth
all things, endureth all things ;
charity never faileth : but whether
there be prophecies, they shall fail :
whether there be tongues, they shall
cease : whether there be knowledge,
it shall vanish away. For we know
in part, and we - prophesy in
part ; but when that which is per
fect is come, then that which is in
part shall be don away. When I was
a child, I spake as a childe, I vnder
stood as a childe, I thought as a
child, but when I became a man I
put away childish things. For now
we see through a glass darkly ;
but then face
to face : now I know in part,
but then shall I know even as also I
am known. And now abideth faith,
hope, charity : these three,
but the greatest of these is charity.

ASH WEDNESDAY

Sources
S. lucam. [xviii v
In illo tempore Assumpsit iesus
duodecim discipulos suos : et ait illis.
Ecce ascendimus hierosolymam : et
consummabuntur omnia que scripta
sunt per prophetas de filio hominis.
Tradetur enim gentibus & illudetur :
et flagellabitur & conspuetur. Et
postquam flagellauerint Occident eum :
et tertia die resurget. Et ipsi nichil
horum intellexerunt. Erat autem
verbum istud absconditum ab eis : &
non intelligebant que dicebantur.
Factum est autem cum appropinquaret
hierico : cecus quidam sedebat secus
viam, mendicans. Et cum audiret
turbam pretereuntem : interrogabat
quid hoc esset. Dixerunt autem ei :
quod iesus nazarenus transiret. Et
clamauit dicens. Jesu fili dauid :
miserere mei. Et qui preibant incre-
pabant eum vt taceret : ipse vero
multo magis clamabat. Fili dauid :
miserere mei. Stans autem iesus :
iussit ilium adduci ad se. Et cum
appropinquasset interrogauit ilium
dicens. Quid tibi vis faciam ? At
ille dixit. Domine : vt videam. Et
iesus dixit illi. Respice : fides tua te
saluum fecit. Et confestim vidit : et
sequebatur ilium magnificans deum.
Et omnis plebs vt vidit : dedit laudem
deo. C Feria .iiij. in capite ieiunij.
Officium.
[Sap. xi 24, 25, 27 : Ps. lvi (lvii) 1.]

1549
The Gospell. [ Luce. xViii
Iesus toke vnto him the .xii.
and said vnto the : beholde we go
vp to lerusale, and al shalbe
fulfilled that are written by the Pro
phetes, of the sonne of man.
For he shalbe
deliuered vnto the Gentiles, and
shalbe mocked, and dispitefully in-
treated, and spitted on. And when
they haue scourged him, they will put
him to deathe, and the third day he
shall rise again. And they vnderstode
none of these thinges. And this
saiyng was hid from them so that they
perceiued not the thinges which were
spoken. And it came to passe, that
as he was come nigh vnto Hierico, a
certayne blynde man sate by the hye
wayeside,beggyng. Andwhenheheard
the people passe by, he asked what
it ment. And they sayd vnto hym, that
Iesus of Nazareth passed by. And
he cryed, saiyng : Iesu thou sonne of
Dauid, haue mercy on me. And they
which went before rebuked hym, that
he shoulde holde his peace. But he
cryed so muche the more: thousoonne
of Dauid haue mercye on me. And
Iesus stode sty 11, and commaunded
hym to bee brought vnto hym. And
when he was come nere, he asked
hym, saiyng : what wilt thou that I
doe vnto thee ? and he sayd :
Lorde, that I may receyue my sight.
And Iesus sayd vnto him : receiue thy
sight, thy fayth hath saued thee.
And immediatly he receiued his sight,
and folowed hym praysyng god.
And al the people, when they sawe it,
gaue praise vnto God.
C The first day of Lent, commonly
called Ashwednesday. [Domine ne. psalm Vi
O Lord rebuke me not in thine
indignation : neither chasten me in
thy displeasure.
Haue mercy vpon me, O Lord, for
I am weake : O Lord heale me, for
my bones are vexed.
My soule also is soore troubled : but
Lorde howe longe wilt thou punishe
me? Turne thee, O Lorde, and delyuer
my soule : Oh saue me for thy mercies
sake.

ASH WEDNESDAY

289

1552
C The Gospell. [ Luk. xviii
Iesus toke vnto him the .xii.
and said vnto them : beholde, we go
up to Ierusalem, and al shalbe
fulfilled that are written by the Pro
phetes of the sonne of ma.
For he shall be
deliuered vnto the Gentiles, and
shalbe mocked and despitefully in-
treated, and spitted on. And when
they haue scourged him, they wyll put
hym to death, and the third day he
shall rise againe. And they vnderstode
none of these thinges. And this
saying was hid from them, so that they
perceiued not the thinges which wer
spoken. And it came to passe, that
as he was come nigh to Ierico, a
certaine blind ma sate by the hye
waysyde,beggyng. And when he heard
the people passe by, he asked what
it ment. And thei said vnto hym, that
Iesus of Nazareth passed by. And
he cryed, saying : Iesu thou sonne of
Dauid, haue mercye on me. And they
which wente before, rebuked hym, that
he should holde hys peace. But he
cryed so much the more : thou sonne
of Dauid haue mercye on me. And
Iesus stode styll, and commaunded
hym to bee broughte vnto him. And
whe he was come nere, he asked
him, saying : what wylte thou that I
dooe vnto thee ? and he sayed :
Lorde, that I myghte receiue my syght.
And Iesus said vnto hym : receiue thy
syght, thy fayth hath saued thee.
And immediatly he receiued his sight,
and folowed him praysing god.
And al the people, when they saw it,
gaue prayse vnto god.
The first daie of Lent.

1661
The Gospel. [S»: Luke. 18. 31
Then Jesus took vnto him the twelve,
and said vnto them, behold. We go
vp to Ierusalem, and all things
that are written by the pro
phets concerning the son of man shall
be accomplished. For he shall be
delivered vnto the Gentiles, and
shall be mocked, and spitefully en
treated, and spitted on. And
they shall scourge him, and put
him to death, and the third day he
shall rise again. And they vnderstood
none of these things : And this
saying was hid from them, neither
knew they the things which were
spoken. And it came to pass, that
as he was come nigh vnto Jericho, a
certain blind man, sate by the
way side begging : And hearing
the multitude pass by, he asked what
it meant. And they told him that
Iesus of Nazareth passeth by. And
he cryed saying, Iesus thou son of
David, have mercy on me. And they
which went before rebuked him, that
he should hold his peace : but he
cried so much the more, Thou son
of David, have mercy on me. And
Iesus stood, and comanded
him to be brought vnto him ; and
when he was come neer, he asked
him saying, what wilt thou that I
shall do vnto thee? And he said,
Lord that I may receive my sight.
And Iesus said vnto him, receive thy
sight : thy faith hath saved thee.
And immediatly he received his sight,
and followed him, gloryfying God :
And all the people, when they saw it,
gave praise vnto God.
The first day of Lent, comonly
called Ash-Wednesday.

290

ASH WEDNESDAY

Sources

Oratio.
[Pitesta quesumus domine fidelibus
tuis : vt ieiuniorum veneranda solennia,
et congrua pietate suscipiant : & secura
deuotione percurrant. Per. (Gel. ii.
60)].

Ab hac die vsque ad cenam domini, in
omnibus missis de ieiunio fiat memoria pro
penitentibus cum hac oratione Exaudi
quesumus domine supplicum.

[ii.

<I Lectio Iohelis prophete.
Hec dicit dominus. deus. Conuer-
timini ad me in toto corde vestro : in
ieiunio et fletu et planctu : et scindite
corda vestra, et non vestimenta vestra.
Et conuertimini ad dominum deum
vestrum : quia benignus et misericors
est, patiens et multe misericordie, &
prestabilis super malitia. Quis scit si
conuertatur et ignoscat deus : & relin-
quat post se benedictionem : Sacrificium
et libamen : domino deo nostro. Canite
tuba in sion : sanctificate ieiunium,
vocate cetum, congregate populum,
sanctificate ecclesiam. Coadunate
senes : congregate paruulos et sugentes

1549
For in death no man remembreth
thee : and who wyll geue the thankes
in the pitte?
I am wery of my groning, euery
night washe I my bed : and water my
couche with my teares.
My beautie is gone for very trouble :
and worne awaye because of all mine
enemies. Awaye fro me all ye that worke
vanitie : for the Lorde hath hard the
voice of my wepyng.
The lord hath heard my peticion :
the lord wyll receyue my prayer.
All mine enemies shalbe con
founded and soore vexed : they
shalbe turned backe and put to shame
sodainly. Glory be to the father.&c.
As it was in the beginnyng.&c.
The Collect.
ALmightie and euerlastyng god,
which hatest nothing that thou haste
made, and doest forgeue the synnes
of al them that be penitent : Create
and make in vs new and contrite
heartes, that we worthily lamentyng
our synnes, and knowlegyng our
wretchednesse, may obtayne of thee,
the God of all mercy, perfecte remis
sion and forgeuenesse, through Iesus
Christe.

The Epistle. [Ioel. ii.
Turn you vnto me
with al your hertes, with fasting,
weping & mourning :
rent your hertes, and not your
clothes. Turne you vnto the lord
your god, for he is gracious &
merciful, logsufferyng, and of great
compassion, and ready to pardon
wickednes. Then (no doubt) he also
shall turne and forgeue : and after his
chastenyng he shall let your encrease
remain for meate and drinke offerynges
vnto the Lorde your God. Blowe out
with the trompet in Sion, proclaime a
fastyng, call the congregation, and
gather the people together : warne
the congregation, gather the elders,
bring the children, & suckelynges

ASH WEDNESDAY

291

1552

1661

The Collect.
ALmightie and euerlastyng god,
which hatest nothing that thou hast
made, and dooest forgeue the synnes
of al them that be penitent : Create
and make in vs newe and contryte
heartes, that we worthelye lamentinge
oure sinnes, and knowleging our
wretchednesse, may obtayne of thee,
the God of all mercye, perfecte remis
sion and forgeuenesse, throughe Iesus
Chryste.

The Collect.
Almighty and everlasting God,
who8 hatest nothing that thou hast
made, and doest forgive the sins
of all them that are penitent : create
and make in vs new and contrite
hearts, that we worthily lamenting
our sins, and acknowledging our
wretchedness, may obtein of thee,
the God of all mercy, perfect remis
sion, and forgiveness, through Iesus
Christ our Lord. 6Amen.
S1T This Collect is to be read every day*
in Lent after «the Collect appointed
forthe day.*

The Epistle.

[Ioel. ii.

Turne you vnto me
with all your hertes, with fastig,
weping and mourning :
rent your hertes & not youre
clothes. Turne you vnto the Lorde
your God, for he is gracious and
mercifull, longe sufferyng, and of greate
compassion, and readye to pardon
wickednesse. The (no doubt) he also
shal turne and forgeue : and after his
chasteninge he shal let your encrease
remaineformeat and drynke offerynges
vnto the Lorde your God. Blowe oute
wyth the trompet in Sion, proclaime a
fastynge, call the congregation, and
gather the people together : warne
the cogregacion, gather the elders,
bryng the children & suckelynges

9For the Epistle. [Ioel. 2. ->12.
Turn ye, even to me saith the Lord
with all your heart, and with fasting,
and with weeping, and with mourning.
And rent your heart, and not your
garments, and turn vnto the Lord
your God, for he is gracious, and
mercifull, slow to anger, and of great
kindness, and repenteth him of
the evil, who knoweth if he
will return, and repent, and leave a
blessing behind him, even a meat
offering, and a drink-offering
vnto the Lord your God ? Blow
the trumpet in Zion, sanctifie a
fast, call a solemn Assembly :
Gather the people : sanctifie
the Congregation : assemble the elders :
gather the children, and those that suck

292

FIRST SUNDAY IN LENT

Sources
vbera. Egrediatur sponsus de cubili
suo : et sponsa de thalamo suo. Inter
vestibulum et altare plorabunt sacer
dotes et ministri domini : & dicent.
Parce domine parce populo tuo : et ne
des hereditatem tuam. in opprobrium,
vt dominentur eis nationes. Quare
dicunt in populis : vbi est deus eorum,
( + vers. 18, 19).
Secundum matheum. [vi. B
In illo tempore. Dixit iesus dis-
cipulis suis. Cum ieiunatis : nolite
fieri sicut hypocrite tristes. Exter-
minant enim facies suas : vt appareant
hominibus ieiunantes. Amen dico
vobis : quia receperunt mercedem
suam. Tu autem cum ieiunas, vnge
caput tuum & faciem tuam laua : ne
videaris hominibus ieiunans, sed patri
tuo qui est in abscondito. Et pater
tuus qui videt in abscondito : reddet
tibi. Nolite thesaurizare vobis the-
sauros in terra : vbi erugo et tinea
demolitur, et vbi fures effodiunt et
furantur. Thesaurizate autem vobis
thesauros in celo : vbi nee erugo nee
tinea demolitur, et vbi fures non effo
diunt neque furantur. Vbi enim est
thesaurus tuus : ibi est et cor tuum.

1549
together. Let the bridegrome go
forth of his chaumbre, and the bride
out of her closet. Let the priestes
serue the Lorde betwene the Porche
and the alter, wepyng and saiyng : be
fauourable, O lord, be fauourable vnto ¦
thy people : let not thyne herytage be
broughte to suche confusion, leaste the
heathen be lordes thereof. Where
fore should they say among the
heathen : where is nowe their God? '
The Gospell. [ Matt. Vi.
WHen ye faste, be not as sad as the
Hipocrites are,
for they disfigure their faces that
it maye appeare vnto menne howe that
they fast. Verely I saye vnto you,
they haue theyr rewarde. But thou,
when thou fasteste, annoynte thyne
head, and washe thy face, that it
appeare not vnto men howe that thou
fasteste, but vnto thy father whiche is in
secrete : and thy father which seeth in
secrete, shall reward thee openly. Lay
not vp for your selues treasure vpon
earth, where the rust and moth doth
corrupt, and where theues breake
through and steale. But laye vp
for you treasures in heauen,
where neither rust nor moth doth
corrupt, & where theues doe not
breake through nor steale. For where
your treasure is, there wil your heartes
be also.

C Dominica prima quadragesime.
Ad missam. Officium.
[Ps. xc(xci) 15, 16a: 1]

The first Sonday in Lent.
[Beati quoru psal. xxxii
BLessed is he, whose vnrighteous-
nes is forgeuen : and whose sinne is
couered. Blessed is the manne, vnto whom
the Lord imputeth no sinne : and in
whose spirite there is no guile.
For while I helde my toungue : my
bones consumed away thorough my
daily complainyng.
For thy hande is heauy vpon me
both day and nyghte : and my moys-
ture is lyke the drouth in Sommer.
I will knowlage my sinne vnto
thee : and myne vnrighteousnes haue
I not hyd.
I sayd, I will confesse my sinnes
unto the Lord : and so thou forgauest
the wickednes of my sinne.
For this shall euery one that is

FIRST SUNDAY IN LENT

293

1552
together. Let the bridegrome goe
forth of hys chaumbre, and the bride
out of her closet. Let the priestes
serue the lord betwene .the Porche
and the alter, weping and saying : be
fauourable, O Lord, be fauourable vnto
" thy people : let not thyne herytage be
broughte to suche confusion, lest the
Heathen be Lordes thereof. Wher-
fore shoulde they saye amonge the
Heathen : where is nowe theyr God ?
C The Gospell. [ Math. vi.
WHen ye faste, bee not sad as the
Hipocrites are,
for they disfygure theyr faces that
it maye appeare vnto men how that
they fast. Verely I saye vnto you,
they haue theyr reward. But thou,
when thou fasteste, annoynte thyne
head, and washe thy face, that it
appeare not vnto men how that thou
fastest, but vnto thy father which is in
secrete: and thy father which seeth in
secrete, shal rewarde thee openly. Lay
not vp for your selues treasure vpon
earth, where the ruste & moth doth
corrupt, and where theues breake
through and steale. But laye vp
for you treasures in heauen,
where neyther rust, nor moth doth
corrupt, and where theues do not
breake through nor steale. For where
your treasure is, there wyl your heartes
be also.

1661
the breasts : let the bridegroom go
forth of his chamber, and the bride
out of her closet. Let the Priests,
the ministers of the Lord weepe be-
tweene the Porch, and the Altar, and
let them say, Spare thy people, O
Lord, and give not thine Heritage to
reproach ; that the
heathen shold rule over them : where
fore should they say among the
people, Where is their God.
The Gospell. [S': Mat. 6. 416.
When ye fast, be not as the
hypocrites, of a sad countenance
for they disfigure their faces, that
they may appear vnto men
to fast. Verily, I say vnto you,
they have their reward. But thou
when thou fastest, anoynt thine
head, and wash thy face, that thou
appear not vnto men to
fast, but vnto thy father which is
secret : and thy Father which seeth in
secret shall reward thee openly. Lay
not vp for your selves treasures vpon
earth, where moth and rust doth
corrupt, and where theeves break
through and steal. But lay vp
for your selves treasures in heaven
where neither moth nor rust doth
corrupt, and where theeves do not
breake through nor steal. For where
your treasure is, there will your heart
be also.

The first Sundaie in Lent.

The first Sunday in Lent.

294

FIRST SUNDAY IN LENT

Sources

Oratio.
[Deus qui ecclesiam tuam annua
quadragesimali obseruatione purificas :
presta familie tue vt quod a te obtinere
abstinendo nititur : hoc bonis operibus
exequatur. Per dominum. (Greg. 30)]

1549
godlye, make his praier vnto thee, in
a tyme when thou maiest be founde :
but in the great water floudes, they
shall not come nye hym.
Thou art a place to hyde me in,
thou shalt preserue me from trouble ;
thou shalt compasse me about with
songes of deliueraunce.
I will enforme thee and teache
thee in the way wherein thou shalt
go : and I will guide thee with mine
eye. Be not ye lyke horsse and Mule,
whiche haue no vnderstandyng : whose
mouthes must be holden with bytte
and bridle, leste they fall vpon
thee. Great plagues remaine for the vn
godly : but whoso putteth his trust in
the Lord, mercy embraceth hym on
euerye side.
Be glad, O ye righteous, and re
ioyce in the Lorde : and be ioyfull
all ye that are true of heart.
Glory be to the father, and to the
sonne : and to the holy ghoste.
As it was in the beginnyng, is nowe,
and euer shall be : world without end.
Amen. The Collect.
O Lorde, whiche for our sake,
diddest fast fortye dayes and fortie
nightes : Geue vs grace to vse such
abstinece that our fleshe beyng sub-
dewed to the spirite, we maye euer
obey thy godly monicions, in right
eousnes and true holynes, to thy
honour and glory : whiche liuest and
reignest.&c.

Epistola. Ad corinthios. [ii. vi. a
Fnatres. Hortamur vos : ne in
vacuum gratiam dei recipiatis. Ait
enim. Tempore accepto exaudiui te :
et in die salutis adiuui te. Ecce nunc
tempus acceptabile : ecce nunc dies
salutis. Nemini dantes vllam offen-
sionem : vt non vituperetur ministe-
rium nostrum. Sed in omnibus
exhibeamus nosmetipsos : sicut dei
ministros. In multa patientia, in
tribulationibus, in necessitatibus, in
angustijs, in plagis, in carceribus, in

The Epistle. [ii. Cor. Vi.
We as healpers
exhorte you, that ye receiue
not the grace of God in vayne. For
he sayeth : I haue heard thee in a tyme
excepted : and in the day of saluacion
haue I succoured thee. Behold, now
is that accepted time : behold, now is
that day of saluacion. Let vs geue
no occasion of euil, that in our office
be foud no faute, but in al thinges
let vs dehaue our selues as the minis
ters of God : In muche pacience, in
afflictions, in necessities, in anguishes,

FIRST SUNDAY IN LENT

295

1552

1661

C The Collect,
0 Lord, which for our sake,
dyddest fast fortie dayes and fortie
nightes : Geue vs grace to vse such
abstinence, that our fleshe beynge sub
dued to the spyryte, we maye euer
obeye thy godly monicions, in right
eousnesse and true holynesse, to thy
honour and glory : whych lyuest and
reygneste.&c.

C The Epistle. [ii. Cor. vi
We as helpers
exhort you, that ye receiue
not the grace of God in vayne. For
he sayeth : I haue heard thee in a tyme
accepted : & in the day of saluacion
haue I succoured thee. Behold, now
is that accepted time : behold, now is
that day of saluacio. Let vs geue
none occasiS of euill, that in our office
be found no faute : but in al thinges
let vs behaue our selues as the minis
ters of God : In much pacience, in
afflictions, in necessities, in anguishes,

The Collect.
O Lord, who8 for our sake
didst fast forty dayes, and forty
nights : give vs grace to vse such
Abstinence that our flesh being sub
dued to the spirit, we may ever
obey thy godly Motions in right
eousness, and true holiness, to thy
honour and glory who8 livest, and
reignest, 6with the Father and the,
holy Ghost, one God world without
end. Amen. The Epistle. [2. Cor. 6. *1.
We then as workers together with
him, beseech you also, that ye receive
not the grace of God in vain. (For
he sayth, I have heard thee in a time
accepted, and in the day of Salvation
have J succoured thee : behold, now
is the accepted time : behold, now is
the day of Salvation) Giving no
offence in any thing that the ministery
be not blamed: But in all things
approving our selves as the minis
ters of God, in much patience, in
Afflictions, in necessities, in distresses,

296

FIRST SUNDAY IN LENT

Sources
seditionibus, in laboribus, in vigilijs
in ieiunijs, in castitate, in scientia, in
longanimitate, in suauitate, in spiritu
sancto, in charitate non ficta, in verbo
veritatis, in virtute dei. Per arma
iustitie, a dextris et a sinistris. Per
gloriam et ignobilitatem : per infamiam
et bonam famam. Vt seductores : et
veraces. Sicut qui ignoti : et cogniti.
Quasi morientes : et ecce viuimus.
Vtcastigati: & non mortificati. Quasi
tristes : semper autem gaudentes. Sicut
egentes : multos autem locupletantes.
Tanquam nichil habentes : et omnia
possidentes. Euangelium. Secundum Matheum. [iij. a
In illo tempore. Ductus est iesus
in desertum » spiritu vt tentaretur a
diabolo. Et cum ieiunasset quadra-
ginta diebus et quadraginta noctibus
postea esurijt. Et accedens tentator :
dixit ei. Si filius dei es: die vt
lapides isti panes fiant. Qui respon-
dens : dixit. Scriptum est. Non in
solo pane viuit homo : sed in omni
verbo quod procedit de ore dei. Tunc
assumpsit eum diabolus in sanctam
ciuitatem : & statuit eum super pinna-
culum templi, & dixit ei. Si filius dei
es : mitte te deorsum. Scriptum est
enim : quia angelis suis mandauit de
te : et in manibus tollent te : ne forte
offendas ad lapidem pedem tuum. Ait
illi iesus rursum. Scriptum est. Non
tentabis dominum deum tuum. Iterum
assumpsit eum diabolus in montem
excelsum valde : et ostendit ei omnia
regna mundi & gloriam eorum : <$!
dixit illi. Hec omnia tibi dabo : si
cadens adoraueris me. Tunc dixit ei
iesus. Vade sathana. Scriptum est
enim. Dominum deum tuum adora-
bis : et illi soli seruies. Tunc reliquit
eum diabolus : et ecce angeli acces-
serunt : et ministrabant ei.

1549
in stripes, in prisonmetes, in strifes,
in labours, in watchinges in fastynges,
in purenes, in knowledge, in long
sufferyng, in kyn denes, in the holy
ghost, in loue vnfayned, in the
worde of trueth, in the power of
God : by the armour of righteousnes
of the right hand and on the left:
by honour and dishonour: by euill
report and good report : as deceiuers,
and yet true : as vnknowen, and yet
knowen: as diyng, and beholde we
liue : as chastened, and not kylled : as
sorowyng, and yet alwaye merye:
as poore, and yet make many riche :
as hauyng nothyng, and yet posses-
syng all thynges. The Gospell. [ Matth. iiii.
THen was Iesus led away of the
spirit into wildernes, to be
tempted of the deuill. And whe he
had fasted fortie dayes & fortie
nightes, he was at the last an hungred.
And when the tempter came to hym,
he sayde, if thou be the soonne of God,
commaunde that these stones be made
breade. But he aunswered and said :
it is written, man shal not liue by
bread only, but by euery woord that
procedeth out of the mouth of god.
Then the deuill taketh hym vp into
the holye citye, and setteth hym on a
pynacle ofthe Temple, and sayeth vnto
hym : if thou be the sonne of god, caste
thy self doune headelong. For it is
written : he shall geue his Angels
charge ouer thee, and with theyr
handes they shall hold thee vp, lest at
any tyme thou dashe thy foote agaynst
a stone. And Iesus sayd vnto him :
it is written agayne. Thou shalt not
tempt the Lorde thy God. Agayne, the
deuill taketh hym vp into an exced-
yng high mountayne, and sheweth hym
al the kyngdomes of the worlde, and
the glorye of them, and sayeth vnto
hym : all these wyll I geue thee,
yf thou wylte fall downe and wurship
me. Then sayth Iesus vnto him :
Auoyde Sathan, for it is written :
Thou shalt wurship the Lorde thy
God, and him onely shalte thou serue.
Then the deuill leaueth hym, and
behold, the Aungels came and minis-
tred vnto hym.

FIRST SUNDAY IN LENT

297

1552
in strypes, in prysonmentes, in stryfes.
in labours, in watchinges, in fastinges,
in purenes, in knowledge, in longe
suffering, in kyndnes, in the holy
ghoste, in loue vnfayned, in the
worde of the trueth, in the power of
God : by the armoure of righteousnes
of the righte hand and on the lefte :
by honour and dishonour : by euyl
report & good reporte : as deceyuers,
& yet true : as vnknowen, & yet
knowen : as dyinge, and beholde we
lyue: as chastened, and not kylled: as
sorowynge, and yet allwaye merye :
as poore, and yet make many ryche :
as hauing nothing, and yet posses-
singe all thynges. C The Gospell. [ Mat, iiii.
THen was Iesus led away of the
spirite into wyldernesse, to bee
tempted of the deuil. And whe he
had fasted fortie dayes & fortie
nightes, he was at the laste an hungred.
And whe the tempter came to hym,
he sayde : yf thou be the sonne of God,
comaund that these stones be made
bread. But he aunswered and sayde :
it is wrytten, man shall not lyue by
bread onely, but by euery worde that
procedeth oute of the mouth of God.
Then the deuyl taketh him vp into
the holy citie, and setteth him on a
pynacle of the Temple, and sayth vnto
him : yf thou be the sonne of God, cast
thy self downe headlong. For it is
wrytten : he shall geue his Angels
charge ouer thee, & with theyr
handes they shal holde thee vp, lest at
any tyme thou dashe thy fote against
a stone. And Iesus sayd vnto him :
it is written agayne. Thou shalt not
tempt the Lord thy God. Agayn the
deuyl taketh him vp into an excead-
inge highe mountayne, & shewed him
all the kingdoms of the worlde, &
the glorye of them, & sayeth vnto
him : all these wyll I geue thee,
yf thou wilt fall downe & worshyp
me. The sayth Iesus vnto him :
Auoyde Sathan, for it is written :
Thou shalt worship the Lord thy
god, & him onely shalt thou serue.
Then the deuyl leaueth him : &
beholde, the Angels came and minis-
tred vnto him.

1661
in stripes, in Imprisonments,in tumults,
in labours, in Watchings, in fastings ;
By pureness, by knowledge, by long-
suffering, by kindness, by the holy
Ghost, by love vnfeigned ; By the
word of truth, by the power of
God, by the Armour of righteousness
on the right hand and on the left ;
By honour, and dishonour, by evil
report, and good report : as deceivers,
and yet true, as vnknown, and yet
well known : as dying, and behold we
live : as chastened, and not killed : as
sorrowfull, yet alway rejoycing :
As poore, yet making many rich :
as having nothing, and yet posses
sing all things. The Gospell. [S': Mat: 4. <1.
Then was Iesus led vp of the
Spirit into the wilderness to be
tempted of the devil. And when he
had fasted fourty dayes, and fourty
nights, he was afterward an hungred.
And when the tempter came to him,
he said, If thou be the son of God,
comand that these stones be made
bread. But he answered and said,
It is written, Man shall not live by
bread alone, but by every word, that
proceedeth out of the mouth of God.
Then the devil taketh him vp into
the holy City, and setteth him on a
pinacle of the Temple, and saith vnto
him, If thou be the son of God, cast
thy selfe down ; for it is
written he shall give his Angells
charge concerning thee, and in their
hands they shall bear thee vp, lest at
any time thou dash thy foot against
a stone. Iesus said vnto him,
It is written again, Thou shalt not
tempt the Lord thy God. Again the
Devil taketh him vp into an exceed
ing high mountain, and sheweth him
all the kingdoms of the world, and
the glory of them : and saith vnto
him, All these things will I give thee,
if thou wilt fall down and worship
me. Then saith Jesus vnto him,
Get thee hence Satan : for it is written,
thou shalt worship the Lord thy
God, and him only shalt thou serve.
Then the devil leaveth him, and
behold, Angels came and minis-
tred vnto him.

298

SECOND SUNDAY IN LENT

Sources
C Dominica secunda quadragesime.
Ad missam. Officium.
[Ps. xxiv (xxv) 6, Id, 21 : 1 a-c]

Oratio.
Deus qui conspicis omni nos virtute
destitui, interius exteriusque custodi :
vt ab omnibus aduersitatibus munia-
mur in corpore : & a prauis cogitati-
onibus mundemur in mente. Per.
(Greg. 35) Ad thessalonicenses. [i. V. A.
Fnatres. Rogamus vos et obsecra-
mus in domino iesu : vt quemadmodum
accepistis a nobis quomodo vos oporteat
ambulare et placere deo : sic & ambu-
letis vt abundetis magis. Scitis enim
que precepta dederim vobis : per
dominum iesum. Hec est enim vo
luntas dei sanctificatio vestra : vt
abstineatis vos a fornicatione, vt sciat
vnusquisque vestrum suum vas pos-
sidere in sanctificatione & honore.
Non in passione desiderij : sicut et
gentes que ignorant deum. Et ne
quis supergrediatur neque circum-
ueniat in negocio fratrem suum :
quoniam vindex est dominus de his
omnibus sicut prediximus vobis : et

1549
C The second Sonday.
[De profudis psal. cxxx.
Out of the depe haue I called vnto
thee, O Lorde : Lorde heare my
voyce. Oh let thine eares cosider well : the
voice of my complaint.
If thou Lorde wilt be extreme to
marke- what is done amysse : Oh
Lord who may abide it ?
For there is mercy with thee : ther
fore shalt thou be feared.
I looke for the lorde, my soule
doeth waite for him : in his word is
my trust.
My soule flyeth vnto the Lorde,
beefore the moarnynge watche : I
say, before the mornyng watche.
O Israel trust in the Lorde, for
with the Lorde there is mercy : and
with hym is plenteous redempcion.
And he shall redeme Israeli, from
all his sinnes.
Glory be to the father.&c.
As it was in the beginnyng.&c.
The Collect.
ALmightie God, whiche doest see
that we haue no power of our selues
to helpe our selues : kepe thou vs
both outwardly in oure bodies, and
inwardly in our soules, that we may
be defended from al aduersities whiche
may happen to the body, and from
al euill thoughtes whiche may assault
and hurt the soule : through Iesus
Christ.&c. The Epistle. [i. Tessa, iiii.
We beseche you brethren, and
exhorte you by the lorde Iesus, that ye
encrease more and more, euen as ye
haue receiued of vs, howe ye oughte
to walke and to please God. For ye know
what commaundementes we gaue you
by our Lord Iesu Christe. For this is
the will of God, euen your holynes,
that ye shoulde abstayne from fornica
tion, and that euery one of you should
knowe howe to kepe his vessell in
holynes and honour, and not in
the lust of concupiscence as do the
Heathen, which know not God : that
no man oppresse and defraude his
brother in bargaining : because that
the lord is the aueger of al such

SECOND SUNDAY IN LENT

299

1552
The second Sundaie.

1661
The second Sunday 3rn Lent.

0 The Collect.
ALmightye God, whyche doest see
that we haue no power of oure selues
to helpe oure selues : kepe thou vs
both outwardly in our bodies, &
inwardly in oure soules, that we may
be defended fro all aduersities whych
may happen to the body, and from
all euyl thoughtes whych maye assaulte
and hurte the soule : through Iesus
Christe. &c. C The Epistle. [i. Thessa. iiii.
We beseche you brethren, and
exhort you by the lord Iesus, that ye
encrease more and more, euen as ye
haue receyued of vs, how ye oughte
to walke & to please God. For ye know
what commaundmentes we gaue you
by oure lord Iesus Christ. For this is
the wyl of God : euen your holines,
that ye should abstayne from fornica-
cion, & that euery one of you should
know how to kepe hys vessell in
holynes and honour, and not in
the luste of concupiscece as do the
Heathen, which know not God : that
no man oppresse and defraude hys
brother in bargayninge : because that
the Lord is the auenger of al such

The Collect.
Almighty God, who8 seest
that we have no power of our selves,
to help our selves : keepe vs
both outwardly in our bodyes, and
inwardly in our soules, that we may
be defended from all Adversities which
may happen to the body, and from
all evil thoughts which may assault,
and hurt the soul through Iesus
Christ 8our Lord. 6Amen.
The Epistle. [1. Thes. 4. <1.
We beseech you bretheren, and
exhort you by the Lord Iesus, that as ye
have received of vs how ye ought
to walk and to please God, so ye wold
abound more and more. For ye know
what Commandements we gave you
by the Lord Iesus . For this is
the will of God,e ven your sanctification,
that ye should abstain from fornica
tion : That every one of you should
know how to possess his vessel in
sanctification and honour. Not in
the lust of concupiscence even as the
Gentiles which know not God : That
no man go beyond and defraud his
brother in any matter, because that
the Lord is the Avenger of all such

300

THIRD SUNDAY IN LENT

Sources
testificati sumus. Non enim vocauit
nos deus in immunditiam : sed in
sanctificationem. In xpo iesu: domino
nostro.

Secundum matheum. [xv. c.
In illo tempore. Egressus iesus
secessit in partes tyri et sidonis : &
ecce mulier chananea a finibus illis
egressa, clamauit dicens ei. Miserere
mei domine fili dauid : filia mea male
a demonio vexatur. Qui non respondit
ei verbum. Et accedentes discipuli
eius : rogabant eum dicentes. Dimitte
eam : quia clamat post nos. Ipse
autem respondens : ait. Non sum
missus : nisi ad oues que perierunt
domus israel. At ilia venit : &
adorauit eum dicens. Domine, adiuua
me. Qui respondens : ait. Non est
bonum sumere panem filiorum : et
mittere canibus. At ilia dixit. Etiam
domine : nam et catelli edunt de micis
que cadunt de mensa dominorum
suorum. Tunc respondens iesus : ait
illi. O mulier, magna est fides tua :
fiat tibi sicut vis. Et sanata est filia
eius : ex ilia hora.
C Dominica tertia quadragesime.
Ad missam. Officium.
[Ps. xxiv (xxv) 14, 15 : 1 a-c]

1549
thinges, as we tolde you before, and
testified. For God hath not called
vs vnto vnclennesse, but vnto holynes.
He therfore that despiseth, despiseth
not manne, but God whiche hath
sente his holy spirite among
you. The Gospell. [ Matth. xV.
Iesus wente thence, and departed
into the coastes of Tyre and Sidon :
and beholde, a woman of Canaan
(whiche came oute ofthe same coastes)
cryed vnto hym, saiyng : haue
mercye on me. O Lord, thou sone
of Dauid : My daughter is pieteously
vexed with a deuill. But he aunswered
her nothyng at all. And his disciples
came and besought him, saiyng :
send her awaye, for she cryeth after
vs. But he aunswered, and sayd : I
am not sent, but to the lost shepe of
the house of Israel.' Then came she
& wurshipped him, saiyng : Lord,
help me. He answered & said :
it is not mete to take the chyldrens
bread, and cast it to dogges. She
answered and said : truth Lorde, for the
dogges eate of the crummes which fall
from theyr maisters table. Then Iesus
aunswered, and said vnto her: 0
woman, great is thy faythe, be it vnto
thee, euen as thou wilt. And her
daughter was made wholt euen at the
same time.
C The.iii.Sonday. [Iudica me deus. psal. xliii
GEve sentence with me (O god) and
defed my cause against the vngodly
people : Oh deliuer me from the
deceiptful and wicked man.
For thou art the god of my strength,
why hast thou put me from thee ? and
why goe I so heauily, while the enemye
oppresseth me ?
Oh sende out thy light and thy
trueth, that they maye leade me : &
bryng me vnto thy holy hyll, & to thy
dwellyng. And that I maye go vnto the aultare
of god, euen vnto the god of my ioye
and gladnes : and vpon the harpe will I
geue thankes vnto thee(0 god) my God.
Why art thou so heauy (O my soule)
and why art thou so disquieted within
me?

THIRD SUNDAY IN LENT

301

1552
thinges, as we tolde you before, and
testified. For God hath not called
vs vnto vnclennes, but vnto holynes.
He therefore that despyseth, despyseth
not ma, but God which hath
sente his holy spyryte among
you. « The Gospell. [ Math, xv
lEsus went thence, and departed
into the coastes of Tyre and Sidon :
and beholde, a woman of Canaan
(which came out of the same costes)
cryed vnto hym, saying : haue
mercy on me, O Lorde, thou sonne
of Dauid. My doughter is pieteouslye
vexed with a deuyl. But he aunswered
her nothing at all. And hys disciples
came and besought him, saying :
sende her awaye, for she cryeth after
vs. But he aunswered, and sayde : I
am not sente but to the lost shepe of
the house of Israel. Then came she
and worshipped him, sayinge : Lorde,
helpeme. He answered & sayde :
it is not mete to take the chyldrens
bread, and caste it to dogges. She
answered and sayd : trueth Lord,for the
dogges eate of the crummes which fall
fro their maysters table. Then Iesus
answered, and sayd vnto her : O
woman, great is thy faythe, be it vnto
thee, euen as thou wilt. And her
doughter was made whole, euen the
same tyme.

1661
as we also have forewarned you, and
testified. For God hath not called
vs vnto vncleanness, but vnto holiness ;
He therefore that despiseth, despiseth
not man, but God, who hath also
given vnto vs his holy spirit
The Gospel. [S*: Mat. 15. 421.
Iesus went thence, and departed
into the Coasts of Tyre, and Sidon ;
And behold, a Woman of Canaan
came out of the same Coasts
and cryed vnto him sayeing, Have
mercy on me O Lord, thou son
of David, my daughter is grievously
vexed with a devil. But he answered
her not a word. And his Disciples
came and besought him, sayeing,
send her away, for she crieth after
vs. But he answered and said, I
am not sent, but vnto the lost sheep of
the house of Israel. Then came she
and worshipped him, saying, Lord
help me. But he answered and said,
It is not meet to take the childrens
bread, and to cast it to dogs. And
she said, Truth Lord : yet the
dogs eat of the Crumbs which fall
from their masters table. Then Iesus
answered, and said vnto her, O
Woman great is thy Faith : be it vnto
thee even as thou wilt. And her
daughter was made whole from that
very hour.

The thirde Sundaie.

The third Sunday 3m Lent.

302

THIRD SUNDAY IN LENT

Sources

Oratio.
Quesumus omnipotens deus vota humi-
lium respice : atque ad defensionem
nostram dexteram tue maiestatis ex-
tende. Per do. (Greg. 34)
Ad ephesios. [V. A
FBatres. Estote imitatores dei sicut
filij charissimi & ambulate in dilectione :
sicut et christus dilexit nos : et tradidit
semetipsum pro nobis oblationem et
hostiam deo in odorem suauitatis.
Fornicatio autem et omnis immunditia,
aut auaritia : nee nominetur in vobis :
sicut decet sanctos. Aut turpitudo,
aut stultiloquium, aut scurrilitas que
ad rem non pertinet : sed magis
gratiarum actio. Hec autem scitote
intelligentes : quod omnis fornicator,
aut immundus, aut auarus quod est
idolorum seruitus : non habet heredi-
tatem in regno xpi et dei. Nemo vos
seducat inanibus verbis : propter hec
enim venit ira dei : in filios diffidentie.
Nolite ergo effici : participes eorum.
Eratis enim aliquando tenebre, nunc
autem lux in domino : vt filij lucis
ambulate. Fructus enim lucis est in
omni bonitate : et iustitia : & veritate.

1549
O put thy trust in God : for I wil
yet geue hym thankes whiche is the
helpe of my countenaunce and my
God. Glory be to the father. &c.
As it was in the beginnyng.&c.
The Collect.
WE beseche thee almightie God
loke vpon the heartie desires of thy
humble seruauntes : and stretche forth
the right hand of thy maiestie, to bee
oure defence agaynste all our enemyes :
through Iesus Christe our Lorde.
The Epistle. [Ephesian. V
Be you the folowers of god
as dere children and walke in loue,
euen as Christ loued vs, and
gaue himselfe for vs an offring
& a sacrifice of a sweete
sauour to god. As for fornication &
all vndennes or couetousnes, let
it not bee once named among you,
as it becometh sainctes : or filthy-
nes, or folish talkyng, or iesting,
whiche are not comely, but rather
geuyng of thankes. For this ye knowe,
that no whoremonger, eyther vncleane
persone, or couetous persone (whyche
is awurshypper of ymages) hath anyin-
herytaunce in the kyngdome of Christ
and of God. Let no man deceiue you
with vayne wordes. For because of
suche thynges, cummeth the wrath of
God vpon the childre of disobedience.
Be not ye therfore companions of
them. Ye were somtyme darcke-
nes, but nowe are ye light in the Lord :
walke as children of lyghte, for the
fruite of the spirite consisteth in all
goodnes, and ryghteousnes, & truth.
Accepte thatwhich is pleasyng vnto the
Lorde, and haue no felowship with the
vnfruitful workes of darckenes, but
rather rebuke them. For it is a shame
euen to name those thynges, whiche are
done of them in secrete : but al thinges
when they are brought furth by the
lyght are manifest. For whatsoeuer is
manyfeste, the same is lyghte : where
fore he sayeth : awake thou that
slepest, and stande vp from death,
and Christ shall geue thee lyghte.

THIRD SUNDAY IN LENT

3°3

155:

1661

C The Collect.
We beseche thee almightie God,
loke vpon the hartie desyres of thy
humble seruautes : and stretche forth
the ryght hade of thy maiestie, to be
oure defence agaynst all oure enemies :
through Iesus Christ our Lorde.
C The Epistle. [Ephesi. v
Be you the folowers of God
as dere chyldren, and walke in loue,
euen as Christ loued vs, and
gaue hym selfe for vs an offerynge
and a sacrifice of a swete
sauour to God. As for fornication, &
all vnclennes, or couetousnes, let
it not be once named among you,
as it becometh sainctes : or filth i-
nes, or folishe talking, or iestinge,
whych are not comely, but rather
geuingeof thankes. For thys ye knowe,
that no whoremonger, eyther vncleane
persone, or couetous persone (which
isa worshipper of ymages) hathe any e in
heritaunce in the kingdom of Christ
& of God. Let no ma deceyue you
with vayne wordes. For because of
such thinges, cometh the wrath of
God vpon the chyldren of disobedience.
Be not ye therfore companions of
the. Ye were sometimes darke
nes, but now are ye lyght in the Lord :
walke as children of lighte, for the
fruyte of the spirite consisteth in all
goodnes, & ryghteousnes, & trueth.
Accepte that which is pleasing vnto the
Lord, and haue no felowship wyth the
vnfruytfull workes of darkenes, but
Tather rebuke them. For it is a shame
euen to name those thinges, which are
done of them in secrete : but all thinges
when they are broughte forthe by the
light, are manifest. For whatsoeuer is
manifest, the same is lyght : wher-
fore he saith : awake thou that
slepest, and stand vp from death,
and Christ shall geue thee lyght.

The Collect.
We beseech thee Almighty God,
look vpon the hearty desires of thy
humble servants, and stretch forth
the right hand of thy Majesty, to be
our defence against all our Enemies,
through Iesus ChristourLord. cAmen.
The Epistle. [Ephe. 5. *1.
Be ye therefore followers of God,
as dear children ; and walk in Love,
as Christ also hath loved vs, and
hath given himselfe for vs, an offering,
and a sacrifice to God for a sweet
smelling savour. But fornication, and
all vncleanness, or covetousness, let
it not be once named amongst you
as becometh Saints : Neither filthi-
ness, nor foolish talking, nor iesting,
which are not convenient : but rather
giving of thanks ; for this ye know,
that no whoremonger, nor vnclean-
person, nor covetous man, who
is an Idolater, hath any In
heritance in the kingdom of Christ,
and of God. Let no man deceive you
with vain words : for because of
these things cometh the wrath of
God vpon the children of disobedience.
Be not ye therefore partakers with
them ; For ye were sometimes dark
ness, but now are ye light in the Lord :
walke as children of light, (for the
fruit of the Spirit is in all
goodness and righteousness, and truth)
proving what is acceptable vnto the
Lord. And have no fellowship with the
vnfruitfull works of darkness, but
rather reprove them. For it is a shame
even to speakeof those things which are
don of them in secret. But all things
that are reproved, are made manifest
by the light : for whatsoever doth make
manifest is light. Where
fore he sayth, Awake thou that
sleepest, and arise from the dead,
and Christ shall give thee light.

3°4

THIRD SUNDAY IN LENT

Sources
Euangelium. Secundum lucam. [xi. b
In illo tempore Erat iesus eijciens
demonium et illud erat mutum. Et cum
eiecisset demonium, locutus est mutus :
et admirate sunt turbe Quidam autem
ex eis, dixerunt. In beelzebub prin-
cipe demoniorum : eijcit demonia. Et
alij tentantes : signum de celo quere-
bant ab eo. Ipse autem vt vidit
cogitationes eorum : dixit eis. Omne
regnum in seipsum diuisum desola-
bitur : et domus supra domum cadet.
Si autem et sathanas in se ipsum
diuisus est : quomodo stabit regnum
ipsius, quia dicitis in beelzebub eijcere
me demonia? Si autem ego in beel
zebub eijcio demonia : filij vestri in
quo eijciunt? Ideo et ipsi iudices
vestri erunt. Porro si in digito dei
eijcio demonia: profecto pervenit in
vos regnum dei. Cum fortis armatus
custodit atrium suum : in pace sunt
ea que possidet. Si autem fortior eo
superueniens vicerit eum : vniuersa
arma eius auferet in quibus confidebat,
& spolia eius distribuet. Qui non est
mecum contra me est : & qui non
colligit mecum, dispergit. Cum im-
mundus spiritus exierit ab homine :
ambulat per loca inaquosa querens
requiem, et non inueniens dicit. Re-
uertar in domum meam : vnde exiui.
Et cum venerit : inuenit eam scopis
mundatam. Tunc vadit, & assumit
septem alios spiritus secum nequiores
se : et ingressi habitant ibi. Et fiunt
nouissima hominis illius : peiora priori-
bus. Factum est autem cum hec
diceret : extollens vocem quedam
mulier de turba dixit illi. Beatus
venter qui te portauit : et ubera que
suxisti. At ille dixit. Quinimmo
beati qui audiunt verbum dei : et
custodiunt illud

1549
The Gospell. [ Luc. xi.
Iesus was casting out a deuil that
was dumme. And when he had cast
out the deuyll, the dumme spake,
and the people woondered. But some
of them sayde : he casteth out deuyls
through Beelzebub the chiefe of the
deuils. And other tempted hym, and
required of hym a sygne from heauen.
But he knowyng theyr thoughtes, sayd
vnto them : Euery kyngdome deuyded
agaynst it selfe, is desolate :
and one house doeth fall vpon
another. If Sathan also be deuyded
agaynste hymselfe, howe shall hys
kyngdome endure ? Because ye saye
that I caste out deuyls through Beel
zebub. If I by the helpe of Beel
zebub cast out deuils : by whose helpe
doe your chyldren caste them oute?
Therfore shall they be youre iudges.
But if I with the fynger of God cast
out deuylles, no doubt the kyngdome
of God is come vpon you. When a
strong man armed watcheth hys house,
the thynges that he possesseth are in
peace. But when a stroger then he
commeth vpon him, & ouercommeth
him, he taketh from him al hys harnes
(wherin he trusted) and deuideth hys
goodes. He that is not with me, is
agaynste me. And he that gathereth
not with me, scattreth abroad. When
the vncleane spirite is gone out of a
man, he walketh through drye places
seeking reste. And when he findeth
none, he sayth : I wil returne againe
into my house whence I came out.
And when he cometh, he fyndeth it
swept and garnyshed. Then goeth
he and taketh to him .vii. other
spirites worse then himselfe : and
they enter in & dwell there. And the
end of that man is worse then the
beginning. And it fortuned that as
he spake these thinges, a certayne
woma of the company lift vp her
voyce, and sayd vnto hym : happy is
the woumbe that bare thee, & the
pappes which gaue thee sucke. But
he said : yea, happie are they
that heare the woorde of God, and
kepe it.

THIRD SUNDAY IN LENT

3°5

1552
C The Gospell. [

Luke, xi

Iesus was castinge oute a deuyll that
was dumme. And when he had caste
out the deuyll, the dumme spake,
& the people wondered. But some
of them sayde : he casteth oute deuyls
through Beelzebub the chiefe of the
deuils. And other tempted hym, and
requyred of him a sygne from heauen.
But he knowyng theyr thoughtes, sayd
vnto them : Euery kyngdom deuyded
agaynst it selfe, is desolate :
and one house doeth fall vpon
another. Yf Sathan also be deuyded
agaynst hymselfe : how shall hys
kyngdom endure? Because ye saye
I cast oute deuyls through Beel
zebub. Yf I by the helpe of Beel
zebub caste out deuyls : by whose helpe
do youre children cast them out?
Therfore shall they be your iudges.
But yf I wyth the fynger of God cast
oute deuyls, no doubte the kyngdom
of God is come vpo you. When a
strong man armed watcheth hys house,
the thynges that he possesseth are in
peace. But when a stronger then he
commeth vpon him, and ouercommeth
him, he taketh from him all hys harnes
(wherein he trusted) and deuydeth hys
goodes. He that is not wyth me, is
against me. And he that gathereth
not wyth me, scattereth abroad. Whe
the vncleane spirite is gone out of a
ma, he walketh through drye places
seking rest. And whe he findeth
none, he sayth : I wyll returne agayne
into my house whence I came oute.
And when he cometh, he fyndeth it
swepte and garnyshed. Then goeth
he and taketh to hym seuen other
spirites worse then himself : and
they entre in & dwell there. And the
ende of that man is worse the the
beginning. And it fortuned that as
he spake these thinges, a certayn
woman of the copany lyft vp her
voyce, and sayde vnto hym : happy is
the wombe that bare thee, & the
pappes whyche gaue thee sucke. But
he said : yea, happy are they
that heare the worde of God, and
kepe it.

1661
The Gospel. [S»: Luke. n. 414.
Iesus was casting out a devil, and it
was dumb. And it came to pass when
the devil was gon out, the dumb spake :
and the people wondered. But some
of them said, He casteth out devils
through Beelzebub, the chief of the
devils, And other tempting him,
sought of him a signe from heaven.
But he knowing their thoughts, said
vnto them, Every kingdom devided
against it selfe is brought to desolation :
and a house divided against a house
falleth. Jf Satan also be devided
against himselfe, how shall his
kingdom stand ? because ye say
that I cast out Devils through Beel
zebub. And if I by Beel
zebub cast out Devils, by whom
do your sons cast them out ?
therefore shall they be your Judges.
But if I with the finger of God cast
out Devils, no doubt the kingdom
of God is come vpon you. When a
strong man armed keepeth his palace,
his goods are in
peace. But when a stronger, then he
shall come vpon him, and overcome
him, he taketh from him all his Armour
wherein he trusted, and divideth his
spoils. He that is not with me, is
against mee : and he that gathereth
not with me, scattereth . When
the vnclean spirit is gon out of a
man, he walketh through dry places,
seeking rest : and finding
none, he saith, I will returne
vnto my house whence I came out.
And when he cometh he findeth it
swept, and garnished ; Then goeth
he, and taketh to him seaven other
spirits more wicked then himselfe, and
they enter in, and dwell there ; and the
last state of that man is worse then
the first. And it came to pass, as
he spake these things, a certein
Woman of the Company lift vp her
voyce and said vnto him. Blessed is
the Womb that bare thee, and the
paps which thou hast sucked. But
he said, yea, rather blessed are they
that hear the word of God and
keep it.

3°6

FOURTH SUNDAY IN LENT

SOTTRCES
C Dominica media quadragesime.
Ad missam. Officium.
[Isa. lxvi 10, 11a : Ps. cxxi (cxxii) 1]

Oratio.
Concede quesumus, omnipotens deus:
vt qui ex merito nostre actionis affligi-
mur : tue gratie consolatione respire-
mus. Per do. (Greg. 43)
Ad galathas. [iiij. o
FHatres. Scriptum est quoniam
abraham duos filios habuit : vnum de
ancilla, & vnum de libera. Sed qui
de ancilla, secundum carnem natus
est : qui autem de libera, per repro-
missionem : que sunt per allegoriam

1549
C The .iiii. Sondaye.
[Deus noster refugium. psal. xlvi.
God is our hope and strength : a
very present helpe in trouble.
Therfore wyll not we feare, though
the earthe be moued : and thoughe
the hylles bee caryed into the myddest
of the sea.
Though the waters therof rage and
swell : and though the mountaines
shake at the tempest of the same.
The riuers ofthe fioude thereof shall
make gladde the citie of God : the
holye place of the tabernacle of the
moste highest.
God is in the middeste of her, there
fore shall she not bee remoued : God
shall helpe her, and that right early.
The heathen make muche a dooe,
and the kyngdomes are moued : but
God hath shewed hys voyce, and the
earth shall melte awaye.
The Lord of hoostes is with vs : the
God of Iacob is our refuge.
O come hyther, and beholde the
workes of the Lorde : what destruction
he hath brought vpon the earth.
He maketh warres to ceasse in all
the worlde : he breaketh the bowe,
and knappeth the speare in sunder,
and burneth the Chariotes in the fyer.
Be styll then, and knowe that I am
God : I wilbe exalted among the
heathen, and I wylbe exalted in the
yearth. The Lord of hoostes is with vs, the
God of Iacob is our defence.
Glory be to the father.&c. As it
was in the beginning.&c The Collect.
GRaunt we beseche thee almightye
God, that we, which for our euill dedes
are worthely punyshed :
by the comforte of thy grace may mer-
cifullybe relieued,throughe oure Lorde
Iesus Christe.
The Epistle. [Gala. iiii.
TEll me (ye that desyre to be vnder
the lawe) doe ye not heare of the lawe?
for it is wrytten that Abraham had .ii.
sonnes, the one by a bondemayde, the
other by a free woman. Yea, and he
which was borne of the bondewoman,
was borne after the fleshe : but he
whyche was borne of the freewoman,

FOURTH SUNDAY IN LENT

307

1552
« The fourth Sundaik.

