The Preface. (1662)

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The Preface

It hath been the wisdom of the Church of England, ever since the first compiling of her public Liturgy, to keep the mean between the two extremes ; of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For as on the one side common experience shows, that where a change hath been made of things advisedly established, no evident necessity so requiring, sundry inconveniences have thereupon ensued, and those many times more, and greater, 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 Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, and so acknowledged ; it is but reasonable that vpon waighty and important considerations, according 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 expedient Accordingly we find that in the Reigns of several Princes of blessed memory since the reformation, the Church upon just and weighty considerations her thereunto moving, hath yielded 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 unto this day; and do yet stand firm and unshaken, notwithstanding all the vain attempts, and impetuous assaults made against it by such men as are given to change, and have always discovered a greater regard to their own private fancies and interests, then to that duty they ow to the public.

By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined by the Laws of the land, and those laws never yet repealed) came, during the late unhappy confusions to be discontinued, is too well-known to the world, and we are not willing1