1661
The fourth Sunday sm Lent.

C The Collect.
GRaunt we beseche thee almightye
God, that we which for our euyll dedes
are worthely punished :
by the coforte of thy grace may mer-
cyfully be relieued, through our Lord
Iesus Christ.
C The Epistle. [Gala. iiii.
TEll me (ye that desire to be vnder
the lawe) do ye not heare of the law ?
for it is writte that Abraha. had two
sonnes: the one by a bondemayde, the
other by a frewoma. Yea, & he
which was borne of the bondwoman,
was borne after the fleshe : but he
which was borne of the frewoman,

The Collect
Grant, we beseech thee Almighty
God, that we who for our evil deeds,
do worthily deserve to be punished,
by the comfort of thy grace, may mer
cifully be relieved, through our Lord
and Saviour Iesus Christ. "Amen.
The Epistle. [Gal. 4. 42L
Tell me, ye that desire to be vnder
the law, do ye not hear the law?
For it is written that Abraham had two
sons, the one by a bond-maid, the
other by a freewoman. But he
who was of the bondwoman
was born after the flesh : but he
of the free woman

3°8

FOURTH SUNDAY IN LENT

Sources
dicta, Hec enim sunt duo testamenta.
Vnum quidem in monte sina, in serui-
tutem generans : que est agar. Sina
enim mons est in arabia qui coniunctus
est ei que nunc est hierusalem : et
seruit cum filij s suis. Ilia autem que
sursum est hierusalem libera est : que
est mater nostra. Scriptum est enim.
Letare sterilis que non paris, erumpe
et clama que non parturis : quia multi
filij deserte magis quam eius que habet
virum. Nos autem fratres secundum
isaac promissionis filij sumus. Sed
quomodo tunc is qui secundum carnem
natus fuerat, persequebatur qui secun
dum spiritum : ita et nunc. Sed quid
dicit scriptura ? Eiice ancillam et filium
eius : non enim heres erit filius ancille
cum filio libere. Itaque fratres, non
sumus ancille filij : sed libere. ( + v la)
Secundum Iohannem. [vi. A
In illo tempore. Abijt Iesus trans
mare galilee quod est tyberiadis : &
sequebatur eum multitudo magna, quia
videbant signa que faciebat super his
qui infirmabantur. Subijt ergo in
montem iesus : et ibi sedebat cum
discipulis suis. Erat autem proximum
pascha : dies festus iudeorum. Cum
subleuasset ergo oculos iesus, & vidisset
quia multitudo maxima venit ad eum :
dixit ad philippum. Vnde ememus
panes, vt manducent hi ? Hoc autem
dicebat tentans eum : ipse enim sciebat
quid esset facturus. Respondit ei
philippus. Ducentorum denariorum
panes non sufficiunt eis : vt vnusquis-
que modicum quid accipiat. Dixit ei
vnus ex discipulis eius : andreas frater
simonis petri. Est puer vnus hie qui
habet quinque panes ordeaceos : et
duos pisces. Sed hec quid sunt inter
tantos? Dixit ergo iesus. Facite
homines discumbere. Erat autem

1549
was borne by promes : which thinges
are spoken by an allegory. For these
are two testamentes, the one from
the mount Sina, which gendreth vnto
bondage, whiche is Agar : For
mount Sina is Agar in Arabia, and
bordreth vpon the citie, whiche
is nowe called Ierusalem, and is in
bondage wyth her chyldren. But
Ierusalem, whiche is aboue, is free,
whyche is the mother of vs all. For it
is written : Reioyce thou barren that
beareste no children : breake furth and
crye, thou that trauaylest not. For the
desolate hath many moe chyldren then
she whyche hath an husbande. Brethren
we are after Isaac the chyldren
of promes. But as then he that was
borne after the fleshe, persecuted him
that was borne after the spirite : Eue
so is it nowe. Neuerthelesse, what
sayeth the scripture? put awaye the
bondewoman and her sonne. For the
sonne of the bondewoman shall not be
heyre wyth the sonneof the freewoman:
So then brethren, we are not chyldren
of the bondewoman, but of the free-

The Gospell. j Iohn vi.
I Esus departed ouer the seaof Galile,
which is the sea of Tiberias, and a
greate multytudefolowed hym,because
they sawe hys myracles whyche he dyd
on them that were dyseased. And
Iesus wente vp into a mountayne, and
there he sate with hys Disciples. And
Easter, a feaste of the lewes, was
nye. When Iesus then lift vp hys
eyes and sawe a great company come
vnto hym,hesayethvntoPhilip: whence
shall we bye breade that these may
eate ? This he sayd to proue hym :
for he him selfe knewe what he woulde
dooe. Philip aunswered hym : two
hundreth peniwoorth of bread, are not
sufficyente for them, that euery manne
may take a litle. One of hys
dyscyples (Andrewe, Simon Peters
brother) sayeth vnto him : There is a
lad here which hath fiue barley loaues
and two fyshes : but what are
they amonge so manye? And Iesus
sayd : make the people sit downe.
There was muche grasse in the
place : so the menne sate downe, in
number about fiue thousand. And

FOURTH SUNDAY IN LENT

3°9

1552
was borne by promes : which thinges
are spoken by an allegory. For these
are two testamentes, the one fro
the mounte Sina, whych gendreth vnto
bondage, which is Agar : For
mount Sina is Agar in Arabia, and
bordreth vpon the citie, which
is nowe called lerusale, & is in
bondage with her children. But
Ierusalem, which is aboue, is free,
which is the mother of vs al. For it
is written : Reioyce thou barren that
bearest no childre : breake forth &
crie, thou that trauaylest not : For the
desolate hath many moe childre the
she which hath an husband. Brethre,
we are after Isaac the children
of promes. But as then he that was
borne after the fleshe, persecuted him
that was borne after the spirite : Euen
so is it now. Neuertheles, what
sayeth the scripture? put away the
bondwoman & her sonne. For the
sonne of the bondwoma shal not be
heyre with the sonne of the frewoman :
So then brethren, we are not chyldren
of the bondwoman, but of the fre-

1661
was by promise. Which things
are an allegory : for these
are the two Covenants ; the one from
the mount Sinai, which gendereth to
bondage, which is Agar. For this
Agar is mount Sinai in Arabia,
and answereth
to Ierusalem which now is, and is in
bondage with her children. But
Ierusalem which is above is free ;
which is the mother of vs all. For it
is written, Reioyce thou barren that
bearest not : break forth, and
cry, thou that travailest not : for the
desolate hath many moe children then
she which hath an husband. Now we,
brethren, as Isaac was, are the children
of promise. But as then, he that was
born after the flesh persecuted him
that was born after the spirit, even
so it is . now. Nevertheless, what
saith the Scripture ? cast out the
bondwoman, and her son, for the
son of the bondwoman shall not be
heir with the son of the freewoman.
So then bretheren, we are not children
of the bondwoman, but of the free

C The Gospell. [ Iohn. vi.
Iesus departed ouer the seaof Galile,
whych is the sea of Tiberias, & a
greate multytude folowed hym, because
they sawe his miracles which he dyd
on them that were dyseased. And
Iesus wet vp into a moutain, and
there he sate with his disciples. And
Easter, a feast of the lewes, was
nye. Whe Iesus then lift vp his
eyes & sawe a great company come
vnto him, he said vnto Philip : whence
shal we bye bread that these maye
eate? This he sayde to proue hym:
for he himselfe knew what he would
do. Philip answered him : two
hundreth penyworth of bread, are not
sufficient for them, that euery man
may take a lyttle. One of his
disciples (Andrew, Simo Peters
brother) sayth vnto him : There is a
lad which hath fiue barly loues,
and two fyshes : but what are
they amonge so many? And Iesus
sayd : make the people syt downe.
There was much grasse in the
place : so the men sat down, in
numbre about fyue thousande : And

The Gospel. [S': Iohn. 6. 41.
Iesus went over the sea of Galilee,
which is the sea of Tiberias. And a
great multitude followed him because
they saw his miracles which he did
on them that were diseased. And
Jesus went vp into a mountain, and
there he sate with his disciples. And
the Passeover, a feast of the lewes, was
nigh. When Iesus then lift vp his
Eyes, and saw a great company come
vnto him, he saith vnto Philip, Whence
shall we buy bread, that these may
eat ? (And this he said to prove him :
for he himselfe knew what he would
do) Philip answered him, Two
hundred penyworth of bread, is not
sufficient for them, that every one of
them may take a little. One of his
disciples, Andrew, Simon Peters
brother saith vnto him. There is a
lad here, which hath five barly loaves,
and two small fishes : but what are
they among so many? And Iesus
said, make the men sit down.
Now there was much grass in the
place. So the men sate down, in
number about five thousand. And

3i°

FIFTH SUNDAY IN LENT

Sources
fenum multnm in loco. Discubuerunt
ergo viri : numero quasi quinque milia.
Accepit ergo iesus panes : et cum
gratias egisset, distribuit discumben-
tibus. Similiter et ex piscibus : quantum
volebant. Vt autem impleti sunt :
dixit discipulis suis. Colligite que
superauerunt fragmenta : ne pereant.
Collegerurrt ergo, et rmpleuerunt duo
decim cophinos fragmentorum ex
quinque panibus ordeaceis : que super-
fuerunt his qui manducauerant. Illi
ergo homines cum vidissent quod iesus
fecerat signum : dicebant. Quia hie
est vere propheta qui venturus est in
mundum. C Dominica in passione domini.
Ad missam. Officium.
[Ps. xiii (xliii) 1, 2a : 3]

Oratio.
Qvesumus omnipotens deus familiam
tuam propitius respice, vt, te largiente,
regatur in corpore: et te seruante
custodiatur in mente. Per dominum.
(Greg. 47) Ad hebreos. [ix. D
FBatres. Xps assistens pontifex
futurorum bonorum per amplius et
perfectius tabernaculum non mami-

1549
Iesus toke the bread, and when he
had geuen thankes, he gaue to
the Disciples, and the Disciples to
them that were set downe & lykewise
of the fishes asmuch as they would.
When they had eaten inough he sayd
vnto his Disciples : gather vp the
broken meate whiche remayneth, that
nothyng be loste. And they
gathered it together and fylled
.xii, baskettes with the broken meate of
the fyue barley loaues : which broken
meate remained vnto the that had
eaten. Then those menne (when they
had seene the miracle that Iesus did)
said : this is of a trueth the same
Prophete that shoulde come into the
worlde.
The .v. Sonday.
[Deus in nomine tuo. psal liiii.
SAue me (O God) for thy names
sake : and auenge me in thy strength.
Heare my prayer (O God :) and
harken vnto the woordes of my mouth.
For straungers are risen vp agaynst
me : and Tirauntes (which haue not
god before theyr eyes) seke after my
soule. Beholde, God is my helper : the
Lorde is with them that vpholde my
soule. He shall rewarde euill vnto mine
enemies : destroye thou them in thy
trueth. An offeryng of a free hearte wyll J
geue thee, and prayse thy name (0
Lorde :) because it is so coumfortable.
For he hath delyuered me oute of
all my trouble : and myne eye hath
seene his desyre vpon myne enemies.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning.&c.
The Collect.
We beseche thee almightie God,
mercifullye to looke vpon thy people :
that by thy great goodnesse, they may
be gouerned and preserued euermore
bothe in body and soule : through
Iesus Christ our Lorde.
The Epistle. [Hebrues. ix.
CHriste beyng an hye priest
of good thynges to come, came by a
greater and a more perfecte tabernacle,

FIFTH SUNDAY IN LENT

3"

1552
Iesus tooke the bread, and when he
had geuen thankes, he gaue to
the Disciples, & the Disciples to
the that were set downe, and lykewyse
ofthe fyshes asmuche as they woulde.
When they had eaten ynough, he sayd
vnto hys disciples : gather vp the
broken meate whyche remayneth, that
nothyng be loste. And they
gathered it together & fylled
.xii. baskets with the broke meat of
the fyue barley loues : which broken
meat remayned vnto the that had
eaten. Then those men (when they
had sene the miracle that Iesus dyd)
sayde : thys is of a trueth the same
Prophete that should come into the
worlde. The fifth Sundaie.

1661
Iesus took the loaves, and when he
had given thanks, he distributed to
the disciples, and the disciples to
them that were set down, and likewise
of the fishes as much as they would.
When they were filled, he said
vnto his disciples, Gather vp the
Fragments that remain, that
nothing be lost. Therefore they
gathered them together, and filled
twelve baskets with the fragments of
the five barley loaves, which remained
over and above vnto them that had
eaten. Then those men when they
had seen the miracle that Iesus did,
said, This is of a truth that
Prophet that should come into the
World. The fifth Sunday »m Lent

C The Collect.
We beseche thee almightye God,
mercyfully to loke vpon thy people :
that by thy great goodnesse, they may
be gouerned and preserued euermore
both in body and soule : through
Iesus Christ our Lorde.
C The Epistle. [Hebr. ix
CHrist being an hie Priest of
good thinges to come, came by a
greater & a more perfecte tabernacle,

The Collect.
We beseech thee, Almighty God
mercifully to looke vpon thy people,
that by thy great goodness, they may
be governed and preserved evermore,
both in body and soul, through
Iesus Christ our Lord. 6Amen.
The Epistle. [Heb. 9. 41L
Christ being come an high Priest
of good things to come, by a
greater, and more perfect tabernacle,

312

FIFTH SUNDAY IN LENT

Sources
factum, id est non huius creationis :
neque per sanguinem hircorum aut
vitulorum : sed per proprium sanguinem
introiuit semel in sancta eterna redemp-
tione inuenta. Si enim sanguis hir
corum aut taurorum, et cinis vitule
aspersus inquinatos sanctificat ad
emundationem carnis, quanto magis
sanguis xpi qui per spiritum sanctum
semetipsum obtulit immaculatum deo,
emundabit conscientiam nostram ab
operibus mortuis, ad seruiendum deo
viuenti? Et ideo noui testamenti
mediator est : vt morte intercedente
in redemptionem earum preuarica-
tionum : que erant sub priori testa-
mento, repromissionem accipiant qui
vocati sunt eterne hereditatis. In xpo
iesu : domino nostro.
Buangelium. Secundum Iohannem. [viij. w
In illo tempore. Dicebat iesus
turbis iudeorum : et principibus sacer-
dotum. Quis ex vobis arguet me de
peccato ? Si veritatem dico : quare non
creditis michi ? Qui ex deo est : verba
i dei audit. Propter ea vos non auditis :
qui ex deo non estis. Responderunt
igitur iudei : et dixerunt ei. Nonne
bene dicimus nos : quia samaritanus es
tu, et demonium habes? Respondit
iesus. Ego demonium non habeo : sed
honorifico patrem meum, et vos in-
horastis me. Ego autem non quero
gloriam meam : est qui querat et iudicet.
Amen amen dico vobis : si quis ser-
monem meum seruauerit, mortem non
videbit in eternum. Dixerunt ergo
iudei. Nunc cognouimus quia de
monium habes. Abraham mortuus est
et prophete : et tu dicis, si quis ser-
monem meum seruauerit : mortem non
gustabit in eternum. Numquid tu
maior es patre nostro abraham, qui
mortuus est : & prophete mortui sunt?
Quern teipsum facis ? Respondit iesus.
Si ego glorifico meipsum : gloria mea
nichil est. Est pater meus qui glori-
ficat me : quem vos dicitis quia deus
vester est, et non cognouistis eum.
Ego autem noui eum. Et si dixero
quia nescio eum : ero similis vobis
mendax. Sed scio eum : et sermonem

1549
not made with handes, that is to saye,
not of thys buildyng, neyther by the
bloud of goates and calues, but by his
owne bloude he entred in once into the
holye place, and founde eternall
redempcion. For if the bloud
of oxen and of goates, and the ashes
of a young kowe, when it was
sprynkled, purifyeth the vncleane as
touchyng the purifying of the fleshe :
howe much more shall the bloud of
Christ (which through the eternall
spirite, offered himselfe withoute spot
to god) purge your consciece from
dead workes, for to serue the liuing
god? And for thys cause is he the
mediator of the new testament : that
through death, which chaunsed for
the redempcion of those transgressios
that were vnder the first testament,
they which are called, might receyue
the promes of eternall enheritaunce.
The Gospell. [ Iohn. viii.
WHiche of you can rebuke
me of synne ? If I saye the truethe,
why doe ye not beleue me ? He that
is of God heareth Gods woordes : ye
therfore heare them not, because ye
are not of God. Then aunswered the
lewes, and sayde vnto hym: saye wee
not well, that thou art a Samaritan and
hast the deuyll? Iesus answered : I
haue not the deuill, but I honour my
father, and ye haue dishonored me.
I seeke not mine owne praise :
there is one that seeketh and iudgeth.
Verely, verely, I saye vnto you : if a
manne kepe my saying, he shall neuer
see deathe. Then said the lewes vnto
him : now knowe^we that thou haste the
deuill. Abraham is dead, and the
Prophetes, and thou sayest : If a man
kepe my saying, he shall neuer tast
of death. Art thou greater then our
father Abraham, whiche is dead? And
the Prophetes are dead : whome
makest thou thy selfe? Iesus aun
swered : if I honor my selfe, myne
honor is nothyng : It is my father
that honoreth me, which ye say
is your God, and yet ye haue not
knowen him : but I know him. And if
I say I knowe him not, I shal
be a Iyer, like vnto you. But I knowe
him and kepe his saying. Your father

FIFTH SUNDAY IN LENT

3i3

1552
not made with hades, that is to say,
not of this building, neyther by the
bloud of goates & calues, but by his
owne bloud he entred in once into the
holy place, & foud eternal
redeptio. For yf the bloud
of oxen & of goates, and the ashes
of a yonge kowe, whe it was
sprinkled, purifieth the vnclene as
touching the purifying of the fleshe :
how much more shal the bloud of
Christ (which through the eternal
spirite, offred himself without spot
to god) purge your conscience fro
dead workes, for to serue the liuing
God? And for this cause he is the
mediator of the new testamet : that
through death, which chaunsed for
the redemption of those transgressions,
that were vnder the first testamet,
they which are called, might receyue
the promes of eternal inheritaunce.
fl The Gospell. [ Ioh. viii.
WHych of you can rebuke
me of synne ? Yf I say the truth,
why do ye not beleue me ? He that
is of God, heareth Gods wordes : ye
therefore heare the not, because ye
are not of God. Then aunswered the
lewes, & sayde vnto him : say we
not well that thou art a Samaritane, &
hast the deuil? Iesus answered: I
haue not the deuil, but I honour my
father, & ye have dishonoured me.
I seke not myne owne prayse :
there is one that seketh & iudgeth.
Verely, verely, I saye vnto you : yf a
man kepe my saying, he shal neuer
see death. The sayd the lewes vnto
hym : now knowe we that thou hast the
deuil. Abraham is dead, & the
Prophetes, and thou sayest : Yf a man
kepe my sayinge, he shall neuer tast
of death. Art thou greater then oure
father Abraha, which is dead ? And
the Prophetes are dead : who
makest thou thy self? Iesus an
swered : Yf I honor my selfe, myne
honor is nothinge : it is my father
that honoreth me, which you saye
is youre God, & yet ye haue not
knowenhim: but I knowe hym: Andyf
I saye I know him not, I shall
be a Iyer, lyke vnto you. But I know
him & kepe his saying. Your father

1661
not made with hands, that is to say,
not of this building : Neither by the
blood of goats, and calves : but by his
own blood he entred in once into the
holy place, having obteined eternall
Redemption for vs. For if the blood
of Bulls, and of goats, and the Ashes
of an heifer
sprinkling the vnclean, sanctifieth
to the purifying of the flesh :
How much more shall the blood of
Christ, who through the eternall
spirit, offered himselfe without spot
to God, purge your Conscience from
dead works to serve the living
God ? And for this cause he is the
Mediatour of the new testament, that
by means of Death for
the redemption of the transgressions
that were vnder the first testament,
they which are called might receive
the promise of eternall inheritance.
The Gospel [S*: Johp. 8. 4«.
(Iesus said) Which of you convinceth
me of sin ? And if I say the truth,
why do ye not believe me ? He that
is of God, heareth Gods words : ye
therefore hear them not, because ye
are not of God. Then answered the
lews, and said vnto him, say we
not well that thou art a Samaritan, and
hast a devil ? Iesus answered, I
have not a devil : but I honour my
father, and ye do dishonour me.
And I seeke not myne own glory,
there is one that seeketh, and iudgeth.
Verily, verily, I say vnto you, If a
man keep my sayeing, he shall never
see death. Then said the lews vnto
him, Now we know that thou hast a
devil. Abraham is dead, and the
Prophets ; and thou saiest, If a man
keep my saying, he shall never tast
of death. Art thou greater then our
Father Abraham, which is dead ? and
the Prophets are dead : whom
makest thou thy selfe? Iesus an
swered, If J honour my selfe, my
honour is nothing : it is my Father
that honoureth me, of whom ye say,
thatheisyourGod. Yetyehavenot
known him, but I know him : and if
I should say, I know him not, I shall
be a liar like vnto you ; but I know
him, and keep his saying. Your Father

3M

SUNDAY NEXT BEFORE EASTER

Sources
eius seruo. Abraham pater vester
exsultauk vt videret diem meum :
vidit et gauisus est. Dixerunt ergo
iudei ad eum. Quinquaginta annos
nondum habes : et abraham vidisti ?
Dixit eis iesus. Amen amen dico
vobis : antequam abraham fieret ego
sum. Tulerunt ergo lapides : vt
iacerent in eum. Iesus autem ab-
seondit se : et exiuit de templo.
C Dominica in rami's palmarum.
Officium.
[Ps. xxi (xxii) 19, 21 : 1]

Oratio.
Oarnipotens sempiterne deus qui
humano generi ad imitandum humi-
litatis exemplum saluatorem nostrum
carnem sumere, et crucem subire fecisti:
concede propitius vt & patientie ipsius
habere documenta, et resurrectionis
consortia mereamur. Per eundem
do. (Greg. 51)

1549
Abraham was glad to see my day : and
he saw it and reioysei Then sayd
the lewes vnto hym. Thou arte not yet
A. yere olde, and hast thou seene
Abraham? Iesus sayde vnto them:
Verely, verely, I saye vnto you: ere
Abraham was borne, I am. Then
tooke they vp stones to cast at hym :
but Iesus hid himselfe, and went out
of the temple.
C The Sondate next before Easter.
[Exaudi deus deprecations psal. Ixi.
HEare my crying, O GOD : geue
eare vnto my prayer.
From the endes of the earth will I
call vnto thee : when my heart is in
heauines. Oh set me vp vpon the rocke that
is higher then I : for thou haste bene
my hope, and a strong tower for me
agaynst the enemie.
I will dwell in thy tabernacle for
euer : and my trust shal be vnder the
couering of thy winges.
For thou, O Lorde, hast heard my
desyres : and hast geuen an heritage
vnto those that feare thy name.
Thou shalt graunte the king a long
life : that his yeares may endure
throughout all generacions.
He shall dwell before God for euer :
O prepare thy louing mercy and fayth-
fulnes, that they may preserue him.
So will I alway sing prayse vnto
thy name : that I may dayly perfourme
my vowes.
Glory be to the father, and to the
sonne : and to the holy gost.
As it was in the begynnyng, is nowe,
and euer shalbe : world without ende.
Amen. The Collect.
ALmightye and euerlastyng God,
whiche of thy tendre loue toward man
, haste sent our sauiour
Iesus Christe to take vpon him oure
fleshe, and to suffre deathe vpon the
crosse, that all mankinde should folow
the exaumple of his great humilitie :
mercifully graunt that we both
folowe the exaumple of his pacience,
and be made partakers of his
resurrection : through the same Iesus
Christe our Lorde.

SUNDAY NEXT BEFORE EASTER

3i5

1552
Abraha was glad to see my day : &
he saw it and reioysed. The sayd
the lewes vnto him. Thou art not yet
fyftie yere old, and hast thou sene
Abraham ? Iesus sayd vnto them :
Verely, verely, I saye vnto you : ere
Abraham was borne, I am. The
toke they vp stones to caste at him :
but Iesus hyd hym self, and went out
of the temple.

1661
Abraham rejoyced to see my day : and
he saw it, and was glad. Then said
the Jews vnto him, Thou art not yet
fifty years old, and hast thou seen
Abraham? Iesus said vnto them,
Verily, verily, I say vnto you, Before
Abraham was, I am. Then
took they vp stones to cast at him :
but Iesus hid himselfe, and went out
ofthe Temple.

C The Sundaie next before Easter.

The Sunday next before Easter.

C The Collect.
Almighty & euerlastinge God,
which of thy tendre loue towardes man
, hast sent our sauiour
Iesus Christ to take vpon hym oure
fleshe, & to suffre death vpon the
crosse, that all mankynd should folowe
the example of hys great humilitie :
mercyfully graunt, that we both
folow the example of hys pacience,
and be made partakers of hys
resurrection : throughe the same Iesus
Christ our Lorde.

The Collect.
Almighty and everlasting God,
who8 of thy tender love towards man
kind, hast sent thy Son, our Saviour
Iesus Christ to take vpon him our
flesh, and to suffer death vpon the
Cross, that all mankind should follow
the example of his great humility;
mercifully grant, that we may both
follow the example of his patience,
and also be made partakers of his
resurrection, Through the same Iesus
Christ our Lord "Amen.

316

SUNDAY NEXT BEFORE EASTER

[ii. a

Sources
Ad philippenses.
Fnatres. Hoc sentite in vobis : quod
et in christo iesu. Qui cum in
forma dei esset, non rapinam arbi-
tratus est esse se equalem deo sed
semetipsum exinaniuit formam serui
accipiens, in similitudinem hominum
factus : et habitu inuentus vt homo.
Humiliauit semetipsum : factus obediens
vsque ad mortem, mortem autem crucis.
Propter quod et deus exaltauit ilium :
et donauit illi nomen quod est super
omne nomen : vt in nomine iesu
omne genu flectatur, celestium ter-
restrium et infernorum. Et omnis
lingua confiteatur quia dominus noster
iesus xps : in gloria est dei patris.
C Fassio domini nostri iesu xpi : secundum
Matheum. [xxvj. A
In illo tempore. Dixit iesus dis
cipulis suis. Scitis quia post biduum
pascha fiet : et filius hominis tradetur.
Tunc congregati sunt principes sacer-
dotum et seniores populi, in atrium
principis sacerdotum qui dicebatur
caiphas : & consilium fecerunt vt
iesum dolo tenerent, et occiderent.
Dicebant autem. Non in die festo.
Ne forte tumultus fieret in populo.
Cum autem esset iesus in bethania, in
domo simonis leprosi : accessit ad eum
mulier habens alabastrum vnguenti
preciosi : et effudit super caput ipsius
recumbentis. Videntes autem dis-
cipuli : indignati sunt dicentes. Vt quid
perditio hec? Potuit enim istud venun-
dari multo : et dari pauperibus. Sciens
autem iesus : ait illis. Quid molesti
estis huic mulieri ? Opus enim bonum
operata est in me. Nam semper
pauperes habetis vobiscum : me autem
non semper habebitis. Mittens enim
hec vnguentum hoc in corpus meum :
ad sepeliendum me fecit. Amen dico
vobis : vbicunque predicatum fuerit

1549
The Epistle. [Philip, ii.
LEtte the samemynde bee in you, that
was also in Christe Iesu : whiche when
he was in the shape of God, thought
it no robbery to be equal with
god, neuertheles he made himselfe of
no reputacio, takyng on him the
shape of a seruaunte, & beecame
lyke vnto men, and was founde in
his apparell, as a man. He humbled
himselfe, and became obediet vnto the
death, euen the death of the crosse.
Wherefore God hath also exalted
hym on hygh, and geuen him a name
whiche is aboue all names : that in
the name of Iesus, euery knee shoulde
bowe, both of thinges in heauen, and
thynges in yearth, and thynges vnder
the yearth, and that all tonges
shoulde confesse, that Iesus Christe is
the Lorde, vnto the prayse of God the
father. The Gospell. [Math, xxvi
ANd it came to passe, when Iesus
had fynyshed all these sayinges, he
sayd vnto his disciples : ye know that
after two dayes shall be Easter, and
the sonne of man shalbe deliuered
ouer to be crucifyed. Then assembled
together the chiefe Priestes, & the
Scrybes, and the Elders ofthe people,
vnto the palace of the hygh prieste
(which was called Caiphas) and held
a counsell that they might take Iesus
by subteltie, &" kil hym. But they
said : not on the holy day, lest there
be an vproare among the people.
When Iesus was in Bethanie in the
house of Symon the Leper, there came
vnto him a woman hauyng an Ala
baster boxe of precious oyntment, and
powred it on his head, as he sate at
the bourde. But when his disciples
saw it, they had indignacyon, saying :
wherto serueth this wast ? Thys oyn-
ment myght haue bene well solde, and
geuen to the poore. When Iesus
vnderstode that, he sayd vnto them :
why trouble ye the woman? for she
hath wroughte a good woorke vpon
me. For ye haue the poore alwayes
with you : but me shall ye not haue
alwaies. And in that she hath cast
this oyntment on my body, she dyd it

SUNDAY NEXT BEFORE EASTER

3*1

'552
C The Epistle. [Philip, ii
LEtte the same mynde be in you, that
was also in Christ Iesu : which whe
he was in the shape of God, thought
it no robbery to be equall wyth
god : neuertheles he made hym selfe of
no reputaciS, takinge on him the
shape of a seruaut, & became
lyke vnto me, & was found in
his apparel, as a ma. He humbled
himself, & became obediet to the
death, eue the death of the crosse.
Wherefore God hath also exalted
hym on high, and geue him a name
which is aboue all names : that in
the name of Iesus, euery knee should
bowe, bothe of thinges in heaue, &
thinges in earth, & thinges vnder
the earth, & that al tongues
should confesse, that Iesus Christ is
the Lord, vnto the praise of God the
father, C The Gospel. [Ma. xxvi
ANd it came to passe, whe Iesus
had finished al these sayinges, he
sayde vnto hys Disciples : ye know that
after two daies shalbe Easter, &
the sone of ma. shalbe deliuered
ouer to be crucified. The assebled
together the chiefe Priestes, & the
Scribes, and the Elders of the people,
vnto the palace of the hyghe Priest
(whiche was called Cayphas) and helde
a counsell that they mighte take Iesus
by subteltie, & kil him. But they
said : not on the holy day, lest there
be an vproare amog the people.-
-Whe Iesus was in Bethanie in the
house of Symon the Leper, there came
vnto him a woma. hauing an Ala
baster boxe of precious oyntmet, &
powred it on his head, as he sate at
the boarde. But whe his disciples
sawe it, they had indignation, saying :
wherto serueth this wast ? Thys oynt-
ment might haue bene wel solde, &
geuen to the poore. When Iesus
vnderstode that, he sayd vnto them :
why trouble ye the woman? for she
hath wroughte a good worke vpon
me. For ye haue the poore allwayes
wyth you, but me ye shal not haue
alwayes. And in that she hath cast
this ointment on my body, she dyd it

1661
The Epistle. [Phil. 2. 46.
Let this mind be in you, which
was also in Christ Iesus : Who
being in the form of God, thought
it not robbery to be equall with
God : But made himselfe of
no reputation, and took vpon him the
form of a servant, and was made in the
likeness of men. And being found in
fashion as a man, he humbled
himselfe, and became obedient vnto
death, even the death of the cross.
Wherefore God also hath highly
exalted him, and given him a name,
which is above every name : That at
the name of Iesus every knee should
bow, of things in heaven, and
things in earth, and things vnder
the earth : And that every tongue
should confess that Iesus Christ is
Lord, to the glory of God the
Father.

The Gospel.

3i»

SUNDAY NEXT BEFORE EASTER

Sources
hoc euangelium in toto mundo : dicetur
& quod hec fecit in memoriam eius.
Tunc abijt vnus de duodecim qui dice-
batur iudas scarioth, ad principes sacer-
dotum : & ait illis. Quid vultis michi
dare : & ego vobis eum tradam ? At
illi constituerunt ei triginta argenteos :
et exinde querebat opportunitatem. vt
eum traderet. Prima autem die azy-
morum accesserunt discipuli ad iesum :
dicentes. Vbi vis paremus tibi come-
dere pascha? At iesus dixit. Ite in
ciuitatem ad quemdam & dicite ei.
Magister dicit. Tempus meum prope
est : apud te facio pascha cum discipulis
meis. Et fecerunt discipuli sicut con-
stituit illis iesus : et parauerunt pascha.
Vespere autem facto, discumbebat cum
duodecim discipulis suis : & edentibus
illis dixit. Amen dico vobis : quia
vnus vestrum me traditurus est. Et
contristati valde : ceperunt singuli
dicere. Nunquid ego sum domine?
At ipse respondens ait. Qui intingit
mecum manum in parapside : hie me
tradet. Filius quidem hominis vadit
sicut scriptum est de illo. Ve autem
homini illi per quern filius hominis
tradetur. Bonum erat ei si natus non
fuisset homo ille. Respondens autem
iudas qui tradidit eum : dixit. Nun-
quid ego sum rabbi? Ait illi. Tu
dixisti. Cenantibus autem eis accepit
iesus panem : et benedixit ac fregit,
deditque discipulis suis : & ait.
Accipite et comedite : hoc est corpus
meum. Et accipiens calicem gratias
egit : et dedit illis dicens. Bibite ex
hoc omnes. Hie est enim sanguis
meus noui testamenti : qui pro multis
effundetur in remissionem peccatorum :
Dico autem vobis : non bibam amodo
de hoc genimine vitis, vsque in diem
ilium cum illud bibam vobiscum nouum
in regno patris mei. Et hymno dicto :
exierunt in montem oliueti. Tunc
dixit illis iesus. Omnes vos scandalum
patiemini in me : in ista nocte. Scrip-

1549
to bury me. Verely I say vnto
you : whersoeuer this gospell shalbe
preached in al the worlde, there shall
also this that she hath done, be tolde
for a memoriall of her. Then one of
the .xii. (which was called Iudas
I scarioth) wente vnto the chiefe
priestes, & said vnto the : what wil ye
geue me, and I will deliuer him vnto
you? And they appoynted vnto hym
.xxx. pieces of syluer. And from that
tyme furth, he sought oportunitie to
betray hym : The first day of swete
bread, the disciples came to Iesus,
saying vnto him : where wilte thou
that we prepare for thee, to eate the
Passeouer. And he sayde : Goe into
the citie to suche a man, and saye vnto
hym, the Maister sayeth : my time is
at hand, I wil kepe my Easter by thee
with my disciples. And the disciples
dyd as Iesus had appoynted the, and
they made readye the Passeouer.
When the euen was come, he sate
downe with the .xii. And as they dyd
eate, he said : Verely I say vnto you,
that one of you shal betray me. And
they were exceading sorowful, and
began euery one of them to say vnto
him : Lord, is it I ? He answered
and sayd : he that dyppeth his hande
with me in the dyshe, the same shal
betray me. The sone of ma truely
goeth, as it is written of him : but woe
vnto that man by whome the sonne of
man is betrayed. It had bene good
for that man, if he had not beene
borne. Then Iudas, whiche betrayed
hym, aunswered and sayd. Maister
is it I ? He sayde vnto hym : thou hast
sayd. When they were eatyng,
Iesus tooke bread, and when he had
geuen thankes, he brake it and gaue
it to the Disciples, and sayde : Take,
eate, this is my bodye. And he toke
the cup, and thanked, and gaue it
them, saying : drinke ye all of this.
For this is my bloude (whiche is of the
newe testamet) that is shed for many,
for the remission of sinnes. But I
saye vnto you : I will not drinke
hencefoorth of this fruite of the vyne
tree, vntill that day when I shaH
drinke it newe with you, in my fathers
kingdome. And when they had sayd
grace, they went out vnto mount
Oliuete. Then saith Iesus vnto them:

SUNDAY NEXT BEFORE EASTER 319
1552 1661
to bury me. Verely I saye vnto
you : wheresoeuer thys gospell shalbe
preached in al the world, there shal
also this be tolde that she hath done
for a memoriall of her. Then one of
the. xii. (whyche was called Iudas
Iscarioth) went vnto the chief
Priestes, & said vnto the : what wil ye
geue me, and I wil deliuer him vnto
you ? And they apointed vnto him
.xxx. pieces of syluer. And fro that
tyme forth he sought oportunitie to
betraye hym. The firste daye of swete
bread, the disciples came to Iesus,
saying to him : where wilt thou
that we prepare for the, to eate the
Passeouer ? And he sayd : Goe into
the cytie to suche a man, & say vnto
him : the Mayster sayth : my time is
at hande, I wyll kepe my Easter by thee
wyth my disciples. And the disciples
dyd as Iesus had appoynted the, &
they made ready the Passeouer,
Whe the euen was come, he sate
downe wyth the. xii. And as they dyd
eate, he sayd : Verely I saye vnto you,
that one of you shal betray me. And
they were exceding sorowful, &
began euery one of them to say vnto
him : Lorde, is it I ? He answered
& sayd : he that dyppeth his hand
with me in the dishe, the same shall
betraye me. The sone of ma truely
goeth, as it is writte of him : but woe
vnto that man by wh5 the sonne of
man is betrayed. It had been good
for that man, yf he had not been
borne. The Iudas, which betrayed
him, answered and said : Maister,
is it I ? He said vnto him : thou hast
said And whe they were eating,
Iesus toke bread, & when he had
geuen thankes, he brake it & gaue
it to the disciples, & said: Take,
eate, this is my body. And he toke
the cup, and thanked, and gaue it
them, saying: drinke ye all of thys.
For thys is my bloude (whych is of the
newe Testament) that is shed for many,
for the remission of synnes. But I
say vnto you : I wyll not drinke
henceforth of thys fruyte of the vyne
tree, vntyll that day when I shall
drinke it newe wyth you, in my fathers
kyngdom. And whan they had sayd
grace, they went out vnto mount
Oliuete. Then sayd Iesus vnto the :

320

SUNDAY NEXT BEFORE EASTER

Sources
turn est enim Percutiam pastorem :
& dispergentur oues gregis. Postquam
autem resurrexero : precedam vos in
galileam. Respondens autem petrus :
ait illi. Et si omnes scandalizati
fuerint in te : ego nunquam scanda-
lizabor. Ait illi iesus. Amen dico
tibi : quia in hac nocte antequam
gallus cantet, ter me negabis. Ait illi
petrus. Etiam si oportuerit me mori
tecum : non te negabo. Similiter &
omnes discipuli dixerunt. Tunc venit
iesus cum illis in villain que dicitur
gethsemani : & dixit discipulis suis.
Sedete hie : donee vadam illuc, &
orem. Et assumpto petro et duobus
filijs zebedei : cepit contristari et
mestus esse. Tunc ait illis. Tristis
est anima mea vsque ad mortem.
Sustinete hie : et vigilate mecum. Et
progressus pusillum procidit in faciem
suam orans et dicens. Pater mi, si
possibile est : transeat a me calix iste.
Verumtamen non sicut ego volo : sed
sicut tu vis. Et venit ad discipulos
suos : et inuenit eos dormientes. Et
dixit petro sic. Non potuistis vna
hora vigilare mecum ? Vigilate et
orate : vt non intretis in tentationem.
Spiritus quidem promptus est : caro
autem infirma. Iterum secundo abijt
et orauit : dicens. Pater mi, si non
potest hie calix transire nisi bibam
ilium : fiat voluntas tua. Et venit
iterum, et inuenit eos dormientes :
erant enim oculi eorum grauati. Et
relictis illis iterum abijt : et orauit
tertio, eundem sermonem dicens.
Tunc venit ad discipulos suos : & dixit
illis. Dormite iam : & requiescite.
Ecce appropinquauit hora : et filius
hominis tradetur in manus peccatorum.
Surgite, eamus : ecce appropinquabit
qui me tradet. Adhuc eo loquente,
ecce iudas vnus de duodecim venit : et
cum eo turba multa cum gladijs et
fustibus, missi a principibus sacer-
dotum et senioribus populi. Qui

1549
all ye shalbe offended because of me
this night. For it is written : I will
smite the shepehearde, and the shepe
of the flocke shalbe scatered abroade :
but after I am risen againe, I wil
goe before you into Galile. Peter
aunswered, and sayd vnto him : though
all men be offended because of thee,
yet wyll not I be offended. Iesus
sayde vnto hym : verely I saye vnto
thee, that in this same night before
the cocke krowe, thou shalt denye me
thryse. Peter sayde vnto him : yea,
though I should dye with thee, yet
wil I not denye thee : lykewise also
sayd all the disciples. Then came Iesus
with them vnto a farme place (whiche
is called Gethsemane) and sayde
vnto the disciples : Sit ye here, whyle
I goe and pray yonder. And he tooke
with him Peter and the twoo sonnes of
Zebede, and began to waxe sorowfull
and heauy. Then sayd Iesus vnto
them : My soule is heauy euen vnto
the death : Tarye ye here and watche
with me. And he went a litle farther
& fell flat on his face and prayed,
saying : O my father, if it be possible,
let this cup passe from me : neuer
theles se, not as I wil but as thou
wilt : And he came vnto the disciples,
and founde them aslepe,and sayde vnto
Peter : what, coulde ye not watche with
me one houre ? watche and praye that
ye enter not into temptation: the
spirite is willing, but the flesh is
weake. He went awaye once againe
and prayed, saying. O my father, if
this cup may not passe away from me
except I drincke of it, thy wil be ful
filled : and he came and found them
aslepe againe : for theyr eyes were
heauie. And he lefte them, and wente
againe and prayed the thirde time,
saying thesame wordes. Then
commeth he to his disciples, and sayeth
vnto them : Slepe on nowe and take
your rest. Behold, the houre is at
hande, and the sonne of man is be-
trayedintothehandesofsynners. Ryse,
let vs be going: behold, he is at hand
that doeth betray me. Whyle he yet
spake ; loe, Iudas one of the number
ofthe .xii. came, and with hym a greate
multitude with sweordes & staues,
sent from the chiefe priestes and elders
of the people. But he that betrayed

SUNDAY NEXT BEFORE EASTER 321
1552 1661

al ye shall be offended because of me
thys night. For it is written : I wyll
smyte the shepehearde, and the shepe
of theflocke shall be scattered abroade :
but after I am risen agayne, I wyl
go before you into Galile. Peter
aunswered, and sayd vnto hym : though
all men be offended because of thee,
yet wyll I not bee offended. Iesus
sayde vnto hym : verely I say vnto
thee, that in thys same nyght, before
the cocke krowe, thou shalte denye me
thryse. Peter sayde vnto hym : yea,
thoughe I shoulde dye wyth thee, yet
wyll I not denye thee : lykewyse also
saydealthe disciples. Then came Iesus
with the vnto a farme (place which
is called Gethsemane) & said
vnto the disciples : Sit ye here whyle
I goe & pray yonder. And he toke
with him Peter and the two sonnes of
Zebede, and began to waxe sorowfull
& heauy. Then sayde Iesus vnto
them : My soule is heauy euen vnto
the death. Tarie ye here and watche
with me. And he went a little farther
& fel flat on hys face, and prayed,
sayinge : O my father, yf it be possible,
let thys cup passe from me : neuer-
thelesse, not as I wyl, but as thou
wylt : And he came vnto the disciples,
& found them aslepe, and said vnto
Peter : what, could ye not watche with
me one houre ? watch & pray that
ye entre not into temptacion : the
spirite is wyllinge, but the fleshe is
weake. He went awaye once agayne
& prayed, saying : O my father, yf
this cup maye not passe away fro me
except I drinke of it, thy wyl be ful
fylled : and he came & found them
aslepe agayne, for theyr eyes were
heauy. And he left the, & went
againe and prayed the thirde time,
sayinge the same wordes. Then
cometh he to his disciples, and sayd
vnto them : Slepe on now & take
your rest. Beholde, the houre is at
hand, & the sonne of man is be
trayed into the hades of synners. Ryse,
let vs be going : behold, he is at hand
that doeth betraye me. Whyle he yet
spake : loe, Iudas one of the numbre
of the .xii. came, & with him a great
multitude with swoerdes & staues,
sent from the chief Priestes & Elders
of the people. But he that betrayed

322

SUNDAY NEXT BEFORE EASTER

Sources
autem tradidit eum : dedit illis signum
dicens. Quemcumque osculatus fuero,
ipse est : tenete eum. Et coufestim
accedens ad iesum : dixit. Aue rabbi.
Et osculatus est eum. Dixit illi iesus.
Amice: ad quid venisti? Tunc acces-
serunt, et manus iniecerunt in iesum :
<!fc tenuerunt eum. Et ecce vnus ex his
qui erant cum iesu extendens manum,
exemit gladium suum : et percutiens
seruum principis sacerdotum, ampu-
tauit auriculam eius dextram. Tunc ait
illi iesus. Conuerte gladium tuum
in locum suum. Omnes enim qui
acceperint gladium : gladio peribunt.
An putas quia non possum rogare
patrem meum . et exhibebit michi
modo plusquam duodecim legiones
angelorum? Quomodo ergo imple-
buntur scripture quia sic oportet fieri ?
In ilia hora dixit iesus turbis. Tan
quam ad latronem existis cum gladijs
et fustibus, comprehendere me. Quo
tidie apud vos sedebam docens in
templo : & non me tenuistis. Hoc
autem totum factum est : vt adimple-
rentur scripture prophetarum. Tunc
discipuli omnes relicto eo : fugerunt.
At illi tenentes iesum, duxerunt ad
caipham principem sacerdotum : vbi
scribe & seniores conuenerant. Petrus
autem sequebatur eum a longe : vsque
in atrium principis sacerdotum. Et
ingressus intro sedebat cum ministris :
vt videret finem. Principes autem
sacerdotum & omne concilium quere-
bant falsum testimonium contra iesum :
vt eum morti traderent: Et non in-
uenerunt : cum multi falsi testes
accessissent. Nouissime autem vene-
runt duo falsi testes : et dixerunt.
Hie dixit. Possum destruere templum
dei : et post triduum reedificare illud.
Et surgens princeps sacerdotum : ait
illi. Nichil respondens ad ea que isti
aduersum te testificantur? Iesus autem
tacebat. Et princeps sacerdotum ait
illi. Adiuro te per deum viuum : vt

1549 »
him, gaue them a token, saying:
whomsoeuer I kysse, thesame is he,
holde him fast. And furthwith he came
to Iesus, and sayde : haile Maister,
and kyssed him. And Iesus sayd vnto
him : frende, wherfore art thou come ?
Then came they and layd handes on
Iesus, & toke him. And behold,
one of them which were with Iesus,
stretched out his hand and drewe his
sweorde, and stroke a seruaunte of the
hye priest, & smote of his eare. Then
sayde Iesus vnto him : put vp thy
sweorde into the sheath, for al they
that take the sweord, shal perish
with the sweord. Thinkest thou that
I cannot nowe pray to my father, &
he shal geue me, euen now, more
then .xii. legions of Angels ? But how
then shal the scriptures be fulfilled?
For thus must it be. In that same
houre saide Iesus to the multitude: ye
be come out as it were to a thefe with
sweordes and staues, for to. take me.
I sate daily with you teaching in the
temple, & ye tooke me not. But all
this is done that the scriptures of the
Prophetes might be fulfilled. Then al
the disciples forsoke him and fled. And
they toke Iesus and led him to Cayphas
the hye priest, where the Scribes and
the Elders were assembled. But
Peter folowed him a farre of vnto the
hie priestes palace : and went in, and
sate with the seruauntes to see the
end. The chiefe priestes & the elders
& al the counsel, sought false witnes
against Iesus (for to put him to
death) but found none : yea, when
many false witnesses came, yet found
they none. At the last came .ii. false
witnesses, & sayd : This felowe sayd :
I am able to destroye the temple of
God, and to build it againe in .iii.
dayes. And the chiefe priest arose,
& said vnto him : aswerest thou
nothing? Why doe these beare
witnes against thee ? But Iesus helde
his peace. And the chiefe priest
aunswered & said vnto him. I charge
thee by the liuing God, that thou tell
vs, whether thou be Christ the sonne
of God. Iesus said vnto him : thou
hast said. Neuertheles I say vnto
you : hereafter shal ye see the sonne
of man sitting on the ryght hande of
power, and cumming in the cloudes of

SUNDAY NEXT BEFORE EASTER 323
1552 1661
hym, gaue them a token, saying :
whomsoeuer I kysse, the same is he,
hold him fast. And furthwith he came
to Iesus, and sayde : hayle Maister,
& kissed hym. And Iesus sayd vnto
him: frend, wherefore art thou come?
Then came they and layd handes on
Iesus, and toke him. And behold,
one of them which were with lesus,
stretched out his hand and drewe his
swoerd, & stroke a seruaunt of the
hye Priest, & smote of his eare. Then
sayde Iesus vnto hym : putte vp thy
swoerde into the sheath, for all they
that take the swoerde, shall perishe
with the swoerd. Thinkest thou that
I can not nowe pray to my father, &
he shall geue me, euen nowe, more
then. xii. legions of Angels ? But howe
then shall the scriptures be fulfilled?
For thus muste it be. In that same
houre said Iesus to the multitude : ye
be come out as it were to a thefe with
swoerdes and staues, for to take me.
I sate daily with you teaching in the
temple, and ye toke me not. But al
this is done that the scriptures of the
prophetes might be fulfilled. Then al
the disciples forsoke him & fled. And
they toke Iesus & led him to Caiphas
the hye prest, where the Scribes and
the Elders were assembled. But
Peter folowed him afarre of vnto the
hye priestes palace : & went in, &
sate with the seruautes to see the
end. The chiefe prestes & elders
& all the counsel, sought false witnes
againste Iesus (for to put hym to
death) but founde none : yea, when
many false witnesses came, yet found
thei none. At the last came two false
witnesses, & sayd : Thys felowe said :
I am able to destroy the temple of
God, & to builde it agayne in thre
dayes. And the chiefe priest arose,
& said vnto him : aunswerest thou
nothing? Why do these beare
witnes agaynst thee ? But Iesus helde
his peace. And the chiefe Priest
answered & sayd vnto him. I charge
thee by the lyuing god, that thou tel
vs, whether thou be Christ the sone
of god. Iesus said vnto hi : thou
hast said : Neuertheles I say vnto
you : herafter shall ye see the sonne
of man sitting on the ryght hand of
power, & comming in the cloudes of

324

SUNDAY NEXT BEFORE EASTER

Sources
dicas nobis si tu es xps filius dei viui.
Dixit illi iesus. Tu dixisti. Verum-
tamen dico vobis : amodo videbitis
filium hominis sedentem a dextris
virtutis dei : et venientem in nubibus
celi. Tunc princeps sacerdotum scidit
vestimenta sua, dicens. Blasphemauit :
quid adhuc egemus testibus? Ecce
nunc audistis blasphemiam. Quid
vobis videtur ? At illi respondentes :
dixerunt. Reus est mortis. Tunc
expuerunt in faciem eius : et colaphis
eum cederunt. Alij autem palmas in
faciem eius dederunt : dicentes. Pro-
phetiza nobis xpe : quis est qui te per-
cussit ? Petrus autem sedebat foris in
atrio. Et accessit ad eum vna ancilla
dicens. Et tu cum iesu galileo eras.
At ille negauit coram omnibus : dicens.
Nescio quid dicis. Exeunte autem
illo ianuam, vidit eum alia ancilla :
et ait his qui erant ibi. Et hie
cum iesu nazareno erat. Et iterum
negauit cum iuramento : quia non
noui hominem. Et post pusillum
accesserunt qui ibi stabant : & dixe
runt petro. Vere et tu ex illis es :
nam & loquela tua manifestum te
facit. Tunc cepit detestari & iurare :
quia non nouisset hominem. Et con-
tinuo gallus cantauit. Et recordatus
est petrus verbi iesu quod dixerat:
priusquam gallus cantet, ter me ne-
gabis. Et egressus foras : fleuit amare.
Mane autem facto consilium inierunt
omnes principes sacerdotum et seniores
populi aduersus iesum : vt eum morti
traderent Et vinctum adduxerunt
eum : et tradiderunt pontic i pilato pre-
sidi. Tunc videns iudas qui eum tra
didit quod damnatus esset : penitentia
ductus retulit triginta argenteos princi-
pibus sacerdotum et senioribus populi :
dicens. Peccaui, tradens sanguinem
iustum. At illi dixerunt. Quid ad
nos? Tuvideris. Etproiectisargenteis
in templo, recessit: et abiens laqueo
se suspendit. Principes autem sacer
dotum acceptis argenteis : dixerunt.
Non licet eos mittere in corbanam :
quia pretium sanguinis est. Consilio
autem inito emerunt ex eis agrum
figuli : in sepulturam peregrinorum.
Propter hoc vocatus est ager ille achel-
demach, hoc est ager sanguinis : vsque
in hodiernum diem. Tunc impletum
est quod dictum est per hieremiam

1549
the skie. Then the hie priest ret
his clothes, saying : he hath spoken
blasphemie, what nede we of any
moe witnesses ? Behold, nowe ye
haue heard his blasphemie : what
thinke ye? They aunswered and
said : he is worthy to dye. Then
did they spit in his face, &
buffetted him with fistes. And other
smote him on the face with the palme
of their handes, saying : tel vs thou
Christ, who is he that smote thee?
Peter sate without in the palace, and a
damosell came to him, saying : thou
also waste with Iesus of Galilee : but
he denied before the al, saying : I
wot not what thou saiest. When he
was gone out into the porche, another
weche saw him, & said vnto them
that were there : This felow was also
with lesus of Nazareth. And again
he denied with an othe, saying : I doe
not knowe the man. And after a while
came vnto him they that stode by,
and said vnto Peter : surely thou art
eue one of them, for thy speche
bewrayeth thee. Then began he to
curse and to sweare, that he knewe not
the man. And immediatlye the cocke
krewe. And Peter remembred the
woorde of Iesu, which sayd vnto hym:
before the cocke krowe, thou shalt
denye me thrise : and he went out &
wept bitterly. When [ Mat. xxVii.
the mornyng was come, all the
chiefe Priestes, and the Elders of the
people held a counsel against Iesus,
to put him to death, & brought
him bound
and deliuered him vnto Poncius Pilate
the deputie. Then Iudas (which had
betrayed hym) seeing that he
was condemned, repented himselfe,
and brought againe the .xxx. plates
of siluer to the chiefe priestes and
elders, saying : I haue sinned,
betraying the innocent bloud.
And they sayde : what is that to vs ?
See thou to that. And he caste downe
the siluer plates in the temple, and
departed, & wet and hanged hym
selfe. And the chiefe priestes toke the
siluer plates, and sayd : It is not
lawfull for to put them into the
treasure, because it is the price of
bloude. And they tooke counsel, &
bought with them a potters fielde to

SUNDAY NEXT BEFORE EASTER

325

1552
the skye. Then the hye Priest rent
hys clothes, saying : he hath spoke
blasphemie, what nede we of any
more wytnesses? Behold, now ye
haue heard his blasphemie : what
thinke ye ? They aunswered and
sayd : he is worthie to dye. Then
dyd they spyt in hys face, and
buffeted hym with fistes. And other
smote hym on the face with the palme
of their hades, saying : tell vs thou
Christ, who is he that smote thee?
Peter sate without in the court, and a
damosell came to hym, sayinge : thou
also waste wyth Iesus of Galile : but
he denyed before them all, sayinge : I
wote not what thou sayest. When he
was gone out into the porche, another
wench e sawe hym, & said vnto them
that were there : This felow was also
with Iesus of Nazareth. And agayne
he denied with an othe, saying : I do
not know the man. After a while
came vnto hym they that stode by,
& sayde vnto Peter : surely thou arte
euen one of them, for thy speache
bewrayeth thee. Then began he to
curse and to sweare, that he knew not
the man. And immediatly the cocke
krewe : And Peter remebred the
worde of Iesu, which sayd vnto hym :
before the cocke krowe, thou shalt
denye me thryse : and he went out &
wepte bitterly. When
the morning was come, all the
chiefe Priestes, and Elders of the
people helde a counsell agaynste Iesus,
to put him to death, & brought
him bound,
and deliuered hym vnto Pontius Pilate
the deputie. Then Iudas (which had
betrayed him) seyng that he
was condemned, repented hym selfe,
and brought agayne the .xxx. plates
of syluer to the chiefe Priestes &
elders, saying : I haue synned,
betrayinge the innocentebloude.
And they sayd : what is that to vs ?
See thou to that. And he cast downe
the syluer plates in the temple, and
departed, and went and hanged hym
selfe. And the chiefe Priestes toke the
syluer plates, & sayd: It is not
lawefull for to put them into the
treasure, because it is the pryce of
bloude. And they toke counsell, and
boughte with the a potters fielde to

1661

When [S»: Mat. 27. 1.
the morning was come, all the
chief Priests, and Elders of the
people, took counsel against Jesus
to put him to death. And when they
had bound him, they led him away,
and delivered him to Pontius Pilate
the governour. Then Judas, who had
betrayed him, when he saw that he
was condemned repented himselfe,
and brought again the thirty peeces
of silver to the chief Priests and
Elders, saying, I have sinned, in that
I have betraied the innocent blood.
And they said, What is that to vs?
see thou to that. And he cast down
the peeces of silver in the temple, and
departed, and went and hanged him
selfe. And the chief Priests took the
silver peeces, and said, Jt is not
lawfull for to put them into the
treasury, because it is the price of
blood. And they took counsel, and
bought with them the potters field to

326

SUNDAY NEXT BEFORE EASTER

Sources
prophetam : dicentem. Et acceperunt
triginta argenteos, pretium appreciati
quern appretiauerunt a filijs israel : et
dederunt eos in agrum figuli, sicut
constituit michi dominus. Iesus autem
stetit ante presidem : et interrogauit
eum preses dicens. Tu es rex iude-
orum? Dixit illi iesus. Tu dicis.
Et cum accusaretur a principibus
sacerdotum et senioribus : nichil re
spondit. Tunc dixit illi pilatus. Non
audis quanta aduersum te dicunt
testimonia? Et non respondit ei ad
vllum verbum : ita vt miraretur preses
vehementer. Per diem autem solen-
nem : consueuerat preses dimittere
populo vnum vinctum, quem voluissent.
Habebat autem tunc vnum vinctum
insignem, qui dicebatur barabbas : qui
propter homicidium missus fuerat in
carcerem. Congregatis ergo illis :
lixit pilatus. Quem vultis dimittam
yobis barabbam, an iesum qui dicitur
xps ? Sciebat enim quod per inuidiam
tradidissent eum. Sedente autem illo
pro tribunali : misit ad eum vxor eius
dicens. Nichil tibi & iusto illi. Multa
enim passa sum hodie per visum prop
ter eum. Principes autem sacerdotum
et seniores persuaserunt populis vt
peterent barabbam : iesum vero per-
derent. Respondens autem preses : ait
illis. Quem vultis vobis de duobus
dimitti ? At illi dixerunt. Barabbam.
Dicit illis pilatus. Quid igitur faciam
de iesu qui dicitur xps? Dicunt
omnes. Crucifigatur. Ait illis preses.
Quid enim mali fecit? At illi magis
clamabant dicentes. Crucifigatur.
Videns autem pilatus quia nichil pro-
ficeret, sed magis tumultus fieret :
accepta aqua lauit manus suas coram
populo, dicens. Innocens ego sum a
sanguine iusti huius : vos videritis.
Et respondens vniuersus populus :
dixit. Sanguis eius super nos : &
nuper filios nostros. Tunc dimisit illis
barabbam : iesum autem flagellatum
tradidit eis : vt crucifigeretur. Tunc

'549
bury strangers in. Wherfore the
fielde is called Haceldama, that is,
the fielde of bloud, vntil this daye.
Then was fulfilled that whiche was
spoken by leremie the Prophete, say
ing : and they toke .xxx. syluer
plates, the pryce of hym that was
valued whome they bought ofthe chil
dren of Israel, and gaue them for the
potters fielde, as the Lorde appointed
me. Iesus stode before the
deputie and the deputie asked
hym, saying: Art thou the kyng of the
lewes? Iesus said vnto him:
thou saiest : And when he was
accused of the chiefe priestes and
elders, he aunswered nothyng. Then
said Pilate vnto him : hearest thou
not how many witnesses thei lay
against thee? And he aunswered hym
to neuer a word : insomuche that the
deputie marueiled greatly. At
that feast, the deputie was wont to
deliuer vnto the people a prisoner,
whom they woulde desyre. He
had then a notable prisoner called
Barrabas. Therfore, when they were
gathered together, Pilate said :
whether wil ye that I geue loce
vnto you, Barrabas, or Iesus which
is called Christ ? For he knewe that
for enuy they had deliuered him.
When he was set down to geue iudge-
met, his wife set vnto him, say
ing : haue thou nothyng to doe with
that iust man : For I haue suffered
many thinges this day in my slepe,
because of hym. But the chiefe priestes
and elders perswaded the people
that they should aske Barrabas, &
destroye Iesus. The deputie an
swered & said vnto them : whether
of the twaine wil ye that I let loce
vnto you ? They sayde : Barrabas.
Pylate sayd vnto them : what shall I
doe then with Iesus, whiche is called
Christ ? They all sayd vnto him : let
hym be crucifyed. The deputie
sayd : what euill hath he done ?
But they cryed the more saying :
let hym be crucifyed. When Pylate
sawe that he could preuayle nothing,
but that more busines was made, he
toke water & washed his handes
before the people, saying : I am
innocent of the bloude of this iust
persone, ye shal see. Then answered

SUNDAY NEXT BEFORE EASTER

327

1552
burie straiigers in. Wherefore the
fielde is called,
the fielde of bloud, vntyll thys daye.
Then was fulfylled that whych was
spoken by leremie the Prophete, say
ing : and they toke .xxx. siluer
plates, the pryce of hym that was
valued whom they boughte of the chyl
dren of Israel, and gaue them for the
potters fielde, as the Lorde appoynted
me. Iesus stoode before the
deputie, and the deputie asked
hym, saying : Art thou the kyng of the
lewes ? Iesus sayed vnto hym :
thou sayeste. And when he was
accused of the chiefe priestes and
elders, he aunswered nothyng. Then
saied Pilate vnto hym : hearest thou
not howe many wytnesses they laye
agaynste thee ? And he answered him
to neuer a worde : insomuch that the
deputie marueiled greatly. At
that feaste, the deputie was wont to
deliuer vnto the people a prisoner,
whom thei woulde desyre. He
had then a notable prisoner called
Barrabas. Therefore when they were
gathered together, Pilate said :
whether wyll ye that I geue loce
vnto you, Barrabas, or Iesus which
is called Chryste ? For he knewe that
for enuy they had delyuered hym.
When he was set down to geue iudge-
mente, hys wife sent vnto hym, say
ing: haue thou nothing to doe with
that iuste man : For I haue suffred
thys daye many thynges in my slepe,
because of hym. But the chiefe priestes
and elders perswaded the people
that they shoulde aske Barrabas, and
destroye Iesus. The deputie aun
swered and saied vnto them : whether
of the twayne wyl ye that I let loce
vnto you? They sayed: Barrabas.
Pilate saied vnto them : what shall I
dooe then wyth Iesus, whiche is called
Christe ? They all sayd vnto hym : let
him be crucified. The deputie
sayd : what euil hath he done ?
But they cryed more, saying :
let him be crucified. When Pilate
sawe that he coulde preuaile nothing,
but that more busines was made, he
toke water and washed hys handes
before the people, saying : I am
innocent of the bloud of this iust
person, see ye. Then answered

1661
bury strangers in. Wherefore that
field was called,
The field of blood vnto this day.
Then was fulfilled that which was
spoken by Ieremy the Prophet, say
ing, And they took the thirty peeces
of silver, the price of him that was
valued, whom they of the children of
Israel did value: Andgave themforthe
potters field, as the Lord appointed
me. And Iesus stood before the
governour ; and the governour asked
him, saying, Art thou the King of the
lewes? And Iesus said vnto him,
Thou saiest. And when he was
accused of the chief Priests, and
Elders, he answered nothing. Then
saith Pilate vnto him. Hearest thou
not how many things they witness
against thee ? And he answered him
to never a word, insomuch that the
governour marvelled greatly. Now at
that feast the governo' was wont to
release vnto the people, a prisoner,
whom they would. And they
had then a notable prisoner called
Barabbas. Therefore, when they were
gathered together, Pilate said vnto
them, Whom will ye that I release
vnto you ? Barabbas, or Iesus, which
is called Christ? For he knew that
for envy they had delivered him.
When he was set down on the Judge
ment seat, his wife sent vnto him, say
ing, Have thou nothing to do with
that iust man : for I have suffered
many things this day in a dream,
because of him. But the chief Priests,
and Elders perswaded the multitude
that they should aske Barabbas, and
destroy Iesus. The governour an
swered, and said vnto them, Whether
of the twain will ye that I release
vnto you ? They said Barabbas.
Pilate sayth vnto them, What shall I
do then 'with Iesus, which is called
Christ ? They all say vnto him, Let
him be crucified. And the governour
said, Why, what evil hath he don?
But they cried out the more, saying.
Let him be crucified. When Pilate
saw that he could prevail nothing,
but that rather a tumult was made, he
took Water, and washed his hands
before the multitude, saying, I am
innocent of the blood of this iust
person : see ye to it. Then answered

328

SUNDAY NEXT BEFORE EASTER

Sources
milites presidis suscipientes iesum in
pretorium : congregauerunt ad eum
vniuersam cohortem. Et exuentes
eum : chlamydem coccineam circum-
dederunt ei. Et plectentes, coronam
de spinis posuerunt super caput eius :
& arundinem in dextera eius. Et
genu flexo ante eum illudebant ei
dicentes. Aue rex iudeorum. Et
expuentes in eum : acceperunt arun
dinem, & percutiebant caput eius.
Et postquam illuserunt ei : exuerunt
eum chlamyde, et induerunt eum
vestimentis eius, et duxerunt eum vt
crucifigerent. Exeuntes autem inuene-
runt hominem cyreneum, nomine
simonem : huuc angariauerunt vt
tolleret crucem eius. Et venerunt in
locum qui dicitur golgotha : quod est
caluarie locus. Et dederunt ei vinum
bibere cum felle mixtum : et cum
gustasset noluit bibere. Postquam
autem crucifixerunt eum : diuiserunt
vestimenta eius, sortem mittentes. Vt
impleretur quod dictum est per pro
phetam, dicentem. Diuiserunt sibi
vestimenta mea : & super vestem
meam miserunt sortem. Et sedentes
seruabant eum. Et imposuerunt super
caput eius : causam ipsius scriptam.
Hie est iesus rex iudeorum. Tunc
crucifixi sunt cum eo duo latrones :
vnus a dextris, et vnus a, sinistris.
Pretereuntes autem blasphemabant
eum : mouentes capita sua, et dicentes.
Vah qui destruis templum dei : et in
triduo illud reedificas. Salua temet-
ipsum. Si filius dei es : descende de
cruce. Similiter et principes sacer
dotum illudentes cum scribis &
senioribus : dicebant. Alios saluos
fecit : seipsum non potest saluum
facere. Si rex israel est descendat
nunc de cruce : et credimus ei. Con-
fidit in deo : liberet eum nunc si vult.
Dixit enim : quia filius dei sum.
Idipsum autem et latrones qui crucifixi
erant cum eo : improperabant ei. A
sexta autem hora : tenebre facte sunt,

1549
al the people & saide : his bloud
be on vs & on our children. Then
let he Barrabas loce vnto them, &
scourged Iesus, & de-
liuered hym to be crucifyed. Then the
souldiers of the deputie toke Iesus
into the common hall, & gathered
vnto him all the copany :
& they stripped him, & put on
him a purple robe, &
platted a croune of thornes, and
put it vpo his head, & a reede in
his righte hande, & bowed the
knee before hym, & mocked him,
saying : hayle kyng of the lewes : &
whe they had spit vpo him, they
toke the reede & smote him on the
head. And after that they had mocked
him, thei toke the robe of him
again, & put his owne raiment on
him, & led him away to crucifye him
And as they came out, they foud a
man of Cirene (named Simo) him
they cSpelled to beare his crosse.
And they came vnto the place
whyche is called Golgotha, (that is to
say, a place of dead mes sculs) &
gaue him vineger to drynke mingled
with gal. And whe he had tasted
therof he wolde not drynke. When
they had crucified him, they parted his
garmentes, and did cast lottes : that it
might be fulfilled which was spoken
by the prophete : They parted my gar
mentes among them, & vpon my
vesture did they cast lottes. And
they sate and watched him there, and
set vp ouer his head the cause of his
death written : Thys is Iesus the kyng of
the lewes. Then were there .ii. theues
crucified with him, one on the ryght
hande, and an other on the left.
They that passed by, reuyled hym,
waggyng theyr heades, & saying :
thou that destroyedst the temple of
God, & didst build it in thre daies,
saue thy selfe. If thou be the sone of
God, come downe fro the crosse.
Lykewise also the high Priestes mock
ing him, with the Scribes and elders,
sayde : he saued other, himselfe he
cannot saue. If he be the kyng of
Israeli let him now come down from
the crosse, and we wil beleue hym.
He trusted in God, let him deliuer
him now, if he will haue him, for he
said : I am the sone of god. The

SUNDAY NEXT BEFORE EASTER

329

1552
al the people and sayd : his bloud
be on vs and on our children. Then
let he Barrabas loce vnto the : and
scourged Iesus, and de-
liuered him to be crucified. Then the
souldiers of the deputie tooke Iesus
into the common hall, and gathered
vnto him al the company :
and thy stripped him, and put on
him a purple robe, &
platted a croune of thornes, and
put it vpon his head, and a reede in
his right hande, & bowed the
knee before him, & mocked him,
saying : haile king of the lewes : and
when they had spit vpon him, they
toke the rede and smote him on the
head. And after that thei had mocked
him, thei toke the robe of him
againe, & put his own raiment on
him, and led him away to crucifie him.
And as they came out, they found a
man of Cirene (named Simon) him
they compelled to beare his crosse.
And thei came vnto the place
which is called Golgotha, (that is to
say, a place of dead mes sculles) &
gaue him vineger migled with gal
to drinke. And when he had tasted
therof, he would not drinke. Whe
thei had crucified him, thei parted his
^armetes, & did cast lottes : that it
might be fulfilled whiche was spoken
by the prophet : They parted my gar
mentes among them, and vpon my
vesture did thei cast lottes. And
they sate and watched him there, and
set vp ouer his head the cause of hys
death wrytten. This is Iesus the king of
the lewes. Then wer there, ii. theues
crucified with him, one on the right
hande, & an other on the lefte.
Thei that passed by, feuiled him,
wagging their heades, & saying :
thou that destroiedst the temple of
god, and didst build it in three dayes,
saue thy selfe. If thou be the sone of
god, come down from the crosse.
Likewise also the high Priestes mock
ing him, with the Scribes and elders,
said : he saued other, himself he
cannot saue. If he be the king of
Israel let him nowe come down fro
the crosse, & we wil beleue him.
He trusted in god, let him deliuer
him now, if he wil haue him, for he
said : I amy" sone of god. The

1661
all the people, and sayd, His blood
be on vs, and on our children. Then
released he Barabbas vnto them : and
when he had scourged Iesus, he de
livered him to be crucified. Then the
souldiers of the governour took Iesus
into the common hall and gathered
vnto him the whole band of soldjers.
And they stripped him, and put on
him a scarlet robe. And when they
had platted a Crown of thorns, they
put it vpon his head, and a reed in
his right hand : and they bowed the
knee before him, and mocked him,
saying, Hail, King of the lews. And
they spit vpon him, and
took the reed, and smote him on the
head. And after that they had mocked
him, they took the robe off from him,
and put his own raiment on
him, and led him away to crucifie him.
And as they came out, they found a
man of Cyrene, Simon by name : him
they compelled to bear his cross.
And when they were come vnto a place
called Golgotha, that is to
say, a place of a Skull. They
gave him vinegar to drink, mingled
with gall : and when he had tasted
thereof, he would not drink. And
they crucified him, and parted his
garments, casting lots ; that it
might be fulfilled, which was spoken
by the prophet, They parted by Gar
ments among them, and vpon my
vesture did they cast lots ; And sitting
down ; they watched him there : And
set vp over his head, his accusa
tion written, This is Iesus the King of
the lews. Then were there two theeves
crucified with him : one on the right
hand, and another on the left. And
they that passed by reviled him,
wagging their heads, And saying,
Thou that destroyest the temple
, and buildest it in three dayes,
save thy selfe ; if thou be the son of
God, come down from the cross.
Likewise also the chief Priests mock
ing him, with the scribes and Elders,
said, He saved others, himselfe he
cannot save: if he be the King of
Israel, let him now come down from
the cross, and we will beleeve him :
He trusted in God, let him deliver
him now if he will have him : for he
said, I am the son of God. The

33°

MONDAY BEFORE EASTER

Sources
vsque in horam nonam. Et circa
horam nonam : clamauit iesus voce
magna dicens. Heloi heloi lama
zabathani? Hoc est. Deus meus,
deus meus : vt quid dereliquisti me ?
Quidam autem illic stantes etaudientes :
dicebant. Heliam vocat iste. Et con-
tinuo currens vnus ex eis, acceptam
spongiam impleuit aceto, & imposuit
arundini : et dabat ei bibere. Ceteri
vero dicebant. Sine, videamus an
veniat helias liberans eum. Iesus
autem iterum damans voce magna :
emisit spiritum. Et ecce velum templi
scissum est in duas partes : a summo
vsque deorsum. Et terra mota est, et
petre scisse suut et monumenta aperta
sunt : & multa corpora sanctorum qui
dormierant surrexerunt. Et exeuntes
de monumentis post resurrectionem
eius venerunt in sanctam ciuitatem et
apparuerunt multis. Centurio autem
& qui cum eo erant custodientes iesum :
viso terre motu & his que fiebant,
timuerunt valde dicentes. Vere filius
dei erat iste. Erant autem ibi mulieres
multe a longe : que secute erant iesum
a galilea ministrantes ei. Inter quas
erat maria magdalene, et maria iacobi
et ioseph mater : & mater filiorum
zebedei ( + 57-61. Euangelium 62-66)
H Feria .ij. post dominicam in ram is
palmarum.
[Isa. 1 5-10]
1 [Feria .iiij. Lectio esaie prophete. [Ixij. d
Hec dicit dominus deus. Dicite
[lxii lib]. Quis est iste qui venit de
edon: tinctis vestibus de bosra? Iste
formosus in stola sua : gradiens in
multitudine fortitudinis sue. Ego qui
loquor iustitiam : & propugnator sum
ad saluandum. Quare ergo rubrum
est indumentum tuum : et vestimenta
tua sicut calcantium in torculari ?
Torcular calcaui solus : & de gentibus

1549
theues also which were crucified witl
him.caste the same in his teeth.
From thesixthoure was theredarckene;
ouer al the land, vntil the ninth houre
And about the ninth houre, Iesus cryec
with a loud voice, saying : Ely, Ely
lamasabathany ? that is to say: mj
god, my god, why hast thou forsaker.
me ? Some of them that stode there
when they heard that, sayd : This mar
calleth for Helias. And streight way
one of them ran & toke a spounge,
& when he had filled it ful of vineger
he put it on a reede, & gaue him tc
drinke. Other sayd : let be, let vs see
whether Helias wil come & deliuei
hi. Iesus, when he had cryed agayne
with a loude voyce, yelded vp the
goste. And behold, the vaile of the
teple dyd rent into two partes, from
the top to the botome, and the yearth
did quake, and the stones rent, and
graues did open, & many bodies
of sainctes, whiche slept, arose and
wente out of the graues after hys
resurrection, and came into the holj
cytie and appeared vnto many.
When the Centurion, and they thai
were with him watching Iesus, saw
the yearthquake, and those thinges
which happened, they feared greatly
saying : Truely, this was the sonne o:
God. And many weomen were there
(beholding him a farre of) which
folowed Iesus from Galilee, minystryng
vnto him : Emong whiche was Mar)
Magdalene, and Mary the mother o:
lames and loses, and the mother o
Zebedes children.
C MONDAYE BEFORE EASTER.

The Epistle. [Esai. lxiii.
WHat is he this that commeth frorr
Edom, with red colored clothes 0
Bosra : (whiche is so costly cloth
& cummeth in so myghtely witl
al hys strength ? I am he that teachetl
righteousnesse, & am of power t<
helpe. Wherfore then is thy clothynj
red, and thy rayment lyke hys tha
treadeth in the wyne presse ? I haul
troden the presse my selfe alone
and of all people there is not one witl
me. Thus wyll I treade downe mym

MONDAY BEFORE EASTER

33i

1552
theues also which wer crucified with
him, cast yesame in his teeth.
From the sixt houre was there darkenes
ouer al the lad, vntil the ninth houre.
And about the ninth houre, Iesus cried
with a loud voice, saying, Ely, Ely,
lamasabathany ? y* is to say : my
god, my god, why hast thou forsake
me? Some of the that stoode there,
when thei heard that sayd: This man
calleth for Helias. And streight waye
one of them ranne and toke a spounge,
and whe he had filled it ful of vineger,
he put it on a reede, and gaue hym to
drynke. Other sayd : let be, let vs see
whether Helias wil come and deliuer
him. Iesus, when he had cryed agayne
wyth a loude voice, yelded vp the
gost. And behold, the vaile of the
temple did rente in two partes, from
the top to the botome, & the yearthe
did quake, and the stones rent, and
graues did open, & many bodies
of sainctes, whiche slept, arose and
went out of the graues after hys
resurrection, and came into the holy
citie and appeared vnto many.
When the Centurion, and they that
were wyth hym watchinge Iesus, saw
the yearthquake, and those thinges
which happened, they feared greatly,
saying : Truely thys was the sonne of
God. And many weomen wer there
(beholdyng him a farre of) which
folowed Iesus from Galile, ministring
vnto hym : Emonge whiche was Mary
Magdalene, and Mary the mother of
lames and loses, and the mother of
Zebedes chyldren.

1661
theeves also which were crucified with
him, cast the same in his teeth. Now
from the sixth hour there was darkness
over all the land, vnto the ninth hour.
And about the ninth hour, Jesus cried
with a loud voice, sayeing, Eli, Eli,
lamasabachthani, that is to say, My
God, my God, why hast thou forsaken
me ? some of them that stood there,
when they heard that, said, This man
calleth for Elias. And straight way
one of them ran, and took a spunge,
and filled it with Vineger,
and put it on a reed, and gave him to
drinke. The rest said, Let be, let vs see
whether Elias will come to save
him. Iesus, when he had cried again,
with a loud voice, yeilded vp the
Ghost. And behold, the vail of the
temple was rent in twain, from
the top to the bottom, and the earth
did quake, and the rocks rent, And the
graves were opened, and many bodies
of Saints which slept, arose, And
came out of the graves, after his
resurrection, and went into the holy
City, and appeared vnto many. Now
when the Centurion, and they that
were with him, watching Iesus, saw
the Earthquake, and those things
that were don, they feared greatly,
saying, Truly this was the Son of
God.

MONDAIE BEFORE EASTER

Munday before Easter.

C The Epistle. [Esai. lxiii
WHat is he this that cummeth from
Edom, wyth redde colored clothes of
Bosra : (whiche is so costlye cloth)
& cummeth in so mightely wyth
alhisstrengthe? I am he that teacheth
ryghteousnesse, and am of power to
helpe. Wherfore then is thy clothing
red, and thy raymente lyke hys that
treadeth in the wyne presse ? I haue
troden the presse my selfe alone,
& of all people there is not one wyth
me. Thus wyll I treade downe myne

9For the Epistle. [Esay. 63. *1.
Who is this that cometh from
Edom, with died garments from
Bozrah? this that is glorious in his
Apparell, travelling in the greatness
of his strength? I that speak in
righteousness, mighty to
save. Wherefore art thou red in thine
Apparel, and thy garments like him that
treadeth in the Wine fat? I have
troden the Wine Press alone,
and of the people there was
none with me : for I will

332

MONDAY BEFORE EASTER

Sources
non est vir mecum. Calcaui eos in
furore meo : & conculcaui eos in ira
mea. Et aspersus est sanguis eorum
super vestimenta mea : et omnia in
dumenta mea inquinaui. Dies enim
vltionis in corde meo : annus retri-
butionis mee venit. Circumspexi, et
non erat auxiliator : quesiui & non
fuit qui adiuuaret. Et saluauit michi
brachium meum : et indignatio mea
ipsa auxiliata est michi. Et conculcani
populos in furore meo : & inebriaui
eos in indignatione mea : & detraxi in
terram virtutem eorum. Miserationum
domini recordabor. Laudem domini
annunciabo super omnibus que reddidit
nobis : dominus deus noster.]

1549
enemies in my wrath, and set my
feete vpon them in myne indignacio.
And theyr bloud shall bespryng my
clothes, and so will I stayne all my
rayment. For the daye of vengeaunce
is assigned in my hearte, and the yeare
when my people shal be delyuered is
come. I looked about me, & there
was no man to shewe me any helpe.
I merueiled that no man helde me vp.
Then I helde me by myne owne arme,
and my feruentnesse sustayned me.
And thus wyll I treade downe the
people in my wrath, and bathe them
in my displeasure, & vpo the
yearth wil 1 lay theyr strength. I
wyl declare the goodnes of
the Lord, yea and the praise of
the Lorde for al that he hath
geuen vs, for the great good
that he hath done for Israel :
which he hathe geuen them of hys
owne fauor, and according to the
multitud of his louing kindnesses.
For he sayde : these no doubt are my
people, and no shrynking children, &
so he was theyr sauiour. In theyr
troubles, he was also troubled with
them : and the Aungell that went furth
from his presence, deliuered them. Of
very loue and kyndenes that he had
vnto them, he redemed them. % He hath
borne them and caried them vp, euer
sence the worlde began : But after they
prouoked him to wrath & vexed his
holy mynde, he was their enemy &
fought against them himself. Yet
remembred Israel the old time of
Moses & his people, saying : where
is he that broughte them from the water
of the sea, with them that fed hys
shepe? where is he that hath geuen
his holy spirite among them ? he led
them by the ryght had of Moses,
with his gloryous arme : deuiding the
water before them (wherby he gate
hym self an euerlastyng name :) he
led them in the depe, as an horse
is led in the playn, that they should
not stomble, as a tame beast goeth
in the fielde : and the breath geuen
of God, geueth hym reste.
Thus(OGod)hastthouledthypeople,
to make thy selfe a glorious name with-
all. Looke down then from heauen,
and beholde the dwelling place of thy
sanctuary, & thy glory. How is

MONDAY BEFORE EASTER

333

1552
enemies in my wrath, and set my
feete vpon them in mine indignation.
And their bloud shal bespring my
clothes, and so wil I staine al my
raimente. For the day e of vengeaunce
is assigned in my heart, and the yere
when my people shall be deliuered is
come. I loked aboute me,and there
was no man to shew me any helpe.
I merueiled that no man helde me vp.
Then I helde me by myne owne arme,
and my feruentnesse sustayned me.
And thus wil I treade downe the
people in my wrath, and bath them
in my displeasure, and vpon the
yearth wyl I laye theyr strength. I
wil declare the goodnesse of
the lord, yea and the praise of
the lorde for all that he hath
geuen vs, for the greate good
that he hath done for Israel :
which he hath geuen them of his
own fauor, and according to the
multitude of his louing kindnesse .
For he saied : these no doubt are my
people, and no shrinking children, and
so he was theyr sauiour. In theyr
troubles he was also troubled wyth
them : and the Aungel that went furth
from his presence, deliuered them. Of
very loue and kyndenes that he had
vnto the, he redemed them. He hath
borne them and caryed them vp, euer
sence the world began : But after they
prouoked hym to wrath and vexed his
holy minde, he was their enemie and
fought againste them himselfe. Yet
remembred Israel the old time of
Moses and his people, saying : where
is he that brought them fro the water
of the sea, with them that fed his
shepe? where is he that hath geuen
his holy spirite among them ? he led
them by the right hand of Moses,
with his glorious arme : deuiding the
water before them (wherby he gate
hymselfe an euerlasting name :) he
led them in the depe, as an horse
is led in the plaine, that they shoulde
not stumble, as a tame beast goeth
in the fielde : and the breath geuen
of god, geueth him rest.-
-Thus(Ogod)hastthouled thy people,
to make thy self a glorious name with
al. Loke downe then from heauen,
and beholde the dwellinge place of thy
sanctuary, and thy glorye. Howe is

1661
tread them in mine Anger, and
trample them in my fury, and
their blood shall be sprinkled vpon my
Garments, and I will stain all my
rayment. For the day of vengeance
is in mine heart, and the year
of my redeemed is
come. And I looked , and there
was none to help ; and I wondered
that there was none to vphold : there
fore mine owne arm brought salvation
vnto me, and my fury it vpheld me.
And I will tread down the
people in mine Anger, and make them
drunke in my fury, and I will bring
down their strength to the Earth. I
will mention the loving kindnesses of
the Lord, and the prayses ofthe Lord,
according to all that the Lord hath
bestowed on vs, and the great good
ness towards the house of Israel, which
he hath bestowed on them, according
to his mercyes, and according to the
multitude of his lovingkindnesses.
For he said, Surely they are my
people, children that will not lye :
so he was their Saviour. In all their
affliction he was afflicted,
and the Angel
of his presence saved them : in his love,
and in his pity
he redeemed them, and he
bare them, and carryed them all the
dayes of old. But they rebelled, and
vexed his holy spirit, therefore he
was turned to be their enemy, and
he fought against them Then
he remembred the dayes of old,
Moses and his people, saying, Where
is he that brought them vp out
of the sea, with the Shepheard of his
flock? Where is he that put
his holy Spirit within him ? That led
them by the right hand of Moses,
with his glorious arm, dividing the
water before them, to make
himselfe an everlasting name ? That
led them through the deep, as an horse
in the wilderness, thattheyshould
not stumble ? As a beast goeth
down into the valley, the spirit of the
Lord caused him to rest :-
-so didst thou lead thy people
to make thy selfe a glorious name.
Look down from heaven,
and behold from the habitation of thy
holiness, and of thy glory : Where is

334

MONDAY BEFORE EASTER

Sources

•S [Jo. xii 1-36]
* [Feria.iij. Passio domini nostri Iesu christi
secundum Marcum. [xiiii. a
In illo tempore. Erat pascha et
azyma post biduum : & querebant
summi sacerdotes et scribe, quo iesum
dolo tenerent & occiderent. Dicebant
autem. Non in die festo. Ne forte
tumultus fieret in populo. Et cum
esset iesus bethanie in domo simonis
leprosi et recumberet : venit mulier
habens alabastrum vnguenti nardi
spicati preciosi: et fracto alabastro,
effudit super caput eius. Erant autem
quidam indigne ferentes intra seme
tipsos : & dicentes. Vt quid perditio
ista vnguenti facta est ? Poterat enim
vnguentum istud venumdari plusquam
trecentis denarijs. & dari pauperibus.
Et fremebant in eam. Iesus autem
dixit. Sinite eam. Quid illi molesti
estis ? Bonum opus operata est in me.
Semper enim pauperes habetis vobis
cum : et cum volueritis potestis illis
benefacere : me autem non semper
habebitis. Quod habuit hec fecit : pre-
uenit vngere corpus meum in sepul-
turam. Amen dico vobis : vbicunque
predicatum fuerit euangelium istud

'549
it that thy gelousy, thy strength, the
multitude of thy mercies and thy
louing kindnes, wil not be intreated
of vs ? yet art thou our father. For
Abraham knoweth vs not, neither is
Israeli acquaynted with vs : But thou
Lord, art oure father and re
demer, and thy name is euer
lastyng. O Lorde, wherfore hast thou
led vs out of thy way? wherfore
hast thou hardened our heartes, that
we feare thee not? Be at one with
vs agayne for thy seruauntes sake, and
for the generacyon of thyne heritage.
Thy people haue had but a litle of thy
Sanctuarye in possession, for our
enemyes haue troden downe the holy
place. And we were thyne from the
begynnyng, when thou wast not theyr
Lorde, for they haue not called vpon
thy name. The Gospell.

[ Mar. xiiii.
AFter two dayes was
Easter, and the dayes of swete
bread. And the hye priestes and the
Scribes sought how they mighte take
him by crafte, and put him to death.
But they sayd : not in the feast day,
lest any businesarise among the people.
Andwhehewasat Bethanie in thehouse
of Simon the leper, euen as he sate at
meate, there came a woman hauyng
an Alabaster boxe of oyntmente, called
Narde, that was pure and costlye : and
she brake the boxe and powred it on
hys head. And there were some that
were not contente within themselues,
and sayde : what neded thys waste of
oyntmente? for it might haue
bene solde for more then .ccc.
pence, and haue been geuen vnto the
poore. And they grudged agaynst
her. And Iesus sayde : lette her alone,
why trouble ye her ? She hath done
a good woorke on me : for ye haue
poore with you alwayes, & when
soeuer ye will ye may doe them good :
but me haue ye not alwayes. She
hath done that she could, she came
afore hande to anoynte my bodye to the
burying. Verely I saye vnto you:
whersoeuer thys Gospel shal be
preached throughout the whole worlde,

MONDAY BEFORE EASTER

335

1552
it that thy gelousy, thy strength, the
multitude of thy mercies, and thy
louing kindnes, wil not be intreated
of vs ? yet art thou our father. For
Abraham knoweth vs not, neither is
Israel acquaynted with vs : But thou
lord, art our father and re
demer, & thy name is euer
lasting. O Lorde, wherefore hast thou
led vs out of thy way ? wherefore
haste thou hardened our heartes, that
we feare thee not? Be at one with
vs againe for thy seruauntes sake, and
for the generacio of thyne heritage.
Thy people haue had but litle of thy
Sanctuary in possession : for our
enemies haue troden down the holy
place. And we were thyne from the
beginning, when thou wast not their
lord, for they haue not called vpon
thy name. C The Gospell.

1661
thy Zeal, and thy strength, the sound
ing of thy bowels, and of thy mercyes
towards me ? are they restrained ?
Doubtless thou art our Father, though
Abraham be ignorant of vs, and
Israel acknowledge vs not : thou,
O Lord, art our Father, our re
deemer, thy name is from ever
lasting. O Lord, Why hast thou
made vs to err from thy Wayes ? and
hardened our hearts from
thy fear ?
Return for thy servants sake,
the tribes of thine inheritance.
The people of thy holiness have
possessed it but a little while : our
Adversaries have troden down thy
Sanctuary. We are thine,
thou never barest rule over
them, they were not called by
thy name. The Gospel.

[ Mar. xiiii
AFter two daies was
Easter, and the dayes of swete
bread. And the hye priestes and the
Scribes sought how thei might take
him by craft, and put hym to death.
But they sayed : not in the feast day,
lest anybusinesarise amongthe people.
And whenhe was in Bethany in thehouse
of Simon the Leper, euen as he sate at
meat, there came a woman hauing
an Alablaster boxe of ointment, called
Narde, that was pure and costly : and
she brake the boxe and powred it vpon
hys head. And there were some that
wer not contente within themselues,
and sayd : what neded this wast of
ointmente ? for it myght haue
bene solde for more then ccc.
pence, and haue been geue vnto the
poore. And thei grudged agaynste
her. And Iesus saied : let her alone,
why trouble ye her ? She hath done
a good worke on me : for ye haue
poore wyth you alwayes, and when
soeuer ye wil ye may doe them good :
but me haue ye not alwayes. She
hath done that she coulde, she came
aforehande to annoynt my body to the
burying. Verely I say vnto you :
whersoeuer this Gospell- shalbe
preached throughout the whole worlde,

[S': Mark. 14. *L
After two dayes, was the feast of the
passeover, and of vnleavened
bread : and the chief Priests and the
Scribes sought how they might take
him by craft, and put him to death.
But they said, Not on the feast day,
lest there be an vproar of the people.
And being in Bethany in the house
of Simon the Leper, as he sate at
meat, there came a Woman, having
an Alabaster box of ointment of
spikenard, very pretious, and
she brake the box, and poured it on
his head. And there were some that
had indignation within themselves,
and said, Why was this wast of the
ointment made? For it might have
been sold for more than three hundred
pence, and have been given to the
poor : and they murmured against
her. And Iesus said, Let her alone,
why trouble ye her ? she hath wrought
a good worke on me. For you have
the poor with you alwayes, and when
soever ye will, ye may do them good :
but me ye have not alwayes. She
hath don what she could : she is come
aforehand to anoint my body to the
burying. Verily, I say vnto you,
Wheresoever this Gospel shall be
preached, throughout the whole world,

336

MONDAY BEFORE EASTER

Sources
in vniuerso mundo, et quod fecit hec,
narrabitur in memoriam eius. Et
iudas scariothis vnus de duodecim :
abijt ad summos sacerdotes, vt proderet
eum illis. Qui audientes gauisi sunt :
& promiserunt ei pecuniam se daturos.
Et querebat quomodo ilium opportune
traderet. Et primo die azymorum
quando pascha immolabant : dicunt ei
discipuli. Quo vis eamus et paremus
tibi, vt manduces pascha ? Et misit
duos ex discipulis suis : & dixit eis.
Ite in ciuitatem : et occurret vobis
homo lagenam aque baiulans. Sequi-
mini eum. Et ' quocumque introierit :
dicite domino domus : quia magister
dicit. Vbi est refectio mea, vbi pascha
cum discipulis meis manducem? Et
ipse vobis demonstrabit cenaculum
grande stratum : et illic parate nobis.
Et abierunt discipuli eius et venerunt
in ciuitatem : et inuenerunt sicut
dixerat illis, et parauerunt pascha.
Vespere autem facto : venit cum duo
decim. Et discumbentibus eis &
manducantibus : ait iesus. Amen dico
vobis : quia vnus ex vobis me tradet
qui manducat mecum. At illi ceperunt
contristari : & dicere ei singulatim,
Nunquid ego ? Qui ait illis. Vnus ex
duodecim : qui intingit mecum manum
in catino. Et filius quidem hominis
vadit sicut scriptum est de eo : ve
autem homini illi per quem filius
hominis tradetur. Bonum erat ei si
non esset natus homo ille. Et man
ducantibus illis accepit iesus panem :
& benedicens fregit, et dedit eis & ait.
Sumite, hoc est corpus meum. Et
accepto calice, gratias agens dedit eis :
& biberunt ex illo omnes. Et ait illis.
Hie est sanguis meus noui testamenti :
qui pro multis effundetur. Amen
dico vobis, quia iam non bibam de
genimine vitis : vsque in diem ilium
cum illud bibam nouum in regno dei.
Et hymno dicto : exierunt in montem
oliuarum. Et ait eis iesus. Omnes
scandalizabimini in me in nocte ista :

1549
thys also that she hath doone, shalbe
rehearsedinremembraunceofher. And
Iudas Iscaryoth, one ofthe .xii. wente
awaye vnto the hye Priestes to betray
hym vnto them. When they heard
that, they were glad, & promised that
they would geue hym money. And he
sought how he might coueniently
betray him. And the first day of
swete bread (when they offered
Passeouer) hys disciples sayd vnto
hym : where wilt thou that we goe and
prepare that thou mayest eate the
passeouer ? And he sente foorthe
two of hys disciples, and sayde vnto
them : goe ye vnto the citie, and there
shal mete you a man bearing a pitcher
of water, folowe hym. And whitherso-
euer he goeth in, say ye vnto the
goodmanne of the house, the maister
saith : where is the geast chamber,
where I shal eate Passeouer with
my disciples ? And he wil shewe you
a great parlor paued & pre
pared : there make ready for vs.
And his disciples went furth, and
came into the citie, & found as he
had sayde vnto them : and they made
ready the Passeouer. And when it was
nowe euentyde, he came with the .xii.
And as they sate at borde and did eate,
Iesus said : verely I say vnto you, one
of you (that eateth with me) shall
betray me. And they began to be
sory, & to saye to hym one by
one : is it I ? & an other said : is
it I ? he aunswered & sayd vnto
them : it is one of the .xii. eue he
that dyppeth with me in the platter.
The sonne of man truely goeth as it is
written of him, but woe to that man
by whome the sonne of man is betrayed:
Good were it for that man, if he had
neuer beene borne. And as they dyd
eate, Iesus toke bread, & when he
had geuen thankes he brake it, and
gaue to them, and sayd : Take, eate,
this is my body. And he toke the
cup, and when he had geuen thankes,
he toke it to them, and they all dranke
of it. And he sayd unto the : This
is my bloud of the newe testamente,
whiche is shed for many. Verely I
saye vnto you : I will drinke no more
of the fruite of the vyne, vntil that
day that I drinke it new in the
kyngdome of God. And when they

MONDAY BEFORE EASTER

337

1552
thys also that she hath done, shal bee
rehearsed in remembraunce of her. And
Iudas Iscarioth, one of the .xii. went
away vnto the hye Priestes to betray
hym vnto them. When they heard
that, they wer glad, & promised that
they would geue hym mony. And he
sought how he myght conueniently
betray hym. And the firste daye of
swete bread (whe they offered
the Passeouer) his disciples said vnto
him : where wilt thou that we go and
prepare that thou mayst eate the
Passeouer? And he sent furth
two of his disciples, and said vnto
them : goe ye vnto the citie, and there
shall mete you a man bearyng a pitcher
of water, folowe him. And whitherso-
euer he goeth in, say ye vnto the
good ma of the house, the maister
saith : where is the geaste chamber,
where I shal eate Passeouer with
my disciples ? And he wil shewe you
a great parlor, paued and pre
pared : there make ready for vs.
And his disciples wente furth, and
came into the citie, and founde as he
had sayed vnto them : and they made
ready the Passeouer. And when it was
now euetyde, he came with the .xii.
And as they sate at borde & did eate,
Iesus sayd : verely I say vnto you, one
of you (that eateth with me) shal
betraye me. And they bega. to be
sory, and to saye to him one by
one : is it I ? and an other sayd : is
it I ? he answered, and sayed vnto
them : it is one of the .xii. euen he
that dippeth with me in the platter.
The sonne of man truely goeth, as it is
written of him, but woe to that man
by whom the sonne of man is betrayed :
Good were it for that man, if he had
neuer been borne. And as they did
eate, Iesus tooke bread, and when he
had geuen thankes, he brake it, and
gaue to them, and sayed : Take, eate,
thys is my body. And he tooke the
cuppe, and when he had geuen thankes,
he toke it to them, and thei al dranke
of it. And he said vnto the : This
is my bloud of the new testament,
which is shed for many. Verely I
saie vnto you : I wil drinke no more
of the fruite of the vine, vntil that
daye that I drynke it new in the
kyngdome of God. And when they

1661
this also that she hath don shall be
spoken of for a memorial of her. And
Judas Jscariot one of the twelve, went
vnto the chief Priests to betray
him vnto them; And when they heard
it, they were glad, and promised
to give him mony. And he
sought how he might conveniently
betray him. And the first day of
vnleavened bread, when they killed
the Passeover, his disciples said vnto
him, Where wilt thou that we go, and
prepare that thou mayst eat the
Passeover? And he sendeth forth
two of his disciples, and saith vnto
them, Go ye into the City, and there
shall meet you a man bearing a Pitcher
of water : follow him. And whereso
ever he shall go in, say ye to the
goodman of the house, The Master
saieth, Where is the guest-chamber,
where I shall eat the Passeover with
my disciples. And he will shew you
a large vpper room furnished, and pre
pared, there make ready for vs.
And his disciples went forth, and
came into the City, and found as he
had said vnto them : And they made
ready the Passeover. And in the
evening he cometh with the twelve.
And as they sate , and did eat,
Iesus said, verily, I say vnto you, one
of you which eateth with me, shall
betray me,. And they began to be
sorrowfull, and to say vnto him, one by
one, Is it J ? and another said, Is
it I ? And he answered and said vnto
them, Jt is one of the twelve
that dippeth with me in the dish.
The son of man indeed goeth as it is
written of him : but wo to that man,
by whom the son of man is betrayed :
good were it for that man if he had
never been born. And as they did
eat, Iesus took bread, and
blessed, and brake it, and
gave to them, and said, Take, eat :
this is my body. And he took the
Cup, and when he had given thanks,
he gave it to them : and they all drank
of it. And he said vnto them, This
is my blood of the new Testament,
which is shed for many, Verily I
say vnto you, I will drink no more
of the fruite of the Vine, vntill that
day that I drink it new in the
kingdom of God. And when they

338

MONDAY BEFORE EASTER

Sources
quia scriptum est. Percutiam pastorem :
et dispergentur oues. Sed postquam
resurrexero : precedam vos in galileam.
Petrus autem ait illi. Et si omnes
scandalizati fuerint : sed non ego. Et
ait illi iesus. Amen dico tibi : quia tu
hodie in nocte hac priusquam gallus
bis vocem dederit, ter me es negaturus.
At ille amplius loquebatur. Et si
oportuerit me simul commori tibi : non
te negabo. Similiter autem et omnes
dicebant. Et veniunt in predium cui
nomen gethsemani : et ait discipulis
suis. Sedete hie, donee orem. Et as
sumpsit petrum et iacobum et iohannem
secum : et cepit pauere et tedere. Et
ait illis. Tristis est anima mea vsque
ad mortem. Sustinete hie : et vigilate.
Et cum processisset paululum : procidit
super terram et orabat : vt si fieri
posset transiret ab eo hora. Et dixit.
Abba pater, omnia tibi possibilia sunt :
transfer calicem hunc a me. Sed non
quod ego volo : sed quod tu. Et venit :
et inuenit eos dormientes. Et ait
petro. Simon dormis? Non potuisti
vna hora vigilare ? Vigilate & orate :
vt non intretis in tentationem. Spiritus
quidem promptus est : caro autem
infirma. Et iterum abiens orauit :
eundem sermonem dicens. Et reuersus
denuo inuenit eos dormientes. Erant
enim oculi eorum grauati : et ignora-
bant quid responderent ei. Et venit
tertio : et ait illis. Dormite iam : &
requiescite. Sufficit. Venit hora .
ecce tradetur filius hominis in manus
peccatorum. Surgite eamus : ecce qui
me tradet prope est. Et adhuc eo
loquente venit iudas scarioth vnus ex
duodecim, et cum eo multa turba cum
gladijs et lignis : missi a summis sacer-
dotibus et senioribus & scribis.
Dederat autem traditor eis signum :
dicens. Quencunque osculatus fuero
ipse est, tenete eum : et ducite
caute. Et cum venisset : statim
accedens ad eum ait. Aue rabbi, Et

1549
had sayde grace, they wente oute to
mounte Oliuete. And Iesus sayeth
vnto them : al ye shalbe offended
because of me, thys nighte. For it is
written : I will smite the shepeheard &
the shepe shalbe scatered : but after
that I am risen again, I wil go into
Galile before you. Peter said vnto
him : & though al men be
ofleded, yet will not I. And Iesus
saith vnto him : verely, I say vnto
thee, that this day, euen in this night
before ye cocke krow twise, thou
shalt deny me thre times. But he
spake more vehemetly : no, if I
should die with thee, I will not deny
thee. Lykewise also sayd
they all. And they came into a place
which was named Gethsemany, and
he sayde to his disciples : syt ye here
while I goe asyde and praye. And he
taketh with hym Peter, and lames,
& Iohn and began to waxe
abashed and to be in an agony, and
said vnto them. My soule is
heauy, euen vnto the death : tary ye
here and watche. And he went furth a
litle and fell downe flat on the grounde,
and prayed, that if it were possible,
the houre might passe from him. And
he sayd : Abba father, all thinges are
possible vnto thee, take away thys
cup fr5 me : neuerthelesse, not that
I will,butthatthouwiltbeedoone. And
he came and found them slepyng,
and sayth to Peter : Simon, slepest
thou ? Couldest not thou watche one
houre? watche ye and pray, lest ye
enter into temptation : the spirite truely
is ready, but the fleshe is weake. And
again he went asyde and prayed, and
spake the same woordes. And
he returned and founde them aslepe
agayne, for theyr eyes were heauy,
neyther wiste they what to aunswere
hym. And he came the thirde tyme and
sayd vnto them : slepe hencefurth and
take your ease, it is inough. The houre
is come: behold the sonne of manne is
betrayed into the handes of synners :
Rise vp, let vs go : Loe, he that
betraieth me is at had. And imme-
diatelye while he yet spake, cummeth
Iudas (whiche was one of the .xii.)
and with hym a great noumber of
people with sweordes and staues, from
the hye Priestes, and Scribes,

MONDAY BEFORE EASTER

339

1552
had said grace, they went oute to
the mount Oliuete. And Iesus sayeth
vnto them : all ye shalbe offended
because of me this nyghte. For it is
writte : I wil smite the shepeheard, and
the shepe shal be scatered : but after
that I am rise againe, I wil goe into
Galile before you. Peter said vnto
him : & though al men be
offended, yet wil not I. And Iesus
saith vnto hym : verely, I saye vnto
thee, that this day, euen in this nighte,
beefore the cocke krowe twise thou
shalte deny me three times. But he
spake more vehemently : no, if I
shoulde die with thee, I will not denye
thee : Likewise also said
they al. And they came into a place
whiche was named Gethsemany, and
he saied to his disciples : sit ye here
while I goe asyde and praye. And he
taketh with him Peter, and lames,
and Iohn, and began to waxe
abashed and to be in an agony, and
said vnto them. My soule is
heauy, euen vnto the deathe : tary ye
here & watch. And he went furth a
litle and fel down flat on the grounde,
& prayed, that if it were possible,
the houre might passe from him. And
he sayed : Abba father, al thinges are
possible vnto thee, take away this
cup from me : neuerthelesse, not as
I wyl, but that thou wilt be doone. And
he came and founde the slepyng,
& sayth to Peter : Simon, slepeste
thou? Couldest not thou watch one
houre? watch ye and pray, lest ye
enter into temptacion : the spirite truly
is ready, but the fleshe is weake. And
agayne he wente asyde and prayed, and
spake the same wordes. And
he returned & founde them aslepe
agayne, for theyr eyes were heauy,
neyther wist they what to answer
hym. And he came the thirde tyme and
saied vnto them: slepe hencefurth and
takeyourease,itisinoughe. The houre
is come : beholde, the sonne of man is
betrayed into the handes of synners :
Ryse vp, let vs goe : Loe, he that
betrayeth me is at hande. And imme
diatly whyle he yet spake, cummeth
Iudas (which was one of the .xii.)
and with hym a greate noumber of
people with sweordes and staues, from
the hie priestes, and Scribes,

1661
had sung an hymn, they went out into
the mount of Olives. And Iesus saith
vnto them, All ye shall be offended
because of me this night : for it is
written, I will smite the shepherd, and
the sheepe shall be scattered, But after
that I am risen, I will go before
you into Galilee. But Peter said vnto
him, Although all shall be
offended, yet will not I. And Iesus
saith vnto him, verily I say vnto
thee, that this day, even in this night,
before the cock crow twice, thou
shalt deny me thrice. But he
spake the more vehemently, If I
should dy with thee, I will not deny
thee in any wise. Likewise also sayd
they all. And they came to a place
which was named Gethsemani, and
he saith to his disciples, sit ye here,
while I shall pray. And he
taketh with him Peter, and lames,
and Iohn, and began to be sore
amazed, and to be very heavy, And
saith vnto them, My soul is exceeding
sorrowful vnto death: tarry ye
here,and watch. Andhewentforwarda
little, and fell on the ground,
and prayed, that if it were possible
the hour might pass from him. And
he said, Abba Father, All things are
possible vnto thee, take away this
Cup from me : nevertheless, not what
I will, but what thou wilt . And
he cometh, and findeth them sleeping,
and saith vnto Peter, Simon, sleepest
thou? couldst not thou watch one
hour ? Watch ye and pray, lest ye
enter into temptation : the spirit truly
is ready, but the flesh is weak. And
again he went away, and prayed, and
spake the same words. And when
he returned, he found them asleep
again, (for their Eyes were heavy)
neither wist they what to answer
him. Andhecomeththethirdtime,and
saith vnto them, Sleep on now, and
take your rest : it is enough ; the hour
is come, behold, the Son of man is
betrayed into the hands of sinners.
Rise vp, let vs go ; lo, he that
betrayeth me is at hand. And imme
diatly, while he yet spake, cometh
Iudas, one of the twelve,
and with him a great multi
tude, with swords and staves, from
the chief Priests, and the Scribes,

34°

MONDAY BEFORE EASTER

Sources
osculatus est eum. At illi manus
iniecerunt in iesum : et tenuerunt
eum. Vnus autem de circunstantibus
educens gladium, percussit seruum
summi sacerdotis: et amputauit illi
auriculam. Et respondens iesus : ait
illis. Tanquam ad latronem existis
cum gladijs et lignis : comprehendere
me. Quotidie eram apud vos in templo
docens : et non me tenuistis. Sed vt
impleantur scripture. Tunc discipuli
eius relinquentes eum : omnes f ugerunt.
Adolescens autem quidam sequebatur
eum amictus sindone super nudo : &
tenuerunt eum. At ille reiecta sin-
done : nudus profugit ab eis. Et
adduxerunt iesum ad summum sacer-
dotem : et conuenerunt omnes sacer
dotes et scribe et seniores. Petrus
autem a longe secutus est eum : vsque
intro in atrium summi sacerdotis. Et
sedebat cum ministris : et calefaciebat
se ad ignem. Summi vero sacerdotes
& omne concilium querebant aduersus
iesum testimonium vt eum morti
traderent : nee inueniebant. Multi
enim falsum testimonium dicebant
aduersus eum : et convenientia testi-
monia illorum non erant. Et quidam
surgentes falsum testimonium ferebant
aduersus eum : dicentes. Quoniam
nos audiuimus eum dicentem. Ego
dissoluam templum hoc manu factum :
& post triduum aliud non manu factum
edificabo. Et non erat conueniens
testimonium illorum. Exurgens autem
summus sacerdos in medium : inter
rogauit iesum dicens. Non respondes
quidquam ad ea que tibi obijeiuntur
ab his ? Ille autem tacebat : & nichil
respondit. Rursum summus sacerdos
interrogabat eum : et dixit ei. Tu es
xps filius dei benedicti ? Iesus autem
dixit illi. Ego sum. Et videbitis
filium hominis sedentem a dextris
virtutis dei : et venientem cum
nubibus celi. Summus autem sacer-

1549
and Elders. And he that betrayed
him, had geuen them a generall token,
saying : whosoeuer I dooe kysse, the
same is he : take him, and leade him
away warely. And assoone as he was
come, he goeth straighte waye to him,
and saieth vnto him : Maister, Maister,
and kissed him : and they layed theyr
handes on him, and toke him. And
one of them that stoode by drewe out
a sweorde, and smote a seruaunte of
the hye Prieste, and cutte of hys eare.
And Iesus aunswered, and sayd vnto
them : ye be come out as vnto a
thefe with sweordes and staues,
for to take me : I was dayelye with
you in the temple teachyng, and ye
tooke me not : but these thynges come
to passe that the Scriptures shoulde bee .
fulfylled. And they all forsooke hym
and ranne awaye. And there folowed
him a certayne young manne clothed
in linnen vpon the bare, and the
young menne caught him, and he left
his linnen garmente and fled from them
naked. And they led Iesus awaye to
the hygheste Priest of all, and with him
came all the hye priestes, and
the Elders,and the Scribes. And Peter
folowed him a greate waye of (euen till
he was come into the palace of the hye
Prieste)andhesatewiththeseruauntes,
and warmed himselfe at the fyre. And
the hye Priestes and all the counsell
sought for witnesse agaynst Iesu to
put him to death, and founde none :
for many bare false witnes agaynste
hym, but theyr witnesses agreed not
together. And there arose certayne
and broughte false witnesse agaynst
him, saying : we heard him saye : I
will destroy this temple that is made
with handes, and within .iii dayes
I will builde an other made without
handes. But yet theyr witnesses
agreed not together. And the hye
priest stode vp among them, and
asked Iesus, saying : aunswerest thou
nothing ? Howe is it that these beare
witnes agaynste thee ? But he helde
hys peace, and aunswered nothyng.
Agayne the hye priest asked hym,
and sayde vnto him : arte thou
Christ the sonne of the blessed ? And
Iesus said : I am. And ye shall see
the sonne of man sitting on the right
hand of power, and cumming in the

MONDAY BEFORE EASTER

34i

1552
and Elders. And he that betrayed
hym, had geuen them a general token,
saying : whosoeuer I doe kysse, the
same is he : take and lede hym
awaye warely. And assone as he was
come, he goeth strayght way to him,
and sayeth vnto hym : Maister, Maister,
and kissed hym : and they layed theyr
handes on hym, and toke hym. And
one of them that stode by, drewe out
3. sweorde, and smote a seruaunt of
the hie priestes, and cutte of his eare.
And Iesus aunswered, and sayed vnto
them : ye bee come oute as vnto a
thefe with sweordes and staues,
for to take me : I was dayelly with
you in the temple teachinge, and ye
tooke me not : but these thynges come
to passe that the Scripture shoulde bee
fulfilled. And they al forsoke hym
and ranne away : And there folowed
him a certaine younge man clothed
in linnen vpon the bare, and the
younge men caughte hym, and he lefte
his linnen garmente and fled from them
naked. And they led Iesus awaye to
thehyghe priesteofall, and with him
came al the hie priestes, and
the Elders, & the Scribes. And Peter
folowed him a greate waye of (eue til
he was come into the palace of the hie
priest) and he sate with the seruauntes,
and warmed himself at the fyer. And
the hye pryestes and all the counsell
soughte for witnesse agaynst Iesu to
put him to death, and founde none :
for many bare false witnes againste
hym, but theyr wytnesses agreed not
together. And there arose certaine,
and brought false witnesse against
hym, saying : we heard hym saye : I
wyll destroye thys temple that is made
with handes, and within three dayes
I wyl build an other made withoute
handes. But yet theyr witnesses
agreed not together. And the hye
pryeste stoode vp amonge them, and
asked Iesus, saying : aunswerest thou
nothyng ? How is it that these beare
witnesse agaynste thee ? But he helde
his peace, and answered nothyng.
Agayne the hye prieste asked hym,
and sayed vnto hym : art thou
Christ the sonne of the blessed? And
Iesus sayed : I am. And ye shall see
the sonne of man sitting on the ryght
hande of power, and coming in the

1661
and the Elders. And he that betrayed
him, had given them a token,
saying, Whomsoever I shall kiss, that
same is he ; take him, and lead him
away safely. And as soone as he was
come, he goeth straight way to him,
and saith, Master, Master,
and kissed him ; And they laid their
hands on him, and took him. And
one of them that stood by, drew
a sword, and smote a servant of
the high Priest, and cut off his ear.
And Iesus answered, and said vnto
them, Are ye come out as against a
thief, with swords, and with staves,
to take me? I was daily with
you in the temple, teaching, and ye
took me not : but
the scriptures must be
fulfilled. And they all forsook him,
and fled. And there followed
him, a certein young man having a linen
cloth castabout his naked body , and the
youngmenlaidholdonhim. And he left
the linen cloth, and fled from them
naked. And they led Iesus away to
the high Priest , and with him
were assembled all thechief Priests, and
the Elders, and the Scribes ; And Peter
followed him a far off, even
into the palace ofthe high
Priest : and he sate with the servants,
and warmed himselfe at the fire : And
the chief Priests, and all the councel
sought for witness against Iesus, to
put him to death, and found none.
For many bare fals witness against
him, but their witness agreed not
together. And there arose certein,
and bare fals witness against
him, saying, We heard him say, I
will destroy this temple, that is made
with hands, and within three dayes,
I will build another made without
hands. But neither so did their
witness agree together. And the high
Priest stood vp in the mids, and
asked Iesus, saying, Answerest thou
nothing? What is it which these
witness against thee? But he held
his peace, and answered nothing.
Again the high Priest asked him,
and said vnto him, Art thou the
Christ, the son of the blessed ? And
Iesus said, I am ; and ye shall see
the son of man sitting on the right
hand of power, and coming in the

342

TUESDAY BEFORE EASTER

Sources
dos scindens vestimenta sua : ait.
Quid adhuc desideramus testes ? Au-
distis blasphemiam. Quid vobis
videtur ? Qui omnes condemnauerunt
eum esse reum mortis. Et ceperunt
quidam conspuere in eum, et velare
faciem eius : et colaphis eum cedere &
dicereei. Prophetiza. Et ministri alapis
eum cedebant. Et cum esset petrus
in atrio seorsum : venit vna ex ancillis
summi sacerdotis. Et cum vidisset
petrum calefacientem se : aspiciens
ilium ait. Et tu cum iesu nazareno
eras. At ille negauit : dicens. Neque
scio, neque noui quid dicas. Et exijt
foras ante atrium : et gallus cantauit.
Rursus autem cum vidisset ilium alia
ancilla, cepit dicere circunstantibus :
quia hie ex illis est. At ille iterum
negauit. Et post pusillum rursus qui
astabant, dicebant petro. Vere ex illis
es : nam et galileus es. Ille autem
cepit anathematizare et iurare : quia
nescio hominem istum quem dicitis.
Et statim gallus iterum cantauit. Et
recordatus est petrus verbi quod dixerat
ei iesus (priusquam gallus cantet bis,
ter me negabis) et cepit flere. ( + xv
1-46)] C Feria tertia post dominicam in ramis
palmarum.
[Jer. xi 18-20]
J5 [Feria .ij. Lectio esaie prophete.
In diebus illis. Dixit esaias Do
minus deus meus aperuit michi aurem :
ego autem non contradico, retrorsum
non abij. Corpus meum dedi per-
cutientibus : et genas meas vellentibus.
Faciem meam non auerti ab incre-
pantibus et conspuentibus in me.
Dominus deus auxiliator meus : ideo
non sum confusus. Ideo posui faciem
meam vt petram durissimam : et scio
quoniam non confundar. Iuxta est
qui iustificat me : quis contradicet

1549
cloudes of heauen. Then the hye
prieste rente hys clothes, and sayde :
what nede we any further of witnesses?
ye haue heard blasphemy, what
think ye? And they all condemned
him to be woorthye of deathe. And
some began to spyt at hym, and to
couer hys face, and to beate him
with fistes, & to say vnto him :
Areade, and the seruauntes buffeted
him on the face. And as Peter was
beneth in the palace, there came
one of the weches of the hiest priest,
and whe she saw Peter warming
himselfe, she loked on him, and
sayde : wast not thou also with Iesus of
Nazareth? And he denyed, saying:
I know him not, neither wote I
what thou sayeste. And he wente out
into the porche, and the cocke krewe.
And a damosel (when she saw him)
began agayn to say to them that
stoode by : thys is one of the. And
he denyed it agayne. And anone after
they that stoode by, sayde agayne vnto
Peter : surelye thou art one of them,
for thou art of Galyle, & thy speache
agreeth therto. But he began to
curse and to sweare, saying : I knowe
not thys man of whome ye speake.
And agayn the Cocke krewe : and
Peter remembred the worde that Iesus
had sayde vnto hym : before the cocke
crow twise, thou shalt denie me thre
times. And
he began to wepe.
C Tewesday before Easter.
The Epistle. [Esai. 1.
THe lorde God hath opened myne
eare, therefore can I not say nay,
neyther withdrawe my selfe : but I offer
my backe vnto the smiters, and my
chekes to the nippers.
I turne not my face from
shame and spittyng, and the lord
god shal helpe me : Therfore shal I
not be confounded. I haue
hardened my face lyke a flint stone, for
I am sure that I shall not come to
confusion. He is at hand that iusti-
fieth me, who wil then goe to lawe with
me? Letvsstandeoneagaynstanother:
if there be any that will reason with me,
let hym come here foorth vnto me. Be-

TUESDAY BEFORE EASTER

343

1552
cloudes of heauen. Then the hye
prieste rente his clothes, and sayed :
what nede we anyfurther of witnesses?
ye haue heard blasphemye, what
thinke ye? And they al condemned
him to bee worthy of death. And
some began to spit at hym, and to
couer hys face, and to beate him
with fistes, and to say vnto hym :
Areade, and the seruauntes buffeted
hym on the face. And as Peter was
beneth in the palace, there came
one of the wenches of the hiest prieste,
and when she sawe Peter warming
hymselfe, she loked on hym, and
said: wast not thou also with Iesus of
Nazareth ? But he denied, sayinge :
I know hym not, neither wote I
what thou sayest. And he went out
into the porche, and the cocke krewe.
And a damosell (when she sawe hym)
began againe to saye to them that
stode by : this is one of them. And
he denied it again. And anone after
they that stode by, sayed agayne vnto
Peter : surely thou arte one of them,
for thou arte of Galile, and thy speche
agreeth thereto. But he began to
curse and to sweare, saying : I knowe
not thys man of whom ye speake.
And agayne the cocke krewe : and
Peter remebred the worde that Iesus
had sayed vnto hym : before the cocke
crowe twise, thou shalt deny me three
tymes. And
he began to wepe.
Tuesdaie before Easter.
C The Epistle, [Esai. 1.
Trie lord God hath opened myne
eare, therfore can I not say nay,
neyther withdraw my selfe : but I offer
my backe vnto the smiters, and my
chekes to the nippers.
I turne not my face from
shame & spitting, and the lord
god shal helpe me : Therfore shal I
not be confounded. I haue
hardened my face like a flint stone, for
I am sure that I shal not come to
confusion. He is at hande that iusti-
fisth me, who wil then goe to lawe with
me? Let vsstandeoneagaynst another:
if there be any that wyll reason with me,
let hym come here foorth to me. Be-

1661
Clouds of heaven. Then the high
Priest rent his clothes, and saith,
What need we anyfurther witnesses?
Ye have heard the blasphemy : what
think ye ? And they all condemned
him to be guilty of death. And
some began to spit on him, and to
cover his face, and to buffet him, and
to say vnto him, Prophesy ; and the
servants did strike him with the
palms of theirhands. And as Peter was
beneath in the palace, there cometh
one of the maids of the high Priest.
And when she saw Peter warming
himself, she looked vpon him, and
said, And thou also wast with Iesus of
Nazareth. But he denyed, saying,
I know not, neither vnderstand I
what thou sayest. And he went out
into the porch, and the cock crew.
And a maid saw him again,
and began to say to them that
stood by, This is one of them. And
he denied it again. And a little after,
they that stood by said again to
Peter, surely thou art one of them :
for thou art a Galilean, and thy speech
agreeth thereto. But he began to
curs, and to swear, saying, I know
not this man of whom ye speak.
And thesecond time, thecock crew: and
Petercalled tomindthewordthat Iesus
said vnto him, Before the cock
crow twice, thou shalt deny me
thrice. And when he thought thereon,
he wept. Tuesday before Easter.
9For the Epistle, [Esay. 50. 45.
The Lord God, hath opened mine
ear, and I was not rebellious,
neither turned away back. I gave
my back to the smiters, and my
cheeks to them that plucked off
the hair : I hid not my face from
shame, and spitting. For the Lord
God will help me, therefore shall I
not be confounded : therefore have I
set my face like a flint , and
I know that I shall not be
ashamed. He is neer that iusti-
fieth me, who will contend with
me ? let vs stand together :
Who is mine adversary ?
let him cpme neer to me. Be-

344

TUESDAY BEFORE EASTER

Sources
michi ? Stemus simul : quis est
aduersarius meus? Accedat ad me.
Ecce dominus auxiliator meus : quis
est qui condemnet me? Ecce omnes
quasi vestimentum conterentur tinea
comedet eos. Quis ex vobis timens
deum : audiens vocem serui sui ? Quis
ambulauit in tenebris & non est lumen
ei ? Speret in nomine domini : &
innitatur super deum suum.]

i C Passio domini nostri Iesu xpi secundum
Marcum.
[Marc. xiv + ] Et confestim mane
consilium facientes summi sacerdotes
cum senioribus & scribis & vniuerso
concilio : vincientes iesum duxerunt,
& tradiderunt pilato. Et interrogauit
eum pilatus. Tu es rex iudeorum?
At ille respondens ait illi. Tu dicis.
Et accusabant eum summi sacerdotes
in multis. Pilatus autem rursum inter
rogauit eum : dicens. Non respondes
quidquam? Vide in quantis te accu
sant. Iesus autem amplius nichil
respondit : ita vt miraretur pilatus.
Per diem autem festum solebat
dimittere illis vnum ex vinctis : quen-
cunque petissent. Erat autem qui
dicebatur barabbas : qui cum seditiosis
erat vinctus, qui in seditione fecerat
homicidium. Et cum ascendisset turba:
cepit rogare sicut semper faciebat illis.
Pilatus autem respondit eis : et dixit.
Vultis dimittam vobis regem iudeorum?
Sciebat enim quod per inuidiam tradi-
dissent eum summi sacerdotes. Ponti
fices autem concitarunt turbam : vt
magis barabbam dimitteret eis. Pilatus
autem iterum respondens : ait illis.
Quid ergo vultis faciam regi iudeorum?
At illi iterum clamauerunt. Crucifige
eum. Pilatus vero dicebat eis. Quid
enim mali fecit ? At illi magis clama-

1549
holde, the Lorde God standeth by me, < :
what is he then that can condemne '
me ? loe, they shall be all lyke as an olde > i
cloth, the moth shall eate them vp. ;
Therefore, whoso feareth the Lorde
among you, let him heare the voyce
of hys seruaunte. Whoso walketh in
darkenes, and no lighte shyneth vpon
hym, let hym put his trust in the name
of the Lord, and holde him by his
God : but take hede, ye al kindle a
fyre of the wrath of God, and steare
vp the coales : walke on in the glystr-
yng of your owne fyer, and in the coales
that ye haue kyndled. Thys cummeth
vnto you from my hande, namelye that
ye shall slepe in sorowe.
The Gospell. [ Mar. xv.
ANd anone in the dawning, the
hye priestes held a counsel with
the Elders and the Scribes, and the
whole congregation, and bounde Iesus,
and led hym away, and deliuered
him to Pilate. And Pilate asked hym :
art thou the kyng of the lewes ? and
he aunswered & sayd vnto him : thou
sayst it. And the hye Priestes
accused him of many thynges
. So Pylate
askedhymagayne, saying: aunswereste
thou nothyng ? Beholde howe many
thinges they laye vnto thy charge.
Iesus yet aunswered nothing, so that
Pilate merueiled. At that feast
Pilatediddeliuervnto them a priesoner,
whomesoeuer they would desyre. And
there was one that was named Barrabas,
which lay bound with them that
made insurrection : he had
committed murther
And the people called vnto him, and
began to desyre him, that he woulde
doe according as he had euer done
vntothem. Pilate aunswered them,
saying: willyethat I letteloocevntoyou
the king of the lewes ? For he knewe
that the hye priestes had delyuered him
of enuie. But the hye priestes moued
the people, that he should rather de
liuer Barrabas vnto them. Pilate
aunswered agayne, and sayde vnto
them : what will ye that I then doe
vnto him, whome ye call the king ofthe
lewes? And they cryed again,
crucifye him. Pilate said vnto

TUESDAY BEFORE EASTER

345

1552
holde, the lorde God standeth by me,
what is he then that can condemne
me? loe, they shall be like as an olde
cloth, the moth shall eate them vp.
Therfore, whoso feareth the Lord
among you, let him heare the voyce
of his seruaunte. Whoso walketh in
darkenes, and no light shineth vpon
him, let hym put hys trust in the name
of the lord, and holde hym vp by hys
god : but take hede, ye al kindle a
fyre of the wrath of god, and steare
vp the coales : walke on in the glystr-
yng of your owne fyre, and in the coales
that ye haue kyendled. Thys cummeth
vnto you from my hande, namely that
ye shal slepe in sorowe.
C The Gospell. [ Mark, xv
ANd anon in the dawninge, the
hie priestes helde a counsell with
the Elders and the Scribes, and the
whole congregation, and bounde Iesus,
and led him awaye, and deliuered
him to Pilate. And Pilate asked him :
art thou the kyng of the lewes? and
he answered and sayed to him : thou
saist it. And the hye priestes
accused him of many thynges
. So Pilate
asked hym agayne, saying : answerest
thou nothyng? Behold how many
thinges they laye to thy charge.
Iesus answered yet nothyng, so that
Pilate merueiled. At that feast
Pilatedyddeliuervntothemapriesoner,
whomesoeuertheywouldedesyre. And
there was one that wasnamed Barrabas,
which lay bounde with them that
made insurreccion : he had
comitted murther
And the people called vnto hym, &
began to desyre hym, that he woulde
dooe accordyng as he had euer done
vnto them. Pilate answered them,
saying : wyl ye that I let looce vnto you
the kyng of the lewes ? for he knew
that the hie priestes had deliuered him
of enuye. But the hye priestes moued
the people that he should rather de-
lyuer Barrabas vnto them. Pilate
answered agayne, and sayed vnto
the: what wil ye that I then doe
vnto him, who ye cal the king of the
lewes? And they cryed agayne,
crucifie him. Pilate said vnto

1661
hold, the Lord God will help me,
who is he that shall condemn
me ? Lo, they all shall wax old, as a
garment : the moth shall eat them vp.
Who is among you that feareth
the Lord, that obeyeth the voice
of his servant, that walketh in
darkness, and hath no light
? let him trust in the name
of the Lord, and stay vpon his
God. Behold, all ye that kindle a
fire, that compass your selves about
with sparks : walke in the light
of your fire, and in the sparks
that ye have kindled. This shall
ye have of mine hand,
ye shall lie down in sorrow.
The Gospel. [S*: Mark. 15. *L
And straight way in the morning, the
chief Priests held a consultation with
the Elders, and Scribes, and the
whole councel, and bound Iesus,
and carried him away, and delivered
him to Pilate. And Pilate asked him,
Art thou the King ofthe lewes ? And
he answering, said vnto him, Thou
saiest it. And the chief Priests
accused him of many things : but
he answered nothing. And Pilate
asked him again, saying, Answerest
thou nothing? behold, how many
things they witness against thee. But
Iesus yet answered nothing ; so that
Pilate marvelled. Now at that feast
he released vnto them one Prisoner,
whomsoever they desired. And
there was one named Barabbas,
which lay bound with them that had
made insurrection with him, who had
coniitted murder in the Insurrection.
And the multitude crying aloud,
began to desire him to
do as he had ever don
vnto them. But Pilate answered them,
saying, Will ye that I release vnto you
the King of the lews ? (For he knew
that the chief Priests had delivered him
for envy) But the chief Priests moved
the people that he should rather re
lease Barabbas vnto them. And Pilate
answered, and said again vnto
them, What will ye then that I shall do
vnto him whom ye call the King of the
lews? And they cried out again,
Crucifie him. Then Pilate said vnto

346

TUESDAY BEFORE EASTER

Sources
bant. Crucifige eum. Pilatus autem
volens populo satisfacere, dimisit illis
barabbam : et tradidit eis iesum flagellis
cesum, vt crucifigeretur. Milites autem
duxerunt eum in atrium pretorij : et
conuocant totam cohortem, et induunt
eum purpura. Et imponunt ei plec-
tentes spineam coronam : et ceperunt
salutare eum. Aue rex iudeorum. Et
percutiebant caput eius arundine et
conspuebant eum : & ponentes genua
adorabant eum. Etpostquam illuserunt
ei, exuerunt ilium purpura: & in-
duerunt eum vestimentis suis. Et
educunt ilium vt crucifigerent eum :
et angariauerunt pretereuntem quem-
piam simonem cyreneum venientem de
villa, patrem alexandri et rufi : vt
tolleret crucem eius. Et perducunt
ilium in golgotha locum : quod est
interpretatum calvarie locus. Et
dabant ei bibere myrrhatum vinum : et
non accepit. Et crucifigentes eum,
diuiserunt vestimenta eius : mittentes
sortem super eis, quis quid tolleret.
Erat autem hora tertia : & crucifixerunt
eum. Et erat titulus cause eius in-
scriptus : rex iudeorum. Et cum eo
crucifigunt duos latrones : vnum a
dextris, et alium a sinistris eius. Et
adimpleta est scriptura que dicit : et
cum iniquis reputatus est. Et pretere-
untes blasphemabant eum : mouentes
capita sua et dicentes. Vah qui
destruis templum dei : et in tribus
diebus reedificas illud. Saluum fac
temetipsum : descendens de cruce.
Similiter et summi sacerdotes illu-
dentes : ad alterutrum cum scribis
dicebant. Alios saluos fecit : seipsum
non potest saluum facere. Xps rex
israel descendat nunc de cruce : vt
videamus et credamus. Et qui cum
eo crucifixi erant : conuiciabantur ei.
Et facta hora sexta : tenebre facte
sunt per totam terram vsque in horam
nonam. Et hora nona exclamauit
iesus voce magna : dicens. Heloi,

1549
them : what euil hath he done ?
And they cried the more fer-
uently, crucifye hym. And so Pilate
willing to content the people, lette
looce Barrabas vnto them, and de
lyuered vp Iesus (whe he had scourged
him) for to be crucified. And the
souldiours led hym away into the
common hall, and called together the
whole multytude, & they clothed hym
with purple, and they platted a croune
of thornes and crouned hym withall,
and began to salute him : Hayle king
of the lewes. And they smote him
on the head with a reede, and did spyt
vpon hym, and bowed theyr knees and
wurshypped hym. And when they
had mocked hym, they tooke the purple
of him, and put hys owne clothes
on hym, and led hym out to crucifye
him. And they compelled one that
passed by called Simon of Cirene
(the father of Alexander and Rufus)
whiche came out of the fielde, to beare
his crosse. And they brought him
to a place named Golgotha (whiche, if
a man interprete it, is the place of dead
mennes sculles) and they gaue him to
drinke, wine mingled with mirrhe, but
he receiued it not. And when they
had crucifyed hym, they parted his
garmentes, castyng lottes vpon them
what euery man shoulde take. And it
was about the thyrde houre, and they
crucifyed him. And the tytle
of his cause was written : The
kyng ofthe lewes. And they crucyfyed
with hym two theues : the one on hys
righte hande, and the other on hys left.
And the scripture was fulfiled, whiche
sayeth : he was counted among the
wicked. And they that wente by,
rayled on him, wagging their heades,
and saying : A wretch, thou that de-
stroyest the temple and buildest it
agayne in three dayes : saue thy selfe
and come downe fro the crosse.
Lykewyse also mocked him the hye
priestes among themselues with the
Scribes, and sayed : he saued other
men, himselfe he cannot saue. Let
Christ the kyng of Israeli descend
now from the crosse, that we may
see and beleue. And they that were
crucified with him, checked him also.
And when the sixt houre was come,
darkenes arose ouer all the earth,

TUESDAY BEFORE EASTER

347

1552
them : what euil hath he done ?
And they cried the more fer-
uently, crucifye him. And so Pilate
willing to content the people, let
looce Barrabas vnto them, & de
liuered vp Iesus (when he had scourged
hym) for to be crucified. And the
souldiours led him away into the
comon hall, and called together the
whole multitude, and thei clothed him
with purple, and thei platted a croune
of thornes and crouned hym withal,
and began to salute hym ; Haile kyng
of the lewes. And they smote him
on the head with a reede, and did spit
vpon hym, and bowed their knees &
wurshipped hym. And when they
had mocked hym, they toke the purple
of hym, and put hys own clothes
on him, and ledde hym oute to crucifie
hym. And they compelled one that
passed by called Symon of Syrene
(the father of Alexander and Rufus)
whiche came oute of the fielde, to beare
hys crosse. And they brought hym
to a place named Golgotha ( whiche if
amaninterprete , is the place of dead
mens sculles :) and they gaue hym to
drynke, wyne mingled with mirrhe, but
he receiued it not. And whe thei
had crucified him : they parted his
garmentes, castyng lottes vpon them
what euery man should take. And it
was aboute the thyrde houre, and they
crucified hym. And the title
of hys cause was written . The
kyng ofthe lewes. And they crucified
with hym two theues : the one on hys
ryght hand, and the other on hys lefte.
And the scripture was fulfilled, which
saith : he was couted among the
wycked. And they that wente by,
rayled on hym, wagging their heades,
and saying : A wretche, thou that de-
stroyest the temple, and buildeste it
agayne in three dayes : saue thy selfe
and come down from the crosse.
Lykewyse also mocked hym the hye
priestes among themselues with the
Scribes, and sayed : he saued other
men, himselfe he cannot saue. Let
Christ the king of Israel descende
now from the crosse, that we maye
see and beleue. And they that wer
crucified with hym, checked hym also.
And when the sixt houre was come,
darkenes arose ouer al the earth,

1661
them, Why, what evil hath he don?
And they cried out the more exceed
ingly, Crucifie him. And so Pilate,
willing to content the people, re
leased Barabbas vnto them, and de
livered Iesus, when he had scourged
him, to be crucified. And the
soldiers led him away into the hall
called Pretorium,and they call together
the whole band. And they clothed him
with purple, and platted a crown
of thorns, and put it about his head.
And began to salute him. Hail King
of the lews. And they smote him
on the head with a reed, and did spit
vpon him, and bowing their knees,
worshipped him. And when they
had mocked him, they took off the Pur
ple from him, and put his own clothes
on him, and led him out to crucifie
him. And they compell one Simon
a Cirenian, who passed by, coming
out of the country, the father of
Alexander and Rufus, to bear
his cross. And they bring him
vnto the place Golgotha, which
is being interpreted, the place
of a scull. And they gave him to
drink, wine mingled with mirrh : but
he received it not. And when they
had crucified him, they parted his
garments, casting lots vpon them,
what every man should take. And it
was the third hour, and they
crucified him. And the superscription
of his Accusation was written over, The
King of the Jews. And with him they
crucified two theeves, the one on his
right hand, the other on his left.
And the Scripture was fulfilled, which
saith, And he was numbred with the
transgressors. And they that passed by,
railed on him, wagging their heads,
and saying, Ah , thou that de-
stroiest the temple, and buildest it
in three dayes, save thy selfe,
and come down from the Cross.
Likewise also, the chief Priests mock
ing, said among themselves with the
Scribes. He saved others,
himself he cannot save. Let
Christ the King of Israel descend
now from the Cross, that we may
see and believe : And they that were
crucified with him, reviled him
And when the sixth hour was come,
there was darkness over the whole land,

348

WEDNESDAY BEFORE EASTER

Sources
heloi, lamazabathani ? Quod est
interpretatum : Deus meus, deus meus
vt quid dereliquisti me? Ei quidam
de circumstantibus audientes : dice
bant. Ecce heliam vocat. Currens
autem vnus et implens spongiam aceto :
circumponensque calamo, potum dabat
ei dicens. Sinite videamus si veniat
helias : ad deponendum eum. Iesus
autem emissa voce magna : expirauit.
Et velum templi scissum est in duo :
a summo vsque deorsum. Videns
autem centurio qui ex aduerso stabat :
quia sic damans exspirasset, ait. Vere
hie homo filius dei erat. Erant autem
et mulieres de longe aspicientes : inter
quas erat maria magdalene, et maria
iacobi minoris et ioseph mater, et
salome. Et cum esset in galilea :
sequebantur eum et ministrabant ei :
et alie multe que simul cum eo ascen-
derant hierosolymam. Euangelium.
Et cum iam sero factum esset (quia
erat parasceue quod est ante sabbatum)
venit ioseph ab arimathia nobilis
decurio : qui et ipse erat expectans
regnum dei. Et audacter introiuit ad
pilatum : et petijt corpus iesu. Pilatus
autem mirabatur si iam obijsset. Et
accersito centurione : interrogauit eum
si iam mortuus esset. Et cum cog-
nouisset a centurione : donauit corpus
ioseph. Ioseph autem mercatus sin-
donem : & deponens eum inuoluit
sindone : et posuit eum in monumento
quod erat excisum de petra. Et
aduoluit lapidem : ad ostium monu-
menti.

C Feria .iiij. post dominicam in ramis
palmarum.
[Loctiones. Isa. lxii lib, lxiii l-7a ;
Iiii 1-10, 12a]

1549
vntill the ninth houre. And at the
ninth houre Iesus cryed with a loude
voyce, saying : Eloy, Eloy, lama-
sabathany? whiche is (if one inter-
prete it) my God, my God, why hast
thou forsaken me ? And some of them
that stoode by, when they heard that,
sayed : beholde, he calleth for Helias.
And one ranne & fylled a sponge full
of vineger, and put it on a reede, &
gaue hym to drincke, saying: let hym
alone, let vs see whether Helias will
come and take hym downe. But Iesus
cryed with a loude voyce, and gaue vp
the gost. And the vayle of the temple
rente in .ij. peces, from the top to
the bottom. And when the Centurion
(which stode before him) sawe that
he so cryed, and gaue vp the gost,
he sayde: truelythis man was the sonne
of God. There were also women a
good waye of, beholdyng hym : among
whom was Mary Magdalene, and Mary
the mother of lames the litle, and of
loses, & Mary Salome (which also
whenhewasin Galile had folowed hym,
and ministred vnto hym) and many
other women, whiche came vp with
hym to lerusale. And nowe when
the euen was come (because it was
the day of preparyng that goeth before
the Sabboth) Ioseph of the citie of
Aramathia,anoblecounsaylour, whiche
also loked for the kingdome of God,
came and went in boldely vnto Pilate,
and begged of him the body of Iesu.
And Pilate merueiled that he was
already dead, and called vnto hym the
Centurion, and asked of hym, whether
he had been any while dead. And
when he knewe the trueth of the Cen
turion, he gaue the body to Ioseph
And he bought a linnen clothe, and
toke hym downe, and wrapped him in
the linnen cloth, and layed him in a
sepulchre that was hewen out of a
rocke, and rolled a stone before the
doore of the sepulchre. And Mary
Magdalene, and Mary loses behelde
where he was layde.
Wednesday before Easter,
C At the Communion.
The Epistle. [Hebre. ix.
WHere as is a testamet, there must
also (of necessitie) be the death of

WEDNESDAY BEFORE EASTER

349

1552
vntill the ninth houre. And at the
ninth houre Iesus cried with a loud
voice, saying : Eloy, Eloy, lama-
sabathany? whiche is (yf one inter-
prete it) my god, my god, why hast
thou forsake me ? And some of them
that stode by, whe thei heard that,
sayd : behold, he calleth for Helias.
And one ranne and filled a sponge ful
of vineger, and put it on a reede, &
gaue him to drinke, saying : let him
alone, let vs see whether Helias wil
come & take him down. But Iesus
cried with a loud voice, and gaue vp
the gost. And the vaile of the temple
rent in .ii. peces, from the top to
the bottom. And whe the Centurio
(which stode before him) sawe that
he so cried, & gaue vp the gost,
he saied : truly this man was the sonne
of god. There wer also women a
good way of, beholding him : among
whom was Mary Magdalene, & Mary
the mother of lames the litle, and of
loses, and Mary Salome (which also
whe he was in Galile had folowed him,
and ministred vnto him) and many
other women, whyche came vp with
him to Ierusalem. And now when
the euen was come (because it was
the day of preparing that goeth before
the Sabboth) Ioseph of the citie of
Arimathia a noble counsailour, which
also loked for the kingdom of God,
came and went in boldely vnto Pilate,
and begged of him the body of Iesu.
And Pilate merueiled that he was
already dead, and called vnto him the
Centurio, and asked of him, whether
he had been any while dead. And
when he knew the trueth of the Cen
turyon, he gaue the body to Ioseph.
And he bought a linnen cloth, and
toke him down, and wrapped him in
the linnen cloth, and laied him in a
sepulchre that was hewen out of a
rocke, and rolled a stone before the
dore of the sepulchre. And Mary
Magdalene, and Mary loses beheld
where he was layde.
Wednesdaie before Easter.

1661
vntil the ninth hour. And at the
ninth hour Iesus cried with a loud
voice, saying, Eloi, Eloi, lama
sabacthani ! which is, being inter
preted, My God, My God, Why hast
thou forsaken me ? And some of them
that stood by, when they heard it,
said, Behold, he calleth Elias.
And one ran, and filled a spunge full
of Vineger, and put it on a reed, and
gave him to drink, saying, Let
alone, let vs see whether Elias will
come to take him down. And Iesus
cried with a loud voice, and gave vp
the Ghost. And the vail of the temple
was rent in twain from the top to
the bottom. And when the Centurion
which stood over against him, saw that
he so cried out, and gave vp the Ghost,
he said, Truly, this man was the son
of God.

Wednesday before Easter.

The Epistle. [Heb. 9. *16.
Where a testament is, there must
also (of necessitie) be the death of also of necessity be the death of

C The Epistle. [Hebr. ix.
WHeras is a testament, there must

35°

WEDNESDAY BEFORE EASTER

Sources

<E Passio domini nostri lesu xpi. Secundum
Lucam. [xxii. a
In illo tempore. Appropinquabat
autem dies festus azymorum : qui
dicitur pascha. Et querebant principes
sacerdotum et scribe : quomodo iesum
interficerent. Timebant vero plebem.
Intrauit autem sathanas in iudam (qui
cognominabatur scarioth) vnum de

1549
him that maketh the testamet,
For the testament taketh authoritie
when men are dead : for it is yet of no
value, as log as he that maketh the
testamet is aliue : for which cause also,
neyther the first testament was
ordayned without bloud. For when
Moyses had declared all the com-
maudemente to all the people, accord
ing to the lawe, he tooke the bloud
of calues, and of Goates, with water
and purple wolle, and ysope, and
sprinckled both the booke & all the
people, saying : this is the bloud of
the testamente, whiche God hath ap
pointed vnto you. Moreouer he
sprinkled the tabernacle with bloud
also, and all the ministring vessels.
And almost al thinges are by the
lawe, purged with bloud, and without
sheding of bloud is no remission. It
is nede then, that the similitudes of
heauenly thinges be purified with
suche thinges : but that the heauenly
thinges themselfes, be purified with
better sacrifices then are those. For
Christe is not entred into the holy
places that are made with handes
(whiche are similitudes of true thinges)
but is entred into very heauen, for to
appeare nowe in the sight of God for
vs : not to offer himselfe often, as the
hye priest entreth into the holy place
euery yere with strauge bloud : for
then must he haue often suffred
sence the worlde began. But nowe
in the end of the world hath
he appeared once, to put sinne to
flight by the offering vp of himself.
And as it is appointed vnto all men
that they shall once dye, and then
cometh the iudgement : euen so
Christ was once offered to take away
the sinnes of many, and vnto them
that looke for him, shall he appeare
agayne without synne vnto saluacion.
The Gospell. [ Luc. XXii.
THe feast of swete bread
drew nye, whiche is called Easter,
and the hye priestes & Scribes
sought howe they might kill hym, for
they feared the people. Then entred
Satha into Iudas, whose sirname was
Iscarioth (whiche was ofthe numbre of
the .xii.) and he went his waye and

WEDNESDAY BEFORE EASTER

35i

1552
him that maketh the testament.
For the testament taketh authoritie
when me are dead : for it is yet of no
value, as long as he that maketh the
testamet is aliue : for which cause also,
neyther the firste testamente was
ordayned withoute bloud. For when
Moses had declared all the com-
maundemente to all the people,accord-
ynge to the law, he toke the bloud
of calues and, of Goates, with water,
and purple wolle, and ysope, and
sprynckled bothe the booke and all the
people, saying : this is the bloud of
the testamet, which God hath ap
pointed vnto you. Moreouer he
sprinckled the tabernacle with bloud
also, & al the ministring vessels.
And almost al thinges are by the
law, purged with bloud, and without
sheding of bloud is no remission. It
is nede then, that the similitudes of
heauenly thynges be purified with
suche thynges : but that the heauenly
thynges themselfes, be purified with
better sacrifices then are those. For
Christ is not entred into the holy
places that are made with hades
(which are similitudes of true thynges)
but is entred into verye heauen, for to
appeare nowe in the sight of god for
vs : not to offer hymselfe often, as the
hye priest entreth into the holy place
euery yere with straunge bloud : for
the must he haue often suffred
sence the world began. But nowe
in the ende of the worlde hath
he appeared once, to put synne to
flighte by the offeryng vp of himself.
And as it is appointed vnto al men
that they shal once dye, and then
cometh the iudgemente : Euen so
Chryste was once offered to take awaye
the synnes of many, and vnto them
that looke for him shall he appeare
agayne without synne, vnto saluacion.
C The Gospell. [ Luk. xxii
THe feaste of swete bread
drewe nie, which is called Easter,
and the hye Priestes and Scrybes
soughte how they myghte kyl hym, for
they feared the people. The entred
Sata into Iudas, whose sirname was
Iscarioth (whiche was ofthe numbre of
the .xii) and he wente his waye and

1661
the testatour
For a testament is of force after
men are dead : otherwise it is of no
strength at all while the testatour
liveth. Whereupon,
neither the first testament was
dedicated without blood. For when
Moses had spoken every pre
cept to all the people, accord
ing to the law ; he tooke the blood
of calves, and of goats, with water,
and scarlet wool, and hyssop, and
sprinkled both the book, and all the
people, saying, This is the blood of
the testament, which God hath en-
ioyned vnto you. Moreover he
sprinckled with blood, both the taber-
nacle,andall the Vessels of theministry.
And almost all things are by the
law Purged with blood : and without
shedding of blood is no remission. It
was therefore necessary that the pat
terns of things in the heavens should be
purified with these, but the heavenly
things themselves with
better sacrifices then these. For
Christ is not entred into the holy
places made with hands,
which are the figures of the true,
but into heaven it selfe, now to
appear in the presence of God for
vs. Nor yet that he should offer himself
often, as the high Priest entreth into the
holy place, every year, with blood of
others. For then must he often have
suffered since the Foundation of the
world : but now once in the end of
the world, hath he appeared to put
away sin by the sacrifice of himself.
And as it is appointed vnto men
once to die, but after this
the Iudgement. So Christ was
once offered to bear the sinns
of many, and vnto them that looke
for him, shall he appeare the second
time, without sin vnto salvation.
The Gospel. [St: Luke. 22. *1.
Now the feast of vnleavened bread
drewnigh, which is called the Passover.
And the chief Priests, and Scribes
sought how they might kill him ; for
they feared the people. Then entred
Satan into Iudas surnamed
Iscariot, being of the number of
the twelve. And he went his way, and

352

WEDNESDAY BEFORE EASTER

Sources
duodecim : et abijt, & locutus est cum
principibus sacerdotum et magistra-
tibus : quemadmodum ilium traderet
eis. Et gauisi sunt : et pacti sunt
pecuniam illi dare, et spopondit. Et
querebat opportunitatem vt traderet
ilium sine turbis. Venit autem dies
azymorum, in qua necesse erat occidi
pascha : et misit petrum & iohannem
dicens. Euntes parate nobis pascha
vt manducemus. At illi dixerunt.
Vbi vis paremus? Et dixit ad eos.
Ecce introeuntibus vobis in ciuitatem,
occurret vobis homo quidam amphoram
aque portans : sequimini eum in
domum in quam intrat, & dicetis patri-
familias domus. Dicit tibi magister.
Vbi est diuersorium vbi pascha cum
discipulis meis manducem? Et ipse
vobis ostendet cenaculum magnum
stratum : et ibi parate. Euntes autem
inuenerunt sicut dixit illis : et paraue-
runt pascha. Et cum facta esset hora,
discubuit: et duodecim apostoli cum
eo. Et ait illis. Desiderio desideraui
hoc pascha manducare vobiscum : ante-
quam patiar. Dico enim vobis quia
ex hoc non manducabo illud : donee
inpleatur in regno dei. Et accepto
calice : gratias egit et dixit. Accipite
& diuidite inter vos. Dico enim vobis
quod non bibam de generatione vitis :
donee regnum dei veniat. Et accepto
pane : gratias egit et fregit : et dedit
eis dicens. Hoc est corpus meum quod
pro vobis datur : hoc facite in meam
commemorationem. Similiter et cali
cem : postquam cenauit dicens. Hie
est calix nouum testamentum in san
guine meo : qui pro vobis fundetur.
Veruntamem ecce manus tradentis
me : mecum est in mensa. Et quidem
filius hominis secundum quod diffini-
tum est vadit : veruntamen ve homini
illi per quem tradetur. Et ipsi cepe-
runt querere inter se : quis esset
ex eis qui hoc facturus esset. Facta
est autem contentio inter eos : quis

1549
commoned with the hye priestes and
officers, howe he might betray hym
vnto them. And they were glad, and
promised to geue hym money. And
he consented, and sought opor-
tunitie to betraye hym vnto them, whe
the people were away. Then came
the daye of swete breade, when of
necessitie passeouer must be
offred. And he sent Peter and Iohn,
saying : goe & prepare vs the passe
ouer, that we may eate. They
sayed vnto him : where wylt thou that
we prepare ? And he sayed vnto them :
beholde, when ye entre into the citie,
there shall a manne meete you bearing
a pitcher of water, hym folowe into the
same house that he entreth in, and
ye shall saye vnto the good man ofthe
house : the maister sayeth vnto thee :
where is the geast chambre where I
shall eate the passeouer with my dis
ciples? And he shall shewe you a
great parlour paued : there make
ready. And they wente and founde
as he had sayed vnto them, and they
made ready the passeouer. And when
the houre was come, he sate downe,
and the .xii. Apostles with him.
And he sayd vnto them : I haue
inwardly desyred to eate this passe
ouer with you, before that I suffre.
For I saye vnto you : henceforth I will
not eate of it any more, vntill it be
fulfilled in the kingdome of God. And
he tooke the cup, and gaue thankes,
and sayd : Take this and deuide it
among you. For I say vnto you :
I will not drinke of the fruite of the
vine, vntill the kingdome of God
come. And he toke bread, & when
he had geue thankes, he brake it,
and gaue vnto them, saying : This is
my body, which is geuen for you : This
do in the remembraunce of me. Lyke-
wyse also when he had supped, he
tooke the cuppe, saying :
This cup is the newe testamente in
my bloude, whiche is shed for you.
Yet beholde, the hande of him that
betrayeth me, is with me on the table.
And truly the sonne of manne goeth
as it is appointed : but woe vnto that
manne, by whom he is betrayed. And
they began to enquire among them-
selues, whiche of them it was that
should do it. And there was

WEDNESDAY BEFORE EASTER

353

1552
commoned with the hie priestes and
officers, how he myght betraye him
vnto them. And they wer glad, and
promysed to geue hym money. And
he consented, and soughte oppor-
tunitie to betraye hym vnto them, when
the people were away. Then came
the daye of swete bread, when of
necessitie the passeouer must bee -
offred. And he sente Peter and Iohn,
saying : goe and prepare vs the passe
ouer, that we may eate. Thei
said vnto him : where wilte thou that
we prepare ? And he saied vnto them :
beholde, when ye entre into the citie,
there shal a man mete you bearing
a pitcher of water : him folow into the
same house that he entreth in, and
ye shal say vnto the good ma of the
house : the maister sayeth vnto thee :
where is the geast chambre where I
shal eate the passeouer with my dis
ciples? And he shal shewe you a
great parlour paued : there make
readye. And they went and founde
as he had sayd vnto them, & they
made ready the passeouer. And when
the houre was come, he sate downe,
and the .xii. Apostles with him.
And he sayed vnto them : I haue
inwardly desyred to eate this passe
ouer with you, before that I suffer.
For I saye vnto you : hencefurth will I
not eate of it any more, vntil it be
fulfilled in the kingdom of god. And
he toke the cup, and gaue thankes,
& sayd : Take thys, and deuide it
among you. For I saye vnto you :
I wyll not drynke of the fruite of this
vine, vntill the kyngedome of God
come. And he toke bread, and whe
he had geuen thankes, he brake it,
and gaue vnto the, saying : This is
my body, which is geue for you : This
doe in remembraunce of me. Like-
wyse also when he had supped, he
toke the cuppe, saying :
This cuppe is the newe testamente in
my bloud, whiche is shed for you.
Yet beholde, the hande of hym that
betraieth me, is wyth me on the table.
And trulye the sonne of manne goeth
as it is appoynted, but woe vnto that
manne, by whom he is betrayed. And
they beganne to enquire amonge them-
selues, whiche of them it was that
shoulde dooe it. And there was

1661
communed with the chief Priests and
captains, how he might betray him
vnto them. And they were glad, and
covenanted to give him money. And
he promised, and sought oppor
tunity to betray him vnto them in the
Absence ofthe multitude. Then came
the day of vnleavened bread, when
the passover must be
killed. And he sent Peter, and Iohn,
saying, Go, and prepare vs the pass-
over, that we may eat. And they
said vnto him, Where wilt thou that
we prepare ? And he said vnto them,
behold, when ye are entred into the City
there shall a man meet you, bearing
a pitcher of Water, follow him into the
house where he entreth in. And
ye shall say vnto the goodman of the
house, The Master saieth vnto thee,
Where is the Guest-chamber, where I
shall eat the passover with my dis
ciples ? And he shall shew you a large
vpper roome furnished, there make
ready And they went, and found
as he had said vnto them : and they
made ready the passover. And when
the hour was come, he sate down,
and the twelve Apostles with him.
And he said vnto them, With desire
I have desired to eate this pass-
over with you before I suffer.
For I say vnto you, I will
not any more eate thereof, vntill it be
fulfilled in the kingdom of God. And
he took the Cup and gave thanks,
and said, Take this, and divide it
among your selves. For I say vnto you,
I will not drink of the fruit of the
Vine, vntill the kingdom of God shall
come. And he took bread, and
. gave thancks, and brake it,
and gave vnto them, saying, This is
my body, which is given for you, this
do in remembrance of me. Like
wise also the Cup after Supper, saying ;
This Cup is the new testament in
my blood, which is shed for you :
But behold, the hand of him that
betrayeth me, is with me on the table.
And truly the son of man goeth
as it was determined, but wo vnto that
man, by whom he is betrayed. And
they began to enquire among them
selves, which of them it was, that
should do this thing. And there was

354

WEDNESDAY BEFORE EASTER

Sources
eorum videretur esse maior. Dixit
autem eis. Reges gentium dominantur
eorum : et qui potestatem habent super
eos, benefici vocantur. Vos autem non
sic. Sed qui maior est in vobis : fiat
sicut minor. Et qui precessor est :
sicut ministrator. Nam quis maior
est, qui recumbit an qui ministrat?
Nonne qui recumbit? Ego autem in
medio vestrum sum sicut qui minis
trat : vos autem estis qui permansistis
mecum in tentationibus meis. Et ego
dispono vobis (sicut disposuit michi
pater meus) regnum : vt edatis &
bibatis super mensam meam in regno
meo, et sedeatis super thronos iudi-
cantes duodecim tribus israel. Ait
autem dominus simoni. Simon, ecce
sathanas expetiuit vos : ut cribraret
sicut triticum. Ego autem rogaui pro
te : vt non deficiat fides tua. Et tu
aliquando conuersus : confirma fratres
tuos. Qui dixit ei. Domine, tecum
paratus sum : & in carcerem et in
mortem ire. At ille dixit. Dico tibi
petre, non cantabit hodie gallus donee
ter abneges nosse me. Et dixit eis.
Quando misi vos sine sacculo et pera &
calciamentis : nunquid aliquid defuit
vobis? At illi dixerunt. Nichil.
Dixit ergo eis. Sed nunc qui habet
sacculum : tollat similiter & peram.
Et qui non habet vendat tunicam suam :
et emat gladium. Dico enim vobis :
quoniam adhuc hoc quod scriptum est,
oportet impleri in me. Et cum iniquis
deputatus est. Etenim ea que sunt de
me : finem habent. At illi dixerunt.
Domine, ecce gladij duo hie. At ille
dixit eis. Satis est. Et egressus ibat
secundum consuetudinem in montem
oliuarum : secuti sunt autem ilium
et discipuli. Et cum peruenisset ad
locum : dixit illis. Orate, ne intretis
in tentationem. Et ipse auulsus est
ab eis quantum iactus est lapidis : et
positis genibus orabat dicens. Pater,
si vis transfer calicem istum a me.

1549
a striefe among them, whiche of
them shoulde seme to be
greatest. And he sayde vnto them :
the kinges of nacions reigne
ouer them, & they that haue
authoritie vpon them, are called
gracious Lordes : but ye shall not be so.
But he that is greatest among you,
shalbe as the yonger, and he that
is chiefe, shalbe as he that doth
minister. For whether is greater he
that sitteth at meate, or he that
serueth ? Is it not he that sitteth at
meate ? But I am among you, as he
that ministreth. Ye are they which
haue bydden with me in my tempta
tions. And I appointe vnto you a
kyngdome, as my father hath appointed
to me, that ye may eate and drinke
at my table in my kyngdome, and sit
on seates, iudgeyng the .xii. tribes
of Israel. And the Lorde sayd : Simon,
Simon behold, Sathan hath desired
to sift you, as it were wheat :
But I haue prayed for thee, that thy
faith fayle not. And whe thou art
conuerted, strength thy brethren.
And he sayd vnto hym : Lorde I am
ready to go with thee into prieson,
and to death. And he sayd : I tell
thee Peter, the Cocke shall not krowe
this daye, tyll thou haue thrise
denied that thou knowest me. And he
sayde vnto them : when I set you
without wallett, and scrip, and shoes,
lacked ye any thing? And they sayd,
no. Then sayd he vnto them : but
now he that hath a wallet, let hym
take it vp, and likewise his scrip.
And he that hath no sweord, let hym
sell his coate and bye one. For I
say vnto you, that yet thesame which
is written, must be perfourmed in me :
euen among the wicked was he re
puted : For those thinges whiche are
written of me haue an ende. And they
sayed : Lord, behold, here are .ii.
swordes : and he sayd vnto them : it
is ynough. And he came out, and
wet (as he was wont) to Mount
Oliuete. And the disciples folowed
hym. And when he came to the
place, he sayde vnto them : pray, leste
ye fall into temptation. And he
gate hymselfefrom them about a stones
cast, and kneled downe and prayed,
saying : Father yf thou wilt, re-

WEDNESDAY BEFORE EASTER

355

1552
a strife amonge them, whiche of
them shoulde seeme to bee the
greatest. And he sayed vnto them :
the kynges of nations reigne
ouer them, and they that haue
authoritie vpon them, are called
gracious : but ye shall not so be.
But he that is greateste amonge you,
shall bee as the yonger, and he that
is chiefe, shalbe as he that doeth
minister. For whether is greater he
that sitteth at meate, or he that
serueth? Is it not he that sitteth at
meate ? But I am among you, as he
that ministreth. Ye are they which
haue bydden with me in my tempta
tions. And I appoynt vnto you a
kyngdom, as my father hath apoynted
to me, that ye maye eate and drynke
at my table in my kyngdom, and sit
on seates, iudgeyng the .xii. trybes
oflsrael. And the Lord said : Simon,
Simon, behold, Sathan hath desired
to sifte you, as it were wheate :
But I haue prayed for thee, that thy
faith fayle not. And whe thou art
conuerted, strength thy brethren.
And he said vnto hym : Lorde, I am
ready to goe with thee into prieson,
and to death. And he said : I tel
thee Peter, the Cocke shal not crowe
thys daye, tyl thou haue denied
thrise that thou knoweste me. And he
sayed vnto them : when I sente you
wythoute wallet, and scrip, and shoes,
lacked ye any thyng ? And they sayd,
no. Then sayed he vnto them : but
now he that hath a wallet, let hym
take it vp, and lykewyse his scrip.
And he that hath no sworde, lette hym
sell hys coate and bye one. For I
saye vnto you, that yet thesame which
is writte, must be perfourmed in me :
euen among the wicked was he re
puted : For those thynges which are
written of me haue an ende. And they
sayed : Lorde, beholde, here are .ii.
swordes : and he said vnto them : it
is ynough. And he came out, and
went (as he was wont) to Mounte
Oliuete. And the disciples folowed
hym. And when he came to the
place, he sayd vnto them : praye, leste
ye fall into temptacyon. And he
gate himselfe fro them about a stones
cast, and kneled down and prayed,
saying : Father, yf thou wilte, re-

1661
also a strife among them, which of
them should be accompted the
greatest. And he said vnto them,
The Kings of the Gentiles exercise
Lordship over them, and they that exer
cise authority vpon them, are called
benefactors. But ye shall not be so,
but he that is greatest among you,
let him be as the younger : and he that
is chief, as he that doth
serve. For whether is greater, he
that sitteth at meat, or he that
serveth? is not he that sitteth at
meat ? But I am among you, as he
that serveth. Ye are they which
have continued with me in my tempta
tions. And I appoint vnto you a
kingdom, as my Father hath appointed
vnto me. That ye may eate, and drink
at my table in my kingdom, and sitt
on thrones, iudging the twelve tribes
of Israel. And the Lord said, Simon,
Simon, behold, Satan hath desired to
have you, that he may sift you as wheat :
but I have prayed for thee, that thy
Faith fail not ; and when thou art
converted, strengthen thy brethren.
And he said vnto him, Lord I am
ready to go with thee, both into Prison,
and to death. And he said, I tell
thee Peter, the cock shall not crow
this day, before that thou shalt thrice
deny that thou knowest me. And he
said vnto them, when I sent you
without purse, and scrip, and shoes,
lacked ye any thing ? And they said,
nothing. Then said he vnto them, But
now he that hath a purse, let him
take it, and likewise his scrip,:
and he that hath no sword, let him
sell his garment, and buy one. For I
say vnto you, that this that is written,
must yet be accomplished in me,
And he was reckoned among the
transgressours : for the things con
cerning me have an end. And they
said, Lord, behold, here are two
swords. And he said vnto them, It
is enough. And he came out, and
went, as he was wont, to the mount of
Olives, and his disciples also followed
him. And when he was at the
place, he said vnto them, Pray that
ye enter not into temptation. And he
was withdrawn from them about astones
cast, and kneeled down, and prayed,
saying, Father, if thou be willing, re-

356

WEDNESDAY BEFORE EASTER

Sources
Veruntamen non mea voluntas : sed
tua fiat. Apparuit autem illi angelus
de celo : confortans eum. Et factus in
agonia prolixius orabat : et factus est
sudor eius sicut gutte sanguinis decur-
rentis in terram. Et cum surrexisset
ab oratione, et venisset ad discipulos
suos : inuenit eos dormientes pre tris-
titia. Et ait illis. Quid dormitis?
Surgite orate, ne intretis in tenta
tionem. Adhuc eo loquente ecce
turba : et qui vocabatur iudas, vnus
de duodecim, antecedebat eos. Et
appropinquauit iesu : vt oscularetur
eum. Iesus autem dixit illi. Iuda
osculo filium hominis tradis ? Videntes
autem hi qui circa ipsum erant quod
futurum erat : dixerunt ei. Domine
si percutimus in gladio ? Et percussit
vnus ex illis seruum principis sacer
dotum : et amputauit auriculam eius
dexteram. Respondens autem iesus :
ait. Sinite vsque hue. Et cum teti-
gisset auriculam eius : sanauit eum.
Dixit autem iesus ad eos qui venerant
ad se : principes sacerdotum et magis
trate templi et seniores. Quasi ad
latronem existis cum gladijsetfustibus:
cum quotidie vobiscum fuerim in
templo : & non extendistis manus in
me. Sed hec est hora vestra : et po-
testas tenebrarum. Conprehendentes
autem eum duxerunt ad domum prin
cipis sacerdotum : petrus vero seque-
batureumalonge. Accenso autem igne
in medio atrij, & circumsedentibus illis :
erat petrus in medio eorum. Quem
cum vidisset ancilla quedam sedentem
ad lumen, et eum fuisset intuita : dixit.
Et hie cum illo erat. At ille negauit
eum : dicens. Mulier, non noui ilium.
Et post pusillum alius videns eum,
dixit. Et tu de illis es. Petrus vero
ait. O homo, non sum Et interuallo
facto quasi hore vnius : alius quidam
affirmabat dicens. Vere et hie cum
illo erat : nam & galileus est. Et ait
petrus. Homo, nescio quid dicis. Et

1549
moue this cup from me : Neuerthelesse,
not my will, but thyne be fulfilled.
And there appeared an Aungel vnto
him from heauen, coumfortyng hym.
And he was in an agony and prayed
the longer : and hys sweate was lyke
droppes of bloud, tricklyng downe
to the ground. And whe he arose
from prayer, and was come to his
disciples, he founde them slepyng for
heauinesse, and he sayed vnto them :
why slepe ye ? Ryse and praye, leste
ye fall into temptation. Whyle
he yet spake, behold, there came a
companye, and he that was called
Iudas, one of the .xii. went before
the, and preased nye unto Iesus, to
kisse hym. But Iesus sayd vnto
him : Iudas, betrayest thou the sonne
of man with a kisse? When they
whiche were about hym sawe what
would folow, they sayde vnto him :
Lord, shall we smyte with the
sweorde? And one of them smote
a seruaunt of the hye priest, and
stroke of his ryght eare. Iesus
aunswered and sayd : suffre ye thus
farre forth. And when he touched
his eare, he healed hym. Then Iesus
sayd vnto the hye priestes, and
rulers of the temple, and the elders,
whiche were come to him : Ye be
come out as vnto a thefe, with
swordes and staues. When I was
dayly with you in the temple, ye
stretched forth no handes againste me:
but this is euen your very houre, and
the power of darkenes. Then toke
they hym & led hym, & brought
hym to the hye priestes house. But
Peter folowed a farre of. And when
they had kindled a fyer in the
middes of the palace, and were sette
downe together, Peter also sate downe
among them. But when one of the
wenches behelde hym, as he sate by the
fyer (and loked vpon hym) she
sayed : this same felow was also with
him. And he denied him, saying:
woman, I knowe hym not. And after
a litle whyle, another saw him, and
sayd : thou art also of them. And
Peter sayd : man, I am not. And
about the space of an houre after,
an other affirmed, saying :
verely, this felow was with hym
also, for he is of Galile. And Peter

WEDNESDAY BEFORE EASTER

357

1552
moue this cup fro me : Neuerthelesse,
not my wyll, but thyne be fulfylled.
And there appeared an Aungel vnto
hym from heauen, comfortinge hym.
And he was in an agonye and prayed
the longer : and his sweat was lyke
droppes of bloud, tricklyng down
to the ground. And when he arose
from prayer, & was come to hys
Disciples, he found them slepyng for
heuynesse, and he sayde vnto them :
why slepe ye ? Ryse and praye, leste
ye fall into temptation. Whyle
he yet spake, beholde, there came a
companye, & he that was called
Iudas, one of the twelue, went before
them, and preased nye vnto Iesus, to
kysse hym. But Iesus sayde vnto
hym : Iudas, betrayeste thou the sonne
of man wyth a kysse? When they
whyche were aboute hym sawe what
woulde folowe, they sayd vnto hym :
Lorde, shall we smyte with the
sweorde? And one of them smote
a seruaunte of the hye Priestes, and
stroke of hys ryghte eare. Iesus
aunswered and sayde : suffre ye thus
farre forth. And when he touched
his eare, he healed hym. The Iesus
said vnto the hye priestes, and
rulers of the temple, and the elders,
whyche were come to hym : Ye be
come oute as vnto a thefe, wyth
sweordes and staues. When I was
dayly wyth you in the Temple, ye
stretched forth no handes agaynste me :
but thys is euen youre very houre, and
the power of darkenesse. Then tooke
they hym and led hym, and broughte
hym to the hye Priestes house. But
Peter folowed a farre of. And when
they had kyendled a fyre in the
myddes of the palace, and were sette
downe together, Peter also sate downe
among them. But when one of the
wenches behelde hym, as he sate by the
fyre (and looked vpon hym) she
sayde : thys same felowe was also wyth
hym. And he denyed hym, sayinge :
woman, I knowe hym not. And after
a lyttle whyle, another sawe hym, and
sayde, thou arte also of them. And
Peter sayde : man, I am not. And
aboute the space of an houre after,
another affirmed, sayinge :
verely, this felow was with him
also, for he is of Galile. And Peter

1661
move this Cup from me : nevertheless,
not my will, but thine be don.
And there appeared an Angell vnto
him from heaven, strengthening him.
And being in an Agony, he prayed
more ernestly, and his sweat was as it
were great drops of blood falling down
to the ground. And when he rose vp
from prayer, and was come to his
disciples, he found them sleeping for
sorrow. And said vnto them,
Why sleep ye? rise and pray, lest
ye enter into temptation. And while
he yet spake, behold, a
multitude, and he that was called
Iudas, one of the twelve, went before
them, and drew neare vnto Iesus to
kiss him. But Iesus said vnto
him, Iudas, betrayest thou the son
of man with a kiss ? When they
who were about him, saw what
would follow, they said vnto him,
Lord, shall we smite with the
sword ? And one of them smote
the servant of the high Priest, and
cut off his right ear. And Iesus
answered, and said, suffer ye thus
farr . And he touched
his ear, and healed him. Then Iesus
said vnto the chief Priests, and
Captains ofthe temple, and the Elders,
who were come to him, Be ye
come out as against a thief, with
swords, and staves? When I was
daily with you in the temple, ye
stretched forth no hands against me :
but this is your hour, and
the power of darkness. Then tooke
they him, and led him, and brought
him into the high Priests house, and
Peter followed a far off,. And when
they had kindled a fire in the
midst of the Hall, and were set
down together, Peter sate down
among them. But a certain
maid beheld him, as he sate by the
fire, and ernestly looked vpon him, and
said, This man was also with
him. And he denyed him, saying,
Woman, I know him not. And after
a little while another saw him, and
said, Thou art also of them. And
Peter said, Man, I am not. And
about the space of one hour after,
another confidently affirmed, saying,
of a truth, this fellow also was with
him ; for he is a Galilean. And Peter

35«

THURSDAY BEFORE EASTER

Sources
continuo adhuc eo loquente : cantauit
gallus. Et conuersus dominus : re-
spexit petrum. Et recordatus est
petrus verbi domini sicut dixerat :
quia priusquam gallus cantet, ter me
negabis. Et egressus foras petrus :
fleuit amare. Et viri qui tenebant
ilium : illudebant ei cedentes. Et
velauerunt eum : et percutiebant faciem
eius & interrogauerunt eum dicentes.
Prophetiza quis est qui te percussit?
Et alia multa blasphemantes : dicebant
in eum. Et vt factus est dies : con-
uenerunt seniores plebis et principes
sacerdotum & scribe : et duxerunt
ilium in concilium suum dicentes. Si
tu es xps : die nobis. Et ait illis.
Si vobis dixero : non credetis michi.
Si autem et interrogauero : non re-
spondebitis michi, neque dimittetis.
Ex hoc autem erit filius hominis sedens
a dextris virtutis dei. Dixerunt autem
omnes. Tu ergo es filius dei. Qui
ait. Vos dicitis, quia ego sum. At
illi dixerunt. Quid adhuc desideramus
testimonium ? Ipsi enim audiuimus de
ore eius ( + xxiii 1-53).

1549
sayed : man, I wot not what thou
sayest. And immediatly whyle he
yet spake, the Cocke krewe. And the
Lorde turned backe and loked vpon
Peter. And Peter remembred the
worde of the Lord, howe he had sayed
vnto him : before the Cocke krowe,
thou shalt deny me thryse : and
Peter went out and wept bitterly.
And the men that tooke Iesus mocked
hym, and smote hym : and when they
had blindfolded him, they stroke
hym on the face, and asked hym, say
ing : Areade, who is he that smote
thee? And many other thynges de-
spitefully sayde they against hym.
And assone as it was daye, the
Elders of the people, and the hye
priestes and Scribes, came together,
and led hym into theyr counsell, say
ing : Art thou very Christe ? tell us.
And he sayed vnto them : yf I tell
you ye will not beleue me, and yf I
aske you, you will not aunswere me,
nor let me goe : hereafter shall the
sonne of man sit on the right hande
of the power of God. Then sayed they
all : Art thou then the sonne of God?
he sayde : Ye saye that I
am. And they sayed : what nede we
of any further witnes ? for we oure
selues haue heard of his owne mouth.
C At Euesong. The first lesson.
Lamenta. i. vnto the ende.

C Feria .v. in cena domini.

Ad eorinthios.

Faatres.

[xi. .

Conuenientibus vobis in
vnum : iam non est dominicam cenam
manducare. Vnusquisque enim suam
cenam presumit ad manducandum. Et
alius quidem esurit : alius autem ebrius
est. Nunquid domos non habetis ad

C Thursday before Easter.
C At Mattins. The first Lesson.
Lamenta. ii. vnto the ende.
The Epistle. [1. Cor. xi.
THis I warne you of, and
commende not, that ye come not
together after a better maner, but
after a worse. For first of all, whe
ye come together in the congregacio,
I heare that there is discension
among you, and I partly beleue
it. For there must be sectes
among you, that they whiche are per
fect amog you, may be know-
en. When ye come together ther
fore into one place, the Lordes
supper cannot be eaten, for euery
man beginneth afore to eate his owne
supper. And one is hungry, &
another is dronken. Haue ye

THURSDAY BEFORE EASTER

359

1552
sayde : man, I wote not what thou
sayest. And immediatly whyle he
yet spake, the Cocke krewe. And the
Lord turned backe and looked vpon
Peter. And Peter remembred the
worde of the Lord, howe he had sayd
vnto hym : before the Cocke krowe,
thou shalt denye me thryse : and
Peter wente oute and wepte bytterly.
And the men that toke Iesus mocked
hym, and smote hym : and when they
had blyndfolded hym, they stroke
hym on the face, & asked hym, say
ing : Areade, who is he that smote
thee? And many other thynges de-
spytefully sayde they agaynste hym.
And assoone as it was daye, the
Elders of the people, and the hye
Priestes and Scribes, came together,
and led hym into theyr counsell, say
ing : Art thou very Christ ? tell vs.
And he sayde vnto them : yf I tell
you, ye wyl not beleue me : and yf I
aske you, you wyl not answere ,
nor let me goe : hereafter shall the
sonne of man syt on the ryght hand
ofthe power of God. Then sayd they
all : Art thou then the sonne of God ?
he sayde : Ye saye that I
am. Then they sayde : what nede we
of any further wytnesse ? For we oure
selues haue heard of hys owne mouth.

1661
said, Man, I know not what thou
saiest. And irnediatly while he
yet spake, the cock crew. And the
Lord turned , and looked vpon
Peter ; And Peter remembred the
word of the Lord, how he had said
vnto him, Before the Cock crow,
thou shalt deny me thrice. And
Peter went out and wept bitterly.
And the men that held Iesus mocked
him, and smote him. And when they
had blindfolded him, they stroke
him on the face, and asked him, say
ing, Prophecy, who is it that smote
thee. And many other things blas
phemously spake they against him.
And as soone as it was day, the
elders of the people, and the chief
Priests, and the Scribes came together,
and led him into their Councel, say
ing, Art thou the Christ? tell vs.
And he said vnto them, If I tell
you, you will not believe. And if I
also aske you, you will not answer me,
nor let me go. Hereafter shall the
son of man sit on the right hand
of the power of God. Then said they
all, Art thou then the son of God?
And he said vnto them, Ye say that I
am. And they said, What need we
any further witness? for we our
selves have heard of his own mouth.

Thursdaie before Easter.

Thursday before Easter.

C The Epistle.
THys I warne you of, &
commend not, that ye come not
together after a better maner, but
after a worse. For firste of al, when
ye come together in the congregatio ;
I heare that there is discention
amonge you, and I partely beleue
it. For there muste bee sectes
among you, that they which are per
fect among you maye be know-
en. When ye come together ther
fore into one place, the Lordes
supper cannot be eaten, for euery
ma. begineth afore to eate his own
supper. And one is hungry, and
another is dronken. Haue ye

The Epistle. [1. Cor. ii. ¦'17.
In this that I declare vnto you, I
praise you not: that you come
together not for the better , but
for the worse. For first of all, when
ye come together in the church,
I hear that there be divisions
among you, and I partly believe
it. For there must be also heresies
among you, that they who are ap
proved, may be made manifest among
you. When ye come together there
fore into one place, this is not to eat
the Lords supper. For in eating,
every one taketh before other, his own
supper: and one is hungry, and
another is drunken. What, have ye

360

THURSDAY BEFORE EASTER

Sources
manducandum et bibendum ? Aut ec-
clesiam dei contemnitis : & confun-
ditis eos qui non habent? Quid dicam
vobis ? Laudo vos : in hoc non laudo.
Ego enim accepi a domino quod et
tradidi vobis : quoniam dominus iesus
in qua nocte tradebatur, accepit
panem : et gratias agens fregit et
dixit. Accipite & manducate : hoc
est corpus meum quod pro vobis tra-
detur. Hoc facite in meam comme
morationem. Similiter & calicem
postquam cenauit : dicens. Hie calix
nouum testamentum est in meo san
guine. Hoc facite quotienscunque
bibetis : in meam commemorationem.
Quotienscunque enim manducabitis
panem hunc et calicem bibetis : mor
tem domini annuntiabitis donee veniat.
Itaque quicunque manducauerit panem,
vel biberit calicem domini indigne :
reus erit corporis et sanguinis domini.
Probet autem seipsum homo : & sic de
pane illo edat, et de calice bibat. Qui
enim manducat et bibit indigne : iudi-
cium sibi manducat et bibit: non diju-
dicans corpus domini. Ideo inter vos
multi infirmi & inbecilles : et dormiunt
multi. Quod si nosmetipsos dijudi-
caremus : non vtique iudicaremur.
Dum iudicamur autem a domino cor-
ripimur : vt non cum hoc mundo
damnemur.

Euangelium [Jo. xiii. 1-16]
[Feria .iiij. post dominicam in ramis
palmarum. [Luce, xxiij. *
Et surgens omnis multitudo eorum :
duxerunt ilium ad pilatum. Ceperunt
autem ilium accusare : dicentes. Hunc
inuenimus subuertentem gentem nos
tram : & prohibentem tributa dari

1549
not houses to eate and drynke in?
despise ye the congregation of God,
and shame them that haue not ? what
shall I saye vnto you? shall I prayse
you ? In this I prayse you not. That
whiche I deliuered vnto you, I re
ceyued of the Lorde. For the Lorde
Iesus, thesame night in whiche he was
betrayed, tooke bread, and when he
had geuen thankes, he brake it, &
sayd : Take ye & eate, this is my
body, whiche is broken for you. This
doe ye in the remembraunce of me.
After the same maner also he toke the
cup when supper was done, saying :
this cup is the newe testament in my
bloud. This dooe , as oft as ye drinke
it, in remembraunce of me. For as
often as ye shall eate this bread, and
drinke this cuppe, ye shall shewe
the Lordes death tyll he come. Wher
fore, whosoeuer shall eate of this bread,
or drinke of the cuppe of the Lorde
vnworthely, shalbe giltie of the bodye
and bloud of the Lorde. But let a
man examin himselfe, and so let
hym eate of the bread, and drinke of
the cup. For he that eateth and
drynketh vnworthely, eateth and
drinketh his owne damnation, be
cause he maketh no difference of the
Lordes body. For this cause many
are weake & sicke among you,
and many slepe. For if we had
iudged our selfes : we should not haue
been iudged. But when we are iudged
of the Lorde, we are chastened, that
we should not be damned with the
worlde. Wherfore my brethren,
when ye come together to eate, tary
one for an other. If any man
hongre, let him eate at home, that
ye come not together vnto condemna
tion. Other thinges will I set in ordre
when I come. The Gospell.

[ Luc. XXiii.
THe whole multitude of them arose,
and led hym vnto Pylate. And they
began to accuse hym, saying : we
found this felowe peruertyng the
people, and forbyddyng to paye tri
bute to Cesar : saying that he
is Christ a kyng. And Pilate apposed

THURSDAY BEFORE EASTER

361

1552
not houses to eate and drinke in ?
despyse ye the congregation of God,
and shame them that haue not ? what
shal I saye vnto you ? shall I prayse
you ? In thys I prayse you not. That
whych I delyuered vnto you, I re
ceyued of the Lorde. For the Lord
Iesus, the same night in which he was
betrayed, tooke bread, and when he
had geuen thankes, he brake it, and
sayde: Take ye and eate, thys is my
bodye, whiche is broken for you. Thys
doe ye in the remembraunce of me.
After the same maner also, he toke the
cuppe when supper was done, sayinge:
thys cup is the newe Testament in my
bloud. Thys doe , as ofte as ye drinke
it, in remebrauce of me. For as
often as ye shall eate thys bread, and
drynke of thys cuppe, ye shal shewe
the Lordes death tyll he come. Where
fore, whosoeuer shall eate of thys bread,
and drynke of thys cuppe of the Lorde
vnworthely, shalbe giltie of the body
and bloud of the Lord. But lette a
man examine hym self, and so let
him eate of the bread, and drynke of
the cup. For he that eateth and
drynketh vnworthelye, eateth and
drinketh hys owne damnation, be
cause he maketh no difference of the
Lordes body. For this cause many
are weake, and sycke among you,
and many slepe. For yf we had
iudged oure selfes : we shoulde not haue
bene iudged. But when we are iudged
of the Lorde, we are chastened, that
we should not be damned with the
world. Wherefore my brethren,
when ye come together to eate, tarye
one for another. Yf any man
hongre, let hym eate at home, that
ye come not together vnto condemna
tion. Other thynges wyll I set in ordre
when I come.

1661
not houses to eate, and to drinke in ?
or, despise ye the churche of God,
and shame them that have not ? What
shall I say to you? shall I praise
you in this ? I praise you not. For I
have received of the Lord, that which
also I delivered vnto you, that the Lord
Iesus, the same night in which he was
betrayed, tooke bread : And when he
had given thanks, he brake it, and
said, Take eat, this is ¦ my
Body, which is broken for you : this
do in remembrance of me.
After the same manner also he took the
cup, when he had supped, saying,
This Cup is the new testament in my
blood : this do ye, as oft as ye drink
it, in remembrance of me. For as
often as ye eat this bread, and
drink this Cup, ye do shew
the Lords death till he come. Where
fore whosoever shall eat this bread,
and drink this Cup of the Lord
vnworthily, shall be guilty of the body
and blood of the Lord. But let a
man examine himselfe, and so let
him eat of that bread, and drink of
that Cup. For he that eateth, and
drinketh vnworthily, eateth and
drinketh damnation to himselfe,
not discerning the
Lords body. For this cause many
are weake, and sickly among you,
and many sleepe. For if we would
iudge our selves we should not
be iudged. But when we are iudged,
we are chastened of the Lord, that
we should not be condemned with the
world. Wherefore my bretheren,
when ye come together to eat, tarry
one for another. And if any man
hunger, let him eat at home ; that
ye come not together vnto condemna
tion. And the rest will I set in order
when I come.

0 The Gospell. [ Lu. xxiii
THe whole multytude of them arose,
and led him vnto Pilate. And they
began to accuse hym, sayinge : we
founde this felowe peruertyng the
people, and forbiddyng to paye tri
bute to Cesar : saying, that he
isChristeaKynge. And Pylate apposed

The Gospel. [St: Luke. 23. «1.
The whole multitude of them arose,
and led him vnto Pilate. And they
began to accuse him, saying, We
found this fellow perverting the
nation, and forbidding to give tri
bute to Cesar, Saying that he himselfe
is Christ a King. And Pilate asked

36a

THURSDAY BEFORE EASTER

Sources
cesari : et dicentem se xpm regem esse.
Pilatus autem interrogauit eum :
dicens. Tu es rex iudeorum? At
ille respondens : ait. Tu dicis. Ait
autem pilatus ad principes sacerdotum:
et turbas. Nichil inuenio cause in hoc :
homine. At illi inualescebant : di
centes. Commouit populum per vni-
uersam iudeam : incipiens a galilea
vsque hue. Pilatus autem audiens
galileam : interrogauit si homo galileus
esset. Et vt cognouit quod de herodis
potestate esset : remisit eum ad hero-
dem qui & ipse erat hierosolymis illis
diebus. Herodes autem viso iesu :
gauisus est valde. Erat enim cupiens
ex multo tempore videre eum : eo quod
audierat multa de eo, et sperabat sig
num aliquod videre ab eo fieri. In
terrogabat autem ilium multis sermoni-
bus. At ipse nichil illi respondebat.
Stabant autem principes sacerdotum
et scribe : constanter accusantes eum.
Spreuit autem ilium herodes cum
exercitu suo : et illusit indutum veste
alba, et remisit ad pilatum. Et facti
sunt amici herodes et pilatus in ipsa
die : nam antea inimici erant adinui-
cem. Pilatus autem conuocatis prin
cipibus sacerdotum & magistratibus et
plebe: dixit ad illos. Obtulistis
mihi hunc hominem quasi auertentem
populum : et ecce ego coram vobis
interrogans nullam causam inuenio in
homine isto, ex his in quibus eum ac-
cusatis. Sed neque herodes. Nam
remisi vos ad ilium : et ecce nichil
dignum morte est actum ei. Emen-
datum ergo ilium dimittam. Necesse
autem habebat dimittere eis per diem
festum: vnum. Exclamauit autem
simul vniuersa turba : dicens. Telle
hunc, & dimitte nobis barabbam. Qui
erat propter seditionem quandam
factam in ciuitate et homicidium :
missus in carcerem. Iterum autem
pilatus locutus est ad eos : volens
dimittere iesum. At illi succlama-

1549
him, saying : art thou the king of
the lewes? he answered hym and
sayed : thou sayest it. Then sayed
Pilate to the hye priestes and to the
people : I fynd no faut in this ma.
And they were the more fierce, say
ing : he moueth the people, teaching
throughout all Iury, and began at
Galile, euen to this place. When
Pilate heard mencion of Galile, he
asked whether the man were of
Galile. And assone as he knewe that
he belonged vnto Herodes iurisdic
tion, he sente hym to Herode, which
was also at lerusale at that time.
And when Herode saw Iesus, he was
exceding glad, for he was desyrous
to see hym of a long season, because
he had heard many thinges of him,
& he trusted to haue seen some
miracle done by him. Then he ques
tioned with hym many wordes. But
he answered him nothing. The
hye priestes and Scribes stode furth
& accused hym straightly. And
Herode with his men of warre, des
pised him. And when he had mocked
hym, he arayed hym in whyte cloth-
yng, and sent hym again to Pylate.
And thesame daye Pylate and Herode
were made frendes together. For be
fore they were at variaunce.
And Pylate
called together the hye priestes, and
the rulers, and the people, and sayd
vnto them : ye haue brought this man
vnto me, as one that peruerteth the
people : and, behold, I examine
him before you, and finde no faute
in this man of those thynges
wherof ye accuse hym, no nor yet
Herode : For I sent you vnto him, and
loe, nothing worthy of death is done
vnto him : I will therfore chasten
hym, and let hym looce. For of neces
sitie he must haue let one looce vnto
them at that feast. And all the people
cryed atonce, saying : awaye
with hym, and deliuer vs
Barrabas : (whiche for a certaine
insurrection made in the citie, and
for a murther, was cast in prieson.)
Pilate spake agayne vnto the, will
ing to let Iesus looce. But they
cryed, saying : crucifye him, crucifye
hym. He sayed vnto them the
thirde time : what euill hath he

THURSDAY BEFORE EASTER

363

1552
him, sayinge : art thou the king of
the lewes ? he answered hym and
sayd : thou sayest it. The sayd
Pilate to the hye priestes and to the
people : I fynde no faulte in thys man.
And they were the more fierce, say
inge : he moueth the people, teachings
throughout al Iury, and began at
Galile, euen to thys place. Whe
Pilate hearde mention of Galile, he
asked whether the man were of
Galile. And assoone as he knew that
he belSged vnto Herodes iurisdic-
tio, he sent hym to Herode, which
was also at Ierusalem at that tyme.
And when Herode saw Iesus, he was
exceding glad, for he was desyrous
to see hym of a longe season, because
he had hearde manye thynges of hym,
and he trusted to haue sene some
myracles done by hym. The he ques
tioned wyth hym many wordes. But
he aunswered hym nothyng. The
hye Priestes and Scribes stoode forth
and accused him strayghtly. And
Herode wyth hys men of warre, des-
pysed hym. And when he had mocked
hym, he arayed hym in whyte cloth
ing, & sente hym agayne to Pylate.
And the same daye Pylate and Herode
were made frendes together. For be
fore they were at variaunce.
And Pylate
called together the hye Priestes, and
the rulers, and the people, & sayed
vnto them : ye haue brought thys man
vnto me, as one that peruerteth the
people : and beholde, I examine
hym before you, and fynde no faute
in thys ma of those thinges
whereof ye accuse him, no nor yet
Herode : For I sent you vnto him, &
loe, nothinge worthy of death is done
vnto him : I wyl therfore chaste
him, and let him looce. For of neces
sitie he must haue let one looce vnto
them at that feast. And all the people
cried at once, saying : away
with him, & deliuer vs
Barrabas : (which for a certayne
insurrection made in the cite;, &
for a murther, was cast in prieson.)
Pylate spake agayne vnto them, will
ing to let Iesus looce. But they
cryed, sayinge : crucifie him, crucifie
him. He sayde vnto them the
thyrde tyme :' what euyl hath he

1661
him, saying, Art thou the King of
the lews? And he answered him, and
said, Thou saist it. Then said
Pilate to the chief Priests, and to the
people, I finde no fault in this man.
And they were the more fierce, say
ing, he stirreth vp the people, teaching
throughout all Iury, beginning from
Galilee to this place. When
Pilate heard of Galilee, he
asked whether the man were a
Galilean. And as soon as he knew that
he belonged vnto Herods Iurisdic
tion, he sent him to Herod, who him
selfe was also at Ierusalem at that time.
And when Herod saw Iesus, he was
exceeding glad, for he was desirous
to see him of a long season, because
he had heard many things of him,
and he hoped to have seen some
miracle don by him. Then he ques
tioned with him in many words, but
he answered him nothing. And the
chief Priests, and Scribes stood ,
and vehemently accused him. And
Herod with his men of Warr, set
him at naught, and mocked him,
and arrayed him in a gorgeous
robe, and sent him again to Pilate.
And the same day Pilate and Herod
were made freinds together ; for be
fore they were at enmity between
themselves. And Pilate when he had
called together the chief Priests, and
the Rulers, and the people, said
vnto them, Ye have brought this man
vnto me, as one that perverteth the
people, and behold, I having examined
him before you, have found no fault
in this man, touching those things
whereof ye accuse him : No, nor yet
Herod : for I sent you to him, and
lo, nothing worthy of death is don
vnto him. I will therefore chastise
him, and release him. For of neces
sity he must release one vnto
them at the Feast. And they
cried out all at once, saying, Away
with this man, and release vnto vs
Barabbas (Who for a certein
sedition made in the City, and
for murder was cast in Prison)
Pilate therefore willing to release
Iesus, spake again to them. But they
cried, saying, Crucifie him, Crucifie
him ; And he said vnto them the
third time, Why, what evil hath he

364

THURSDAY BEFORE EASTER

Sources
bant : dicentes. Crucifige crucifige
eum. Ille autem tertio dixit ad illos.
Quid enim mali fecit iste? Nullam
causam mortis inuenio in eo. Corri-
piam ergo ilium : et dimittam. At
illi instabant vocibus magnis postu
lates vt crucifigeretur : et inualesce-
bant voces eorum. Et pilatus adiudi-
cauit fieri petitionem eorum. Dimisit
autem illis eum qui propter homicidium
et seditionem missus fuerat in car
cerem quem petebant: iesum vero
tradidit voluntati eorum. Et cum du-
cerent eum apprehenderunt simonem
quendam cyrenensem venientem de
villa, & imposuerunt illi crucem por-
tare post iesum. Sequebatur autem
ilium multa turba populi & mulierum :
que plangebant et lamentabantur eum.
Conuersus autem ad illas iesus : dixit.
Filie hierusalem nolite flere super me :
sed super vosmetipsas flete : et super
filios vestros. Quoniam ecce venient
dies in quibus dicent. Beate steriles
et ventres qui non genuerunt : &
vbera que non lactauerunt. Tunc in
cipient dicere montibus cadite super
nos : et collibus operite nos. Quia si
in viridi ligno hec faciuut: in arido
quid fiet ? Ducebantur autem et alij
duo nequam cum eo : vt interficeren-
tur. Et postquam venerunt in locum
qui vocatur caluarie, ibi crucifixerunt
eum & latrones : vnum a dextris et
alterum a sinistris. Iesus autem dice-
bat. Pater, dimitte illis non enim
sciunt quid faciunt. Diuidentes vero
vestimenta eius : miserunt sortes. Et
stabat populus expectans : & deride-
bant eum principes cum eis dicentes.
Alios saluos fecit : se saluum faciat si
hie est xps dei electus. Illudebant
autem ei & milites accedentes et
acetum offerentes ei : et dicentes. Si
tu es rex iudeorum : saluum te fac.
Erat autem et superscriptio scripta
super eum : Uteris grecis et latinis
& hebraicis. Hie est rex iudeorum.
Vnus autem de his qui peudebant

1549
done? I finde no cause of
death in him : I wyl therfore chasten
him, and let hym go. And they
cryed with loude voyces, requiring
that he myght be crucified. Arid the
voyces of them and of the hye priestes
preuayled. And Pilate gaue sentence
that it should be as they required,
and he let looce vnto them him, that
(for insurreccion and murther) was cast
into prison, whom they had desired :
& he deliuered to them Iesus, to do
with hym what they would. And as
they led hym awaye, they caught
one Symon of Ciren comming out of
the field : and on hym layde they the
crosse, that he myght beare it after
Iesus. And there folowed him a great
company of people, and of women,
which bewailed and lamented him.
But Iesus turned backe vnto them,
and sayed : ye daughters of Ierusalem,
wepe not for me : but wepe for your
selfes and for your children. For
behold, the dayes will come, in the
whiche they shall saye : Happy are
the baren, & the woumbes that neuer
bare, and the pappes whiche neuer
gaue sucke. Then shall they begyn
to say to the mountaynes, fall on vs :
and to the hylles, couer vs. For if
they do this in a grene tree,
what shall be done in the dry ? And
there were two euill doers
led with him to be slaine. And
after that thei were come to the place
(whiche is called Caluarie) there they
crucyfied hym and the euill doers,
one on the right hand, and the other
on the left. Then sayd Iesus : father
forgeue them, for they wote not what
they do. And they parted his ray
ment and cast lottes. And the people
stoode and behelde. And the rulers
mocked hym with them, saiyng: he
saued other men, lette hym saue
himselfe yf he be very Christe the
chosen of God. The souldiers also
mocked hym, and came and offred
hym vinegre, and sayd : if thou be
the kyng of the lewes, saue thy selfe.
And a superscription was writte
ouer hym, with letters of Greke, and
Latin, and Hebrue : This is the kyng
of the lewes. And one of the euil
doers, whiche were hanged, railed on
him, saying : If thou be Christe saue

THURSDAY BEFORE EASTER

365

1552
done ? I fynd no cause of
death in hym : I wyll therfore chaste
hym, and let him goe. And they
cried with loude voyces, requyring
that he myght be crucifyed. And the
voyces of them and ofthe hye priestes
preuayled. And Pilate gaue sentence
that it shoulde be as they requyred,
& he let looce vnto them him, that
(for insurrection & murther) was cast
into prieson, whom they had desyred :
& he delyuered to the Iesus, to doe
wyth hym what they would. And as
they led hym awaye, they caughte
one Symon of Cyren coming out of
the fielde : and on him layde they the
crosse, that he myght beare it after
Iesus. And there folowed him a greate
company of people, and of women,
whyche bewayled and lamented hym.
But Iesus turned backe vnto them,
and sayde : ye daughters of Ierusalem,
wepe not for me : but wepe for youre
selues, and for youre chyldren. For
beholde, the dayes wyll come, in the
whiche they shall saye : Happye are
the baren, and the woumbes that neuer
bare, and the pappes whiche neuer
gaue sucke. Then shall they begynne
to saye to the Mountaynes, fall on vs :
and to the hylles, couer vs. For yf
they dooe thys in a greene tree,
what shall be done in the drye ? And
there were twoo euyll doers
ledde wyth hym to be slayne. And
after that they were come to the place
(which is called Caluarie) there they
crucified hym, & the euyll doers,
one on the ryght hande, and the other
on thelefte. Then sayde Iesus : father
forgeue them, for they wote not what
they doe. And they parted hys ray-
mente, and caste lottes. And the people
stoode and behelde. And the rulers
mocked hym wyth them, sayinge : he
saued other menne, lette hym saue
hym selfe yf he be very Christe the
chosen of God. The souldiers also
mocked hym, and came and offred
hym vynegre, and sayde : yf thou bee
the Kynge of lewes, saue thy selfe.
And a superscription was writte
ouer him, with letters of Greke, and
Latin, and Hebrue : Thys is the Kyng
of the lewes. And one of the euyl
doers, which were hanged, rayled on
him, saying : Yf thou be Christ, saue

1661
don ? I have found no cause of
death in him, I will therefore chastise
him, and let him go. And they were
instant with loud voices, requiring
that he might be crucified : and the
voices of them and of the chief Priests
prevailed. And Pilate gave sentence
that it should be as they required.
And he released vnto them him that
for sedition, and murder was cast
into Prison, whom they had desired ;
but he delivered Iesus to
their Will. And as
they led him away, they laid hold vpon
one Simon, a Cyrenian, coming out of
the country, and on him they laid the
Cross, that he might bear it after
Iesus. And there followed him a great
company of people, and of women,
who also bewailed, and lamented him.
But Iesus turning vnto them,
said, Daughters of Ierusalem,
weep not for me, but weep for your
selves, and for your children. For
behold, the dayes are coming, in
which they shall say, Blessed are
the barren, and the Wombs that never
bare, and the paps which never
gave suck. Then shall they begin
to say to the mountains, Fall on vs ;
and to the hills, Cover vs. For if
they do these things in a green tree,
what shall be don in the dry ? And
there were also two other Malefacto1.'
led with him to be put to death. And
when they were come to the place
which is called Calvary, there they
crucified him ; and the Malefactours
one on the right hand, and the other
on the left. Then said Iesus, Father,
forgive them, for they know not what
they do. And they parted his ray
ment, and cast lots. And the people
stood beholding, and the rulers
also with them derided him, saying, He
saved others, let him save
himselfe if he be Christ, the
chosen of God. And the souldiers also
mocked him, coming to him, and offer
ing him vinegar, and sayeing, If thou be
the King of the lews, save thy self.
And a superscription also was written
over him in letters of Greek, and
Latine, and Hebrew, This is the King
of the Jews. And one of the Male
factours which were hanged, railed on
him, saying, If thou be Christ, save

366

THURSDAY BEFORE EASTER

Sources
latronibus : blasphemabat eum dicens.
Si tu es xps : saluum fac teipsum,
& nos. Respondens autem alter : in-
crepabat eum dicens. Neque tu times
deum : qui in eadem damnatione es.
Et nos quidem iuste : nam digna factis
recipimus, hie vero nichil mali gessit.
Et dicebat ad iesum. Domine memento
mei : cum veneris in regnum tuum.
Et dixit illi iesus. Amen dico tibi :
hodie mecum eris in paradiso. Erat
autem fere hora sexta : et tenebre
facte sunt in vniuersam terram, vsque
in horam nonam. Et obscuratus est
sol : et velum templi scissum est
medium. Et damans voce magna
iesus : ait. Pater, in manus tuas com-
mendo spiritum meum. Et hec dicens
exspirauit. Videns autem centurio
quod factum fuerat : glorificauit deum
dicens. Vere hie homo iustus erat.
Et omnis turba eorum qui simul
aderant ad spectaculum istud, et vide-
bant que fiebant : percutientes pectora
sua reuertebantur. Stabant autem
omnes noti eius a longe : & mulieres
que secute erant eum a galilea, hec
videntes. Euangelium.
Et ecce vir nomine ioseph qui erat
decurio vir bonus et iustus (hie non
consenserat consilio et actibus eorum)
ab arimathia ciuitate iudee : qui ex-
pectabat et ipsi regnum dei. Hie ac-
cessit ad pilatum : & petijt corpus
iesu. Et depositum inuoluit sindone,
et posuit eum in monumento exciso :
in quo nondum quisquam positus
fuerat.]

1549
thy selfe and vs : But the other
answered and rebuked hym, saying :
fearest thou not God, seyng thou
art in thesame damnation?
we are righteously punished, for we
receyue accordyng to our dedes : but
this man hath done nothing amisse.
And he sayde vnto Iesus : Lorde, re
membre me when thou comest into
thy kyngdome. And Iesus sayd vnto
hym : verely I say vnto thee : to day
shalt thou be with me in Paradise.
And it was about the .vi. houre : and
there was darknesse ouer all the
earth, vntill the .ix. houre, and
the Sonne was darkened. And the
vayle of the temple did rente,
euen through the middes. And
when Iesus had cryed with a loude
voyce, he sayed : Father, into thy
handes I commend my spirite. And
when he thus had sayed, he gaue vp
the goste. When the Centurion
sawe what had happened, he glori
fied God, saying : verely, this was
a righteous man. And all the people
that came together to that syght,
and sawe the thinges whiche had hap
pened, smote their brestes and re
turned. And all his acquaintaunce,
and the women that folowed him
from Galilee, stode a farre of, behold-
ynge these thynges. And beholde,
there was a man named Ioseph a
consaylor, and he was a good man
and a iust : thesame had not consented
to the counsayle and dede of them,
whiche was of Aramathia, a citie ofthe
lewes, whiche same also waited for
the kingdome of God : he wente vnto
Pylate and begged the body of Iesus,
and tooke it downe, and wrapped it in a
lynnen clothe, andlayed i t in a sepulchre
that was hewen in stone, wherein
neuermanbeforehadbeenelayde. And
that daye was the preparyng of the
Sabboth, and the Sabboth drue on.
The women that followed after, whiche
had come with hym from Galilee, be-
helde the sepulchre, and howe his
bodye was layde. And they returned,
and prepared swete Odours & oynt-
mentes : But rested on the Sabboth
daye, accordyng to the commaunde-
mente. At Euensong.
he first lesson. Lamenta .iii. vnto the ende.

THURSDAY BEFORE EASTER

367

1552
thy selfe and vs. But the other
answered and rebuked hym, saying :
fearest thou not God, seynge thou
arte in the same damnation ?
we are righteouslye punyshed, for we
receyue accordynge to oure dedes : but
thys man hath done nothynge amysse.
And he sayde vnto Iesus : Lorde, re
membre me when thou commest into
thy Kyngdome. And Iesus sayde vnto
hym : verely I saye vnto thee : to daye
shalte thou be wyth me in Paradyse.
And it was aboute the syxte houre : and
there was a darkenesse ouer all the
earth, vntyll the nynthe houre, and
the Sunne was darkened. And the
vayle of the Temple dyd rente,
euen throughe the myddes. And
when Iesus had cryed wyth a loude
voyce, he sayde : Father, into thy
handes I commende my spyryte. And
when he thus had sayde, he gaue vp
the ghoste. When the Centurion
sawe what hadde happened, he glory-
fyed God, sayinge : verely thys was
a ryghteous man. And all the people
that came together to that syghte,
and sawe the thynges whych had hap
pened, smote theyr brestes and re
turned. And all his acquayntaunce,
and the women that folowed him
from Galile, stode a farre of behold
ing these thinges. And beholde,
there was a manne named Ioseph, a
counsaylor, and he was a good man
& a iust, the same had not consented
to the counsayle and dede of them,
which was of Arimathia, a citie of the
lewes, which same also wayteth for
the kyngdom of God : he wente vnto
Pilate and begged the body of Iesus,
and toke it downe, and wrapped it in a
lynnen cloth, & layd it in a sepulchre
that was hewen in stone, wherein
neuer ma before had bene layde. And
that daye was the preparing of the
Sabboth, and the Sabboth drew on.
The women that folowed after, which
had come with him from Galile, be
held the Sepulchre, and how his
body was layde. And they returned,
and prepared swete Odours and oynt-
mentes : But rested on the Sabbothe
daye, according to the commaunde-
mente.

1661
thy selfe, and vs ; But the other
answering, rebuked him, saying,
Doest not thou fear God, seeing thou
art in the same condemnation ? And
we indeed iustly, for we receive
the due reward of our deeds, but
this man hath don nothing amiss.
And he said vnto Iesus, Lord, re
member me when thou comest into
thy Kingdom. And Iesus said vnto
him, Verily I say vnto thee, To day
shalt thou be with me in Paradise.
And it was about the sixth hour, and
there was a darkness over all the
Earth, vntill the ninth hour ; And
the sun was darkened, and the
vail of the Temple was rent
in the mids ; And
when Iesus had cryed with a loud
voice, he said, Father, into thy
hands I commend my spirit : and
having said thus, he gave vp
the Ghost. Now when the Centurion
saw what was don, he glori
fied God, saying, certeinly, this was
a righteous man. And all the people
that came together to that sight,
beholding the things that were
don, smote their breasts, and re
turned. And all his Acquaintance,
and the women that followed him
from Galilee, stood a farr off, behold
ing these things.

368

GOOD FRIDAY

Sources
C Feria .vi. in die parasceues.
Ad laudes.
Oratio.
ItEspice quesumus domine super
hanc familiam tuam, pro qua dominus
noster iesus xps non dubitauit manibus
tradi nocentium : et crucis subire tor-
mentum. (Greg. 54)

[Lectio Hos. vi 1-6 : Tractus Hab. iii
2,3]

1549
On good Fryday.
At Mattins.
The first lesson. Gen. xxii. Vnto the ende.
The Collect.
ALmightie God, we beseche thee
graciously to beholde this thy famely:
for the whiche our Lorde Iesus Christe
was contented to be betrayed, and
geuen vp into the handes of wicked
men, and to suffer death vpon the
crosse : who liueth and reigneth.
&c. At the Communion.
[Deus deus meus. psalm XXii.
My God, my God (loke vpon me :)
why hast thou forsaken me, and art
so farre from my health, and from the
wordes of my complainte ?
O my God, I cry in the day tyme,
but thou hearest not : and in the night
season also I take no rest.
And thou continuest holy : O thou
worship of Israel.
Our fathers hoped in thee, they
trusted in thee : and thou diddest
deliuer them.
They called vpon thee, and were
helped : they put theyr trust in thee,
and were not confounded.
But as for me, I am a worme and
no manne : a verye skorne of men,
and the out cast of the people.
All they that see me, laugh me to
skorne : they shote out their lippes,
and shake the head, saying.
He trusted in God that he woulde
deliuer hym : let hym deliuer him if
he will haue him.
But thou arte he that tooke me out
of my mothers wombe : thou waste
my hope when I hanged yet vpon my
mothers brestes.
I haue been left vnto thee euer sence
I was borne : thou art my God euen
from my mothers woumbe.
O goe not from me, for trouble is
here at hande . and there is none to
helpe me.
Many Oxen are come about me :
fatte Bulles of Basan close me in on
euery syde.
They gape vpon me with their
mouthes : as it were a rampyng and
roaryng Lyon.
I am powred out like water, and all

GOOD FRIDAY

1552
On good Fridaie,

369

1661
Good Friday.

C The Collected.
ALmyghtye God, we beseche thee
graciouslye to beholde thys thy famely :
for the which our Lorde Iesus Christe
was contented to bee betrayed, &
geuen vp into the handes of wycked
men, and to suffre death vpon the
crosse : who lyueth and reygneth.
&c.

The Collect!.
Almighty God, we beseech thee
gratiously to behold this thy Family,
for which our Lord Iesus Christ
was contented to be betrayed, and
given vp into the hands of wicked
men, and to suffer death vpon the
cross, who now liveth and reigneth,
"with thee and the holy Ghost, ever*
one God, world without end. 6Amen.

2 A

370 GOOD FRIDAY
Sources 1549
my bones are out of ioynte : my hearte
also in the middest of my body, is
euen lyke melting waxe.
My strength is dried vp like a pot
sherd, & my tongue cleaueth to my
gummes : and thou shalte bring me
into the dust of death.
For (many) dogges are come about
me : and the coiisaile of the wicked
lay siege against me.
They pearced my hades and my
fete : I may tell all my bones, they
stande staring and loking vpon me.
They parte my garmetes among
them : and cast lottes vpon my vesture.
But be not thou farre from me, 0
Lorde : thou arte my succour, haste
thee to helpe me.
Deliuer my soule from the sworde :
my derling from the power of the
dogge. Saue me from the Lyons mouth :
thou haste hearde me also from among
the homes of the Vnicornes.
I wil declare thy name vnto my
brethren : in the middes of the con
gregation wil I prayse thee.
O praise the Lorde, ye that feare
him : magnifie him all ye of the sede
of Iacob, and feare ye him all ye sede
of Israel.
For he hath not despised nor ab
horred the lowe estate of the poore :
he hath not hid his face from hym,
but when he called vnto him, he heard
him. My praise is of thee in the greate
congregacio : my vowes will I per
forms in the sight of them that feare
hym. The poore shall eate & be satisfied :
they that seke after the Lorde shall
praise hym, your hearte shall liue for
euer. All the endes of the world shall
remembre themselues and be turned
vnto the Lorde : and all the kynreds of
the nacions shall worship before him.
For the kingdome is the Lordes :
and he is the gouernour among the
people. All suche as be fatte vpon earth .
haue eaten and worshipped.
All they that go downe into the
dust, shall kneele before him : and no
man hath quickened his owne soule.
My seede shal serue hym : they

GOOD FRIDAY 3?I
*552 1661

372

GOOD FRIDAY

Sources

Oratio [Deus a quo et iudas].
* Orationes solennes.
Oainipotens sempiterne deus : cuius
spiritu totum corpus ecclesie sanctifi-
catur et regitur : exaudi nos pro
vniuersis ordinibus supplicantes : vt
gratie tue munere ab omnibus tibi
gradibus fideliter seruiatur. Per do
minum. in vnitate eiusdem. (Gel. i 41)

qui non mortem peccatorum sed vitam
semper inquiris . .
pro hereticis . . et pro perfidis iudeis . .
et pro paganis . .
et aggrega ecclesie tue sancte. ~

1549
shalbe counted vnto the Lorde for a
generacion. They shall come, and the heauens
shall declare hys righteousnes : vnto
a people that shalbe borne, whome
the Lorde hath made.
Glory be to the father. &c.
As it was in the beginning. &c.
C After the . ii. Collectes at the Com
munion, shalbe sayed these .ii.
Collectes folowyng.
The Collect.
ALmyghty and euerlastynge God,
by whose spirite the whole body of
the Churche is gouerned and sancti
fied : receiue our supplicacions and
prayers, whiche we offre before thee
for all estates of men in thy holye
congregation, that euery membre of
thesame, in his vocacion and minis-
terye, maye truly and godly serue thee:
thorough our Lorde Iesus
Christe. MErcifull God, who haste made
all men, and hatest nothyng that thou
haste made, nor wouldest the deathe
of a synner, but rather that he should
be couerted and liue : haue mercy
vpon all lewes, Turkes, Infidels, and
Heretikes, and take from the all ignor-
aunce, hardnes of hearte, and contempt
of thy worde : And so fetche them
home, blessed Lorde, to thy flocke,
that they may be saued among the
remnant of the true Israelites, and be
made one folde, vnder one shepeherde,
Iesus Christ our Lord : who lyuethe
and reigneth.&c.

Lectio [Exod. xii 1-11]

The Epistle. [Heb. X.
THe lawe(whichehath butashadowe
of good thynges to come, and not the
very fashion of thinges themselues)
can neuer with those sacrifices, whiche
they offre yere by yere continually,
make the commers therunto perfite.
For woulde not then those sacrifices
haue ceased to haue been offred, be
cause that the offerers once purged,
shoulde haue had nomore conscience
of synnes? Neuerthelesse, in those
sacrifices is there mention made of
synnes euerye yeare. For the bloud

GOOD FRIDAY

373

1552

1661

ALmighty & euerlasting God,
by whose spirite the whole body of
the church is gouerned & sancti-
fyed : receyue our supplications and
prayers, which we offre before thee
for all estates of men in thy holy
congregatio, that euery membre of
the same, in hys vocation & minis-
terie, may truely and godly serue thee :
thorough our Lorde Iesus
Christe. MErciful God, who haste made
al men, & hatest nothing that thou
hast made, nor wouldeste the death
of a synner, but rather that he should
be conuerted & lyue : haue mercy
vpo al lewes, Turkes, Infidels, &
Heretikes, & take from them al ignor-
aunce, hardnes of heart, & contempt
of thy word : And so fetche them
home, blessed Lorde, to thy flocke,
that they may be saued amog the
remnaut of the trew Israelites, & be
made one folde, vnder one shepeheard,
Iesus Christ our Lord : who lyueth
and reygneth. &c.

C The Epistle. [Hebre. x
THe law (which hath but a shadowe
of good thinges to come, & not the
veryfashio of thinges them selues)
canne neuerwyth those sacrifices which
they offre yeare by yeare cotinualli,
make the commers therunto perfite.
For woulde not then those sacryfyces
haue ceased to haue bene offered, be
cause that the offerers once purged,
should haue had nomore conscience
of synnes? Neuerthelesse, in those
sacrifices is there mention made of
synnes euery yeare. For the bloud

Almighty, and everlasting God,
by whose spirit the whole body of
the Church is governed, and sancti
fied : Receive our supplications, and
prayers which we offer before thee
for all estates of men in thy holy
8Church, that every member of
the same in his vocation, and minis-
tery, may truly, and godly serve thee,
through our Lord and Saviour Iesus
Christ. 6Ainen.
O mercifull God who hast made
all men, and hatest nothing that thou
hast made, nor wouldest the death
of a Sinner, but rather that he should
be converted, and live : Have mercy
vpon all lews, Turks, Infidels, and
Hereticks, and takefromthemall Ignor
ance, hardness of heart, and contempt
of thy word : and so fetch them
home, blessed Lord, to thy flock,
that they may be saved among the
remnant of the true Israelites, and be
made one Fold vnder one Shepherd
Jesus Christ our Lord, who liveth
and reigneth with thee, and the
holy Spirit, one God, world without
end. Amen. The Epistle. [Heb: 10. *L
The law having a shadow
of good things to come, and not the
very image of the things ,
can never with those sacrifices which
they offered year by year continually,
make the comers therevnto perfect.
For then would they not have
ceased to be offered ? because
that the worshippers once purged,
should have had no more conscience
of sins. But in those sacrifices there
is a remembrance again made of
sins every year. For it is not possible

374 GOOD FRIDAY
Sources 1549 ,
of Oxen and of Goates cannot
take awaye sinnes. Wherfore, whe
he commeth into the worlde, he sayeth :
Sacrifice & offeryng thou wouldest
not haue, but a body hast thou ordayned
me. Burnt offeringes
also for sinne haste thou not allowed.
Then sayd I : loe, I am here. In the
beginnyng of the booke it is written of
me, that I should do thy wil, O God.
Aboue, when he sayth, Sacrifice and
offeryng, & burnt sacrifices, and
synne offeringes, thou wouldest not
haue, neyther haste thou allowed them
(whiche yet are offered by the lawe)
then sayed he : loe, I am here to do
thy will, O God : he taketh away the
first to establishe the later,
by the whiche will, we are made holy,
euen by the offeryng of the body of
Iesu Christ once for all. And euery
priest is ready dayly ministryng
and offerynge often tymes one maner
of Oblation, which can neuer take
away synnes. But this man, after he
hath offered one sacrifice for sinnes,
is set downe for euer on the ryghte
hande of God, and from henceforth
tarieth tyll his foes be made his
foote stoole. For with one offeryng
hath he made perfect for euer, them
that are sanctified. The holy
goste himself also beareth vs record,
euen when he told before : This is
the testament that I will make vnto
them : After those dayes (sayeth the
Lord) I wil put my lawes in theyr
heartes, and in their myndes will I
write them, & theyr synnes and
iniquities will I remembre nomore.
And where remission of these thynges
is, there is nomore offeryng for sinne .
Seeyng therefore brethren, that by
the meanes of the bloud of Iesu, we
haue libertie to enter into the holye
place, by the newe and lyuing waie,
whiche he hath prepared for vs,
through the vayle (that is to say, by
his fleshe :) And seing also that we haue
an hye priest whiche is ruler ouer the
house of God, let vs drawe nye with
a true hearte in a sure fayth,
sprinkeled in our heartes from an
euill conscience, and washed in our
bodyes with pure water : Let vs kepe
the profession of our hope, with
out waueringe (for he is faythfull that

GOOD FRIDAY

375

1552
of Oxen & Goates cannot
take away sinnes. Wherefore, when
he cometh into the worlde, he sayeth :
Sacrifice & offeringe thou wouldest
not haue, but a body hast thou ordained
me. Burntofferinges
also for sinne hast thou not allowed.
Then sayde I : loe, I am here. In the
beginning of the booke it is wrytten of
me, that I should doe thy wyll, O God.
Aboue, when he sayeth : Sacrifice &
offering, and burnte Sacrifices, &
synne offeringes thou wouldest not
haue, nether haste thou allowed them
(which yet are offered by the lawe)
then sayde he : loe, I am here to doe
thy wyll, O God : he taketh awaye the
first to establishe the latter,
by the which wyl, we are made holy :
euen by the offeringe of the body of
Iesu Christe once for all. And euerye
Priest is ready dayely mynistringe
and offeringe often tymes one maner
of Oblation, whiche can neuer take
away synnes. But thys man, after he
hathe offered one Sacryfyce for synnes,
is set downe for euer on the ryghte
hande of God, and from hencefoorth
taryeth tyll hys foes be made hys
footestoole. For wyth one offeryng
hath he made perfecte for euer, them
that are sanctified. The holy
ghost hymselfe also beareth vs recorde,
euen when he tolde before : This is
the testamente that I wyl make vnto
them : After those dayes (sayeth the
Lorde) I wyl put my lawes in theyr
heartes, and in theyr myndes wyll I
wryte them, and theyr synnes and
iniquities wyll I remembre no more.
And where remyssyon of these thinges
is, there is nomore offering for synnes.
Seing therefore brethren, that by
the meanes of the bloud of Iesu, we
haue libertie to entre into the holye
place, by the newe and lyuinge waye,
whych he hath prepared for vs,
through the vayle (that is to say, by
his fleshe :) And seyng also that we haue
an hye Priest whyche is ruler ouer the
house of God, let vs drawe nye wyth
a true hearte in a sure fayth,
sprinkeled in oure heartes from an
euyll conscience, and wasshed in oure
bodyes wyth pure water : Let vs kepe
the profession of oure hope, wyth
out waueringe (for he is faythful that

1661
that the blood of bulls and of goats should
take away Sins. Wherefore when
he cometh into the world, he saith,
Sacrifice and offering thou wouldest
not , but a body hast thou prepared
me : In burnt offerings, and sacrifices
for sin thou hast had no pleasure :
Then said I, Lo, I come (in the
volume of the booke it is written of
me) to do thy will, O God.
Above, when he said, Sacrifice, and
offering, and burnt offerings, and
offering for sin, thou wouldest not
, neither hadst pleasure therein,
which are offered by the law :
Then said he, Lo, I come to do
thy Will, (O God) He taketh away the
first, that he may establish the second.
By the which will, we are sanctified,
through the offering of the body of
Iesus Christ once for all. And every
Priest standeth daily ministring,
and offering oftentimes the same
sacrifices, which can never take
away sins. But this man after he
had offered one sacrifice for sins
for ever, sate down on the right
hand of God : from henceforth
expecting till his enemies be made his
footstool. For by one offering
he hath perfected for ever them
that are sanctified. Whereof the holy
Ghost also is a Witness to vs :
for after that he had said before, This is
the covenant that I will make with
them after those dayes, saith the
Lord : I will put my laws into their
hearts, and in their minds will I
write them : and their sins, and
iniquities will I remember no more.
Now where remission of these
is, there is no more offering for sin.
Having therefore, Brethren, bold
ness to enter into the holiest
by the blood of
Iesus, by a new, and living way,
which he hath consecrated for vs,
through the vail ; that is to say,
his flesh : And having an
high Priest over the
house of God : Let vs draw near with
a true heart, in full assurance of faith,
having our hearts sprinkled from an
evill conscience, and our bodies
washed with pure water. Let vs hold
fast the profession of our faith with
out wavering ; (for he is faithfull that

376

GOOD FRIDAY

Sources

C Sequatur passio sine Dominus vobiscum
et sine titulo hoc modo.
Eoressus est Iesus cum discipulis
suis trans torrentem cedron, vbi erat
ortus : in quem introiuit ipse & dis
cipuli eius. Sciebat autem & iudas qui
tradebat eum locum : quia frequenter
iesus conuenerat illuc cum discipulis
suis. Iudas ergo cum accepisset co-
hortem, et a. pontificibus et phariseis
ministros : venit illuc cum laternis, et
fascibus, et armis. Iesus itaque sciens
omnia que ventura erant super eum :
processit et dixit eis. Quem queritis ?
Responderunt ei. Iesum nazarenum.
Dixit eis iesus. Ego sum. Stabat
autem et iudas qui tradebat eum : cum
ipsis. Vt ergo dixit eis iesus ego sum :
abierunt retrorsum, et ceciderunt in
terram. Iterum ergo interrogauit eos.
Quem queritis ? Illi autem dixerunt.
Iesum nazarenum. Respondit iesus.
Dixi vobis quia ego sum. Si ergo me
queritis : sinite hos abire. Vt im-
pleretur sermo quem dixit : quia quos
dedisti michi non perdidi ex eis quen-
quam. Simon ergo petrus habens
gladium eduxit eum : et percussit
pontificis seruum : et abscidit auri
culam eius dextram. Erat autem
nomen seruo malchus. Dixit ergo
iesus petro. Mitte gladium tuum in
vaginam. Calicem quem dedit michi
pater : non vis ut bibam ilium ? Co-
hors ergo & tribunus & ministri
iudeorum comprehenderunt iesum et
ligauerunt eum : et adduxerunt eum
ad annam primum. Erat enim socer
caiphe : qui erat pontifex anni illius.
Erat autem caiphas qui consilium
dederat iudeis : quia expedit vnum
hominem mori pro populo. Seque-
batur autem iesum simon petrus : et
alius discipulus. Discipulus autem
ille erat notus pontifici : et introiuit
cum iesu in atrium pontificis. Petrus
autem stabat ad ostium foris. Exiuit
ergo discipulus alius qui erat notus

1549
promised) and let vs considre one
another, to the intent that we may
prouoke vnto loue, and to good workes,
not forsakyng the felowshyp that we
haue among our selues, as the maner
of some is : but let vs exhorte one
another, and that so muche the more, be
cause ye see that the daye draweth nye.
The Gospell. [Iohn. Xviii.
WHen Iesus had spoken these
wordes, he wet furthe with his dis
ciples ouer the broke Cedron, where
was a garden, into the whiche he
entred with his disciples. Iudas
also whiche betrayed hym, knewe the
place : for Iesus oft times resorted
thither with his disciples. Iudas then
after he had receyued a bende of men
(and ministers of the hye priestes and
Phariseis) came thyther with Lanterns,
and fyerbrandes, and weapons. And
Iesus knowinge all thinges that should
come on hym, went furth, and saied
vnto them : whom seke ye ? They
answered hym : Iesus of Nazareth.
Iesus sayeth vnto them : I am he.
Iudas also which betrayed him, stode
with the. Assone then as he had
saied vnto them, I am he, they went
backewarde, & fell to the grounde.
Then asked he them agayne : whom
seke ye ? They sayed : Iesus of
Nazareth. Iesus aunswered : I haue
tolde you that I am he. If ye seke
me therfore, let these goe theyr waye :
that the saying might be fulfilled,
whiche he spake : Of the which thou
gauest me, haue I not lost one. Then
Simon Peter hauing a sworde, drew
it, and smote the hye priestes seruaunt,
and cut of his right eare. The ser
uauntes name was Malchus. Therfore
sayeth Iesus vnto Peter, put vp thy
sweord into the sheath : shall I not
drinke of the cuppe which my father
hathe geuen tne ? Then the cumpanye
and the captayne, and the ministers
of the lewes, tooke Iesus and bound
hym, and led hym awaie to Anna
firste : for he was father in lawe to
Cayphas, whiche was the hye prieste
thesame yere. Cayphas was he that
gaue counsell to the lewes, that it was
expediente that one man shoulde dye
for the people. And Simon Peter

GOOD FRIDAY

377

1552
promysed) and let vs consydre one
another, to the intente that we may
prouoke vnto loue, and to good workes,
not forsakynge the felowshyp that we
haue amonge oure selues, as the maner
of some is : but let vs exhorte one
another,and that so much the more,be-
cause ye see that the daye draweth nye.
C The Gospell. [Ioh. xviii
WHen Iesus had spoken these
wordes, he went forth with his dis
ciples ouer the broke Cedron, where
was a garden, into the whiche he then
entred wyth hys disciples. Iudas
whiche also betrayed hym, knewe the
place : for Iesus oftymes resorted
thyther wyth his disciples. Iudas then
after he had receyued a bonde of men
(& ministers of the hye priestes &
Phariseis)camethytherwithLanternes,
and fyrebrandes, & weapos. And
Iesus knowing al thinges that should
come on him, went forth, and sayde
vnto them : whom seke ye ? They
answered him : Iesus of Nazareth.
Iesus sayde vnto them : I am he.
Iudas also whiche betrayed him, stode
with the. Assone then as he had
said vnto them : I am he, they went
backewarde, and fel to the ground.
Then asked he them againe : who
seke ye ? They sayde : Iesus of
Nazareth. Iesus aunswered : I haue
tolde you that I am he. Yf ye seke
me therfore, let these goe theyr waye,
that the sayinge myght be fulfylled
whych he spake. Of the which thou
gauest me, haue I not loste one. Then
Simon Peter hauinge a swoerd, drewe
it, and smote the hye priestes seruaunt,
and cut of hys right eare. The ser
uauntes name was Malchus. Therfore
sayeth Iesus vnto Peter, put vp thy
swoerd into the sheath : shall I not
drynke of the cuppe whych my father
hath geuen me? Then the copany
and the captayne, & the mynisters
of the lewes tooke Iesus and bounde
hym, and ledde hym awaye to Annas
fyrst : for he was father in law to
Cayphas, which was the hye Prieste
the same yeare. Cayphas was he that
gaue counsell to the lewes, that it was
expediente that one man shoulde dye
for the people. And Symon Peter

1661
promised) And let vs consider one
another, to
provoke vnto love, and to good Works.
Not forsaking the assembling of
our selves together, as the maner
of some is, but exhorting one
another : and so much the more, as
ye see the day approching.
The Gospel.

378

GOOD FRIDAY

Sources
pontifici, et dixit ostiarie : et intro-
duxit petrum. Dixit ergo petro ancilla
ostiaria. Nunquid et tu ex discipulis
es hominis istius? Dixit ille. Non
sum. Stabant autem serui et ministri
ad prunas, quia frigus erat : et cale-
faciebant se. Erat autem cum eis et
petrus stans : et calefaciens se. Pontifex
ergo interrogauit iesum de discipulis
suis : & de doctrina eius. Respondit
ei Iesus. Ego palam locutus sum
mundo. Ego semper docui in synagoga,
et in templo quo omnes iudei con-
ueniunt : et in occulto locutos sum
nichil. Quid me interrogas ? Inter-
roga eos qui audierunt quid locutus
sum ipsis. Ecce hi sciunt que dixerim
ego. Hec autem cum dixisset : vnus
assistens ministrorum dedit alapam
iesu dicens. Sic respondes pontifici?
Respondit ei iesus. Si male locutus
sum : testimonium perhibe de malo.
Si autem bene : quid me cedis ? Et
misit eum annas ligatum ad caipham
pontificem. Erat autem simon petrus
stans : et calefaciens se. Dixerunt ergo
ei. Nunquid et tu ex discipulis eius
es? Negauit ille: et dixit. Non sum.
Dixit ei vnus ex seruis pontificis cog-
natus eius cuius abscidit petrus auri
culam. Nonne ego te vidi in orto
cum illo ? Iterum ergo negauit petrus :
& statim gallus cantauit. Adducunt
ergo iesum a caipha in pretorium. Erat
autem mane. Et ipsi non introierunt
in pretorium, vt non contaminarentur:
sed manducarent pascha. Exiuit ergo
pilatus ad eos foras : et dixit. Quam
accusationem affertis aduersus homi
nem hunc ? Responderunt & dixerunt
ei. Si non esset hie malefactor : non
tibi tradidissemus eum. Dixit ergo
ei pilatus. Accipite eum vos : et
secundum legem vestram iudicate eum.
Dixerunt ergo ei iudei. Nobis non
licet iuterficere quemquam. Vt sermo
iesu impleretur quem dixit : significans
qua morte esset moriturus. Introiuit

1549
folowed Iesus, and so dyd an other
disciple : that disciple was knowen to
the hye priest, and wente in with Iesus
into the palace of the hye prieste.
But Peter stode at the doore without.
Then wente out that other disciple
(whiche was knowen to the hye prieste)
and spake to the damosell that kept
the doore, and brought in Peter.
Then sayde the damosell that kept
the doore vnto Peter : Art not thou
also one of this mannes disciples ? he
sayd : I am not. The seruauntes and
ministers stode there, which had
made a fier of coales : for it was colde,
and they warmed themselues. Peter
also stode among them & warmed
himselfe. The hye priest then asked
Iesus of his disciples, and of his
doctrine. Iesus aunswered him : I
spake openly in the worlde : I euer
taught in the Sinagoge, and in the
teple, whither all the lewes haue
resorted, and in secrete haue I sayed
nothing. Why askest thou me?
Aske the which heard me, what I
saied vnto them. Beholde, they ca
tell what I sayed. When he had
thus spoken, one of the ministers,
which stode by, smote Iesus on the
face, saying : Aunswerest thou the
hye priest so ? Iesus aunswered hym:
If I haue euill spoken, beare witnesse
of the euill : But if I haue well spoken,
why smitest thou me? And Annas
sente hym bounde vnto Cayphas the
hye priest. Symon Peter stode and
warmed himself. Then sayd they
vnto him : Art not thou also one of
his disciples ? He denyed it, & sayde:
I am not. One of the seruautes of
the hye priestes (his cosin whose
eare Peter smote of) sayed vnto him :
did not I see thee in the garden with
hym ? Peter therfore denied again :
and immediatly the Cocke crewe.
Then ledde they Iesus from Cayphas
into the hall of iudgemente. It was
in the morninge, & they themselfes
went not into the iudgemente hall,
leste they shoulde be defiled, but
that they mighte eate the Passeouer.
Pilate then went out to them, &
sayd : what accusation bringe you
against this man ? They answered
and sayd vnto hym : If he were not
an euil doer, we would not haue de-

GOOD FRIDAY 379
'552 1661
folowed Iesus, and so dyd another
Dysciple: that Dysciple was knowen to
the hye Prieste, and wente in wyth I esus
vnto the palace of the hye Prieste.
ButPeterstoodeat the doore wythoute.
Then wente oute that other Disciple
(whiche was knowen to the hye Prieste)
and spake to the damosell that kepte
the doore, and broughte in Peter.
Then sayde the damosell that kepte
the doore vnto Peter : Arte not thou
also one of thys mannes Disciples ? he
sayde : I am not. The seruauntes and
ministers stoode there, whiche had
made a fyre of coales : for it was colde,
and they warmed them selues. Peter
also stoode among them & warmed
hym self. The hye Pryeste then asked
Iesus of hys Disciples, and of his
doctryne. Iesus aunswered hym : I
spake openlye in the worlde : I euer
taughte in the Synagoge, and in the
Temple whyther al the lewes haue
resorted, and in secrete haue I sayde
nothynge. Why askeste thou me ?
Aske them whiche heard me, what I
sayde vnto them. Beholde, they can
tell what I sayde. When he had
thus spoken, one of the ministers,
which stode by, smote Iesus on the
face, sayinge : Aunswerest thou the
hye Prieste so ? Iesus aunswered hym :
Yf I haue euyl spoken, beare wytnesse
ofthe euyll : But yf I haue wel spoken,
why smytest thou me ? And Annas
sente hym bounde vnto Cayphas the
hye Prieste. Symon Peter stode and
warmed him selfe. The said they
vnto him : Art not thou also one of
his disciples? He denyed it, & sayde :
I am not. One of the seruauntes of
the hye priestes (his cosin, whose
eare Peter smote of) said vnto him :
dyd not I see thee in the garde wyth
him ? Peter therfore denied agayn :
and immediatly the Cocke krewe.
Then ledde they Iesus from Caiphas
into the hall of iudgement. It was
in the morning, & they them selfes
wente not into the Iudgemente hall,
leste they should be defyled, but
that they myght eate the Passeouer.
Pylate then wente out to them and
sayde : what accusation brynge you
agaynste thys man ? They answered
and sayde vnto hym : Yf he were not
an euyll doer, we woulde not haue de-

38o

GOOD FRIDAY

Sources
ergo iterum in pretorium pilatus : et
vocauit iesum, et dixit ei. Tu es rex
iudeorum? Respondit iesus. Atemet-
ipso hoc dicis : an alij libi dixerunt
de me ? Respondit pilatus. Nunquid
ego iudeus sum ? Gens tua et ponti
fices tui tradiderunt te michi. Quid
fecisti? Respondit iesus. Regnum
meum non est de hoc mundo. Si ex
hoc mundo esset regnum meum :
ministri mei vtique decertarent vt non
traderer iudeis. Nunc autem regnum
meum non est hinc. Dixit itaque ei
pilatus. Ergo rex es tu. Respondit
iesus. Tu dicis, quia rex sum ego
Ego in hoc natus sum, et ad hoc veni
in mundum : vt testimonium perhi-
beam veritati. Omnis qui est ex
veritate : audit vocem meam. Dixit
ei pilatus. Quid est Veritas. Et cum
hoc dixisset, iterum exiuit ad iudeos :
et dixit eis. Ego mil lam inuenio in
eo causam. Est autem consuetudo
vobis : vt vnum dimittam vobis in
pascha. Vultis ergo dimittam vobis
regem iudeorum ? Clamauerunt rur
sum omnes dicentes. Non hunc, sed
barabbam. Erat autem barabbas latro.
Tunc ergo apprehendit pilatus iesum :
et flagellauit. Et milites plectentes
coronam de spinis imposuerunt capiti
eius : et veste purpurea circumde-
derunt eum. Et veniebant ad eum,
et dicebant. Aue rex iudeorum. Et
dabant ei alapas. Exiuit iterum
pilatus foras : & dixit eis. Ecce
adduco eum vobis foras : vt cognos-
catis quia nullam inuenio in eo causam.
Exiuit ergo iesus portans spineam
coronam : et purpureum vestimentum.
Et dixit eis pilatus. Ecce homo.
Cum ergo vidissent eum pontifices et

1549
liuered him vnto thee. Then sayd
Pylate vnto them : take ye him and
iudge him after your owne lawe. The
lewes therfore sayed vnto him : It is
not lawfull for vs to put any manne
to death : that the woordes of Iesus
myght be fulfilled, which he spake
signifying what deathe he shoulde
dye. Then Pylate entred into the
iudgemente hall againe, & called
Iesus, and sayed vnto him : Art
thou the king of the lewes? Iesus
answered : sayeste thou that of thy
selfe, or did other tel it thee of me?
Pilate answered: am I a I ewe?
Thine owne nation, & hye priestes
haue deliuered thee vnto me : what
haste thou done? Iesus answered:
my kyngdome is not of this worlde :
if my kyngdome were of this worlde,
then would my ministers surely
fight, that I shoulde not be deliuered
to the lewes : but nowe is my kyng
dome not from hence. Pylate there
fore sayed vnto hym : Art thou a
kynge then? Iesus answered : thou
sayest that I am a kinge. For this
cause was I borne, & for this cause
came I into the world, that I should
beare witnes vnto the trueth. And
all that are of the truethe, heare my
voyce. Pylate sayed vnto hym :
what thyng is truethe? And when
he had saied this, he wente out againe
vnto the lewes, & sayeth vnto them :
I finde in him no cause at all. Ye
haue a custome that I shoulde deliuer
you one loce at Easter : wil ye that I
loce vnto you the king of the lewes?
The cried they al again, saying :
Not hym, but Barrabas : thesame Bar
rabas was a murtherer. [ Iohn. xiX
Then Pylate toke Iesus therfore, &
scourged him. And the souldiers
wounde a croune of thornes, & put
it on his heade. And they dyd on
him a purple garmente, & came vnto
him and sayed : hayle king of the
lewes : and they smote hym on the
face. Pylate went furth
againe, and saied vnto them : be
holde, I brynge him furth to you,
that ye may know that I finde no
faulte in him. The came Iesus furth,
wearing a croune of thorne, and
a robe of purple. And he saieth
vnto them : beholde the man. When

GOOD FRIDAY

38i

1552
lyuered hym vnto thee. Then sayde
Pylate vnto them : take ye him and
iudge hym after youre owne lawe. The
lewes therefore sayde vnto hym : It is
not lawefull for vs to put anye manne
to death : that the woordes of Iesus
myght be fulfylled, whyche he spake,
sygnifying what death he shoulde
dye. Then Pilate entred into the
Iudgement hall agayne, and called
Iesus, and sayde vnto hym : Arte
thou the Kynge of the lewes ? Iesus
answered : sayeste thou that of thy
selfe, or dyd other tell it thee of me ?
Pylate aunswered : Am I a Iewe ?
Thyne owne nacion, and hye Priestes
haue deliuered thee vnto me : what
haste thou done? Iesus aunswered :
my kyngdome is not of thys worlde :
yf my Kyngdome were of this worlde,
then woulde my ministers surely
fight, that I shoulde not be delyuered
to the lewes : but nowe is my Kyng
dome not from hence. Pylate there
fore sayde vnto hym : Arte thou a
kynge then ? Iesus aunswered : thou
sayest that I am a kyng. For this
cause was I borne, and for this cause
came I into the worlde, that I shoulde
beare wytnesse vnto the trueth. And
all that are of the trueth, heare my
voyce. Pylate sayde vnto hym :
what thinge is trueth? And when
he had sayd this, he wente out agayne
vnto the lewes, and sayth vnto them :
I fynde in him no cause at all. Ye
haue a custome that I shoulde delyuer
you one looce at Easter : wyll ye that I
looce vnto you the kynge ofthe lewes ?
Then cryed they all agayne, saying :
Not him, but Barrabas : the same Bar
rabas was a murtherer. [ Ioh. xix.
Then Pylate toke Iesus therfore, &
scourged him. And the souldiers
wounde a crowne of thornes, & put
it on hys head. And they dyd on
hym a purple garmente, & came vnto
him & sayd : hayle kyng of the
lewes : and they smote hym on the
face. Pylate wente foorth
agayne, and sayde vnto them : be
holde, I brynge hym foorth to you,
that ye may knowe that I fynde no
faulte in hym. Then came Iesus foorth,
wearinge a crowne of thorne, and
a robe of purple. And he sayth
vnto them : behold the man. When

1661

[St: Iohn. 19. 1.
Pilate therefore took Iesus, and
scourged him. And the souldiers
platted a crown of thorns, and put
it on his head, and they put on
him a purple robe, And
said, Hail King of the
lewes : and they smote him with their
hands. Pilate therefore went forth
again, and saith vnto them, Be
hold, I bring him forth to you,
that ye may know that I finde no
fault in him. Then came Iesus forth,
wearing the crown of thorns, and
the purple robe : and Pilate saith
vnto them, Behold the man. When

382

GOOD FRIDAY

Sources
ministri : clamabant dicentes. Cru
cifige crucifige eum. Dixit eis pilatus.
Accipite eum vos & crucifigite: ego
enim non inuenio in eo causam. Re-
sponderunt ei iudei. Nos legem
habemus, et secundum legem debet
mori : quia filium dei se fecit. Cum
ergo audisset pilatus hunc sermonem :
magis timuit. Et ingressus est pre
torium iterum ; et dixit ad iesum.
Vnde es tu ? Iesus autem responsum
non dedit ei. Dixit ergo ei pilatus.
Michi non loqueris ? Nescis quia potes-
tatem habeo crucifigere te : et potesta-
tem habeo dimittere te? Respondit
iesus. Non haberes potestatem aduer-
sum me vllam : nisi tibi datum esset
desuper. Propterea qui tradidit me
tibi : maius peccatum habet. Et ex-
inde querebat pilatus dimittere eum.
Iudei autem clamabant : dicentes. Si
hunc dimittis : non es amicus cesaris.
Omnis enim qui s"e regem facit : con-
tradicit cesari. Pilatus ergo cum
audisset hos sermones, adduxit foras
iesum : et sedit pro tribunali in loco
qui dicitur lithostratos, hebraice
autem gabatha Erat autem parasceue
pasche hora quasi sexta : et dixit eis.
Ecce rex vester. Illi autem clama
bant. Tolle tolle : crucifige eum
Dixit eis pilatus. Regem vestrum cru-
cifigam ? Responderunt pontifices.
Non habemus regem nisi cesarem.
Tunc ergo tradidit eis ilium : vt cruci
figeretur. Susceperunt autem iesum :
et eduxerunt. Et baiulans sibi crucem
exiuit in eum qui dicitur calvarie
locum, hebraice autem golgotha : vbi
crucifixerunt eum. Et cum eo alios
duos hinc et hinc : medium autem
iesum. Scripsit autem et titulum
pilatus : & posuit super crucem. Erat

1549
the hye priestes therfore and ministers
sawe hym, they cryed , saying : cruci
fie hym, crucifie hym. Pylate sayth
vnto them : take ye hym & crucifie
him, for I finde no cause in him.
The lewes aunswered him : we haue
a lawe, and by our lawe he ought to
die, because he made himselfe the
sonne of God. When Pilate
heard that saying, he was the more
afraied, & went againe into the
iudgemet hall, and sayeth vnto Iesus :
whence art thou ? But Iesus gaue
him none answere. The sayd Pilate
vnto him : Speakeste thou not vnto
me ? knoweste thou not that I haue
power to crucifie thee,and haue power
to looce thee? Iesus answered:
Thou couldest haue no power at all
agaynste me, excepte it were geue
thee fro aboue : Therfore he that
deliuered me vnto thee, hath the
more sinne : And from thenceforth
soughte Pilate meanes to looce hym :
but the lewes cryed , sayinge : yf
thou let hym goe, thou art not
Cesars frende : for whosoeuer maketh
himselfe a kynge, is againste
Cesar. When Pilate heard
that saying, he broughte Iesus furth,
and sate downe to geue sentence in
a place that is called the Paue-
ment, but in the Hebrue tong
Gabbatha. It was the prepar-
inge day of Easter, aboute the
.vi. houre. And he sayeth vnto the
lewes : beholde your kyng. They
cryed, saying: awaye with hym, awaye
with hym : crucify hym. Pylate
sayeth vnto them : shall I crucyfy
your kyng? The hye priestes
aunswered : we haue no king but
Cesar. Then deliuered he him
vnto the to be crucified. And
they toke Iesus and ledde hym awaye.
And he beare his crosse, and wente
furthe into a place whiche is called
the place of dead mennes sculles ;
but in Hebrue, golgotha : where they
crucyfyed hym, and two other with
hym : on either side one, and Iesus
in the middest. And Pilate wrot a
title and put it on the crosse. The
writyng was, Iesus of Nazareth kyng
of the lewes. This title read many
of the lewes : for the place where
Iesus was crucified, was nie to the

GOOD FRIDAY

383

1552
the Priestes therefore
sawe hym, they cryed , Cruci
fie him, Crucyfye hym. Pylate sayeth
vnto them : take ye hym and crucyfye
hym, for I fynde no cause in hym.
The lewes aunswered hym : we haue
a lawe, and by oure lawe he oughte to
dye, because he made hym selfe the
sonne of God. When Pylate
hearde that sayinge : he was the more
afrayde, and wente agayne into the
Iudgement hall, and sayeth vnto Iesus:
whence arte thou? But Iesus gaue
hymnoneaunswere. ThensaydePylate
vnto hym : Speakest thou not vnto
me ? knoweste thou not that I haue
power to crucify thee, and have power
to looce thee ? Iesus aunswered :
Thou couldeste haue no power at all
agaynste me, excepte it were geuen
thee from aboue : Therefore he that
delyuered me vnto thee, hathe the
more synne : And from thencefoorth
soughte Pylate meanes to looce hym :
but the lewes cryed , sayinge : yf
thou lette hym goe, thou arte not
Cesars frende : for whosoeuer maketh
hymselfe a Kynge, is agaynste
Cesar. When Pilate hearde
that sayinge,hebroughte Iesus foorth,
and sate downe to geue sentence in
a place, that is called the Paue-
mente, but in the Hebrue tonge,
Gabbatha. It was the prepar-
ynge daye of Easter, about the
syxte houre. And he sayeth vnto the
lewes : beholde youre Kynge. They
cryed,sayinge: awaye wyth hym, awaye
wyth hym : crucyfye hym. Pylate
sayeth vnto them : shall I crucifye
your Kynge? The hye Priestes
answered : we haue no Kynge but
Cesar. Then deliuered he him
to the to be crucified. And
they toke Iesus and ledde hym awaye.
And he bare hys crosse, and wente
foorth into a place whych is called
the place of dead mennes sculles :
but in Hebrue, Golgotha : where they
crucified hym, and two other wyth
him : on eyther syde one, and Iesus
in the middest. And Pylate wrote a
tytle & putte it vpon the crosse. The
wrytyng was, Iesus of Nazareth king
ofthe lewes. Thys tytle read manye
of the lewes : for the place where
Iesus was crucifyed, was nere to the

1661
the chief Priests therefore, and officers
saw him, they cried out, saying, Cruci
fie him, crucifie him. Pilate saith
vnto them, Take ye him, and crucifie
him ; for I finde no fault in him.
The lewes answered him, We have
a law, and by our law, he ought to
die, because he made himselfe the
son of God. When Pilate therefore
heard that saying, he was the more
afraid. And went again into the
Iudgement hall, and saith vnto Iesus,
Whence art thou? but Jesus gave
him no answer. Then saith Pilate
vnto him, Speakest thou not vnto
me? knowest thou not that I have
power to crucifie thee, and have power
to release thee? Iesus answered.
Thou couldest have no power at all
against me, except it were given
thee from above : therefore he that
delivered me vnto thee, hath the
greater sin. And from thenceforth
Pilate sought to release him :
but the lewes cried out, saying, if
thou let this man go, thou art not
Cesars freind : Whosoever maketh
himselfe a King, speaketh against
Cesar. When Pilate therefore heard
that saying, he broqght Iesus forth,
and sate down in the Iudgement seat,
in a place that is called the Pave
ment, but in the Hebrew ,
Gabbatha. And it was the prepara
tion of the Passover, and about the
sixth hour : and he saith vnto the
lewes, Behold your King. But they
cried out, Away with him, away
with him, crucifie him. Pilate
saith vnto them, shall I crucifie
your King ? The chief Priests
answered, We have no King, but
Cesar. Then delivered he him there
fore vnto them to be crucified : and
they took Iesus, and led him away.
And he bearing his cross, went
forth into a place called the
place of a scull, which is called in
the Hebrew Golgotha. Where they
crucified him, and two other with
him, on eyther side one, and Iesus
in the midst. And Pilate wrote a
title, and put it on the cross, and the
writing was, Iesusof Nazareth, the King
of the J ewes. This title then read many
of the lewes : for the place where
Iesus was crucified, was nigh to the

384

GOOD FRIDAY

Sources
autem scriptum. Iesus nazarenus rex
iudeorum. Hunc ergo titulum multi
legerunt iudeorum : quia prope ciui
tatem erat locus vbi crucifixus est
iesus. Et erat scriptum : hebraice,
grece, & latine. Dicebant ergo pilato
pontifices iudeorum. Noli scribere
rex iudeorum : sed quia ipse dixit, rex
sum iudeorum. Respondit pilatus.
Quod scripsi scripsi. Milites ergo
cum crucifixissent eum : acceperunt
vestimenta eius, et fecerunt quatuor
partes, vnicuique militi partem. Et
tunicam. Erat autem tunica in-
consutilis : desuper contexta per
totum. Dixerunt ergo adinuicem.
Non scindamus eam : sed sortiamur
de ilia cuius sit. Vt scriptura
impleretur: dicens. Partiti sunt
vestimenta mea sibi : et in vestem
meam miserunt sortem. Et milites
quidem hec fecerunt. Stabant autem
iuxta crucem iesu mater eius, et soror
matris eius maria cleophe : et maria
magdalene. Cum vidisset ergo iesus
matrem et discipulum stantem quem
diligebat : dixit matri sue. Mulier
ecce filius tuus. Deinde dixit disci-
pulo. Ecce mater tua. Et ex ilia
hora accepit eam discipulus in suam.
Postea sciens iesus quia iam omnia
consummata sunt : vt consummaretur
scriptura, dixit. Sitio. Vas ergo
positum erat: aceto plenum. Illi
autem spongiam plenam aceto hysopo
circumponentes : obtulerunt ori eius.
Cum ergo accepisset iesus acetum :
dixit. Consummatum est. Et in-
clinato capite : tradidit spiritum.
Iudei ergo qnoniam parasceue erat,
vt non remanerent in cruce corpora
sabbato (erat enim magnus dies ille
sabbati) rogauerunt pilatum ut fran-
gerentur eorum crura : et tollerentur.
Venerunt ergo milites : & primi qui
dem fregerunt crura : & alterius qui
crucifixus est cum eo. Ad iesum
autem cum venissent vt viderunt eum

1549 ¦1
citie. And it was writen in Hebrue,
Greke, and Latin. Then saied the
hye priestes of the lewes to Pilate :
wrytenot kyng of thelewes,butthat
he sayed I am kyng of the lewes.
Pylate aunswered : what I haue
wrytten, that haue I written. The
the souldiers, when thei had crucified
Iesus, toke hys garmentes and made
.iiii. partes, to euery souldier a parte,
and also his coate. The coate was
without seme, wrought vpon
throughout. They sayed therfore
among themselues : let us not deuide
it, but cast lottes forit,whoshall haue it.
That the scripture might be fulfilled
saying : They haue parted my ray
ment among them, and for my coate
dyd they cast lottes. And the
souldiours dyd suche thynges in dede.
There stode by the crosse of Iesus
hys mother and hys mothers syster,
Mary the wyfe of Cleophas, and
Mary Magdalene. When Iesus ther
fore sawe hys mother, and the dis
ciple standynge , whome he loued, he
saieth vnto his mother : woman, be
hold thy sone. Then sayd he to the
disciple : beholde thy mother. And
fro that houre the disciple toke her
for his owne.
After these thynges, Iesus knowing
that all thynges were now performed,
that the scripture might be fulfilled,
he saieth : I thrist. So there stode
a vessel by full of vineger : therefore
they filled a sponge with vineger,
and wounde it about with Isope,
and putte it to his mouthe. Assone as
Iesus then receyued of the
vineger, he sayed : It is finished, and
bowed his head and gaue up the
goste. The lewes therefore, because
it was the preparing of the Sabbothe,
that the bodyes shoulde not remayne
vpon the crosse on the Sabboth day
(for that Sabboth day, was an hie
day) besought Pilate, that their
legges myght be broken, and that they
myght be taken downe. The came
the souldiers and brake the legges of
the firste, and of the other whiche was
crucified with hym. But when they
came to Iesus, and sawe that he was
deade already, they brake not hys
legges : but one of the souldiours with
a speare thrust him into the side, &

GOOD FRIDAY

385

1552
citie. And it was written in Hebrue,
Greke, & Latyn. The sayde the
hye priestes of the lewes to Pilate :
write not king of the I ewes, but that
he sayde: Iam Kynge ofthe lewes.
Pylate answered : what I haue
wrytten, that I haue wrytten. Then
the souldiers, whan they»had crucified
Iesus, toke hys garmentes and made
foure partes, to euery souldier a parte,
and also hys coate. The coate was
without seme, wrought vpo
throughout. They sayde therefore
amonge themselues : let vs not deuyde
it, but caste lottes for it, who shall haue it.
That the scripture myght be fulfylled,
sayinge : They haue parted my ray-
mente amonge them, and for my coate
dyd they caste lottes. And the
souldiers dyd such thinges in dede.
There stode by the crosse of Iesus,
his mother, and hys mothers syster,
Marye the wyfe of Cleophas, and
Mary Magdalene. When Iesus there
fore sawe hys mother, and the Dis
ciple, whom he loued, standynge , he
sayeth vnto hys mother : woman, be
holde thy sonne. Then sayde he to the
Disciple : beholde thy mother. And
from that houre the Disciple toke her
for hys owne.
After these thinges, Iesus knowing
that al thinges were nowe performed,
that the scripture myghte be fulfylled,
he sayth : I thyrst. So there stode
a vessell by, full of vynegre : therfore
they fylled a sponge with vynegre,
and wounde it aboute wyth Isope,
and putte it to hys mouth. Assoone as
Iesus then receaued of the
vynegre, he sayde : It is fynished, and
bowed his head and gaue vp the
ghost. The lewes therfore, because
it was the preparing of the Sabboth,
that the bodies should not remayne
vpon the Crosse on the Sabboth daye
(for that Sabbothe daye, was an hye
daye) besought Pylate that theyr
'egges myghte be broke, and that they
myght be take downe. Then came
the souldiers and brake the legges of
the fyrst, and of the other whych was
crucified with him. But when they
came to Iesus, and sawe that he was
dead alreadye, they brake not hys
'egges : but one of the souldiours with
a speare thrust hym into the syde, and

1661
City, and it was written in Hebrew,
and Greek, and Latine Then said the
chief Priests of the Jewes to Pilate,
write not, The King of the I ews,but that
he said, I am the King of the lews.
Pilate answered, What I have
written, J have written. Then
the souldjers, when they had crucified
Iesus, tooke his Garments (and made
four parts, to every souldier a part)
and also his Coat : now the coat was
without seam, Woven from the top
throughout. They said therefore
among themselves, Let vs not rend
it, but cast lots for it, whose it shall be :
that the Scripture might be fulfilled,
which saith, They parted my rai
ment among them, and for my vesture
they did cast lots'. These things
therefore the souldiers did.
Now there stood by the cross of Iesus,
his mother, and his mothers sister,
Mary, the wife of Cleophas, and
Mary Magdalen. When Jesus there
fore saw his mother, and the dis
ciple standing by, whome he loved, he
saieth vnto his mother, Woman, be
hold thy son. Then saieth he to the
disciple, Behould thy mother. And
from that hour, that disciple took her
vnto his own home.-
-After this, Iesus knowing
that all things were now accomplished,
that the scripture might be fulfilled,
saith, I thirst. Now there was set
a vessel full of Vineger : and
they filled a spunge with vineger,
and put it vpon Hyssop,
and put it to his mouth. When
Jesus therefore had received the
vineger, he said, it is finished : and
he bowed his head, and gave vp the
Ghost. The lews therefore, because
it was the preparation,
that the bodies should not remain
vpon the Cross on the Sabbath-day
(for that Sabbath-day was an high-
day) besought Pilate that their
legs might be broken, and that they
might be taken away. Then came
the souldjers, and brake the legs of
the first, and of the other, which was
crucified with him. but when they
came to Iesus, and saw that he was
dead already, they brake not his
legs. But one of the soldiers with
a spear pierced his syde, and

2 B

386

EASTER EVEN

Sources
iam mortuum, non fregerunt eius
crura : sed vnus militum lancea latus
eius aperuit, et continuo exiuit sanguis
& aqua. Et qui vidit testimonium
perhibuit : et verum est testimonium
eius. Et ille scit quia vera dicit : vt
et vos credatis. Facta sunt enim
hec : vt scriptura impleretur. Os
non comminuetis ex eo. Et iterum
alia scriptura dicit. Videbunt
in quem transfixerunt. Euangelium.
Posthec autem rogauit pilatum ioseph
ab arimathia eo quod esset discipulus
iesu (occultus autem propter metum
iudeorum) vt tolleret corpus iesu. Et
permisit pilatus. Venit ergo, et tulit
corpus iesu Venit autem & nicodemus,
qui venerat ad iesum nocte primum :
ferens mixturam myrrhe et aloes,
quasi libras centum. Acceperunt
autem corpus iesu, & ligauerunt eum
linteis cum aromatibus : sicut mos
iudeis est sepelire. Erat autem in
loco vbi crucifixus est ortus : & in
orto monumentum nouum : in quo
nondum quisquam positus erat. Ibi
ergo propter parasceuen iudeorum :
quia iuxta erat monumentum : posu-
erunt iesum.

1549
forthwith came there out bloud
and water. And he that sawe it bare
recorde, and hys recorde is true. And
he knoweth that he sayeth true, that
ye myght beleue also. For these
thinges were done that the scripture
should be fulfilled : ye shall not
breake a bone of hym.
And agayne an other scripture sai
eth ; they shal loke vpon him whom
they haue pearced. After this, Ioseph
of Aramathia (whiche was a disciple
of Iesus, but secretly for feare of the
lewes) besoughte Pilate that he myght
take downe the bodye of Iesus. And
Pylate gaue him lycence : He came
therfore and tooke the bodye of Iesus.
And there came also Nicodemus
(whiche at the beginning came to Iesus
by nyght) and brought of myrre and
Aloes mingled together, aboute an
hundreth pounde weyght. Then
tooke they the body of Iesu, and
wounde it in lynnen clothes with the
odours, as the maner of the lewes is
to burye. And in the place where he
was crucified, there was a garden,
and in the garden a newe Sepulchre,
wherein was neuer man layd : There
layed they Iesus therfore, because of
the preparynge of the Sabbothe ofthe
lewes, for the Sepulchre was nye at
hande. At Euensong.
The first lesson. Esai. Liii. Vnto the ende.
C Easter Euen.
At Mattyns.
The first lesson. Lamenta. iiii. v. Vnto theende.
At the Communion. [Domine deus salutis. psal. lxxxViii.
O Lorde God of my saluacion, I
haue cryed daye and nyght before
thee : O let my prayer enter into thy
presence, incline thyne eare vnto my
callyng. For my soule is full of trouble : and
my lyfe draweth nye vnto hell.
I am counted as one of them that
goe downe vnto the pytte : and I haue
bene euen as a manne that hathe no
strengthe. Free among the dead, lyke vnto
them that bee wounded and lye in
the graue, whiche be out of remem
braunce : and are cut awaye from thy
hande.

EASTER EVEN

3»7

1552
rorthwyth there came out bloud
and water. And he that sawe it bare
recorde, and hys recorde is true. And
he knoweth that he sayeth true, that
ye myghte beleue also. For these
thynges were done that the scripture
shoulde be fulfylled : ye shall not
breake a bone of hym.
And agayne another scripture say
eth : they shall loke vpon hym whom
they haue pearsed. After thys, Ioseph
of Arimathia (whyche was a Disciple
of Iesus, but secretely for feare of the
lewes) besought Pilate that he myghte
take downe the bodye of Iesus. And
Pylate gaue hym lycence : He came
therfore and toke the body of Iesus.
And there came also Nichodemus
(which at the beginning came to Iesus
by night) and broughte of myrre and
Aloes myngled together, about an
hundreth pound weyghte. Then
tooke they the bodye of Iesus, and
wounde it in lynnen clothes wyth the
odours, as the maner of the lewes is
to burye. And in the place where he
was crucifyed, there was a garden,
and in the garden a newe Sepulchre,
wherein was neuer man layde : There
layde they Iesus therefore because of
the preparynge of the Sabbothe of the
lewes, for the Sepulchre was nye at
hande.

1661
forthwith came there out, blood
and Water. And he that saw it, bare
record, and his record is true : and
he knoweth that he saith true, that
ye might believe. For these
things were don, that the scripture
should be fulfilled. A bone of him
shall not be broken. -
-And again, another Scripture say
eth, they shall look on him whom
they peirced.

Easter Euen.

Easter Even.

388

EASTER EVEN

Sources

1549
Thou haste layed me in the lowest
pytte, in a place of darckenes : and in
the depe.
Thyne indignacion lyeth harde vpon
me : and thou hast vexed me with all
thy stormes.
Thou hast put awaye myne ac-
quayntaunce far from me : and made
me to be abhorred of them.
I am so faste in prison : that I
cannot gette forth.
My syght fayleth for very trouble :
lord I haue called daylye vpon thee,
I haue stretched out my handes vnto
thee. Doeste thou shewe wonders among
the dead? or shall the dead rise vp
agayne and prayse thee ?
Shall thy Iouing kindnes be shewed
in the graue ? or thy faythfulnesse in
destruccion ?
Shall thy wonderous workes be
knowen in the darke ? and thy right
eousnes in the lande where all thynges
are forgotten ?
Vnto thee haue I cryed, O Lorde :
and earlye shall my prayer come
before thee.
Lord, why abhorrest thou my soule ?
and hidest thou thy face from me?
I am in misery, and like vnto hym
that is at the poynte to dye : (euen
from my youth vppe) thy terrours
haue I suffred with a troubled mynde.
Thy wrathfull displeasure goeth
ouer me : and the feare of thee, hath
vndone me.
They came rounde aboute me
dayelye lyke water : and compassed
me together on euery syde.
My louers and frendes hast thou
put awaye from me : and hyd myne
acquayntaunce out of my syght.
Glory be to the father, and to the
sonne : and to the holy ghoste.
As it was in the beginning, is nowe,
and euer shalbe : worlde without ende.
Amen.

1637 O most gracious God, look upon us
in mercy, and grant that as we are
baptised into the death of thy Sonne
our Saviour Iesus Christ ; so by our
true and hearty repentance all our
sins may be buried with him, and we
not fear the grave : that as Christ was

EASTER EVEN 38g
r552 l66l

The Collect.
Grant 0 Lord, that as we are
baptized into the death of thy
blessed Son, our Saviour Iesus
Christ : so by continuall mortifieing
our corrupt affections, we may be
buried with him, and that through

390

EASTER EVEN

Sources
raised up from the dead by the glory
of thee, O Father, so wee also may
walk in newnesse of life, but our sins
may never bee able to rise in judge
ment against us, and that for the
merit of Iesus Christ that died, was
buried and rose again for us. Amen.
j& [Feria vi post Pascha : Epistola, 1 Pet. iii
18-22.]

1549

JO [Dom. in ramis palmarum ; Passio, S. Mat.
xxvi i-xxvii 61 : Euangelium ib. xxvii 62-66.]

The Epistle. [i. Pet iii.
It is better (if the 'will of God be
so) that ye suffre for well doing then
for euil doing. For asmuche as
Christ hath once suffered for
sinnes, the iust for the vniust, to
bryng vs to God : and was kylled
as partayning to the flesh, but was
quickened in the spirite. In which
spirite he also went and preached to
the spirites that were in prison, whiche
some tyme had been disobedient, when
the long suffring of God was once
looked for in the dayes of Noe, whyle
the arke was a preparing : wherin a
fewe, that is to saye, eyghte soules
were saued by the water, lyke
as Baptisme
also nowe saueth vs : not the puttyng
awaye of the fylthe of the fleshe, but
in that a good conscience consenteth
to God by the resurreccion of Iesus
Christ, whiche is on the right hande
of God : and is gone into heauen :
Angels, powers, and might,
subdued vnto him.
The Gospell. ! Mat. xxVii.
WHen the eue was come, there
came a riche ma of Aramathia
named Ioseph, whiche also
was Iesus disciple. He wente vnto
Pilate & begged the body of Iesus.
Then Pilate comaiided the body to
be deliuered. And whe Ioseph had
taken the bodye, he wrapped it in a
cleane linnen clothe, & layed it in
his newe Tobe, whiche he had
hewen out euen in the rocke, &
rolled a greate stone to the doore of
the Sepulchre, and departed. And
there was Mary Magdalene, and the
other Mary sytting ouer agaynst the
Sepulchre. The nexte day that
folowed the daye of preparing,
the high priestes and Phariseis came

EASTER EVEN

39i

1552

C The Epistle. [1. Pete, iii
It is better (yf the wyll of God bee
so) that ye suffre for well doynge then
for euyll doynge. For asmuche as
Christe hath once suffered for
synnes, the iuste, for the vniuste, to
bring vs to God : and was kylled
as pertayning to the fleshe, but was
quickened in the spyrite. In which
spyryte he also went & preached to
the spirites that were in prieson, whych
sometyme had bene disobedient, when
the long suffering of God was once
loked for, in the dayes of Noe, whyle
the Arke was a preparinge : wherein a
fewe, that is to saye, eyghte soules
were saued by the water, lyke
as Baptisme
also nowe saueth vs : not the puttinge
awaye of the filthe of the fleshe, but
in that a good conscience consenteth
to God by the resurrection of Iesus
Christ, whych is on the ryghte hande
of God, and is gone into heauen :
Angels, powers, and might,
subdued vnto hym.
C The Gospell. [ Mathew. xxvii.
WHen the euen was come, there
came a ryche man of Arimathia,
named Ioseph, whych also
was Iesus Disciple. He went vnto
Pilate and begged the body of Iesus.
Then Pilate comaunded the body to
be deliuered. And when Ioseph had
taken the bodye, he wrapped it in a
cleane lynnen clothe, and layed it in
hys newe tombe, which he hadde
hewen oute, euen in the rocke, and
rolled a greate stone to the doore of
the Sepulchre, & departed. And
there was Mary Magdalene, and the
other Mary sitting ouer against the
Sepulchre. The next daye that
foloweth the day of preparing,
the high Priestes & Phariseis came

1661
the grave, and gate of death, we
may pass to our ioyfull resurrec
tion, for his merits, who died, and
was buried, and rose again for
vs, thy son Iesus Christ our Lord.
Amen.
The Epistle. [i. S': Pet. 3. 417.
It is better, if the will of God be
so, that ye suffer for well doing, then
for evil doing. For
Christ also hath once suffered for
Sins, the iust for the vniust. (that
he might bring vs to God) being
put to death in the flesh, but
quickned by the spirit : By which
also he went and preached vnto
the spirits in prison : which
sometime were disobedient, when
once the long - suffering of God
waited in the daies of Noah, while
the Arke was a preparing ; wherein
few, that is eight Soules,
were saved by water. The like
figure wherevnto, even Baptism, doth
also now save vs, (not the putting
away of the filth of the flesh, but
the answer of a good conscience to
wards God) by the resurrection of Iesus
Christ. Who is gon into heaven,
and is on the right hand of God,
Angels and authorities and powers
being made subject vnto him.
The Gospel. [S»: Mat. 27. 457.
When the Even was come, there
came a rich man of Arimathea,
named Ioseph, who also himselfe
was Iesus disciple. He went to
Pilate, and begged the body of Iesus :
then Pilate commanded the body to
be delivered. And when Ioseph had
taken the body, he wrapped it in a
clean linen cloth, and layed it in
his own new Tombe, which he had
hewen out in the Rock, and he
rolled a great Stone to the doore of
the sepulchre, and departed. And
there was Mary Magdalen, and the
other Mary sitting over against the
sepulchre. Now the next day that
followed the day of the preparation,
the chief Priests and Pharisees came

392

EASTER DAY

Sources

C In die sancto pasche, qui est resurrec
tionis dominice.
S Statio & ordo prooessionis in die pasche
ante matutinas cum cruce. Pulsatis omni
bus campanis cantetur antiphona.

1549
together vnto Pilate, saying : Sir, we
remembre that this deceyuer sayed
while he was yet aliue : After iii.
dayes I will rise againe : Commaunde
therfore that the Sepulchre bee made
sure vntyll the thirde daye, leste hys
disciples come and steale him
awaye, and saye vnto the people, he
is risen from the dead : and the last
erroure shall be worse then the first.
Pylate sayed vnto them : ye haue the
watche, goe your waye, make it as
sure as ye can. So they wente and
made the Sepulchre sure with the
watche menne, and sealed the stone.
C Easter daye.
In the mornyng afore mattyns, the people
being assembled in the church : these
Anthems shalbe fyrst solemnely song, or,
sayed.

[Communio Pascha nostrum immo-
latus est christus alleluia : itaque
epulemur in azymis sinceritatis et veri-
tatis alleluia alleluia alleluia.]

CHristus resurgens ex mortuis iam
non moritur mors illi vltra non domi-
nabitur quod enim viuit viuit deo
alleluya alleluya.
f. Dicant nunc iudei [etc.]
Chorus respondet vt sequitur Alleluya
alleluya.

CHrist rising agayne from the dead,
nowe dieth not. Deathe from hence
furth hath no power vpon hym.
For in that he dyed, he dyed but once
to put awaye sinne : but in that heliueth
he liueth vnto God. And so lykewyse,
counte youre selues dead
vnto synne, but lyuyng vnto God
in Christe Iesus our Lord. Alleluya
Alleluya. CHriste is risen agayne,
the fyrste fruytes of them that
slepe : for seyng that by man came
deathe, by manne also commeth the re
surrection of the dead : For as by
Adam all men do dye, so by
Christe all menne shalbe restored to
lyfe. Alleluya.

EASTER DAY

393

1552
together vnto Pilate, saying : Sir, we
remembre that this deceiuer sayed
whyle he was yet alyue : After three
dayes I wyl ryse agayne : Commaunde
therfore that the Sepulchre be made
sure vntil the thyrde daye, leste hys
disciples come and steale hym
awaye, and saye vnto the people, he
is risen from the dead : and the last
errour shalbe worse the the first.
Pylate sayde vnto them : ye haue a
watche, goe youre waye, make it as
sure as ye can. So they wente and
made the Sepulchre sure with the
watche menne, and sealed the stone.

1661
together vnto Pilate, saying, Sir, We
remember that that deceiver said,
while he was yet alive, After three
dayes, I will rise again. Command
therefore that the sepulchre be made
sure vntill the third day; lest his
disciples come by night, and steal him
away, and say vnto the people, He
is risen from the dead : so the last
error shall be worse then the first.
Pilate said vnto them, ye have a
watch, go your way, make it as
sure as you can. so they went, and
made the sepulchre sure, sealing the
Stone, and setting a Watch.

Easter daie.
C At morning prayer, in stede, of the Psalme.
0 come let vs. &c. These
Anthemes shalbe song, or
sayde.

CHrist rysing agayne from the dead,
now dyeth not. Death from hence
forth hath no power vpon him.
For in that he dyed, he dyed but once
to put away sinne : but in that he liueth,
he liueth vnto god. And so likewise,
count your selues dead
vnto sinne, but liuing vnto God
in Christe Iesus oure Lorde.

CHriste is risen agayne
the fyrst fruites of them that
slepe : for seeing that by man came
deathe, by man also cummeth the re
surrection of the dead. For as by
Adam all men doe dye, so by
Christ al men shalbe restored to
life.

Easter day.
TT At Morning Prayer in stead ofthe Psalm :
O come let vs, &c. these
Anthems shall be sung, or
said. [1 Cor. 6. 7.
Christ our Passover is sacrificed
for vs. Therefore let vs keep the
Feast, not with the old Leaven,
nor with the Leaven of malice,
and wickedness, but with the vn-
leavened bread of sincerity, and
truth. [Bom. 6. 9.
Christ being raised from the dead,
dieth no more, death
hath no more dominion over him.
For in that he died, he died vnto
sin once : but in that he liveth,
he liveth vnto God. Likewise
reckon ye also your selves to be dead
indeed vnto sin, but alive vnto God,
through Iesus Christ our Lord. [1. Cor. 15. 20.
Christ is risen from the dead,
and become the first-fruits of them that
slept. For since by man came
death, by man came also the re
surrection of the dead. For as in
Adam all dy, even so in
Christ shall all be made
alive. ,7Glory be to the Father, and to
the Son ; and to the holy Ghost.
Answer.
As it was in the beginning, is
now, and ever shall be : world
without end. Amen.*

394

EASTER DAY

Sources
Finita antiphona cum suo versu a toto
choro incipiat exeellentior persona in
statione conuersus ad altare versum.
Surrexit dominus de sepulcro.

R*m. Qui pro nobis pependit in ligno.
Oremus.
Deus qui pro nobis filium tuum
crucis patibulum subire voluisti vt
inimici a nobis expelleres potestatem :
concede nobis famulis tuis vt in resur
rectionis eius gaudijs semper viuamus.
Per eundem xpm dominum nostrum.
Amen. (Greg. 53) (Processionale f. 102)

jg Officium.
[Ps. cxxxviii (cxxxix) 18b, 5b, 6a : 1, 2]

1549

The Priest.
C Shewe forth to all nacions the
glory of God. The Aunswere.
c And among all people his wonder
ful workes. Let us praye.
O God, who for our redepcion
diddest geue thine onely begotten
sonne to the death of the crosse : &
by hys gloryous resurrection hast
delyuered vs from the power of our
enemye : Graunte vs so to dye dayly
from sinne, that we maye euermore
liue with him in the ioye of his resur
rection : through the same Christ our
Lorde. Amen.
C Proper psalmes and lessons.
At mattins.
The first lesson. Exod. xii. Vnto
the ende.
The seconde lesson. Roma. vi.
Vnto the ende.

Psal. ii.
Psal. lvii.
Psal. Cxi

At the firste Communion.
[Conserua me domine. Psal. xVi.
PReserue me, O God : for in thee
haue I put my trust.
O my soule, thou haste saied vnto
the Lorde : thou art my God, my
goodes are nothing vnto thee.
All my delyght is vpon the Sainctes
that are in the yearth : and vpon suche
as excell in vertue.
But they that runne after an other
God : shall haue great trouble.
Their dryncke offeringes of bloude
wyll not I offer : neither make mention
of their names within my lyppes.
The Lord himselfe is the portion
of myne inheritaunce, and of my
Cuppe : thou shalt mayntayne my lotte.
The lotte is fallen vnto me in a
fayre grounde : yea, I haue a goodly
heritage. I will thanke the Lorde for geuing
me warning : my reynes also chasten
me in the night season.
I haue sette God alwayes before
me : for he is on my right hand, ther
fore I shall not fall.
Wherefore my hearte was glad, and
my glory reioysed : my fleshe also
shall rest in hope.

EASTER DAY 395
1552 1661

396

EASTER DAY

Sources

Oratio.
Deus qui hodierna die per vnigeni-
tum tuum eternitatis nobis aditum
deuicta morte reserasti : vota nostra
que preueniendo aspiras, etiam ad-
iuuando prosequere. Per eundem.
(Gel. i 46)

1549
For why ? thou shalt not leaue my
soule in helle : neither shalt thou
suffre thy holy one to see corruption.
Thou shalt shewe me the pathe of
life : in thy presence is the fulnes of
ioye, and at thy right hand there is
pleasure for euermore.
Glory be to the father and to the
sonne, and to.&c.
As it was in the beginnyng, is nowe,
and euer.&c. The Collect.
ALmightie God, which through
thy onely begotten sonne Iesus Christ,
hast ouercome death, & opened vnto
vs the gate of euerlastyng life : we
humbly beseeche thee, that as by thy
speciall grace , preuentyng vs, thou
doest put in our mindes good
desires : so by thy continuall helpe,
we may bring thesame to good effect,
thorough Iesus Christ our Lord :
who liueth and reigneth .&c.

S [In vigilia pasche. Ad colossenses. [ca. iii. a
Fnatres. Si consurrexistis cum xpo,
que sursum sunt querite : vbi christus
est in dextera dei sedens. Que sursum
sunt sapite : non que super terram.
Mortui enim estis : et vita vestra est
abscondita cum christo in deo. Cum
enim xps apparuerit vita vestra : tunc
& vos apparebitis cum ipso in gloria.]

<5 [Sabbato post pascha. Secundum iohannem. [XX.A
In illo tempore. Vna sabbati maria
magdalene venit mane cum adhuc
tenebre essent ad monumentum : &
vidit lapidem sublatum a monumento.
Cucurrit ergo et venit ad simonem
petrum : et ad alium discipulum quem

The Episde. [Coloss. iii.
If ye be risen againe with
Christe, seke those thynges which
are aboue, where Christ sitteth on
the right hande of God. Set your
affection on heauenly thinges and
not on yearthly thynges. For ye
are deade, and your lyfe is hyd with
Christ in God. When soeuer Christ
(whiche is our lyfe)shall shewehymself,
then shall ye also appeare with hym
in glory. Mortifye therefore your
earthly membres, fornicacion, vnclennesse, vn-
naturall lust, euill concupiscence,
and couetousnes, which is wurship-
pyngofIdolles:forwhichethyngessake, the wrathe of God vseth to come on
the disobedient chyldren, among
whom ye walked sometyme when
ye lyued in them. The Gospell. [ John. xx.
THe first day of the Sabbothes came
Mari magdalene early (when it was
yet darcke) vnto the Sepulchre, and
sawe the stone taken away fro the
graue. Then she ranne and
came to Symon Peter, and to the
other disciple whom Iesus loued and

EASTER DAY

397

1552

1661

C The Collect.
ALmightie god, whiche through
thy onely begotte sone Iesus Christ,
hast ouercome death, & opened vnto
vs the gate of euerlastyng lyfe : we
humbly beseche thee, that as by thy
speciall grace , preuentynge vs, thou
doest put in our myndes good
desyres : so by thy continual helpe,
we may bring thesame to good effect,
throughe Iesus Chryste our Lorde :
who lyueth and reygneth. &c.

C The Epistle. [Coloss. iii.
If ye be risen agayne with
Chryste, seeke those thynges whiche
are aboue, where Chryste sytteth on
the right hande of god. Set your
affection on heauenlye thynges, and
not on earthly thinges. For ye
are dead, and your lyfe is hyd with
Christe in God. Whensoeuer Christ
(which is our life) sha.1 shew hymselfe,
then shal ye also appeare with him
in glory. Mortifie therfore your
yearthlye membres,
fornicacio, vncleannesse, vn-
naturall lust, euill concupiscence,
and couetousnes, which is a wurship-
pig of Idols : for which thynges sake,
the wrath of God vseth to come on
the children of vnbelief, among
who ye walked sometyme when
ye lyued in them. C The Gospel. [ Iohn. xx.
THe first day ofthe Sabbothes came
Marye Magdalene earlye (when it was
yet darke) vnto the Sepulchre, and
sawe the stone taken awaye from the
graue. Then she ranne and
came to Simon Peter, and to the
other dyscyple whom Iesus loued, and

The Collect.
Almighty God, who8 through
thine onely begotten son Iesus Christ
hast overcome death, and opened vnto
vs the gate of everlasting life : we
humbly beseech thee, that as by thy
speciall grace1 *preventing vs, thou
dost put into our minds good
desires : So by thy continuall help
we may bring the same to good effect,
through Iesus Christ our Lord,
who liveth, and reigneth with thee,
and the holy Ghost, ever one God,
world without end. Amen.
The Epistle. [Col. 3. "l.
If ye then be risen with
Christ, seek those ¦ things which
are above, where Christ sitteth on
the right hand of God. Set your
affection on things above,
not on things on the earth. For ye
are dead, and your life is hid with
Christ in God. When Christ
who is our life shall appear,
then shall ye also appear with him
in glory. Mortifie therefore your
members which are vpon
the earth : fornication, vncleanness, in
ordinate affection, evil concupiscence,
and covetousness, which is idola
try : For which things sake
the wrath of God cometh on
the children of disobedience. In the
which ye also walked sometime, when
ye lived in them. The Gospel. [S*: John 20. *1.
The first day of the Week cometh
Mary Magdalen early, when it was
yet dark, vnto the sepulchre, and
seeth the stone taken away from the
Sepulchre,. Then she runneth, and
cometh to Simon Peter, and to the
other disciple whom Iesus loved, and

398

EASTER DAY

Sources
amabat iesus, et dixit eis. Tulerunt
dominum meum de monumento : et
nescimus vbi posuerunt eum. Exijt
ergo petrus, et ille alius discipulus : et
venerunt ad monumentum. Curre-
bant autem duo simul : & ille alius
discipulus precucurrit citius petro, &
venit primus ad monumentum. Et
cum se inclinasset : vidit linteamina
posita, non tamen introiuit. Venit
ergo simon petrus sequens eum : &
introiuit in monumentum. Et vidit
linteamina posita : et sudarium quod
fuerat super caput eius, non cum
linteaminibus positum, sed separatim
inuolutum in vnum locum. Tunc ergo
introiuit et ille discipulus qui venerat
primus ad monumentum : & vidit et
credidit. Nondum enim sciebant scrip-
turam : quia oportebat eum a mortuis
resurgere.]

1549
saith vnto them : they haue taken
awaye the lord out of the graue,
and we cannot tell where they haue
laied him. Peter therfore went
forth and that other disciple and
came vnto the Sepulchre. They
ranne both together, and the other
disciple dyd out runne Peter, and came
fyrste to the Sepulchre. And when he
had stowped doun, he
saw the lynnen clothes liyng, yet
wente he not in. Then came Symon
Peter folowyng hym, andwente into the
Sepulchre and sawe the lynnen clothes
lye, and the napkyn that was about
his head, not liyng with the linnen
clothes, but wrapped together in a
place by it selfe. Then wente in also
the other disciple whiche came firste
to the sepulchre, and he sawe and
beleued. For as yet they knewe not
the scripture that he shoulde rise
agayne from death. Then the dis
ciples went away again vnto their
owne home. At the second Communion.
[Domine quid multiplicati psal iii,
Lorde, howe are they encreased
that trouble me ? many are they that
rise against me.
Many one there be that saye of my
soule : there is no helpe for hym in
his God.
But thou, O Lord, art my defender :
thou art my worship, & the lifter vp of
my heade.
I did call vpon the Lorde with my
voice : and he heard me out of his
holy hill.
I laied me doune and slept : & rose
vp again, for the Lord sustained
me. I will not be afraied for tenne thou-
sandes of the people : that haue set
themselfes against me round about.
Vp Lorde and helpe me, O my
God : for thou smytest al myne
enemies vpon the cheke bone, thou
haste broken the teeth of the vngodly.
Saluacion belongeth vnto the Lorde :
and thy blessyng is vpon thy people.
Glory be to the father, and the
sonne : and to the holye ghost.
As it was in the beginnyng, is nowe,
and euer shall be : world without end.
Amen.

EASTER DAY

399

1552
sayeth vnto them : they haue taken
away the lord out of the graue,
and we cannot tell where they haue
layed hym. Peter therfore went
furth, and that other disciple, and
came vnto the Sepulchre. They
ranne both together, and that other
disciple dyd outrunne Peter, and came
fyrst to the Sepulchre. And when he
had stouped down, he
saw the linnen clothes lying, yet
went he not in. Then came Simon
Peter folowing him, and went into the
; Sepulchre, and saw the linnen clothes
i lye, and the napkin that was about
his head, not lying with the linnen
clothes, but wrapped together in a
place by it selfe. Then wente in also
that other disciple whiche came fyrst
to the Sepulchre, and he sawe and
belieued. For as yet they knewe not
the scripture that he should ryse
again from death. Then the dis
ciples went away againe to theyr
owne home.

1661
saith vnto them, They have taken
away the Lord out of the sepulchre,
and we know not where they have
laid him. Peter therefore went
forth, and that other disciple, and
came to the Sepulchre. So they
ran both together, and the other
disciple did out run Peter, and came
first to the sepulchre. And he
stooping down, and looking in,
saw the Linnen clothes lyeing, yet
went he not in. Then cometh Simon
Peter following him, and went into the
Sepulchre, and seeth the Linen clothes
lie. And the napkin that was about
his head, not lyeing with the linen
clothes, but wrapped together in a
place by it self. Then went in also
that other disciple which came first
to the Sepulchre, and he saw, and
believed. For as yet they knew not
the Scripture, that he must rise
again from the dead. Then the dis
ciples went away again vnto their
own home.

400

EASTER DAY

Sources
[S. Jo. iii 16 : Rom. iv 25]
[1 Cor. v 7, 8.]

Lectio epistole beati pauli apostoli ad
Corinthios [i. v. a
Faatres. Expurgate vetus fermen-
tum : vt sitis noua conspersio sicut
estis azymi. Etenim pascha nostrum :
immolatus est xps. Itaque epulemur.
Non in fermento veteri : neque in
fermento malitie et nequitie. Sed in
azymis sinceritatis, et veritatis.
Euangelium. Secundum Marcum. [xvi. A
In illo tempore. Maria magdalene
et maria iacobi et salome emerunt
aromata : vt venientes vngerent iesum.
Et valde mane vna sabbatorum veniunt
ad monumentum : orto iam sole. Et
dicebant adinuicem. Quis reuoluet
nobis lapidem ab ostio monumenti?
Et respicientes viderunt reuolutum
lapidem : erat quippe magnus valde.
Et introeuntes in monumentum : vide
runt iuuenem sedentem in dextris :
coopertum stola Candida, & obstupue-
runt. Qui dixit illis. Nolite expaues-
cere. Iesum queritis nazarenum cruci-
fixum : surrexit non est hie. Ecce
locus vbi posuerunt eum. Sed ite
dicite discipulis eius et petro : quia
precedet vos in galileam. Ibi eum
videbitis : sicut dixit vobis.

1549
The Collect.
ALmightie father, whiche hast geuen
thy onely sonne to dye for our synnes
and to ryse agayne for oure Justifica
tion : Graunt vs so to put away the
leauen of malice and wickednesse,
that we may alway serue the in pure-
nesse of liuyng and trueth, through
Iesus Christ our Lord.
The Epistle. [i Cor. V
Know ye not that a litle leauen
sowreth the whole lompe of dowe?
Pourge therefore the olde leauen, that
ye maye be newe dowe, as ye are
swete bread. For Christ our passe
ouer is offered vp for vs. Therfore
let vs kepe holye daye, not with olde
leauen, neither with the leauen of
maliciousnes and wickednes : but
with the swete breade of purenes and
trueth. The Gospell. [Mar. xVi
WHen the Sabboth was past, Mary
Magdalene, and Mary Iacobye, and
Salome, bought swete odoures, that
they myghte come, and anoynt hym.
And early in the mornyng, the first
day of the Sabboth, thei came vnto
the Sepulchre when the sunne was
risen. And they sayed among them-
selues : who shall rolle vs away the
stone fro the dore of the Sepulchre ?
And when they looked, they sawe
howe that the stone was rolled away,
for it was a very great one. And they
went into the Sepulchre, and sawe a
younge man sittyng on the right side,
clothed in a longe white garmente,
and they were afrayed. And he
sayed vnto them : be not afrayed, ye
seke Iesus of Nazareth whiche was
crucifyed. He is rysen he is not
here : Beholde the place where they
had put hym. But goe your waye
and tell his disciples, and Peter, that
he goeth before you into Galile, there
shall you see hym, as he sayed vnto
you. And they went out quickly and
fledde from the Sepulchre for they
trembled, and were amased, neyther
sayed they any thyng to any manne,
for they were afrayed.

EASTER DAY 401
1552 1661

j c

402

MONDAY IN EASTER WEEK

Sources

41 Feria .ij. post pascha.

Officium.
[Exod. xiii 5, 9 : Ps. cxvii (cxviii) 1]

1549
At Euensong.
C Proper Psalmes and lessons.
Psalm, cxiii. -\The i; Lesson. Act. ii.
Psam.cxnn. V tQe ende-
Psalm. cxvui.J

CMONEDAYE IN EASTER WEKE.
At Mattyns.
C The seconde lesson. Mat. xxviii. vnto
the ende. At the Communion.
[Nonne deo subiecta. Psalm, lxii.
My soule truely waiteth still vpon
god :for of hym commeth my saluacion.
He verely is my strength & my
saluacion : he is my defece, so that I
shal not gretly fal.
Howe long will ye imagine mis-
chyefe against euery man ? ye shalbe
slaine al the sort of you, yea, as a
totteryng wal shall ye be, and like a
broken hedge.
Their deuice is onely howe to put
him out whom God will exalte : their
delyte is in lyes, they geue good
woordes with their mouth, but cursse
with their hearte.
Neuerthelesse, my soule, wayte
thou still vpon God : for my hope is
in him.
He truely is my strength and my
saluacion : he is my defence, so that
I shall not fall.
In god is my helth and my glory :
the rocke of my might, and in God is
my trust.
O put your trust in hym alway, ye
people : powre oute your heartes
before him, for God is our hope.
As for the children of men, thei are
but vain, the children of men are
deceiptfull : vpon the weyghtes, they
are altogether lighter than vanitie it
selfe. O trust not in wrong & robbery,
geue not your selfes vnto vanitie : if
riches encrease, set not your heart
vpon them.
God spake once and twise : I haue
also heard the same, that power be
longeth vnto God.
And that thou Lorde art mercifull :
for thou rewardest euery man accord
yng to his worke.
Glory be to the father, and to the
sonne. &c.
As it was in the begynning, is
nowe.&c.

MONDAY IN EASTER WEEK 403
1552 1661

Mondaie in Easter weke. Munday in Easter Week

404

MONDAY IN EASTER WEEK

Sources
[Deus qui solennitate paschali
mundo remedia contulisti : populum
tuum quesumus domine celesti dono
prosequere : vt & perfectam liber-
tatem consequi mereantur, et ad vitam
proficiat sempiternam. Per. (Greg. 68)]

1549
The Collect.
ALmightie God, whiche through thy
onely begotten s5ne Iesus Christ,
hast ouercome death, and opened
vnto vs the gate of euerlasting lyfe :
we humbly beseche thee, that as by
thy specyall grace , preuentyng vs,
thou dost put in our mindes good
desyres, so by thy continuall helpe,
we may bryng thesame to good effect,
through Iesus Christ our lorde: who
lyueth and reigneth. &c.

****•

Lectio actuum apostolorum [x. F
In diebus illis. Stans petrus in
medio plebis, dixit. Viri fratres.

vos scitis quod factum
est verbum per vniuersam iudeam.
Incipiens enim a galilea post baptismum
quod predicauit iohannes iesum a
nazareth : quomodo vnxit eum deus
spiritu sancto et virtute, qui pertran-
siuit benefaciendo & sanando omnes
oppressos a diabolo, quoniam deus erat
cum illo. Et nos testes sumus omnium
que fecit in regione iudeorum et hieru
salem : quem occiderunt suspendentes
in ligno. Hunc deus suscitauit tertia
die, & dedit eum manifestum fieri non
omni populo : sed testibus preor-
dinatis a deo nobis qui manducauimus
et bibimus cum illo postquam resur-
rexit a mortuis. Et precepit nobis
predicare populo & testificari : quia
ipse est qui constitutus est a deo iudex
viuorum et mortuorum. Huic omnes
prophete testimonium perhibent: re
missionem peccatorum accipere per
nomen eius omnes qui credunt in eum.
Euangelium. Secundum Lucam. [xxiiii. b
In illo tempore. Exeuntes duo ex
discipulis iesu ibant ipsa die in cas-

The Epistle. [Actes. *.
PEter opened his mouthe, and sayd:
of a trueth I perceyue that there is no
respecte of persons with God : but in
all people, he that feareth hym and
woorketh righteousnes, is accepted
with hym. Ye knowe the preaching
that God sente vnto the children of
Israeli, preaching peace by Iesu
Christe, whiche is Lorde ouer all
thinges : which preaching
was published throughout
all Iewry (and began in Galilee,
after the baptisme whiche Iohn
preached) howe God annoynted Iesus
of Nazareth with the holy ghoste, and
with power. Which went about
doing good, and healynge all that were
oppressed of the deuill, for god was
with him. And we are witnesses of all
thinges whiche he did in the lande
ofthe lewes, and at Ierusalem : whome
they slewe and hanged on tree. Hym
God reised vp the third day & shewed
him openly, not to all the people, but
vnto vs witnesses (chosen before of
God for thesame intent)
which did eate and drinke with him
after he arose from death. And he
commaunded vs to preach vnto the
people, and to testifie, that it is he
whiche was ordained of God to be the
iudge ofthe quicke and deade. To
him geue all the prophetes witnes,
that through his name, whosoeuer
beleueth in him, shall receyue remis
sion of synnes. The Gospell. [ Luc. xxiiii.
BEholde, two of the disciples wente
that same daye to a towne called

MONDAY IN EASTER WEEK

4°5

1552
C The Collect.
ALmightie God, which through thy
onely begotten sonne Iesus Christe,
hast ouercome death, and opened
vnto vs the gate of euerlasting life :
we humbly beseche thee, that as by
thy speciall grace , preuentyng vs,
thou dooest put in our mindes good
desyres : so by thy continual helpe,
we may bryng thesame to good effect,
through Iesus Christ our lorde : who
liueth and reigneth. &c.

C The Epistle. [Actes. x.
PEter opened his mouth, and said :
of a trueth I perceyue that there is no
respecte of persones with God : but in
all people, he that feareth hym and
woorketh righteousnes, is accepted
with hym. Ye knowe the preaching
that god sent vnto the children of
Israel, preaching peace by Iesus
Christ, which is lord ouer al
thinges: which preaching
was published throughout
al Iewry (and began in Galile,
after the Baptisme whiche Iohn
preached) how god annointed Iesus
of Nazareth with the holy gost, &
with power. Which Iesus went about
doing good, and healing al that wer
oppressed of the deuil, for god was
with him. And we are witnesses of al
thiges which he did in the land
ofthe lewes, and at Ierusalem, whom
they slewe and hanged on tree. Hym
God reysedvpthethirddayand shewed
him openly, not to al the people, but
to vs witnesses (chosen before of
god for the same intent)
which did eate and drynke wyth him
after he rose from death. And he
commaunded vs to preache vnto the
people, and to testifye that it is he
whiche was ordayned of God to bee the
iudge of the quicke and the dead. To
hym geue all the prophetes witnesse,
that through hys name, whosoeuer
beleueth in hym, shal receiue remis
sion of synnes. <T The Gospell. [ Lu. xxiiii
BEholde, two of the disciples went
that same daye to a towne called

1661
The Collect.
Almighty God, who8 through thy
only begotten son Iesus Christ,
hast overcome death, and opened
vnto vs the gate of everlasting life :
We humbly beseech thee, that as by
thy speciall grace1 *preventing vs ;
thou dost put into our minds good
desires, so by thy continuall help,
we may bring the same to good effect,
through Iesus Christ our Lord, who
liveth and reigneth with tthee and
the holy Ghost, ever one God world
without end. Amen.
9For the Epistle. [Acts: 10. 434.
Peter opened his mouth, and said,
Of a truth I perceive that God
is no respecter of persons : But in
every nation, he that feareth him, and
worketh righteousness, is accepted
with him. The word
which God sent vnto the children of
Israel, preaching peace by Iesus
Christ (he is Lord of all
) That word (I say) you
know, which was published throughout
all Iudea, and began from Galilee,
after the Baptism which Iohn
preached : How God anointed Iesus
of Nazareth with the holy Ghost, and
with power ; who went about
doing good, and healing all that were
oppressed of the devil : for God was
with him. And we are witnesses of all
things which he did both in the land
of the lews, and in Ierusalem, whom
they slew, and hanged on a tree : Him
God raised vp the third day, and shewed
him openly. Not to all the people, but
vnto witnesses chosen before of
God, even to vs,
who did eat and drink with him
after he arose from the dead. And he
commanded vs to preach vnto the
people, and to testify that it is he
who was ordeined of God, to be the
Iudge of quick, and dead. To
him gave all the prophets witness,
that through his name, whosoever
believeth in him shall receive remis
sion of Sins. The Gospel. [St: Luke. 24. *13.
Behold two of his disciples went
that same day to a Village called

406

MONDAY IN EASTER WEEK

Sources
tellum quod erat in spatio stadiorum
sexaginta ab hierusalem : nomine
emaus. Et ipsi loquebantur adin-
uicem : de his omnibus que acciderant.
Et factum est dum fabularentur, &
secum quererent : & ipse iesus appro-
pinquans ibat cum illis. Oculi autem
illorum tenebantur : ne eum agnos-
cerent. Et ait ad illos. Qui sunt hi
sermones quos confertis adinuicem
ambulantes : & estis tristes ? Et
respondens vnus cui nomen cleophas
dixit ei. Tu solus peregrinus es in
hierusalem : et non cognouisti que
facta sunt in ilia his diebus ? Quibus
ille dixit. Que ? Et dixerunt. De
iesu nazareno, qui fuit vir propheta :
potens in opere et sermone coram deo
et omni populo. Et quomodo tradide-
runt eum summi sacerdotes et principes
nostri in damnationem mortis: et cruci-
fixerunt eum. Nos autem sperabamus
quia ipse esset redempturus israel. Et
nunc super hec omnia, tertia dies est
hodie quod hec facta sunt. Sed et
mulieres quedam ex nostris terruerunt
nos, que ante lucem fuerunt ad monu
mentum : et non inuento corpore eius
venerunt dicentes se etiam visionem
angelorum vidisse, qui dicunt eum
viuere. Et abieruut quidam ex nostris
ad monumentum : et ita inuenerunt
sicut mulieres dixerunt ipsum vero
non inuenerunt. Et ipse dixit ad eos.
O stulti et tardi corde ad credendum :
in omnibus que locuti sunt prophete.
Nonne hec oportuit pati xpm : et ita
intrare in gloriam suam ? Et incipiens
a moyse et omnibus prophetis : inter -
pretabatur illis in omnibus scripturis,
que de ipso erant. Et appropin-
quauerunt castello quo ibant : et ipse
se finxit longius ire. Et coegerunt
ilium : dicentes. Mane nobiscum
quoniam aduesperascit: & inclinata
est iam dies. Et intrauit cum eis. Et
factum est dum recumberet cum illis :
accepit panem & benedixit ac fregit, et

1549
Emaus, whiche was from Ierusalem
about .lx. furlonges : and they
talked together of all the thinges that
had happened. And it chauced
that while they comoned together
and reasoned : Iesus himself drue
nere and went with the. But their
eyes were holde that they should not
knowe hym. And he sayd vnto them ;
what maner of communicacions are
these that ye haue one to another as
ye walke, and are sad ? And the one
of them (whose name was Cleophas)
aunswered, and sayd vnto hym : art
thou onely a straunger in Ierusalem,1,
and haste not knowen the thinges
whiche haue chaunced there in these
dayes? he sayd vnto them : what
thynges ? And they sayd vnto him : of
Iesus of Nazareth, whiche was a
Prophete, mightie in dede and word be
fore Godandallthepeople: andhowthe
hie priestes, and our rulers, deliuered
him to be condemned to death, and
haue crucified hym. But we trusted
that it had been he whiche shoulde
haue redemed Israeli. And as touch
ing all these thynges, to daye is euen
the third daye that they were
doen. Yea, and certayne women also
of our companye made vs astonied,
whiche came earely vnto the Sepulchre
and founde not his body, and
came, saying that they had sene
a vision of Angels, whiche sayed that
he was a lyue. And certayne of them
whyche were wyth vs, wente to the
Sepulchre, and found it euen so as
the women had sayed : but him they
sawe not. And he sayd vnto them :
O fooles and slowe of hearte to be
leue all that the prophetes haue
spoke. Ought not Christ to haue
suffred these thinges, and to entre
into hys glorye? And he began at
Moses and al the prophetes, and
interpreted vnto them in all Scrip
tures which were written of hym
And they drue nye vnto the toune,
whiche they went vnto. And he made
as thoughe he woulde haue gone
further. And they constrayned hym,
sayinge : abyde with vs, for it draweth
towardes nyght, and the day is farre
passed. And he wente in to tary with
them. And it came to passe as he
sate at meate with them, he toke

MONDAY IN EASTER WEEK

407

1552
Emaus, which was from Ierusalem
aboute .lx. forlonges : and they
talked together of al the thinges that
had happened. And it chaunced
while they commoned together
and reasoned : Iesus himselfe drew
nere, and went with them. But theyr
eyes wer holden that thei should not
knowe hym. And he sayd vnto them :
what maner of communicacions are
these that ye haue one to an other as
ye walke, and are sad ? And the one
of the (whose name was Cleophas)
answered, and saied vnto him : art
thou only a straunger in Ierusalem,
and haste not knowen the thynges
whiche haue chaunced there in these
daies ? he said vnto them : what
thinges ? And they sayd vnto him : of
Iesus of Nazareth, which was a
Prophete, mightie in dede and word be
fore God and all the people: andhowthe
hye priestes, and oure rulers, deliuered
hym to be condemned to deathe, and
haue crucifyed him. But we trusted
that it had been he, whiche shoulde
haue redemed Israel. And as touch
ing all these thinges, to daye is euen
the thyrd daye that they wer
done. Yea, and certayn weomen also
of oure companye made vs astonied,
whiche came early vnto the Sepulchre
and founde not hys bodye, and
came, saying that they had seen
a vision of Aungels, whiche sayde that
he was alyue. And certayne of them
whiche were with vs, wente to the
Sepulchre, and founde it euen so as
the weomen had sayde : but him they
sawe not. And he sayd vnto them:
0 fooles and slowe of hearte to be-
lieue all that the Prophetes haue
spoken. Ought not Christ to haue
suffered these thynges, and to enter
into hys glorye? And he began at
Moses and all the Prophetes, and
interpreted vnto them in all Scrip
tures which wer written of him
And they drew nye vnto the towne,
which they went vnto. And he made
as thoughe he woulde haue gone
further. And they constrained him,
saying : abide with vs, for it draweth
towardes nyghte, and the daye is farre
passed. And he went in to tary with
them. And it came to passe as he
sate at meate with them, he toke

1661
Emmaus, which was from Ierusalem
about threescore furlongs. And they
talked togetherof all these things which
had happened. And it came to pass
that while they communed together,
and reasoned ; Iesus himselfe drew
neer, and went with them. But their
Eyes were holden, that they should not
know him. And he said vnto them,
What manner of communications are
these that you have one to another, as
ye walk, and are sad ? And the one
of them whose name was Cleopas,
answering said vnto him, Art
thou onely a stranger in Ierusalem,
and hast not known the things
which are come to pass there, in these
dayes ? And he said vnto them, What
things ? and they said vnto him, con
cerning Iesus of Nazareth, who was a
Prophet mighty in deed and word, be
fore God and all thepeople: Andhowthe
chief Priests, and our rulers delivered
him, to be condemned to death, and
have crucified him. But we trusted
that it had been he, who should
have redeemed Israel : and be
sides all this, to day is
the third day, since these things were
don. Yea and certein Women also
of our Company made vs astonished,
who were early at the sepulchre :
And when they found not his body,they
came, saying, that they had also seen
a vision of Angels, which said that
he was alive. And certeine of them
who were with vs, went to the
sepulchre, and found it even so, as
the women had said, but him they
saw not. Then he said vnto them,
O fools, and slow of heart to be
lieve all that the prophets have
spoken : Ought not Christ to have
suffered these things, and to enter
into his glory? And beginning at
Moses, and all the Prophets he
expounded vnto them in all the scrip
tures, the things concerning himselfe.
And they drew nigh vnto the Village,
whither they went ; and he made
as though he would have gon
further. But they constrayned him,
saying, Abide with vs, for it is
towards evening, and the day is far
spent : and he went in to tarry with
them. And it came to pass, as he
sate at meat with them, he took

408

TUESDAY IN EASTER WEEK

Sources
porrigebat illis. Et statim aperti sunt
oculi eorum, & cognouerunt eum : et
ipse euanuit ex oculis eorum. Et
dixerunt adinuicem. Nonne cor
nostrum ardens erat in nobis de iesu,
dum loqueretur in via : et aperiret
nobis scripturas ? Et surgentes eadem
hora regressi sunt in hierusalem : &
inuenerunt congregatos vndecim, et
eos qui cum illis erant : dicentes quod
surrexit dominus vere, et apparuit
simoni. Et ipsi narrabant que gesta
erant in via : et quomodo cognouerunt
eum : in fractione panis.

1549
breade and blessed it, and brake, and
gaue vnto them. And their eyes were
opened, and they knewe him, and he
vanished out of their sight. And they
sayd betwene themselues : did not
our heartes burne within vs, whyle
he talked with vs by the waye, and
opened to vs the Scriptures?
And they rose vp thesame houre and
returned to lerusale, and found the
eleuen gathered together, and them
that were with them, saying : the
Lorde is rysen in dede, and hath
appered to Simon. And they tolde
what thinges were done in the way,
and howe they knew hym in
breaking of breade. At Euensong.
C The seconde lesson. Act. iii. Vnto the ende.

€ Feria .iij. post pascha.

Officium.
[Ecclus. xvi 3, 4 : Ps. cxvii (cxviii) 1]

<r Tewesdaye in Easter weke
At Mattyns.
The. ii. Lesson. Luke, xxiiii. Vnto. and
beholde. ii. of them.
C At the Communion.
[Laudate pueri. Psal. Cxiii.
PRayse the Lord (ye seruauntes :)
O praise the name ofthe Lorde.
Blessed is the name of the Lorde :
from this tyme furth for euer more.
The Lordes name is praysed : fro
the rysyng vp of the sonne vnto the
goyng downe of the same.
The lorde is hie aboue all heathen :
and hys glory aboue the heauens.
Who is lyke vnto the Lorde our
God, that hathe hys dwelling so hie :
and yet humbleth himselfe, to beholde
the thynges that are in heauen and
earth. He taketh vp the simple out of the
dust : and lifteth the poore out of the
mier. That he maye set hym with the
princes : euen with the princes of his
people. He maketh the baren woman to
kepe house : and to be a ioyfull
mother of children.
Glory be to the father and to the
sonne.&c. As it was in the beginning, is nowe,
and euer.&c.

TUESDAY IN EASTER WEEK

409

1552
bread and blessed it, and brake, and
gaue to them. Arid theyr iyes wer
opened, and they knewe hym, and he
vanished out of theyr sight. And they
sayd betwene themselues : dyd not
oure heartes burne within vs whyle
he talked with vs by the waye, and
opened to vs the Scriptures ?
And they rose vp thesame houre and
returned to Ierusalem, and founde the
eleuen gathered together, and them
that were wyth them, saying : the
lorde is rysen in dede, and hath
appered to Simon. And they tolde
what thynges wer done in the way,
and howe they knewe hym in
breakyng of bread.

1661
bread, and blessed it, and brake, and
gave to them. And their eyes were
opened, .and they knew him, and he
vanished out of their sight. And they
said one to another, Did not
our heart burn within vs, while
he talked with vs by the way, and
while he opened to vs the scriptures.
And they rose vp the same houre, and
returned to Ierusalem, and found the
eleven gathered together, and them
that were with them, saying, the
Lord is risen indeed, and hath
appeared to Simon. And they told
what things were don in the way,
and how he was known of them, in
breaking of bread.

Tuesdaie in Easter weke.

Tuesday in Easter Week.

4io

TUESDAY IN EASTER WEEK

Sources
Oratio
[Deus qui ecclesiam tuam nouo
semper fetu multiplicas : concede
famulis tuis vt sacramentum viuendo
teneant, quod fide perceperunt. Per.
(Gel. i. 78)]

1549
The Collect.
ALmyghty father, which haste geuen
thy onely sonne to dye for our sinnes,
& to rise agayne for our iustificacion :
Graiit vs so to put away the leuen of
malice & wickednes, that we maye
alwaye serue thee in purenes of liuing
& trueth, through Iesus Christ our
Lorde.

Lectio actuum apostolorum.

[iij.n

In diebus illis. Surgens paulus : et
manu silentium indicens : ait. Viri
fratres filij generis abraham : & qui
in vobis timent deum : vobis verbum
salutis huius missum est. Qui enim
habitant hierusalem & principes
eius : ignorantes iesum et voces pro-
phetarum que per omne sabbatum
leguntur, iudicantes impleuerunt. Et
nullam causam mortis inuenientes in
eo : petierunt a pilato vt interficerent
eum. Cumque consummassent omnia
que de eo scripta erant : deponentes
eum de ligno, posuerunt eum in monu-
mento. Deus vero suscitauit eum a
mortuis tertia die, qui visus est per
dies multos his qui simul ascenderant
cum eo de galilea in hierusalem : qui
vsque nunc sunt testes eius ad plebem.
Et nos vobis annuntiamus eam que ad
patres nostros remissio facta est :
quoniam hanc deus adimpleuit filijs
vestris. Resuscitans iesum xpm :
dominum nostrum.

The Epistle. [Act. xiii.
Ye men and brethren, Children ot
the generacion of Abraham, & who
soeuer among you feareth God : to
you is this worde of saluacion sent.
For the inhabiters of lerusale, and
their rulers, because they knewe him
not, nor yet the voices of the pro
phetes, which are read euery Sabboth
day, they haue fulfilled the 1 co-
dening him. And when they found
no cause of death in him, yet desired
they Pilate to kyll hym. And
when they had fulfilled all that were
written of him, they tooke hym downe
from the tree, and put him in a
Sepulchre. But God raysed hym
agayne from death the thirde daye,
and he was sene manye dayes of
them whiche went with hym from
Galile to Ierusalem : which are his
witnesses vnto the people. And we
declarevntoyou, howthat
the promes (which was made vnto the
fathers) GOD hath fulfilled
vnto their children (euen vnto vs) in
that he raysed vp Iesus agayne :
Euen as it is written in the seconde
Psalme : Thou art my sonne thys daye
haue I begotten thee. As concern
yng that he raysed him vp from death,
nowe no more to returne to corrupcion,
he saied on this wise : The holy pro
mises made to Dauid, wil I geue fayfh-
fullye to you. Wherefore he sayeth also
in an other place : Thou shalt not suffre
thyne holy to see corrupcion. For
Dauid (after that he had in hys tyme
fulfilled the wyll of GOD) fell on
slepe, and was layed vnto his fathers
and sawe corrupcio. But he whom God
raysed agayne, sawe no corrupcion.
Bee it knowne vnto you therefore (ye

TUESDAY IN EASTER WEEK

411

1552
« The Collect.
ALmightiefather,whichehaste geuen
thy only sonne to die for our sinnes,
and to rise agayne for our iustificacion :
Graunt vs so to put away the leauen of
malice and wickednes, that we may
alwaye serue thee in purenes of liuing
and trueth : throughe Iesus Christe our
Lorde.

C The Epistle. [Acte. xiii
Ye men and brethren, Children of
the generacion of Abraham, and who
soeuer among you feareth God : to
you is this worde of saluacion sente.
For the inhabiters of Ierusalem, &
their rulers, because they knewe him
not, nor yet the voices of the pro
phetes, which are read euery Sabboth
daye, they haue fulfilled them in con
demning him. And when they founde
no cause of death in hym, yet desyred
they Pilate to kil hym. And
when they had fulfilled al that wer
written of hym, they tooke hym downe
from the tree, and put hym in a
Sepulchre. But God raysed hym
agayne from death the thirde daye,
and he was seen many dayes of
them whiche wente with him from
Galile to Ierusalem : which are
witnesses vnto the people. And we
declare vnto you , howe that
the promes (whiche was made vnto the
fathers) God hath fulfilled
vnto theyr chyldren, (euen vnto vs) in
that he raysed vp Iesus againe :
Euen as it is writte in the second
Psalme : thou art my sonne, this day
haue I begotten thee. As concern
yng that he raised him vp from death,
now no more to returne to corrupcion,
he sayed on this wyse. The holy pro
mises made to Dauid, will I geue faith
fully to you. Wherfore he sayeth also
in an other place : Thou shalt not suffre
thine holy to see corrupcion. For
Dauid (after that he had in his time
fulfilled the wyll of god) fel on
slepe, and was layd vnto his fathers,
and saw corrupcion. But he whom god
raysed agayn, saw no corrupcion.
Be it knowen vnto you therfore (ye

1661
The Collect.
8Almighty God, who through thy
only begotten son Iesus Christ hast
overcome death, and opened vnto vs
the gate of everlasting life : We humbly
beseech thee, that as by thy speciall
grace preventing vs, thou dost put into
our minds good desires, so by thy con
tinuall help, we may bring the same to
good effect, through Iesus Christ our
Lord, who liveth, and reigneth with
thee, and the holy Ghost, ever one
God world without end. Amen.*
8For the Epistle. [Acts: 13. 426.
Men, and brethren, children of
the Stock of Abraham, and who
soever among you feareth God, to
you is the word of this Salvation sent.
For they that dwell at Ierusalem, and
their rulers, because they knew him
not, nor yet the voices of the Pro
phets which are read every Sabbath-
day, they have fulfilled them in con
demning him. And though they found
no cause of death in him, yet desired
they Pilate that he should be slain. And
when they had fulfilled all that was
written of him, they tooke him down
from the tree, and laid him in a
sepulchre. But God raised him
from the dead :
And he was seen many dayes of
them which came vp with him from
Galilee to Ierusalem, who are his
witnesses vnto the people. And we
declare vnto you glad tidings, how that
the promise which was made vnto the
Fathers, God hath fulfilled the same
vnto vs their children, in
that he hath raised vp Iesus again,
as it is also written in the second
Psalm, Thou art my Son this day
have I begotten thee. And as concern
ing that he raysed him vp from the dead,
now no more to return to corruption,
he said on this wise, I will
give you the sure mercyes of
David. Wherefore he saith also
in another Psalm, Thou shalt not suffer
thine holy one to see corruption. For
David after he had served his own
generation, by the will of God, fell on
sleep, and was laid vnto his Fathers,
and saw corruption. But he whom God
raised again saw no corruption.
Be it known vnto you therefore,

412

TUESDAY IN EASTER WEEK

Sources

C Sequentia sancti euangelii. Secundum
lucam. [xxiiii. t
In illo tempore. Stetit iesus in
medio discipulorum suorum : & dixit
eis. Pax vobis. Ego sum : nolite
timere. Conturbati vero et conterriti :
existimabant se spiritum videre. Et
dixit eis. Quid turbati estis : et cogi-
tationes ascendunt in corda vestra?
Videte manus meas et pedes meos :
quia ego ipse sum. Palpate, et videte :
quia spiritus carnem et ossa non habet,
sicut me videtis habere. Et cum hoc
dixisset : ostendit eis manus et pedes.
Adhuc autem illis non credentibus et
mirantibus pre gaudio : dixit. Habetis
hie aliquid quod manducetur ? At illi
obtulerunt ei partem piscis assi : et
fauum mellis. Et cum manducasset
coram eis : sumens reliquias, dedit eis.
Et dixit ad eos. Hec sunt verba que
locutus sum ad vos cum adhuc essem
vobiscum : quoniam necesse est impleri
omnia que scripta sunt in lege moysi,
& prophetis, et psalmis de me. Tunc
aperuit illis sensum : vt intelligerent
scripturas. Et dixit eis. Quoniam
sic scriptum est : et sic oportebat pati
xpm, et resurgere a mortuis die tertia.
Et predicari in nomine eius penitentiam
et remissionem peccatorum : in omnes
gentes.

1549
men and brethren) that throughe thys
man, is preached vnto you the for-
geuenes of synnes, and that by hym
all that beleue, are iustified from all
thynges, from which ye could not be
iustified by the lawe of Moses. Be
ware therfore, lest that fall on you,
whiche is spoken of in the Prophetes :
behold ye despisers, and wonder, and
perishe ye : for I doe a worke in your
dayes, which ye shal not
beleue, though a man declare it
you. The Gospel. [ Luc. xxiiii.
Iesus stode in the middes
of his disciples, and sayed vnto them :
peace be vnto you : It is I feare not.
But they were abashed and afrayd
& supposed that they had sene a
spirite. And he saied vnto the : why
are ye troubled, & why do thoughtes
arise in your heartes ? Behold my
handes & my feete, that it is euen I
my selfe. Handle me and see, for a
spirite hath not fleshe and bones, as ye
see me haue. And when he had thus
spoken, he shewed them hys handes,
and his feete. And whyle they yet
beleued not for ioy, and wondered, he
sayed vnto them : Haue ye here anye
meate ? And they offered hym a peace
of a broyled fishe, and of an Hony
combe. And he tooke it and dyd eate
before them. And he sayed vnto
them : these are the wordes whiche I
spake vnto you, whyle I was yet with
you: That all must nedes be ful
filled, whiche were written of me in the
Lawe of Moses, & in the prophetes, and
in the Psalmes . Then
opened he their wittes, that
theymyghtevnderstandethescriptures, and sayed vntothem: Thus it is wrytten,
and thus it behoued Christe to suffer,
and to rise agayne from death the
thirde daye, and that repentaunce and
remission of sinnes, shoulde bee
preached in his name among all
nations, and muste begin at Ierusalem.
And ye are witnesses of these
thynges. At Euensong.
C The seconde lesson, i. Cor. xv. vnto
the ende.

TUESDAY IN EASTER WEEK

413

1552
me and brethren) that through this
ma, is preached vnto you for
geuenesse of sinnes, & that by hym
all that beeleue, are iustified from al
thinges, from which ye could not be
iustified by the lawe of Moses. Be
ware therefore, lest that fal on you,
which is spoken of in the prophetes :
beholde: ye despisers, and wonder, and
perishe ye : for I doe a worke in your
dayes, which ye shall not
beleue, though a man declare it vnto
you. C The Gospel. i Lu. xxiiii
Iesus stode in the middes
of his disciples, and saied vnto them :
peace be vnto you : It is I, feare not.
But thei were abashed and afrayed,
and supposed that they had seene a
spirite. And he said vnto them : why
are ye troubled, and why doe thoughtes
arise in your heartes ? Behold my
handes and my feete, that it is euen I
my self. Handle me and see : for a
spirit hath no flesh and bones, as ye
see me haue. And whe he had thus.
spoken : he shewed them hys handes,
and his feete. And whyle they yet
beleued not for ioye, and wondred, he
sayd vnto them : Haue ye here any
meate? And they offered him a piece
of a broyled fyshe, and of an Hony
combe. And he toke it, & did eate
before them. And he sayd vnto
them : these are the wordes whiche I
spake vnto you, while I was yet with
you : That al muste nedes be ful
filled, which wer writte of me in the
law of Moses, and in the prophetes, &
in the Psalmes . Then
opened he their wittes, that
they might vnderstande the scriptures,
and said vnto them. Thus it is writte,
and thus it behoued Christ to suffer,
and to rise again from death the
third day, and that repentaunce &
remyssyon of sinnes, should be
preached in his name among al
nations, and must begin at Ierusalem.
And ye are witnesses of these
thynges.

1661
men, and brethren, that through this
man is preached vnto you y? for
giveness of sins. And by him
all that beleeve are iustified from all
things, from which ye could not be
iustified by the law of Moses. Be
ware therefore,lest that comevpon you,
which is spoken of in the prophets.
Behold, ye despisers, and wonder, and
perish : for I worke a work in your
dayes, a workwhich you shall in no wise
believe, though a man declare it vnto
you. The Gospel. [S»: Luke. 24. <36.
Iesus himselfe stood in the midst
of them, and saith vnto them,
Peace be vnto you
But they were terrified, and affrighted,
and supposed that they had seen a
spirit. And he said vnto them, Why
are ye troubled, and why do thoughts
arise in your hearts? Behold my
hands, and my feet, that it is I
my self: handle me, and see, for a
spirit hath not flesh and bones, as ye
see me have. And when he had thus
spoken he shewed them his hands
and his Feet. And while they yet
beleeved not for ioy, and wondered, he
said vnto them, Have ye here any
meat? And they gave him a peece
of a broyled fish, and of an hony
comb. And he took it, and did eat
before them. And he said vnto
them, These are the words which I
spake vnto you while I was yet with
you, that all things must be ful
filled, which were written in the
law of Moses, and in the Prophets, and
in the Psalms concerning me. Then
opened he their vnderstanding, that
they might vnderstand the Scriptures.
And said vnto them, Thus it is written,
and thus it behooved Christ to suffer,
and to rise from the dead the
third day. And that repentance, and
remission of sins should be
preached in his name among all
Nations, beginning at Ierusalem.
And ye are witnesses of these
things.

414

THE FIRST SUNDAY AFTER EASTER

Sources
€ Dominica in octauis pasche.
Ad missam. Officium.
[Ps. cxxxviii (cxxxix) 18b, 5b, 6a: 1,2]

T549
The first Sondaye after Easter.
[Beatus Vir. Psal. cxii.
BLessed is the manne that feareth
the Lorde : he hathe greate delyghte
in hys commaundementes.
His seede shalbe myghtie vpon
yearthe : the generacion of the faythe-
full shall be blessed.
Riches and plenteousnes shalbe in
his house : and hys righteousnes
endureth for euer.
Vnto the godly there ariseth vp
lyght in the darckenes : he is mercy-
full, louing and righteous.
A good man is mercifull and lendeth :
and wyll guyde his wordes with dis
cretion. For he shall neuer be moued : and
the righteous shall be had in euer
lasting remembraunce.
He wyll not bee afrayed for any
euil tydinges : for hys hearte standeth
fast, and beleueth in the Lorde.
His hearte is stablished and wyll
not shrynke : vntill he see his desire
vpon his enemies.
He hath sparsed abroade and geue
to the poore : and his righteousnes
remaineth for euer, his home shalbee
exalted with honor.
The vngodly shall see it, and it shall
greue him : he shall gnashe with hys
teeth and consume awaye, the desire
of the vngodly shall peryshe.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is
nowe, and euer. &c.
The Collect.
Almighty Father. &c. As at the
seconde Communion on Easterday.

In missa dominicali per hebdomadem.
Lectio epistole beati iohannis apostoli. [j.V.A
Ciiarissimi. Omne quod natum est
ex deo : vincit mundum. Et hec est
victoria que vincit mundum : fides
nostra. Quis est qui vincit mundum :
nisi qui credit quoniam iesus est filius

The Epistle. [i. Ihon. V.
AlI that is borne of GOD, ouer
cummeth the worlde. And this is the
victory that ouercummeth the worlde,
euen our faith. Who is it that
ouercommeth the worlde, but he whiche

THE FIRST SUNDAY AFTER EASTER

415

1552
The first Sundaie after Easter.

1 661
The first Sunday after Easter.

C The Collect.
Almightie God. &*c. As at the
Communion on Easter day.

C The Epistle. [i. Iohn. v.
Al that is borne of God, ouer
cummeth the world : And this is the
victorye that ouercummeth the world,
euen our fayth. Who is it that
ouercummeth the world, but he that

The Collect.
8Almighty Father, who hast given
thine only son to dy for our sins, and
to rise again for our justification :
grant vs so to put away the leaven of
malice and wickedness, that we may
alway serve thee in pureness of living,
and truth, through the merits of the
same thy son Iesus Christ our Lord,*
Amen.
The Epistle. [i: S»: John. 5. H.
Whatsoever is born of God over
cometh the world, and this is the
victory that overcometh the world,
even our faith. Who is he that
overcometh the world, but he that

4i6

THE SECOND SUNDAY AFTER EASTER

Sources
dei ? Hie est qui venit per aquam et
sanguinem : iesus christus. Non in
aqua solum : sed in aqua et sanguine.
Et spiritus est qui testificatur : quoniam
christus est Veritas. Quoniam tres
sunt qui testimonium dant in celo :
pater, verbum, et spiritus sanctus : et
hi tres vnum sunt. Et tres sunt qui
testimonium dant in terra : spiritus,
aqua, et sanguis : et hi tres vnum sunt.
Si testimonium hominum accipimus :
testimonium dei maius est. Quoniam
hoc est testimonium dei quod maius
est : quia testificatus est de filio suo.
Qui credit in filium dei : habet testi
monium dei in se.

Secundum Iohannem. [xx. e
In illo tempore. Cum esset sero die
illo vna sabbatorum, & fores essent
clause vbi erant discipuli congregati
propter metum iudeorum : venit iesus,
& stetit in medio, et dixit eis. Pax
vobis. Et cum hoc dixisset : ostendit
eis manus & latus. Gauisi sunt ergo
discipuli : viso domino. Dixit ergo
eis iterum. Pax vobis. Sicut misit
me pater : et ego mitto vos. Hec cum
dixisset, insufflauit : & dixit eis. Ac
cipite spiritum sanctum. Quorum
remiseritis peccata : remittuntur eis.
Et quorum retinueritis : retenta sunt.
( + vers. 24-31).

1549
beleueth that Iesus is the sonne of
God? This Iesus Christe is he that
came by water and bloude, not by
water onely but by water and bloude.
And it is the spirite that beareth
witnesse, because the spirite is truethe.
For there are three whiche beare
recorde in heauen, the father, the
woorde and the holy ghoste, and these
three are one. And there are three
whiche beare recorde in yearth, the
spirite, and water, and bloude,
and these three are one. If wee
receyue the witnesse of menne, the
witnesse of God is greater. For this
is the witnesse of God that is greater,
whiche he testifieth of his sonne.
He that beleueth on the sonne of God,
hath the witnes in hymselfe. He
that beleueth not God, hath made him
a Iyer, because he beleueth not the
recorde that God gaue of hys sonne.
And thys is the record, how that
God hath geuen vnto vs eternall life,
and this lyfe is in his sonne. He that
hath the sonne, hath lyfe : and he that
hath not the sonne of God, hath not
lyfe. The Gospell. [ Ihon. xx.
THesame dayeat nyghte, whiche was
the first daye ofthe Sabbothes, whe the
dores were shut (where the disciples
were assembled together, for feare of
the lewes) came Iesus and stode in
the myddes, and sayd vnto them :
Peace be vnto you. And when he
had so sayde, he shewed vnto them
his handes and his syde. Then were
the disciples glad, when thei sawe the
Lorde. Then sayde Iesus to them
againe. Peace be vnto you. As my
father sent me, euen so sende I
you also. And when he had saide
those wordes, he breathed on them, and
sayde vnto them : receyue ye the holy
gost. Whosoeuers synnes ye remytte
they are remytted vnto them. And
whosoeuers synnes ye retaine, they are
retayned.

THE SECOND SUNDAY AFTER EASTER

4i7

1552
beleueth that Iesus is the sonne of
God? This Iesus Christe is he that
came by water and bloud, not by
water only, but by water and bloud.
And it is the spirite that beareth
witnesse, because the spirite is trueth.
For there are three whiche beare
recorde in heauen : the father, the
woorde and the holy gost, and these
three are one. And there are three
which beare recorde in yearth : the
spirite, and water, & bloud,
and these three are one. If we
receiue the witnesse of me, the
witnesse of god is greater. For this
is the witnesse of God that is greater,
which he testyfied of hys sonne.
He that beleueth on the sonne of God,
hath the witnesse in hymselfe. He
that beleueth not God, hath made hym
a Iyer, because he beleueth not the
recorde that God gaue of hys sonne.
And this is the recorde, howe that
God hath geuen vnto vs eternall lyfe,
and this life is in his sonne. He that
hath the sonne, hath lyfe : and he that
hath not the sonne of God, hath not
lyfe. C The Gospel. [ Iohn. xx,
THe same daye at nyghte, whiche was
the first day of the Sabbothes, whe the
dores were shut (where the disciples
wer assembled together, for feare of
the lewes) came Iesus and stode in
the myddes, and sayed vnto them :
Peace be vnto you. And when he
had so sayed, he shewed vnto them
his handes and hys syde. Then were
the disciples glad, when they sawe the
Lorde. Then sayed Iesus to them
agayne : Peace bee vnto you. As my
father sente me, euen so sende I
you also. And when he had sayd
these wordes,he breathed on them, and
sayd vnto them : receiue ye the holy
gost. Whosoeuers synnes ye remitte,
they are remitted vnto them. And
whosoeuers sinnes ye retayne, they are
retayned.

1661
beleiveth that Iesus is the son of
God. This is he that came by water
and blood, even lesus Christ, not by
water onely, but by water and blood :
and it is the spirit that beareth
witness, because the spirit is truth.
For there are three that bear
record in heaven, the Father, the
Word, and the holy Ghost : and these
three are one. And there are three
that bear witness in earth, the
spirit, and the water, and the blood :
and these three agree in one. If we
receive the witness of men, the
witness of God is greater : for this
is the witness of God ,
which he hath testified of his Son.
He that beleiveth on the son of God
hath the witness in himselfe : he
that believeth not God hath made him
a liar, because he beleeveth not the
record that God gave of his Son.
And this is the record, that
God hath given to vs eternall life :
and this life is in his son. He that
hath the Son, hath life, and he that
hath not the son , hath not
life. The Gospel. [S«: Iohn. 20. *19.
The same day at evening, being
the first day of the week, when the
doors were shut, where the disciples
were assembled , for fear of
the lews, came Iesus and stood in
the midst and saith vnto them,
Peace be vnto you. And when he
had so said, he shewed vnto them
his hands, and his side, Then were
the disciples glad when they saw the
Lord. Then said Iesus to them
again, Peace be vnto you : as my
Father hath sent me, even so send I
you . And when he had said
this, he breathed on them, and
saith vnto them, Receive ye the holy
Ghost. Whosesoevet sins ye remitt,
they are remitted vnto them, and
whosesoever sins ye retaine, they are
retained.

4i8

THE SECOND SUNDAY AFTER EASTER

Sources
C Missa dominicalis hebdomade. ij.
post pascha.
Officium.
[Ps. xxxii (xxxiii) 5b, 6a : 1]

Oratio.
[Deus qui in filij tui humilitate
iacentem mundum erexisti, fidelibus
tuis perpetuam concede letitiam : vt
quos perpetue mortis eripuisti casibus :
gaudijs facias sempiternis perfrui. Per
eundem. (Gel. i 57)]

Lectio epistole beati petri apostoli. [i. Pet. ij,
CHarissimi.

Xps passus est pro nobis : vobis
relinquens exemplum, vt sequamini
vestigia eius. Qui peccatum non fecit :
nee inuentus est dolus in ore eius.
Qui cum malediceretur non male-
dicebat : cum pateretur non commiua-
batur. Tradebat autem iudicanti se
iniuste. Qui peccata nostra ipse per-
tulit in corpore suo super lignum ; vt
peccatis mortui iustitie viuamus, cuius

1549
C The second Sondaye after Easter.
[Deus in adiutorium. psal. Ixx.
HAste thee, O God, to deliuer me:
Make haste to helpe me, O Lorde.
Let them bee ashamed and con
founded, that seke after my soule :
lette them be turned backeward and
put to confusion, that wishe me euill.
Let them (for their reward) be soone
brought to shame : that crye ouer me,
there, there.
But let all those that seke thee, be
ioyfull and gladde in thee : and let al
suche as delight in thy saluacion, say
alway, the Lorde be praysed.
As for me I am poore and in
misery : haste thee vnto me (O God.)
Thou art my helpe and my redemer :
O Lorde make no long tarying :
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe,
and euer. &c. The Collect.
ALmightie God, whiche haste geuen
thy holy sonne to be vnto vs, bothe a
sacrifice for synne, and also an exaple
of Godly lyfe : Geue vs the grace that
we may alwayes moste thankfully re
ceiue that his inestimable benefite,
and also dayly indeuour our selfes,
to folowe the blessed steppes of his
moste holy lyfe. The Epistle. [i. Peter, ii.
THis is thanke worthy, yf a manne
for conscience toward God, indure
griefe, and suffre wrong vndeserued.
For what prayse is it yf when ye bee
buffeted for your fautes, ye take
it pacyently ? But and if when ye doe
well, ye suffre wrong and take it
pacyently, then is there thake with
God. For hereunto verely were
ye called : For Christe also suffered
for vs, leauyng vs an ensample, that ye
shoulde folowe hys steppes, whyche dyd
no synne, neyther was there guyle found
in his mouth : which, when he was
reuiled, reuiled not agayne : when he
suffered, he threatned not : but com
mitted the vengeaunce to him that
iudgeth righteously, which hys owne
selfebeareoursinnesinhys bodyon
the tree, that we being deliuered from
sinne, should lyue vnto ryghteousnes.

THE SECOND SUNDAY AFTER EASTER

419

1552
The seconde Sundaie after Easter.

1661
The Second Sunday after Easter.

C The Collect.
ALmightie god, which hast geuen
thy holy sonne to bee vnto vs, bothe a
sacrifice for synne, and also an example
of Godly lyfe : Geue vs the grace that
we maye alwaies most thankfully re
ceiue that his inestimable benefite :
and also dayly indeuour oure selues
to folowe the blessed steppes of hys
most holy lyfe. C The Epistle. [i. Peter, ii.
THis is thanke woorthye, yf a man
for conscience toward god, indure
griefe, & suffre wronge vndeserued.
For what prayse is it, yf when ye bee
buffeted for your faultes, ye take
it patiently ? But and yf whe ye doe
wel, ye suffre wrong & take it
patiently, the is there thanke with
God. For hereunto verely were
ye called: For Christ also suffered
for vs, leauyng vs an ensaumple, that ye
should folow his steppes, which did
no sinne, neither was there guile foud
in his mouth : which, whe he was
reuiled, reuiled not agayne : when he
suffered, he threatned not : but com-
mytted the vengeaunce to hym that
iudgeth righteously, whiche his owne
selfe bare our sinnes in hys body on
the tree, that we being deliuered from
sinne, shoulde liue vnto ryghteousnes.

The Collect-
Almighty God, who8 hast given
thine only3 son to be vnto vs both a
sacrifice for sin, and also an lbensample
of godly life : give vs grace that
we may alwayes most thankfully re
ceive that his inestimable benefit,
and also daily endeavour our selves
to follow the blessed steps of his
most holy life, 6through the same
Iesus Christ our Lord. Amen.
The Epistle. [j. S»: Pet. 2. *19.
This is thankworthy, if a man
for conscience toward God endure
grief, suffering wrongfully
For what glory is it, if when ye be
buffeted for your faults, ye shall take
it patiently? but if when ye do
well, and suffer for it, ye take it
patiently : this is acceptable with
God. For even herevnto were
ye called : because Christ also suffered
for vs, leaving vs an example, that ye
should follow his steps. Who did
no sin, neither was guile found
in his mouth. Who when he was
reviled, reviled not again, when he
suffered, he threatned not, but com
mitted himselfe to him that
iudgeth righteously. Who his own
self bare our sins in his own body on
the tree, that we being dead to
sin, should live vnto righteousnes ;

420

THE THIRD SUNDAY AFTER EASTER

Sources
liuore sanati sumus. Eratis enim sicut
oues errantes : sed conuersi estis nunc
ad pastorem et episcopum, animarum
vestrarum. Secundum Iohannem. [x. u
In illo tempore. Dixit iesus dis
cipulis suis. Ego sum pastor bonus.
Bonus pastor animam suam dat pro
ouibus suis. Mercenarius autem et
qui non est pastor, cuius non sunt
oues proprie : videt lupum venientem,
et dimittit oues et fugit, et lupus rapit
et dispergit oues. Mercenarius autem
fugit, quia mercenarius est : & non
pertinet ad eum de ouibus. Ego sum
pastor bonus : et cognosco oues meas :
et cognoscunt me mee. Sicut nouit
me pater & ego agnosco patrem : &
animam meam pono pro ouibus meis.
Et alias oues habeo que non sunt ex
hoc ouili : et illas oportet me adducere,
& vocem meam audient. Et fiet vnum
ouile : et vnus pastor.
C Missa ilominicalis hebd. iij.
[Ps. lxv (lxvi) 1, 2 : 3]

1549
By whose stripes ye were healed. For
ye were as shepe goyng a stray. But
are nowe turned vnto the shepheard,
and bishop of your soules.
The Gospell. [ Iohn. *.
CHriste sayed to his disciples : I
am the good shepheard, a good
shepheard geueth his lyfe for the
shepe. An hired seruaunte,
& he which is not the shepheard
(neyther the shepe are his owne) seeth
the wolfe commyng, and leaueth the
shepe and flieth, and the wolfe catcheth,
and skattreth the shepe. The
hired seruaunt flyeth, because he is an
hired seruaunte, and careth not for the
shepe. I am the good shepheard,
and knowe my shepe, and am knowen
of myne. As my Father knoweth
me, euen so knowe I also my Father.
And I geue my lyfe for the shepe :
and other shepe I haue, whiche are
not of this folde. Them also must I
bryng, and they shall heare my voyce,
and there shalbe one folde, and one
shepheard. <t The .iii. Sonday. [Confitemur psal. lxxv
VNto thee (O God) doe we geue
thankes : yea, vnto thee doe we geue
thankes. Thy name also is so nye : and that
doe thy wonderous workes declare.
When I receiue the congregation :
I shal iudge accordyng vnto right.
The earth is weake, and all the
inhabitours therof: I beare vp the
pillers of it.
I sayed vnto the fooles, deale not so
madly : and to the vngodly, set not vp
your home.
Sette not vp your home on hye : and
speake not with a stiffe necke.
For promotion commeth neither
from the East, nor from the West :
nor yet from the Southe.
And why? GOD is the iudge: he
putteth downe one and setteth vp
an other.
For in the hande of the Lorde there
is a cup, and the wine is red : it is full
mixte, and he poureth out of the same.
As for the dregges therof : all the
vngodly of the yearth shall drinke
them, and sucke them out.

THE THIRD SUNDAY AFTER EASTER

421

1552
By whose stripes ye wer healed. For
ye wer as shepe goyng astraye : but
are nowe, turned vnto the shepeheard,
and bishop of your soules.
« The Gospell. [ Iohn. x.
CHriste sayed to his disciples : I
am the good shephearde, a good
shepheard geueth his life for the
shepe. An hired seruaunt,
and he which is not the shepheard
(neither the shepe are his own) seeth
the wolfe commyng, and leaueth the
shepe and flieth, and the wolf catcheth
and skattereth the shepe. The
hired seruaunt flyeth, because he is an
hired seruaunte, and careth not for the
shepe. I am the good shepeheard,
and know my shepe, and am knowe
of mine. As my father knoweth
me, euen so knowe I also my father.
And I geue my lyfe for the shepe :
and other shepe I haue, whiche are
not of this folde. Them also muste I
brynge, and they shal heare my voyce,
and there shall bee one folde, and one
shepeheard. The thirde Sundaie.

1661
by whose stripes ye were healed. For
ye were as sheep going astray but
are now returned vnto the Shepherd,
and Bishop of your Soules.
The Gospel. [S*: Iohn. 10. 411.
Iesus said , I
am the good Shepherd : the good
Shepherd giveth his life for the
sheep. But he that is an hireling,
and not the shepherd,
whose own the sheep are not, seeth
the wolfe coming, and leaveth the
sheep, andfleeth : andthewolfecatcheth
them, and scattereth the sheep. The
hireling fleeth, because he is an
hireling, and careth not for the
sheep. I am the good shepherd,
and know my sheep, and am known
of mine. As the Father knoweth
me, even so know I the Father :
and I lay down my life for the sheep.
And other sheep I have, which are
not of this fold : them also I must
bring, and they shall hear my voice ;
and there shall be one fold, and one
shepherd. The third Sunday safier Easter.

422

THE THIRD SUNDAY AFTER EASTER

Sources

Oratio.
Deus, qui errantibus vt in viam
possint redire iustitie, veritatis tue
lumen ostendis : da cunctis qui xpiana
professione censentur : et ilia respuere
que huic inimica sunt nomini et ea
que sunt apta sectari. Per dominum.
(Leon. 301)
Lectio epistole beati petri apostoli. [i. Pet ii. u
CHarissimi. Obsecro vos tanquam
aduenas & peregrinos abstinere vos a
carnalibus desiderijs : que militant
aduersus animam. Conuersationem
vestram inter gentes habentes bonam :
vt in eo quod detractant de vobis
tanquam de malefactoribus, ex bonis
operibus vos considerantes, glorificent
deum in die visitationis. Subiecti
igitur estote omni humane creature :
propter deum. Siue regi, quasi pre-
cellenti : siue ducibus tanquam ab eo
missis ad vindictam malefactorum :
laudem vero bonorum. Quia sic est
voluntas dei : vt benefacientes obmu-
tescere faciatis imprudentium homi-
num ignorantiam. Quasi liberi, et
non quasi velamen habentes malitie
libertatem. Sed sicut serui dei omnes
honorate : fraternitatem diligite. Deum
timete : regem honorificate. Serui
subditi estote in omni timore dominis :
non tantum bonis et modestis, sed
etiam dyscolis. Hec est enim gratia.
In xpo iesu : domino nostro.
C Secundum iohannem. [xvi. D
In illo tempore Dixit iesus discipulis
suis. Modicum et iam non videbitis
me : et iterum modicum et videbitis
me, quia vado ad patrem. Dixe
runt ergo discipuli eius adinuicem.

1549
But I will talke of the God of Iacob :
and prayse hym for euer.
All the homes of the vngodly also
will I breake : and the homes of the
righteous shalbe exalted.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe,
and euer. &c. The Collect.
ALmightie God, which shewest to
all men that be in errour, the light
of thy trueth, to the intent that they
may returne into the waye of right
eousnes : Graunte vnto all them
that be admitted into the felowship
of Christes religion, that they may
exchewe those thinges that be con-
trarye to their profession, and folowe
all suche thynges as bee agreable to
the same : through our Lorde Iesus
Christe. The Epistle. [i. Peter, ii.
DErely beloued, I beseche you as
straungiers and pilgriemes, abstaine
fro fleshly lustes, which fight agaynst
the soule : and see that ye haue
honest conuersacion amonge the
Gentiles, that where as they backbite
you as euill doers, they maye
see youre good workes,
and prayse God in the day of
visitation. Submyt your selfes ther
fore, vnto al maner ordinaunce of
man, for the Lordes sake, whether it bee
vnto the kyng as vnto the chiefe head:
eyther vnto rulers, as vnto them that
are sent of him, for the punishment
of euil doers, but for the laude of
them that do well. For so is the
wil of God, that wyth well doyng, ye
may stop the mouthes of foolishe and
ignoraunte men : as free, and not as
hauyng the libertye for a cloke of
maliciousnes, but euen as the ser
uauntes of God. Honour all menne,
loue brotherly felowshyp, feare God,
honor the Kyng. The Gospell. [ Iohn. xvi.
Iesus sayed to his disciples : After
a while ye shal not see me, and
agayne, after a whyle ye shal see
me : for I go to the father. Then
sayed some of his disciples betwene

THE THIRD SUNDAY AFTER EASTER
1552 1661

423

C The Collect.
ALmightie GOD, whiche sheweste to
all men that bee in erroure, the lyghte
of thy trueth, to the intente that thei
may returne into the waye of ryght-
eousnesse : Graunte vnto all them
that be admitted into the felowshyp
of Chrystes relygion, that they maye
exchew those thynges that be con
trary to theyr profession, and folowe
all suche thynges as bee agreable to
the same : throughe our Lorde Iesus
Chryste. O The Epistle. [i. Pete. ii.
DErely beloued, I beseche you as
straungers and pilgriemes, abstaine
fro fleshly lustes, which fight against
the soule : and see that ye haue
honest conuersacio among the
Gentiles, that wheras they backbite
you as euil doers, they may
see your good workes,
and prayse god in the daye of
visytacion. Submit your selfes ther
fore, euery
man for the Lordes sake, whether it be
vnto the kyng as vnto the chiefe head :
either vnto rulers, as vnto them that
are sent of hym, for the punishmente
of euill doers, but for the laude of
them that dooe well. For so is the
wyll of god, that with well doing, ye
may stop the mouthes of folish and
ignoraunt men : as free, and not as
hauyng the libertie for a cloke of
maliciousnes, but euen as the ser
uauntes of god. Honoure all men,
loue brotherly felowship, feare God,
honor the kyng. C The Gospell. [ Ioh. xvi.
Iesus sayed to hys disciples : After
a while ye shall not see me, and
againe after a while ye shal se
me : for I goe to the father. Then
sayed some of his disciples betwene

The Collect.
Almighty God, who8 shewest to
them that be in errour, the light
of thy truth, to the Intent that they
may return into the way of right
eousness ; grant vnto all them
that are admitted into the fellowship
of Christs religion, that they may
eschew those things that are con
trary to their profession, and follow
all such things as are agreable to
the same through our Lord Iesus
Christ. 6Amen. The Epistle. [j. S»: Pet. 2. 411.
Dearly beloved, I beseche you as
strangers, and Pilgrims, abstain
from fleshly lusts, which warr against
the soul. Having your
conversation honest among the
Gentiles, that whereas they speak
against you as evil doers, they may
by your good works which they shall
behold, glorifie God, in the day of
visitation. Submit your selves
to every ordinance of
man for the Lords sake, Whether it be
to the King, as supreme, or
vnto governors, as vnto them that
are sent by him for the punishment
of evil doers, and for the praise of
them that do well. For so is the
will of God, that with well doing ye
may put to silence the ignorance of
foolish men. As free, and not
vsing your liberty for a cloak of
maliciousness, but as the ser
vants of God. Honour all men.
Love the brotherhood. Fear God.
Honour the King. The Gospel. [S»: Iohn. 16. 416.
Jesus said to his Disciples. A little
while and ye shall not see mee : and
again, a little while, and ye shall see
me, because J goe to the Father. Then
said some of his disciples among

424

THE FOURTH SUNDAY AFTER EASTER

Sources
Quid est hoc quod dicit nobis, modi
cum et non videbitis me : et iterum
modicum et videbitis me, quia vado ad
patrem? Dicebant ergo. Quid est
hoc quod dicit modicum ? Nescimus
quid loquitur. Cognouit autem iesus
quia volebant eum interrogare ; &
dixit eis. De hoc queritis inter vos,
quia dixi modicum et non videbitis
me : & iterum modicum et videbitis
me. Amen amen dico vobis quia
plorabitis et flebitis vos : mundus
autem gaudebit. Vos autem contris-
tabimini: sed tristitia vestra vertetur
in gaudium. Mulier cum parit tris-
titiam habet : quia venit hora eius.
Cum autem peperit puerum : iam non
meminit pressure propter gaudium,
quia natus est homo in mundum. Et
vos igitur nunc quidem tristitiam
habetis. Iterum autem videbo vos :
et gaudebit cor vestrum. Et gaudium
vestrum nemo toilet a vobis.
Missa dominiealis. hebdo .iiij. post pascha.
Officium.
[Ps. xcvii (xcviii) la, 2b : lb]

'549
themselues : what is this that he sayeth
vnto vs, after a whyle ye shall not
see me, and agayne, after a whyle
ye shall see me, and that I go
to the father ? They sayed therfore :
what is this that he sayeth, after a
whyle ? We canot tell what he sayth,
Iesus perceyued that they would
aske hym, and sayed vnto
them : ye inquire of this betwene
your selfes, because I sayed, after a
whyle ye, shall not see me, and
agayne after a whyle ye shall see
me. Verely, verely, I saye vnto you :
ye shall wepe and lament : but
contrary wyse, the worlde shall re
ioyce. " Ye shall sorowe, but
your sorowe shalbe turned to ioy.
A woman when she trauayleth hath
sorowe, because her houre is come.
But assone as she is delyuered of the
chylde, she remembreth no more the
anguishe, for ioye that a manne is borne
into the worlde. And ye nowe ther
fore haue sorowe : but I wyll see you
agayne, and youreheartesshallreioyse,
and youreioye shall nomannetakefrom
you. C The .iiii. Sondaye.
[Deus stetit in Sinagoga. psal. Ixxxiii
God standeth in the congregacion
of princes : He is iudge emong Gods.
Howe long wyll ye geue wrong
iudgement : and accept the persons
of the vngodly ?
Defende the poore and fatherlesse :
see that suche as bee in nede and
necessitie haue right.
Delyuer the outcaste and poore :
Saue them from the hande of the
vngodly. They wyll not be learned nor vnder
stande, but walke on styll in darke-
nesse : all the foundacyons of the
yearth be out of course.
I haue sayed, ye are Gods : and ye
all are chyldren of the moste highest.
But ye shall dye lyke men : and fal
lyke one of the princes.
Arise, O God, and iudge thou the
earth : For thou shalt take all the
Heathen to thyne inheritaunce.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe.
&c.

THE FOURTH SUNDAY AFTER EASTER

425

1552
themselues : what is this that he sayeth
vnto vs ? after a whyle ye shall not
see me, and agayne after a whyle
ye shall see me, and that I goe
to the father ? They sayed therfore,
what is thys that he sayeth, after a
whyle ? We cannot tell what he sayeth.
Iesus perceiued that they woulde
aske hym, and saied vnto
them : ye inquire of this betwene
youre selfes, because I sayed, after a
whyle ye shal not see me, and
agayne after a while ye shal see
me. Verely, verely, I saye vnto you :
ye shall wepe and lament : but
contrary wyse, the world shall re
ioyce. Ye shal sorowe, but
your sorowe shalbe turned to ioye.
A woman when she trauaileth hath
sorowe, because her houre is come.
But assone as she is deliuered of the
chylde, she remembreth no more the
anguishe, for ioye that a man is borne
into the world. And ye now ther
fore haue sorowe : but I wyl see you
agayne, and youre heartes shall reioyce,
and your ioye shall no man take from
you. The fourth Sundaie.

1661
themselves, what is this that he saith
vnto vs, A little while and ye shall not
see mee : And again, a little while, and
ye shall see me : and because I go
to the Father. They said therefore,
What is this that he saith, A little
while ? We cannot tell what he saith.
Now Jesus knew that they were de
sirous to aske him, and said vnto
them, Do ye enquire among your
selves of that I said, A little
while, and ye shall not see me. and
again A little while, and ye shall see
me ? verily, verily I say vnto you,
that ye shall weep and lament, but
the world shall re-
joyce : and ye shall be sorrowfull, but
your sorrow shall be turned into ioy.
A woman when she is in travail, hath
sorrow because her hour is come :
but as soone as she is delivered of the
childe, she remembreth no more the
anguish, for ioy that a man is born
into the world. And ye now there
fore have sorrow : but I will see you
againe, and your heart shall rejoyce,
and your Joy no man taketh from
you. The fourth Sunday 'aiter Easier.

426

THE FOURTH. SUNDAY AFTER EASTER

Sources
Oratio.
Deus qui fidelium mentes vnius
efficis voluntatis : da populis tuis id
amare quod precipis, id desiderare
quod promittis vt inter mundanas
varietates, ibi nostra fixa sint corda vbi
vera sunt gaudia. Per dominum.
(Gel. i 59)
Lectio epistole beati iacobi apostoli [i.o
CHarissimi. Omne datum optimum,
et omne donum perfectum desursum
est : descendens a patre luminum.
Apud quem non est transmutatio : nee
vicissitudinis obumbratio. Voluntarie
enim genuit nos verbo veritatis : vt
simus initium aliquod creature eius.
Scitis fratres mei dilectissimi. Sit
autem omnis homo velox ad audien-
dum : tardus autem ad loquendum, et
tardus ad iram. Ira enim viri : ius
titiam dei non operatur. Propter quod
abijeientes omnem immunditiam, &
abundantiam malitie : in mansuetudine
suscipite insitum verbum. Quod potest
saluare, animas vestras.
Secundum Iohannem. [xvi. js
In illo tempore. Dixit iesus dis
cipulis suis. Vado ad eum qui misit
me : et nemo ex vobis interrogat me,
quo vadis. Sed quia hec locutus sum
vobis : tristitia impleuit cor vestrum.
Sed ego veritatem dico vobis : expedit
vobis vt ego vadam. Si enim non
abiero : paraclitus non veniet ad vos.
Si autem abiero : mittam eum ad vos.
Et cum venerit ille : arguet mundum
de peccato, & de iustitia, et de iudicio.
De peccato quidem : quia non credi-
derunt in me. De iustitia vero : quia
ad patrem vado, et iam non videbitis
me. De iudicio autem : quia princeps
huius mundi iam iudicatus est. Adhuc
multa habeo vobis dicere : sed non
potestis portare modo. Cum autem

1549
The Collect.
ALmyghtie God, whiche doest
make the myndes of all faythfull
menne to be of one wyll : Graunte vnto
thy people, that they maye loue the
thynge, which thou commaundest,
and desyre that whyche thou doest
promes, that emong the sundery
and manyfolde chaunges ofthe worlde,
oure heartes maye surely there be
fixed, where as true ioyes are to be
founde : Through Christe our
Lorde. The Epistle. [ lames, i.
Euery good gifte, and euery per
fect gyfte, is from aboue, & commeth
downe from the father of lightes, with
whom is no variablenes, neyther
is he chaiiged vnto darkenes. Of hys
owne wyll begate he vs, with the
worde of trueth, that we shoulde be
the firste fruites of his creatures.
Wherfore ( dere brethren) lette
euery man be swyft to heare, slowe
to speake, slowe to wrathe. For the
wrathe of man worketh not that
whiche is ryghteous before God.
Wherfore laye aparte all fylthynes,
and superfluitie of maliciousnes, &
receiue with mekenes the worde that
is graffed in you, whyche is able to
saue your soules. The Gospell. | John. Xvi.
I Esus sayed vnto hys disciples :
nowe I goe my waye to him that sent
me, and none of you asketh me
whyther I goe. But because I
haue sayed suche thynges vnto you,
youre heartes are full of sorowe.
Neuertheles, I tel you the trueth : it
is expedient for you, that I go away.
For if I go not away, that com
forter wyll not come vnto you. But
if I depart, I wyll sende hym vnto
you. And when he is come, he wyll
rebuke the worlde of sinne, and of
ryghteousnes, and of iudgement. Of
synne, because they beleue not on
me : Of ryghteousnes, because I go
to my father, and ye shall see me no-
more : Of Iudgement, because the
Prince of thys worlde is iudged already.
I haue yet many thynges to saye vnto
you, but ye cannot beare them awaye

THE FOURTH SUNDAY AFTER EASTER

427

1552
C The Collecte.
ALmyghtie God, which doest
make the mindes of all faythfull
menne to be of one will : Graunte vnto
thy people, that they maye loue the
thynge, whiche thou commaudest,
and desyre that which thou doest
promesse : that emong the sondry
and manyfold chauges of the world,
our heartes may surely there be
fixed, whereas true- ioyes are to be
founde : Throughe Christ our
Lorde. d The Epistle. I lames, i.
Euerye good gyfte, and euerye per
fecte gift, is from aboue, and commeth
down from the father of lyghtes, with
whom is no variableness, neither
shadowe of chaunge. Of hys
owne wyll begate he vs with the
woorde of trueth, that we shoulde bee
the fyrste fruytes of hys creatures.
Wherfore ( dere brethren) let
euery manne be swifte to heare, slowe
to speake, slowe to wrathe. For the
wrath of man worketh not that
whiche is righteous beefore god.
Wherfore lay apart al fylthines,
and superfluitie of maliciousnes, and
receiue with mekenes the worde y'
is grafted in you, whiche is able to
saue your souls. C The Gospell. [ Ioh. xvi.
Iesus sayde vnto his disciples :
nowe I goe my waye to him that sent
me, and none of you asketh me
whither I goe. But because I
haue said such thinges vnto you,
your heartes are full of sorowe.
Neuerthelesse, I tell you the trueth : it
is expedient for you that I goe awaye.
For if I goe not awaye, that com
forter will not come vnto you. But
if I departe, I wil sende him vnto
you. And when he is come, he will
rebuke the worlde of synne, and of
ryghteousnes, and of iudgement. Of
sinne, because they beleue not on
me : Of righteousnesse, because I goe
to my father, and ye shall see me no
more : Of Iudgemet, because the
prince of this worlde is iudged alreadye.
I haue yet manye thynges to saye vnto
you, but ye cannot beare them awaye

1661
The Collect.
O Almighty God, who8 alone canst
order the vnruly Wills, and affec
tions of sinfull men : grant vnto
thy people, that they may love the
thing which thou coffiandest,
and desire that which thou dost
promise, that so among the sundry,
and manyfold changes of the world,
our hearts may surely there be
fixed where true ioyes are to be
found, through 8Iesus Christ our
Lord. 6Amen. The Epistle. [St: lam. 1. 417:
Every good gift, and every per
fect gift is from above, and cometh
down from the Father of lights, with
whom is no variableness, neither
shadow of turning. Of his
own will begat he vs with the
word of truth, that we should be
a kind of first fruits of his creatures.
Wherefore my beloved bretheren, let
every man be swift to hear, slow
to speak, slow to wrath. For the
wrath of man worketh not
the righteousness of God ;
Wherefore lay apart all filthiness,
and superfluity of naughtiness, and
receive with meekness, the ingrafted
word, which is able to
save your souls. The Gospel. [St: Iohn. 16. 46,
Jesus said vnto his Disciples.
Now J goe my way to him that sent
me, and none of you asketh me,
whither goest thou ? But because I
have said these things vnto you,
sorrow hath filled your heart.
Nevertheless J tell you the truth, it
is expedient for you that I goe away :
for if J go not away the Com
forter will not come vnto you : but
if J depart J will send him vnto
you. And when he is come he will
reprove the world of sin, and of
righteousness, and of Iudgement. of
sin ; because they believe not on
me. of righteousness ; because J goe
to my Father, and ye see me no
more, of Judgement ; because the
prince of this world is iudged
J have yet many things to say vnto
you, but ye cannot bear them

428

THE FIFTH SUNDAY AFTER EASTER

Sources
venerit ille spiritus veritatis : docebit
vos omnem veritatem. Non enim
loquetur a semetipso, sed quecumque
audiet loquetur : & que ventura sunt
annuntiabit vobis. Ille me clarifica-
bit : quia de meo accipiet : et annun
tiabit vobis. Omnia quecumque habet
pater : mea sunt. Propterea dixi quia
de meo accipiet, et annunciabit
vobis. IT Missa dominicalis. hebd. quinte post
pascha.
Officium.
[Isa. xlviii 20 : Ps. lxv (lxvi) 1, 2]

1549
nowe, howbeit when he is come,
(whiche is the spirite of trueth) he wyll
leade you into all trueth. He shall
not speake of hymselfe, but whatsoeuer
he shal heare, that shall he speake,
and he wyll shewe you thynges to
come. He shall gloryfye me, for he
shall receyue of myne, and shall
shewe vnto you. All thinges that
the father hath, are mine: therfore
sayed I vnto you, that he shall take of
mine, and shewe vnto you.
CThe .v. Sonday.
[Qua dilecta tabernacula. Psal. lxxxiiii.
O Howe amyable are thy dwellynges:
Thou Lorde of Hostes ?
My soule hath a desyre and longyng
to entre into the courtes of the Lorde :
My hearte and my flesh reioyce in the
lyuing God.
Yea, the Sparowe hath foud her an
house, and the Swalow a nest where
she may lay her younge : Euen thy
altares, O Lorde of Hostes, my kyng
and my God.
Blessed are they that dwell in thy
house: they willbealwayepraysingthee.
Blessed is that manne whose
strengthe is in thee : In whose heart
are thy wayes.
Whiche goynge through the vale of
mysery, vse it for a well : and the
pooles are filled with water.
They wyll goe from strength to
strength : and vnto the God of Gods
appeareth euery one of them in Sion.
O Lorde God of Hostes, heare my
prayer : Harken O God of Iacob.
Beholde, O God, our defender : and
loke vpon the face of thyne anoynted.
For one day in thy courtes : is
better then a thousande.
I had rather be a doore keper in
the house of my God : then to dwell
in the tentes of vngodlines.
For the Lorde God is a light and
defence : the Lorde will geue grace
and worshyp, and no good thyng shall
he withholde from them that liue a
godly life.
O Lorde God of Hostes : blessed is
the mannethatputteth his trust in thee.
Glory be to the father, and to the
sonne. &c.
As it was in thebeginning, is nowe. &c.

THE FIFTH SUNDAY AFTER EASTER

429

1552
nowe, howebeit when he is come
(whiche is the spirite of trueth) he will
leade you into all trueth. He shall
not speake of himself, but whatsoeuer
he shal heare, that shall he speake :
and he will shewe you thynges to
come. He shall glorifye me, for he
shall receyue of myne, and shall
shewe vnto you. All thynges that
the father hath, are myne : therefore
sayde I vnto you, that he shall take of
myne, and shewe vnto you.
The fifth Sundaie.

1661
now. Howbeit, when he the Spirit
of truth is come, he will
guide you into all truth : for he shall
not speak of himselfe : but whatsoever
he shall hear that shall he speak,
and he will shew you things to
come. He shall glorifie me : for he
shall receive of mine, and shall
shew it vnto you. All things that
the Father hath, are mine : therefore
said I, that he shall take of
mine, and shall shew it vnto you.
The fifth Sunday 3afteb Easter.

43°

THE FIFTH SUNDAY AFTER EASTER

Sources
Oratio.
Deus a quo cuncta bona procedunt,
largire supplicibus tuis vt cogitemus
te inspirante que recta sunt : et te
gubernante eadem faciamus. Per.
(Gel. i 60)
Lectio epistole beati iacobi apostoli. [i.n
CHarissimi. Estote factores verbi,
et non auditores tantum : fallentes
vosmetipsos. Quia si quis est auditor
verbi & non factor : hie comparabitur
viro consideranti vultum natiuitatis
sue in speculo. Considerauit enim se,
et abijt : et statim oblitus est qualis
fuerit. Qui autem perspexerit in lege
perfecte libertatis, et permanserit in
ea non auditor obliuiosus factus, sed
factor operis : hie beatus in facto suo
erit. Si quis autem putat se religiosum
esse, non refrenans linguam suam, sed
seducens cor suum : huius vana est
religio. Religio munda & immaculata
apud deum et patrem, hec est : visitare
pupillos et viduas in tribulatione
eorum. Et immaculatum se custodire :
ab hoc seculo. Secundum iohannem. [xvi. E
In illo tempore. Dixit iesus dis
cipulis suis. Amen amen dico vobis :
si quid petieritis patrem in nomine
meo dabit vobis. Vsque modo non
petistis quicquid in nomine meo.
Petite, et accipietis : vt gaudium
vestrum sit plenum. Hec in pro-
uerbiis locutus sum vobis. Venit
hora, cum iam non in prouerbijs
loquar vobis : sed palam de patre meo
annunciabo vobis. Illo die in nomine
meo petetis. Et non dico vobis : quia
ego rogabo patrem de vobis. Ipse
enim pater amat vos : quia vos me
amastis, et credidistis quia ego a deo
exiui. Exiui a patre : & veni in
mundum. Iterum relinquo mundum :
et vado ad patrem. Dicunt ei dis
cipuli eius. Ecce nunc palam loqueris :

1549
The Collect.
Lorde, from whom al good thinges
do come : graunt vs thy humble
seruauntes, that by thy holy inspira
tion, we may thinke those thinges
that be good, and by thy mercifull
guydyng may performe the same :
thorowe our Lorde Iesus Christe.
The Epistle. [ James, i.
Se that ye bee doers of the worde,
and not hearers onely, deceyuyng your
owne selfes. For yf any ma heare
the worde, and declareth not the same
by his workes, he is lyke vnto a man
beholdyng his bodely face in a glasse.
For assone as he hath looked on him
selfe, he goeth his waye, and forgetteth
immediatly what his fashion was.
But whoso looketh in theperfectelawe
of lybertie, and continueth therin (if
he be not a forgetfull hearer, but a
doer of the worke) the same shalbe
happye in his dede. If any man emong
you seme to be deuout, and refraineth
not his tonge, but deceiueth his owne
hearte, this mannesdeuocionisinvayne.
Pure deuocion, and vndefiled before
God the father, is this : to viset
the fatheries and widowes, in their
aduersitie, and to kepe hymselfe vn-
spotted of the worlde.
The Gospell. [ Iohn. xvi.
VErely, verely, I saye vnto you:
whatsoeuer ye shall aske the father in
my name, he wyll geue it you. Hither
to haue ye asked nothynge in my name.
Aske and ye shall receyue, thatyoure ioy
may be full. These thinges haue I
spoken vnto you by prouerbes. The
tyme wyll come, when I shall no more
speake vnto you by prouerbes : but I
shall shewe you playnlye from my
father. At that daye shall ye aske in
my name. And I saye not vnto you
that I wil speake vnto my father for
you : For the father hym selfe loueth
you, because ye haue loued me, and
haue beleued that I came out from
God. I went out from the father, and
came into the world. Agayne, I leaue
the worlde, and go to the father.
Hys disciples sayed vnto hym: Loe,
nowe talkest thou playnly,and speakest
no Prouerbe. Nowe are we sure that

THE FIFTH SUNDAY AFTER EASTER

43i

1552
C The Collect.
Lorde, from whom al good thynges
dooe come : graunte vs thy humble
seruauntes, that by thy holy inspira-
cio we may thinke those thynges
that bee good, and by thy merciful
guiding may perfourme the same :
thorowe our Lorde Iesus Christ.
C The Epistle. [ lames, i.
SEe that ye be doers of the word,
and not hearers only, deceiuing your
own selfes. For yf any ma. heare
the worde, and declareth not thesame
by his workes, he is lyke vnto a man
beholdyng his bodelye face in a glasse.
For assone as he hath looked on hym
selfe, he goeth hys waye, and forgetteth
immediatelye what his fashion was.
But whoso looketh in the perfect lawe
of libertie, and continueth therin (yf
he be not a forgetfull hearer, but a
doer of the woorke) thesame shalbe
happy in his dede. If any man emong
you seme to be deuoute, and refraineth
not his tonge, but deceiueth his own
heart, this mans deuocion is in vayne.
Pure deuocion, and vndefiled before
god the father, is this : to viset
the fatheries and widowes, in theyr
aduersitie, and to kepe himselfe vn-
spotted of the worlde.
C The Gospel. [ loh. xvi.
VErely, verely, I saye vnto you :
whatsoeuer ye aske the father in
my name, he wil geue it you. Hither
to haue ye asked nothig in my name.
Aske & ye shal receiue, that your ioy
may be ful. These thinges haue I
spoken vnto you by prouerbes. The
tyme wyl come, when I shall no more
speake vnto you by prouerbes : but I
shall shewe you plainly from my
father. At that daye shall ye aske in
my name. And I say not vnto you
that I wil speake vnto the father for
you: For the father himself loueth
you, because ye haue loued me, and
haue beleued that I came out from
god. I went out from the father, and
came into the world. Agayne, I leaue
the worlde, and goe to the father.-
-His disciples sayed vnto hym: Loe,
nowe thou talkest plainly, and speakest
no prouerbe. Now are we sure that

1661
The Collect.
0 Lord, from whom all good things
do come : grant to vs thy humble
servants, that by thy holy inspira
tion, we may think those things
that be good, and by thy mercifull
guiding may performe the same,
throughourLordlesusChrist. lbAmen.
The Epistle. [St: James 1. 422.
Be ye doers of the word,
and not hearers only, deceiving your
own selves. For if any be a hearer
of the word, and not a
doer ; he is like vnto a man
beholding his natural face in a glass.
For he beholdeth himselfe, and goeth
his way, and straightway forgetteth
what maner of man he was.
But whoso looketh into the perfect law
of liberty, and continueth therein;
he being not a forgetfull hearer, but a
doer of the work, this man shall be
blessed in his deed. Jfany man among
you seem to be religious, and bridleth
not his tongue, but deceiveth his own
heart, this mans religion is vain.
Pure religion and vndefiled before
God, and the Father, is this ; to visit
the fatherless, and widows in their
affliction, and to keep himselfe vn-
spotted from the world.
The Gospell. [St: John: 16: 423
Verily, verily I say vnto you,
whatsoever ye shall aske the Father in
my name, he will give it you. Hither
to have ye asked nothing in my name :
ask, and ye shall receive that your ioy
may be full. These things have I
spoken vnto you in proverbs : the
time cometh when J shall no more
speak vnto you in proverbs, but J
shall shew you plainly of the
Father. At that day ye shall aske in
my name : and I say not vnto you,
that I will pray the Father for
you : For the Father himselfe loveth
you, because ye have loved me, and
have believed that I came out from
God. I came forth from the Father,and
am come into the world : again, I leave
the world, and go to the Father. -
-His disciples said vnto him, Lo,
no w speakest thou plainly, and speakest
no Proverb. Now are we sure that

432

irlli ASUfcJNMUJN JLJAY

Sources
et prouerbium nullum dicis. Nunc
scimus quia scis omnia : & non opus
est tibi vt quis te interroget. In hoc
credimus : quia a deo existi.

1549
thou knowest all thynges, and nedest*
not that anye manne should aske thee
any questio : therfore beleue we, that
thou earnest from God. Iesus
aunswered them : nowe ye doe beleue.
Beholde, the houre draweth nye, and is
already come, that ye shalbe scattered
euery manne to hys owne, and shal
leaue me alone. And yet am I not
alone : for the father is with me.
These woordes haue I spoken vnto
you, that in me ye myght haue peace,
for in the worlde shall ye haue tribu
lation : but be of good chere, I haue
ouercome the worlde.

C In die ascensionis domini.

Officium.
[Acts i 11 : 10]

C The Ascencion daye.
€ Proper Psalmes and Lessons.
At Mattyns.
Psalm, viii. )-,. . T T .
Psalm xv 1- e second Lesson. Iohn. xmi.
Psalm.' xxi. /™to the ende.
€ At the Communion.
[Omnes gentes plaudite. psal. xlvii.
O clap your handes together (all ye
people :) O syng unto God with the
voyce of melody.
For the Lorde is hye and to be
feared : He is the great king vpon all
the earth.
He shall subdue the people vnder
vs : And the nacions vnder our
fete. He shall chose out an heritage for
vs : euen the worshyp of Iacob whom
he loued.
God is gone vp with a mery noyse :
And the Lorde with the sounde ofthe
trompe. O synge prayses, syng prayses vnto
oure God : 0 syng prayses, syng
prayses vnto our kyng.
For God is the king of all the
earth : syng ye prayses wyth vnder
standing. God reigneth ouer the heathen :
God sitteth vpon hys holy seate.
The princes of the people are ioyned
to the people ofthe God of Abraham :
for God (whyche is verye hye exalted)
doeth defende the earth, as it were
with a shylde.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe.
&C

THE ASCENSION DAY

433

1552
thou knowest all thynges, and nedest
not that any man should aske thee
any questyo : therfore beleue we, that
thou earnest from God. Iesus
answered them : now ye doe beleue.
Behold, the houre draweth nye, and is
already come, that ye shall be scattered
euery man to hys own, and shal
leaue me alone. And yet am I not
alone : for the father is with me.
These wordes haue I spoken vnto
you, that in me ye might haue peace,
for in the worlde shall ye haue tribu
lation : but bee of good chere, I haue
ouercome the worlde.

1661
thou knowest all things, and needest
not that any man should aske thee
: by this we believe that
thou earnest forth from God. Jesus
answered them, Do ye now believe?
Behold the houre cometh, yea, is
now come, that ye shall be scattered,
every man to his own, and shall
leave me alone : and yet I am not
alone, because the Father is with me.
These things I have spoken vnto
you, that in me ye might have peace,
in the world ye shall have tribu
lation : but be of good cheer, I have
overcome the world,

The Ascencion daie.

The Ascension day.

2%

434

THE ASCENSION DAY

Sources
Oratio.
Concede quesumus omnipotens
deus : vt qui hodierna die vnigenitum
tuum redemptorem nostrum ad celos
ascendisse credimus ipsi quoque mente
in celestibus habitemus. Per eundem
[dominum nostrum iesum christum
filium tuum qui tecum viuit et regnat
in vnitate spiritus sancti deus per omnia
secula seculorum.] (Greg. 85)
Lectio actuum apostolorum. [i. A
Pmmum quidem sermonen feci de
omnibus o theophile, que cepit iesus
facere et docere : vsque in diem qua
precipiens apostolis per spiritum
sanctum, quos elegit assumptus est.
Quibus & prebuit seipsum viuum
post passionem suam in multis argu
ments : per dies quadraginta apparens
eis et loquens de regno dei. Et con-
uescens precepit eis ab hierosolymis ne
discederent : sed expectarent promis
sionem patris : quam audistis inquit
per os meum. Quia iohannes quidem
baptizauit aqua : vos autem baptiza-
bimini spiritu sancto : non post multos
hos dies. Igitur qui conuenerant :
interrogabant eum dicentes. Domine,
si in tempore hoc restitues regnum
israel? Dixit autem eis. Non est
vestrum nosse tempora vel momenta
que pater posuit in sua potestate : sed
accipietis virtutem superuenientis
spiritus sancti in vos. Et eritis michi
testes in hierusalem, & in omni iudea
et samaria, et vsque ad vltimum terre.
Et cum hec dixisset videntibus illis
eleuatus est : & nubes suscepit eum ab
oculis eorum. Cumque intuerentur in
celum euntem ilium : ecce duo viri
astiterunt iuxta illos in vestibus albis,
qui & dixerunt. Viri galilei : quid
statis aspicientes in celum ? Hie iesus

1549
The Collect.
GRaunt we beseche thee almightie
God, that like as we doe beleue thy
onely begotten sonne our Lorde
to haue ascended into the
heauens : so we maye also in hearte
and minde thither ascende, and with
him continually dwell.

The Epistle, [Actes. i.
In the former treatise (deare Theo-
philus) we haue spoken of all that
Iesus began to doe and teache
vntyll the day in which he was taken
vp, after that he through the holy
goste, had geuen commaundemetes
vnto the Apostles, whome he had
chosen, to whome also he shewed him
selfe aliue after his passion (and that
by many tokens) appearyng
unto the .xl. dayes and speak
yng of the
kyngdome of God, and gathered them
together, and commaunded them
that they should not departe from
Ierusalem : but to wayte for the promes
of the father, wherof (sayeth he) ye
haue heard of me. For Iohn truelye
baptised wyth water : but ye shalbe
baptised with the holy gost, after
these fewe dayes. When they there
fore were come together, they asked
of him, saying : lord, wilt thou at
this time restore agayne the king
dom to Israel? And he sayde vnto
the : it is not for you to knowe the
times or the seasons, which the father
hath put in hys owne power. But ye
shall receyue power after that the holy
gost is come vpon you. And ye
shall bee wytnesses vnto me, not onely
inIerusalem,butalsoinalIewry,andin Samaria, & euen vnto the worldes
ende. And when he had spoken
these thynges, while they beheld, he
was taken vp on hye, and a cloude
receyued him vp out of their syght.
And while they loked stedfastly vp
toward heauen as he wente , beholde,
two men stoode by them in white
apparell, whiche also sayed : ye men of
Galile, whye stand ye gasing vp into
heauen? This same Iesus whiche is

THE ASCENSION DAY

435

1552
C The Collect.
GRaunt we beseche thee almightie
god, that lyke as we doe beleue thy
only begotte sonne our Lord
to haue ascended into the
heauens : so we may also in heart
and mynde thither ascende, and wyth
hym continually dwel.

C. The Epistle. [Actes. i.
IN the former treatyse (deare Theo-
philus) we haue spoken of all that
Iesus began to doe and teache,
vntyll the daye in which he was take
vp, after that he throughe the holye
ghost, had geuen commaundemetes
vnto the Apostles, whom he hadde
chosen, to whom he also shewed hym
selfe alyue after hys passion, (and that
by many tokens) appearing
vnto them fortye dayes, and speak-
ynge of the
kyngdome of God, and gathered them
together, and commaunded them
that they should not depart from
lerusale : but to wayte for the promes
of the father, whereof (sayth he) ye
haue heard of me. For Iohn truely
baptysed with water : but ye shalbe
baptysed with the holy ghost, after
these fewe dayes. When they there
fore were come together, they asked
of hym, saying : Lorde, wylt thou at
thys tyme restore agayne the kyng
dome of Israel ? And he sayde vnto
them : it is not for you to know the
tymes or the seasons, whych the father
hath put in hys owne power. But ye
shall receyue power after the holy
ghost is come vpon you. And ye
shal be wytnesses vnto me, not onely
in Ierusalem, but also in all I e wry, in
all Samaria, and euen vnto the worldes
ende. And when he had spoken
these thinges, whyle they behelde, he
was taken vp on hye, and a cloude
receyued him vp oute of theyr syghte.
And whyle they looked stedfastlye vp
towarde heauen as he went , beholde,
two men stoode by the in whyte
apparel, which also sayde : ye men of
Galile, why stande ye gasinge vp into
heauen ? Thys same Iesus whych is

1 661
The Collect.
Grant, we beseech thee Almighty
God, that like as we do believe thy
only begotten Son our Lord Iesus
Christ to have ascended into the
heavens : so we may also in heart
and minde thither ascend, and with
him continually dwell, Swho liveth
and reigneth with thee, and the
holy Ghost, one God, world without
end.* Amen. 9For the Epistle. [Acts. 1. 41.
The former treatise have I
made, O Theophilus, of all that
Jesus began both to do, and teach ;
vntill the day in which he was taken
vp, after that he through the holy
Ghost had given commandements
vnto the Apostles whom he had
chosen. To whom also he shewed him
selfe alive after his passion
by many infallible proofs, being seen
of them fourty dayes, and speak
ing of the things pertaining to the
kingdome of God: Andbeingassembled
together with them, commanded them
that they should not depart from
Ierusalem, but wait for the promise
of the Father, which, saith he, ye
have heard of me. For Iohn truly
baptized with water, but ye shall be
baptized with the holy Ghost, not
many dayes hence. When they there
fore were come together they asked
of him saying, Lord, wilt thou at
this time restore again the King
dom to Israel ? And he said vnto
them, Jt is not for you to know the
times or the seasons, which the Father
hath put in his own power. But ye
shall receive power after that the holy
Ghost is come vpon you ; And ye
shall be witnesses vnto me, both
in Ierusalem, and in all Judea, and in
Samaria, and vnto the vttermost part
ofthe earth. And when he had spoken
these things, while they beheld, he
was taken vp , and a cloud
received him out of their sight.
And while they looked stedfastly
towards heaven, as he went vp, behold,
two men stood by them in white
Apparell, which also said, Ye men of
Galilee, why stand ye gazing vp into
heaven ? this same Iesus which is

436

THE SUNDAY AFTER ASCENSION DAY

Sources
qui assumptus est a vobis in celum : sic
veniet quemadmodum vidistis eum
euntem in celum.

Secundum marcum. [xvi. o
In illo tempore .Recumbentibus
vndecim discipulis apparuit illis iesus,
et exprobrauit incredulitatem illorum
et duritiam cordis quia his qui viderant
eum resurrexisse, non crediderant.
Et dixit eis. Euntes in mundum
vniuersum : predicate euangelium
omni creature. Qui crediderit & bap-
tizatus fuerit : saluus erit. Qui vero
non crediderit : condemnabitur. Signa
autem eos qui crediderint : hec se-
quentur. In nomine meo demonia
eijcient, Unguis loquentur nouis, ser-
pentes tollent. Et si mortiferum quid
biberint : non eis nocebit. Super
egros manus imponent : & bene habe-
bunt. Et dominus quidem iesus post
quam locutus est eis, assumptus est in
celum : et sedet a dextris dei. Illi
autem profecti predicauerunt vbique
domino cooperante : et sermonem con-
firmante, sequentibus signis.

1549
taken vp from you into heauen, shall
cri come, euen as ye haue «pm

3U y,\JLLL\~, I.UbU U.J
him goe into heauen

seen

The Gospell. [ Mar. xvi.
I Esus appered vnto the eleuen as
they sate at meate : & cast in their
teth there vnbelefe, & hardnes of
heart, because they beleued not them
which had sene that he was risen
agayn from the dead : & he sayd
vnto them : go ye into all the worlde,
& preache the gospel to all
creatures : he that beleueth & is
baptised, shall be saued, But he that
beleueth not, shalbe damned. And
these tokens shall folowe them that
beleue. In my name they shall cast
out deuils, they shall speake with newe
tonges, they shall dryue awaye ser-
pentes. And if they drynke any
deadly thynge it shall not hurte them.
They shal lay their handes on the
sicke, and they shall recouer. So then
when the Lord had spoken vnto the :
he was receiued into heauen, and
is on the right hande of God. And
they wente furth, and preached euery
where : The Lord working with them,
and confirming the worde with miracles
folowing.

C Dominica infra octauam ascensionis.
Officium.
[Ps. xxvi (xxvii) 7a, 8, 9 : la]

Proper Psalmes and lessons at Euensong.
Psalm, xxiiii. f_, , . „ ,
Psalm. Ixviii. Ihe sf °°de lejson- EPhe"
Psalm, cviii. I1"1- vnto the ende-
The Sondaye after the Ascencion.
[Dominus regnauit. psal. xciii.
THe Lord is kinge, and hath put on
gloryous apparell : the Lord hath put
on his apparel, and girded him selfe
with strength.
He hath made the rounde worlde so
sure : that it cannot be moued.
Euer sence the worlde beganne,
hath thy seate been prepared : thou
art from euerlastyng.
The fluddes are risen, O Lorde, the
fluddes haue lyfte vp theyr noyse :
the fluddes lyft vp theyr waues.
The waues of the sea are myghtye,
and rage horribly : but yet the
Lorde that dwelleth on hygh is
mightier.

THE SUNDAY AFTER ASCENSION DAY

437

1552
taken vp from you into heauen, shall
so come, euen as ye haue sene
hym goe into heauen.
C The Gospell.
Iesus appeared vnto the eleuen as
thei sate at meat : & cast in their
teeth theyr vnbelefe, & hardnes of
hearte, because they beleued not the
whiche had sene that he was rysen
agayne from the dead : & he sayd
vnto them : goe ye into al the world,
and preache the gospel to al
creatures : he that beleueth and is
baptised, shall be saued. But he that
beleueth not, shall be damned. And
these tokens shall folowe them that
beleue. In my name they shall cast
out deuyls, they shal speake wyth newe
tonges, they shal dryue awaye ser-
pentes. And yf they drinke any
deadly thinge, it shall not hurte them.
They shal lay their hades on the
sicke, and they shal recouer. So then
whe the Lord had spoken vnto them :
he was receiued into heauen, and
is on the right hand of God. And
they wet forth, & preached euery
where : The Lord workyng wyth them,
& confirminge the worde wyth miracles
folowyng.

1 661
taken vp from you into heaven, shall
so come in like maner as ye have seen
him go into heaven. The Gospel. [St: Mar. 16. 414.
Jesus appeared vnto the eleaven, as
they sate at meat, and vpbraided them
with their vnbeliefe and heardness of
heart, because they believed not them
which had seen him after he was
risen . And he said
vnto them, Go ye into all the world,
and preach the Gospell to every
Creature. He that believeth, and is
baptized shall be saved ; but he that
believeth not shall be damned. And
these signes shall follow them that
believe, In my name shall they cast
out devils, they shall speak with new
tongues, They shall take vp ser
pents, and if they drinke any
deadly thing, it shall not hurt them,
They shall lay hands on the
sick, and they shall recover. So then
after the Lord had spoken vnto them,
he was received vp into heaven, and
sate on the right hand of God. And
they went forth, and preached every
where, the Lord working with them,
and confirming the word with signes
following.

The Sundaie after the Ascencion .d.4 kg 3 *Sunday after4 *Ascension day.

43»

THE SUNDAY AFTER ASCENSION DAY

Sources

& Indieascens. Ad ves. antiphona [of Magnif.].
O rex glorie domine virtutum qui
triumphator hodie super omnes celos
ascendisti, ne derelinquas nos orphanos:
sed mitte promissum patris in nos
spiritum veritatis alleluia.

1549
Thy testimonies, O Lorde, are very
sure : holynesse becommeth thine
house for euer.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe,
and euer. &c. The Collect.
O God, the kyng of glory, whiche
haste exalted thine only sonne Iesus
Christe, wyth greate triumphe vnto thy
kingdom in heauen : we beseche thee
leaue vs not comfortles, but sende to
vs thine holy gost to comforte vs, and
exalte vs vnto the same place, whyther
our sauioure Christe is gone before :
who lyueth and reigneth. &c.

S> Lectio epistole beati petri apostoli. [i. Pet iiii. a
CHarissimi.
Estote prudentes : & vigilate in ora-
tionibus. Ante omnia autem mutuam
in vobismetipsis charitatem continuam
habentes : quia charitas operuit mul-
titudinem peccatorum. Hospitales
inuicem : sine murmuratione. Vnus-
quisque sicut accepit gratiam, in
alterutrum illam administrantes : sicut
boni dispensatores multiformis gratie
dei. Si quis loquitur : quasi sermones
dei. Si quis ministrat, tanquam ex
virtute quam administrat deus : vt in
omnibus honorificetur deus. Per iesum
xpm, dominum nostrum.

Secundum iohannem. [xv. D
In illo tempore Dixit iesus dis
cipulis suis. Cum venerit paraclitus
quem ego mittam vobis a patre, spiritum
veritatis qui a patre procedit : ille
testimonium perhibebit de me. Et
vos testimonium perhibebitis : quia ab
initio mecum estis. Hec locutus sum
vobis : vt non scandalizemini. Absque
synagogis facient vos. Sed venit hora :
vt omnis qui interficit vos : arbitretur
obsequium se prestare deo. Et hec

The Epistle. [i. Peter, iiii.
THe ende of all thynges is at hande:
be ye therfore sobre, and watche vnto
praier. But aboue all thynges haue
feruent loue among your selues : for
loue shall couer the multitude of
synnes. Be ye herberous one to another
without grudgeinge. As euery man
hath receyued the gyft, euen so
minister the same one to another, as
good ministers of the manyfold grace
of God. If any man speake, let hym
talke as the wordes of God. If any
manne minister, let hym do it as of the
habilitie whyche God ministreth vnto
hym : that God in all thynges may be
gloryfied through Iesus Christ : to
whome be prayse and dominion for
euer and euer. Amen
The Gospell.
[ Iohn. XV.
WHen the comforter is come whom
I wyll sende vnto you from the father
(euen the spirite of trueth, whiche
procedeth of the father) he shall
testifye of me. And ye shall beare
witnes also, because ye haue been wyth
me from the beginning. [John xvi.
These thynges haue I sayd vnto you,
because ye shoulde not bee offended.
They shall excommunicate you :
yea the time shal come, that whoso
euer killeth you, wyll thynke that he
doeth God seruice. And suche
thynges wyl they do vnto you, be-

THE SUNDAY AFTER ASCENSION DAY
1552 1661

439

C The Collect.
0 God, the kyng of glory, whiche
haste exalted thyne onely sonne Iesus
Christe, wyth great triumphe vnto thy
kyngdom in heauen : we beseche thee
leaue vs not comforteles, but sende to
vs thyne holy ghost to coforte vs, and
exalte vs vnto the same place, whyther
oure Sauiour Christe is gone before :
who lyueth and reygneth.&c.

0 The Epistle. [i. Pet. iiii
THe ende of al thinges is at had :
be ye therfore sobre, and watch vnto
prayer. But aboue all thynges haue
feruente loue among your selues : for
loue shal couer the multitude of
synnes. Bee ye herbeirous one to another
wythout grudgeinge. As euerye man
hath receaued the gyfte, euen so
mynyster the same one to another, as
good ministers ofthe manyfolde graces
of God. Yf any man speake, let him
talke as the wordes of God. Yf any
man minister, let hym do it as of the
habilitie which God ministreth to
him : that God in al thynges may be
gloryfyed through Iesus Christ : to
whom be prayse and dominion for
euer and euer. Amen.
C The Gospell.
| Iohn. xv.
WHen the comforter is come whom
I wyll sende vnto you from the father
(euen the spyryte of trueth, whiche
procedeth of the Father) he shall
testifie of me. And ye shal beare
witnes also, because ye haue bene with
me from the begynnynge.-
-These thinges haue I sayde vnto you,
because ye should not bee offended.
They shall excommunicate you :
yea, the time shal come, that whoso
euer killeth you, wil thinke that he
doeth God seruyce. And suche
thynges wyll they doe vnto you, be-

The Collect.
O God, the King of Glory, who8
hast exalted thine only Son Iesus
Christ with great triumph vnto thy
Kingdom in Heaven : We beseech thee
leave vs not comfortless ; but send to
vs thine holy Ghost to comfort vs, and
exalt vs vnto the same place whither
our saviour Christ is gone before,
who liveth and reigneth, Swith thee,
and the 8holy Ghost, one God world
without end. Amen.
The Epistle. [j. S*. Pet. 4. 47.
The end of all things is at hand :
be ye therefore sober, and watch vnto
prayer. And above all things have
fervent charity among your selves : for
charity shall cover the multitude of
sins. Vse hospitality one to another
without grudging. As every man
hath received the gift, even so
minister the same one to another, as
good Stewards of the manifold grace
of God. If any man speake, let him
speak as the Oracles of God : If any
man minister, let him do it, as of the
ability which God giveth
, that God in all things may be
glorified through Jesus Christ ; to
whom be praise, and dominion for
ever, and ever. Amen.
The Gospel.
[S': Iohn: 15. 426.* and part of chap. 16.
When the Comforter is come, whom
I will send vnto you from the Father,
even the spirit of truth, which
proceedeth from the ffather, he shall
testifie of me. And ye also shall
bear witness, because ye have been with
me from the beginning. -
-These things have I spoken vnto you,
that ye should not be offended.
They shall put you out ofthe synagogues :
yea, the time cometh, that whoso
ever killeth you will think that he
doth God service. And these
things will they do vnto you be-

44°

WHITSUNDAY

Sources
facient vobis : quia non nouerunt
patrem neque me. Sed hec locutus
sum vobis : vt cum venerit hora eorum,
reminiscamini quia hec dixi vobis.

C In die sancto pentecostes.

Officium.
[Wisd. i 7 : Ps. lxvii(lxviii) 1]

1549
cause they haue not knowen the
father, neither yet me. But these
thynges baue I told you, that whan
the tyme is come, ye maye remembre
then that I tolde you . These
thynges sayde I not vnto you at the
beginning, because I was present with
you. C Whitsonday.
C Proper psalmes and lessons at Mattyns.
Psalm, xlviii. "1 The seconde lesson Act. x.
Psalm. Ixvii. J- Then Peter opened his mouth:
Psalm, cxiv. ' vnto the ende.
C At the Communion.
[Exultate insti in domino, psal. xxxiii.
REioy ce in the Lorde, O ye ryghteous :
for it becommeth well the iust to be
thankefull. Prayse the Lorde, wyth harpe : syng
psalmes vnto hym wyth the lute and
instrument of tenne stringes.
Syng vnto the Lorde a newe song :
sing prayses lustely (vnto him) with a
good courage.
For the worde ofthe Lorde is true :
and all hys workes are faythfull.
He loueth ryghteousnes and iudge
ment : the earth is full of the goodnes
ofthe Lorde.
By the worde of the Lord were the
heauens made : and all the hostes of
them, by the breath of his mouth.
He gathereth the waters of the sea
together, as it were vpon a heap : and
layeth vp the depe as it were in a
treasure house.
Let all the earth feare the Lorde :
stande in awe of hym all ye that dwell
in the worlde.
For he speake and it was done : he
commaunded and it stoode faste.
The Lorde bryngeth the counsayll
of the heathen to nought : and maketh
the deuises of the people to be of none
effect (and casteth out the counsayles
of princes.)
The counsayll of the Lord shal
endure for euer : and the thoughtes
of his heart from generacion to genera
cion. Blessed are the people whose God
is the Lorde Iehouah : and blessed
are the folke that haue chosen hym to
bee theyr inheritaunce.

WHITSUNDAY 441
1552 1661
cause they haue not knowen the cause they have not knowne the
father, neyther yet me. But these Father, nor me ; But these
thinges I have tolde you, that whan things have I told you that when
the tyme is come, ye maye remembre the time shall come, ye may remember
then that I tolde you . that I told you of them.

Whitsundaie. Whitsunday.

442

WHITSUNDAY

Sources

Oratio.
Deus qui hodierna die corda fidelium
sancti spiritus illustratione docuisti :
da nobis in eodem spiritu recta sapere,
et de eius semper consolatione gaudere.
Per [dominum nostrum iesum christum
filium tuum qui tecum viuit et regnat]
in vnitate [eiusdem spiritus sancti deus
per omnia secula seculorum.] (Greg.90)
Lectio actuum apostolorum. [ii. a.
In diebus illis. Dum complerentur
dies pentecostes : erant omnes dis
cipuli pariter in eodem loco. Et
factus est repente de celo sonus tan
quam aduenientis spiritus vehementis :
et repleuit totam domum vbi erant
sedentes. Et apparuerunt illis dis-

1549
The Lorde loked downe from heauen,
and beheld all the children of menne :
from the habitation of hys dwellyng,
he considereth all them that dwell in
the earth.
He fashioneth all the heartes of
them : and vnderstandeth all theyr
workes. There is no kynge that can be saued
by the multitude of an hoste : neyther
is any mightye man delyuered by
muche strength.
A horse is counted but a vayne
thyng to saue a man : neither shall
he deliuer any man by his greate
strength. Beholde, the iye of the Lorde is
vpon them that feare him : and vpon
them that put theyr trust in his mercy.
To deliuer theyr soules from death :
and to feade them in the tyme of derth.
Our soule hath pacyently taryed for
the Lorde : for he is our helpe and
our shielde.
For our heart shall reioyce in him :
because we haue hoped in his holy
name. Let thy merciful kyndnes, O Lord,
be vpoi. vs : like as we haue put our
trust in thee.
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe,
and euer. &c. The Collect.
God, whych as vpon thys day hast
taught the heartes of thy faythful
people, by the sending to the the
lyght of thy holy spirite : Graunt vs
by the same spirite to haue a right
iudgement in al thinges, & euermore
to reioyce in his holy comforte, through
the merites of Christe Iesus oursauiour:
who lyueth and reygneth with thee
in the vnitie of the same spirite one
God, worlde without end.
The Epistle. [Act. ii.
WHen the fyftye dayes were come
to an ende, they were all wyth one
accorde together in one place. And
sodenly there came a sounde from
heauen, as it had been the comming
of a mighty winde, and it
filled all the house where they
sate. And there appeared vnto the

WHITSUNDAY

1552

443

1661

<t The Collect.
God, which as vpon this daye hast
taughte the heartes of thy faythfull
people, by the sendinge to the the
light of thy holy spirite : Graunte vs
by the same spirite to haue a right
iudgement in all thinges, & euermore
to reioyce in his holy comforte, through
the merites of Christ Iesu oure Sauioure :
who lyueth and reygneth with thee
in the vnitie of the same spirite, one
GOD worlde wythout ende.
C The Epistle. [Actes. ii.
WHen the fyftye dayes were come
to an ende, they were all wyth one
accorde together in one place. And
sodenlye there came a sounde from
heauen, as it had been the comming
of a mighty wynde, & it
fylled all the house where they
sate. And there appered vnto the

The Collect.
God, who8 as 9at this time* 8didst
teach the hearts of thy faithfull
people by the sending to them the
light of thy holy spirit : Grant us
by the same Spirit to have a right
Iudgement in all things, and evermore
to reioyce in his holy comfort through
the merits of Christ Iesus our Saviour,
who liveth and reigneth with thee
in the Vnity of the same spirit, one
God world without end lbAmen.
9For the Epistle. [Acts. 2. 41.
When the day of Pentecost was
fully come, they were all with one
accord, in one place. And
suddainly there came a sound from
heaven, as
of a rushing mighty winde, and it
filled all the house where they were
sitting. And there appeared vnto them

444

WHITSUNDAY

Sources
partite lingue tanquam ignis : seditque
supra singulos eorum. Et repleti sunt
omnes spiritu sancto, et ceperunt loqui
varijs linguis : prout spiritus sanctus
dabat eloqui illis. Erant autem in
hierusalem habitantes iudei viri re-
ligiosi : ex omni natione que sub celo
est. Facta autem hac voce conuenit
multitudo, et mente confusa est :
quoniam audiebat vnusquisque lingua
sua illos loquentes. Stupebant autem
omnes : et mirabantur adinuicem
dicentes. Nonne ecce omnes isti qui
loquuntur galilei sunt : & quomodo
nos audiuimus vnusquisque linguam
nostram in qua nati sumus? Parthi,
& medi, et elamite, et qui habitant
mesopotamiam, iudeam & cappadociam,
pontum et asiam, phrygiam & pam-
philiam, egyptum & partes libye que
est circa cyrenem : & aduene romani.
Iudei quoque et proselyti, cretes et
arabes, audiuimus eos loquentes nostris
linguis : magnalia dei.
Euangelium. Secundum iohannem. [xiiij. c
In illo tempore. Dixit iesus dis
cipulis suis.

1549
clouen tonges, lyke as they had been
of fyre, and it sate vpon eche one of
them : and they were all filled wyth
the holy goste, and began to
speake with other tonges, euen as the
same spirite gaue them vtteraunce.
There were dwellyng at Ieru
salem lewes, deuoute men, out of
euerye nacion of them that are vnder
heauen. When this was noised
about, the multitude came together
and were astonyed, because that
euery man heard the speake with his
owne language. They wondred
all & merueyled, saying among
them selfes : beholde, are not all these,
which speake, of Galile? And howe
heare we euery man his owne tong,
wherin we were borne ? Parthians,
and Medes, and Elamites, and the
inhabiters of Mesopotamia, and of
Iewry, & of Capadocia, of Pontus
and Asia, Phrigia and Pamphilia, of
Egypte and of the parties of Libia,
whiche is besyde Siren, and straungers
of Rome, lewes and Proselites, Grekes
and Arrabians, we haue heard them
speake in our owne tongues the
greate workes of God.
The Gospell. [ Iohn. Xiiii.
Iesus sayde vnto his disciples : If
ye loue me,kepemy commaundementes,
and I wil pray the father, & he shall
geue you another comforter, that he
maye abyde wyth you for euer : euen
the spirite of trueth, whome the worlde i
canne not receyue, because the worlde
seeth hym not, neyther knoweth hym.
But ye knowe hym : for he dwelleth
with you, and shalbe in you. I will
not leaue you coumfortles : but wyll
come to you. Yet a lytle whyle and
the worlde seeth me no more : but ye
see me. For I lyue, and ye shall lyue.
That daye shall ye knowe that I am
in my father, and you in me, and I in
you. He that hath my comEsaunde-
mentes and kepeth them, the same is
he that loueth me. And he that
loueth me, shalbe loued of my father :
and I will loue hym, and will shewe
myne owne selfe vnto hym.

WHITSUNDAY

445

1552
clouen tonges, lyke as they had been
of fyre, and it sate vpon eche one of
them : and they were all fylled wyth
the holye Ghoste, and beganne to
speake with other toges, euen as the
same spirite gaue them vtteraunce.
There were dwellinge at Ieru
salem lewes, deuoute men, out of
euery nation of them that are vnder
heauen. When this was noised
about, the multitude came together
and were astonied, because that
euerye man heard the speake with his
owne language. They wodred
al and merueyled, saying among
themselfes : beholde, are not all these,
whiche speake, of Galile ? And howe
heare we euery man hys owne tongue,
wherein we were borne? Parthians,
and Medes, & Elamites, and the
inhabiters of Mesopatamia, and of
Iewrye, & of Capadocia, of Pontus
and Asia, Phrigia & Pamphilia, of
Egipt & of the parties of Libia,
which is besyde Syren, & straiigers
of Rome, lewes & Proselites, Grekes
and Arrabians, we haue hearde them
speake in oure owne tongues the
great workes of God.
0 The Gospell. [ Ioh. xiiii
Iesus sayde vnto his disciples : Yf
ye loue me kepe my commaundemetes,
and I wil pray the father, & he shall
geue you another comforter, that he
may abyde with you for euer : eue
the spirite of trueth, who the worlde
can not receyue, because the worlde
seeth hym not, nether knoweth him.
But ye know hym : for he dwelleth
wyth you, and shall be in you. I wyll
not leaue you comfortles, but wyll
come to you. Yet a lytle whyle and
the worlde seeth me no more : but ye
see me. For I lyue, and ye shall lyue.
That daye shal ye know that I am
in my father, and you in me, and I in
you. He that hath my commaunde-
mentes and kepeth the, the same is
he that loueth me. And he that
loueth me, shall be loued of my father :
and I wyll loue hym, and wyll shewe
myne owne selfe vnto hym. Iudas
sayeth vnto hym (not Iudas Iscarioth :)
Lord, what is done that thou wylt shewe
thy selfe vnto vs, and not vnto the

1661
cloven tongues, like as
of fire, and it sate vpon each of
them : And they were all filled with
the holy Ghost, and began to
speak with other tongues, as the
spirit gave them vtterance.
And there were dwelling at Ieru
salem, Jewes, devout men, out of
every nation vnder
heaven. Now when this was noised
abroad, the multitude came together,
and were confounded, because that
every man heard them speake in his
own language. And they were all
amazed and marvelled, saying one to
another, Behold, are not all these
which speak, Galileans? And how
hear we every man in our own tongue ;
wherein we were born ? Parthians,
and Medes, and Elamites, and the
dwellers in Mesopotamia, and in
Iudea, and Cappadocia, in Pontus,
and Asia, Phrygia, and Pamphilya, in
Egypt, and in the parts of Libya,
about Cyrene, and strangers
of Rome, Jews, and Proselytes. Cretes,
and Arabians, we do hear them
speak in our tongues the
wonderfull works of God.
The Gospel. [S»: John. 14. 415
Jesus said vnto his disciples. If
ye love me, keep my Commandements.
And I will pray the Father, and he shall
give you another Comforter, that he
may abide with you for ever. Even
the spirit of truth, whom the world
cannot receive because it
seeth him not, neither knoweth him :
but ye know him, for he dwelleth
with you, and shall be in you. I will
not leave you comfortless, I will
come to you. Yet a little while and
the world seeth me no more ; but ye
see me : because I live, ye shall live also.
At that day ye shall know that I am
in my Father, and you in me, and I in
you. He that hath my Cornande-
ments, and keepeth them, he it
is that loveth me ; and he that
loveth me shall be loved of my Father,
and I will love him, and will manifest
my selfe to him. Judas
saith vnto him, (not Iscariot)
Lord, how is it thai thou wilt manifest
thy selfe vnto vs, and not vnto the

446

MONDAY IN WHITSUNWEEK

Sources
Si quis diligit me : sermonem meum
seruabit. Et pater meus diliget eum :
et ad eum veniemus, et mansionem
apud eum faciemus. Qui non diligit
me : sermones meos non seruat. Et
sermonem quem audistis non est
meus : sed eius qui misit me patris.
Hec locutus sum vobis : apud vos
manens. Paraclitus autem spiritus
sanctus quem mittet pater in nomine
meo : ille vos docebit omnia et suggeret
vobis omnia quecunque dixero vobis.
Pacem relinquo vobis : pacem meam
do vobis. Non quomodo mundus dat :
ego do vobis. Non turbetur cor
vestrum : neque formidet. Audistis
quia ego dixi vobis : vado et venio ad
vos. Si diligeretis me, gauderetis
vtique quia vado ad patrem : quia
pater maior me est. Et nunc dixi
vobis priusquam fiat : vt cum factum
fuerit credatis. Iam non multa loquar
vobiscum. Venit enim princeps mundi
huius : et in me non habet quicquam.
Sed vt cognoscat mundus quia diligo
patrem : et sicut mandatum dedit
michi pater, sic facio.

C. Feria .ij. post pentecosten.
Officium.
[Ps. lxxx (lxxxi) 17 : 2]

1549

C Proper Psalmes and Lessons at Euensong.
Psalm. Ciiii. "\ The .ii. Lesson. Actes. xix. It
Psalm. Cxiv. (fortuned when Apollo wente
jto Corinthum. vnto After these
J thinges.
C Monday in Whitson weke.
[Iubilate deo. psal. u.
O Be ioy full in the Lorde (all ye
landes :) serue the Lorde with glad-
nesse, and come before his presence
with a song.
Be ye sure that the Lorde he is
God : it is he that hath made vs, and
not we oure selfes, we are his people
and the sheepe of his pasture.
O Goe your waye into his gates
with thankesgeuyng, and into his
courtes with prayse : be thankefull
vnto hym, and speake good of his
name. For the Lorde is gracious, hys
mercy is euerlastyng : and his trueth
endureth from generacion to genera
tion.

MONDAY IN WHITSUNWEEK

447

1552
world? Iesus aunswered, and sayd
vnto them : yf a man loue me, he wyl
kepe my sayinges, and my father wyll
loue him : and we wyl come vnto him,
and dwell wyth hym. He that
loueth me not, kepeth not my sayinges.
And the word which ye heare, is not
myne, but the fathers whych sente me.
These thinges haue I spoken vnto you,
beynge yet present wyth you. But the
comforter which is the holy ghost whom
my father wyll sende in my name, he
shall teache you all thynges, and bryng
all thynges to your remembrauce what
soeuer I haue said vnto you. Peace I
leaue with you : my peace I geue vnto
you. Not as the worlde geueth, geue
I vnto you. Let not youre heartes be
greued, neyther feare. Ye haue
heard howe I sayde vnto you: I go ,
and come agayne vnto you. Yfye loued
me, ye woulde verely reioyce, because I
sayde: I go vnto the father. For the
father is greater then I. And now
haue I shewed you before it come ,
that, whe it is come to passe, ye myght
beleue. Hereafter wyll Inottalke many
wordes vnto you. Fortheprince of this
worlde cometh, and hath naught in me.
But that the worlde may knowe that I
loue the father. And as the father
gaue me commaundement, euen so do I.

1661
world? Jesus answered, and said
vnto him,Jf a man love me, he will
keep my words: and my Father will
love him, and we will come vnto him,
and make our abode with him; He that
loveth me not, keepeth not my sayings :
and the word which ye hear is not
mine; but the Fathers which sent me.
These things have J spoken unto you,
being yet present with you. But the
Comforter,whichistheholyGhost,whom
the Father will send in my Name, he
shall teach you all things, and bring
all things to your remembrance, what
soever I have said vnto you. Peace I
leave with you, my peace I give vnto
you j not as the world giveth, give
J vnto you : let not your heart be
troubled, neither let it be afraid: Ye have
heard how J said vnto you, J go away,
and come again vnto you. Jf ye loved
me, ye would reioyce, because I
said, J go vnto the Father : for my
Father is greater than J. And now
J have tolid you before it come to pass,
that when it is come to pass, ye might
believe. Hereafter J will not talke
much with you : for the Prince of this
world cometh, and hath nothing in me.
But that the world may know that I
love the Father; and as the Father
gave me Commandement, even so J do.

Mondaie in Whitson weke.

Munday in Whitsun-Week.

448

MONDAY IN WHITSUNWEEK

Sources

Oratio.
[Deus qui apostolis tuis sanctum de-
disti spiritum : concede plebi tue pie
petitionis effectum : vt quibus dedisti
fidem, largiaris et pacem. Per do. in
vnitate eiusdem. (Greg. 91)]

1549
Glory be to the father, and to the
sonne. &c.
As it was in the beginning, is nowe,
and euer. &c. The Collect.
« God whiche. &c. (As vpon Whit-
sonday)

Lectio actuum apostolorum. [x. r
In diebus illis. Aperiens petrus os
suum : dixit.

Viri fratres & patres, nobis precepit
dominus populo predicare & testificari :
quia ipse est qui constitutus est a deo
iudex viuorum & mortuorum. Huic
omnes prophete testimonium perhi-
bent: remissionem peccatorum acci-
pere per nomen eius, omnes qui
credunt in eum. Adhuc loquente
petro verba hec : cecidit spiritus

The Epistel. [Act. X.
THen Peter opened his mouth and
sayd : of a trueth I perceyue that
there is no respecte of persones wyth
God, but in all people, he that feareth
hym, and worketh righteousnes, is
accepted with him. Ye knowe the
preaching that God sente vnto the
chyldren of Israeli, preaching peace
by Iesu Christe, whiche is Lorde ouer
all thynges : whiche preaching was publyshed
throughout all Iewry (and beganne in
Galile after the baptisme whiche Iohn
preached) howe God annointed Iesus
of Nazareth with the holy goste,
and with power. Whiche Iesus wente
about, doyng good and healyng all
that were oppressed of the deuill.
For God was with hym. And we are
witnesses of all thynges whiche he dyd
in the lande of the lewes and at
Ierusalem, whome they slewe and
hanged on tree : Hym God raysed
vp the thirde day, and shewed him
openly, not to all the people, but vnto
vs witnesses (chosen before of God for
the same entente) which did
eate and drinke with hym after he
arose from death. And he com
maunded vs to preache vnto the
people, and to testifye that it is he,
whyche was ordayned of God to be the
iudge of quicke and dead. To hym
geue all the Prophetes wytnesse, that
through his name whosoeuer beleueth
in hym, shall receyue remission of
synnes. Whyle Peter yet spake these
wordes, the holy gost fell on all

MONDAY IN WHITSUNWEEK
r552 1661

449

C The Collect.
0 God which. &c. (As vpon Whyt-
sondaye. )

C The Epistle. [Actes. a.
THen Peter opened hys mouthe and
sayd : of a trueth I perceiue that
there is no respecte of persones with
God, but in all people, he that feareth
him, and woorketh righteousnes, is
accepted with him. Ye know the
preaching that God sent vnto the
children of Israeli, preachinge peace
by Iesus Christ, which is Lord ouer
al thinges : whiche preachinge was publyshed
throughoute all Iewry (and began in
Galile after the baptisme which Iohn
preached) how God annointed Iesus
of Nazareth with the holy ghost,
and with power. Whych Iesus went
about, doynge good, & healing all
that were oppressed of the deuyll.
For God was wyth him. And we are
witnesses of all thynges whiche he dyd
in the lande of the lewes, and at
lerusale, whom they slew and
hanged on a tree : Hym God raysed
vp the thyrde day, and shewed him
openly, not to all the people, but vnto
vs witnesses (chosen before of God for
the same intent) which did
eate and drinke with him after he
arose from death. And he com
maunded vs to preache vnto the
people, and to testifie that it is he,
which was ordeyned of God to be the
iudge of quick and dead. To hym
geue all the Prophetes wytnesse, that
through his name whosoeuer beleueth
in hym, shal receyue remission of
synnes. Whyle Peter yet spake these
woordes, the holy ghost fell on all

The Collect.
God who8 as 9at this time* 8didst
teach the hearts of thy faithfull people,
by the sending to them the light of
thy holy spirit : Grant vs by the same
Spirit to have aright Iudgement in all
things, and evermore to rejoyce in his
holy Comfort, through the merits of
Christ Jesu, our Saviour, who liveth,
and reigneth with thee, in the vnity of
the same Spirit, one God, world
without end. Amen.
9For the Epistle. [Acts. 10. 434.
Then Peter opened his mouth, and
said, Of a truth J perceive that
God is no respecter of persons :
But in every Nation, he that feareth
him, and worketh righteousness, is
accepted with him. The
word which God sent vnto the
children of Jsrael, preaching peace
by Jesus Christ (he is Lord of
all ) That word I say
you know, which was published
throughout all Judea, and began from
Galilee, after the Baptism which John
preached : How God anointed Jesus
of Nazareth with the holy Ghost,
and with power ; who went
about doing good, and healing all
that were oppressed of the Devil :
for God was with him. And we are
witnesses of all things which he did
both in the Land of the lews, and in
Jerusalem, whom they slew, and
hanged on a tree. Him God raised
vp the third day, and shewed him
openly. Not to all the people, but vnto
witnesses chosen before of God
, even to vs who did
eat and drink with him, after he
rose from the dead. And he com
manded vs to preach vnto the
people, and to testifie that it is he
which was ordeined of God to be the
Judge of quick and dead. To him
give all the Prophets witness, that
through his name, whosoever believeth
in him, shall receive remission of
Sins. While Peter yet spake these
words, the holy Ghost fell on all

2 F

45°

TUESDAY IN WHITSUNWEEK

Sources
sanctus super omnes qui audiebant
verbum. Et obstupuerunt ex circum-
cisione fideles qui venerant cum petro :
quia & in nationes gratia spiritus
sancti effusa est. Audiebant enim
illos loquentes linguis : et magnifi-
cantes deum. Tunc respondit petrus.
Nunquid aquam quis prohibere potest:
vt non baptizentur hi, qui spiritum
sanctum acceperunt sicut & nos ? Et
iussit eos baptizari in nomine domini
nostri iesu xpi.
Euangelium. C Sequentia sancti euangelij.
Secundum Iohannem. [iii. a
In illo tempore. Dixit iesus cuidam
principi phariseorum. Sic deus dilexit
mundum vt filium suum vnigenitum
daret : vt omnis qui credit in eum non
pereat, sed habeat vitam eternam.
Non enim misit deus filium suum in
mundum vt iudicet mundum : sed vt
saluetur mundus per ipsum : Qui
credit in eum : non iudicatur. Qui
autem non credit, iam iudicatus est :
quia non credit in nomine vnigeniti
filij dei. Hoc est autem iudicium :
quia lux venit in mundum, & dilexe-
runt homines magis tenebras quam
lucem. Erant enim eorum mala
opera. Omnis enim qui male agit :
odit lucem. Et non venit ad lucem :
vt non arguantur opera eius. Qui
autem facit veritatem venit ad lucem :
vt manifestentur eius opera, quia in
deo sunt facta.

1549
them whyche heard the preachyng.
And they of the circumcisio which
beleued, were astonyed, as many as
came wyth Peter, because that on the
gentyles also, was shedde out the gyfte
of the holy gost. For they heard
them speake wyth tongues & magnifye
God. Then aunswered Peter : can any
man forbid water, that these should
not be baptised whiche haue receyued
the holy gost as well as we? And
he commaunded them to be baptysed
in the name of the Lorde. Then
prayed they him to tarye a fewe dayes.
The Gospell. [ Iohn. iii.
So God loued the worlde, that he
gaue his only begotten sone, that
whosoeuer beleueth in him, should
not perishe, but haue euerlasting
lyfe. For God sent not hys sonne
into the worlde, to condemne the
worlde, but that the worlde through
hym myght be saued. He that
beleueth on hym is not condemned.
But he that beleueth not, is condemned
already, because he hath not beleued
in the name of the onely begotten
sonne of God. And this is the con
demnation : that lyght is come into
the worlde, and men loued darcknes
more then lyght, because theyr dedes
were euill. For euery one that euyll
doeth, hateth the light, neyther
cummeth to the light, leste his dedes
should be reproued. But he that
doeth trueth, cummeth to the
light, that his dedes may be
knowen, howe that they are wrought
in God.

C Feria. iij. post pentecosten.
Ad missam. Officium.
[4 Esd. ii 36b, 37b: Ps. Lxxvii
(i.xxviii) 1]

C Tuesday At the Communion. [Misericordiam. psal. ci.
My song shall be of mercye and
iudgement : vnto thee (O Lorde) will
I sing. O let me haue vnderstanding : in
the way of Godlynes.
When wilt thou come vnto me ? I
wyll walke in my house with a perfect
heart. I will take no wicked thing in hande :
I hate the sinnes of vnfaythfulnes,
there shall no suche cleaue vnto me.

TUESDAY IN WHITSUNWEEK

45i

1552
them whiche heard the preaching.
And they of the circiicision which
beleued, were astonied, as many as
came with Peter, because that on the
Gentyles also, was shedde out the gyft
of the holy ghost. For they heard
them speake with tongues and magnifie
God. Then answered Peter : can any
ma forbyd water that these shoulde
not be baptysed whiche haue receyued
the holye ghoste as wel as we ? And
he commaunded them to be baptysed
in the name of the Lord. Then
prayed they him to tarye a fewe dayes.
<I The Gospell. [ Iohn. iii.
So God loued the worlde, that he
gaue his onely begotten sonne, that
whosoeuer beleueth in hym, shoulde
not peryshe, but haue euerlastynge
lyfe. For GOD sente not hys sonne
into the worlde, to condemne the
worlde, but that the worlde through
hym myght be saued. But he that
beleueth on hym is not condemned.
But he that beleueth not, is condemned
already, because he hathe not beleued
in the name of the onely begotten
sonne of God. And this is the con-
demnatio : that lyght is come into
the worlde, and men loued darckenes
more then lyght, because theyr deedes
were euyll. For euerye one that euyl
doeth, hateth the lyght, neyther
commeth to the lyght, leste his dedes
should be reproued. But he that
doeth the trueth, commeth to the
lyghte, that hys dedes may be
knowen, howe that they are wrought
in God.

1661
them, who heard the word.
And they of the Circumcision who
believed, were astonished, as many as
came with Peter, because that on the
Gentiles also was poured out the gift
of the holy Ghost. For they heard
them speak with tongues, and magnifie
God. Then answered Peter, Can any
man forbid water, that these should
not be baptized, who have received
the holy Ghost as well as we ? And
he commanded them to be baptized
in the name of the Lord. Then
prayed they him to tarry certain dayes.
The Gospel. [S»: Iohn. 3. 416.
God so loved the world, that he
gave his only begotten Son : that
whosoever believeth in him should
not perish, but have everlasting
life. For God sent not his son
into the world to condemn the
world, but that the world through
him might be saved. He that
believeth on him, is not condemned :
but he that believeth not is condemned
already, because he hath not believed
in the name of the only begotten
son of God. And this is the Con
demnation, that light is come into
the world, and men loved darkness
rather then light, because their deeds
were evil. For every one that doth
evil hateth the light, neither
cometh to the light, lest his deeds
should be reproved. But he that
doth truth, cometh to the
light, that his deeds may be made
manifest ; that they are wrought
in God.

The tuesdaie after Whytsvndaye.

*Tuesday 3m Whitsun 3Week,

452

TUESDAY IN WHITSUNWEEK

Sources

Oratio.
[Assit nobis domine quesumus virtus
spiritus sancti, que & corda nostra
clementer expurget & ab omnibus
tueatur aduersis. Per dominum. in
vnitate eiusdem. (Leon. 321)]

1549
A frowarde heart shall departe from
me . I wyll not knowe a wicked
person. Whoso prieuely sclaundreth his
neyghbour : him wyl I destroy.
Whoso hath also a proude looke,
and an hie stomake : I will not suffre
hym. Mine iyes looke vnto suche as be
faythfull in the lande : that they may
dwell with me.
Whoso leadeth a godly lyfe : he
shalbe my seruaunt.
There shal no deceytfull person
dwell in my house : he that telleth
lyes shall not tarye in my syght.
I shal soone destroy al the vngodly
that are in the land : that I may roote
out al wicked doers from the citie of
the Lorde.
Glory be to the father. &c.
As it was in the beginning. &c.
The Collect.
God whiche. &c. As vpon whitsonday.

Epistola. Lectio actuum apostolorum. [viij. c
In diebus illis. Cum audissent
apostoli qui erant hierosolymis, quia
recepisset samaria verbum dei, miserunt
ad eos petrum et iohannem. Qui cum
venissent orauerunt pro ipsis, vt acci-
perent spiritum sanctum. Nondum
enim in quemquam illorum venerat,
sed baptizati tantum erant in nomine
domini iesu. Tunc imponebant manus
super illos, et accipiebant spiritum
sanctum. Secundum iohannem. [x. A
In illo tempore. Dixit iesus dis
cipulis suis. Amen amen dico vobis :
qui non intrat per ostium in ouile
ouium, sed ascendit aliunde: ille fur
est et latro. Qui autem intrat per

The Epistle. [Act. Viii.
WHen the Apostles whiche were at
Ierusalem hearde saye, that Samaria
had receyued the word of God, they
sent vnto them Peter and Iohn.
Whyche when they were come downe,
prayed for the, that they might re
ceyue the holy gost. For as yet he
was come on none of them : but they
were baptised onely in the name of
Christ lesu. The laide they their
handes on them, & they receiued
the holy goste. The Gospel. [ Iohn. x.
VErely, verly, I saye vnto you : he
that entreth not in by the doore into
the shepefolde, but climeth vp some
other waye, the same is a thefe, and a
murtherer. But he that entreth in by
the doore, is the shephearde of the

TUESDAY IN WHITSUNWEEK
1552 1661

453

C The Collect.
« Godwhich.&C. (As vpon Whytsondaye.)

C The Epistle. [Acte. viii
WHen the Apostles which were at
Ierusalem hearde saye, that Samaria
had receyued the worde of God, they
sent vnto them Peter & Iohn.
Which when they were come downe,
prayed for them, that they myghte re
ceyue the holy Ghoste. For as yet he
was come on none of them : but they
were baptysed onely in the name of
Christ Iesu. Then laide they theyr
hades on them, and they receyued
the holy ghost. C The Gospell. | Iohn. x.
VErelye, verely I saye vnto you ; he
that entreth not in by the dore into
the shepefolde, but climeth vp some
other waye, the same is a thefe & a
murtherer. But he that entereth in by
the doore, is the shepehearde of the

The Collect.
God, who8 as 9at this time* sdidst
teach the hearts of thy faithfull
people by sending to them the light
of thy holy spirit : Grant vs by the
same spirit, to have a right iudgement
in all things, and evermore to rejoyce
in his holy comfort, through the merits
of Christ Jesu our saviour, Who liveth,
and reigneth with thee in the vnity of
the same Spirit, one God, world with
out end. Amen. 9For the Epistle. [Acts. 8. 414.
When the Apostles who were at
Jerusalem, heard that Samaria
had received the word of God, they
sent vnto them Peter and Iohn :
Who when they were come down,
prayed for them that they might re
ceive the holy Ghost. For as yet he
was fallen vpon none of them : onely
they were baptized in the name of the
Lord Iesus. Then layd they their
hands on them, and they received
the holy Ghost. The Gospel. [S*: Iohn. 10. 41.
Verily, verily, J say vnto you, He
that entreth not by the door into
the sheepfold, but climbeth vp some
other way, the same is a thief, and a
robber. But he that entreth in by
the door, is the Shepherd of the

454

TUESDAY IN WHITSUNWEEK

Sources
ostium : pastor est ouium. Huic
ostiarius aperit : et oues vocem eius
audiunt. Et proprias oues vocat
nominatim : et educit eas. Et cum
proprias oues emiserit : ante eas vadit.
Et oues ilium sequuntur : quia sciunt
vocem eius. Alienum autem non
sequuntur, sed fugiunt ab eo : quia
non nouerunt vocem alienorum. Hoc
prouerbium dixit eis iesus. Illi autem
non cognouerunt quid loqueretur eis.
Dixit ergo eis iterum iesus. Amen
amen dico vobis : quia ego sum ostium
ouium. Omnes quotquot venerunt :
fures sunt et latrones, sed non audie-
runt eos oues. Ego sum ostium. Per
me si quis introierit saluabitur, et
ingredietur, et egredietur : et pascua
inueniet. Fur non venit nisi vt
furetur et mactet & perdat. Ego veni
vt vitam habeant : et abundantius
habeant.

1549
shepe : To hym the porter openeth,
and the shepe heare his voyce, and he
calleth his owne shepe by name, and
leadeth them out. And when he hath
sent furth his owne shepe, he goeth
before them, and the shepe folowe
hym: for they knowe his voyce. A
straunger will they not folowe, but will
flye from hym : for they knowe not
the voyce of straungers. Thys pro
uerbe spake Iesus vnto them, but they
vnderstoode not what thynges they
were whiche he spake vnto them.
Then sayed Iesus unto them agayne :
verely, verely, I say vnto you : I am
the doore of the shepe. All (eue as
many as came before me) are theues
and murtherers, but the shepe dyd
not heare them. I am the doore, by me
yf any enter in, he shall be safe,
& shall goe in and out, and fynde
pasture. A thefe cummeth not but
for to steale, kyll, and
destroy. I am come that they myght
haue lyfe, & that they myght haue it
more aboundauntly.

TUESDAY IN WHITSUNWEEK

455

1552
shepe : To hym the porter openeth,
& the shepe heare hys voyce, & he
calleth his owne shepe by name, and
leadeth them oute. And when he hath
sent forth his owne shepe, he goeth
before them, & the shepe folow
him : for they know his voyce. A
straunger wyll they not folowe, but wyll
flee from him : for they know not
the voyce of straungers. This pro-
uerbe spake Iesus vnto the, but they
vnderstode not what thinges they
were which he spake vnto them.
The sayd Iesus vnto them agayne :
Verely, verely, I say vnto you : I am
the dore of the shepe. All (eue as
many as came before me) are theues
and murtherers, but the shepe did
not heare the. I am the dore, by me
yf any entre in, he shal be safe,
& shal go in & out : and fynd
pasture. A thefe cometh not but
for to steale, kyll, and
destroy. I am come that they might
haue life, and that they myght haue it
more aboundauntly.

1661
sheep. To him the porter openeth :
and the sheep hear his voice, and he
calleth his own sheep by name, and
leadeth them out. And when he put-
teth forth his own sheep, he goeth
before them, and the sheep follow
him : for they know his voice. And a
stranger will they not follow, but will
flee from him ; for they know not
the voyce of strangers. This par
able spake Jesus vnto them : but they
vnderstood not what things they
were which he spake vnto them.
Then said Jesus vnto them again ;
Verily, verily, I say vnto you, I am
the door of the sheep. All that
ever came before me, are thieves,
and robbers ; but the sheep did
not hear them. J am the door, by me
if any man enter in, he shall be saved,
and shall go in and out, and finde
pasture. The thief cometh not but
for to steal, and to kill, and to
destroy : J am come, that they might
have life, and that they might have it
more abundantly.

End of Volume I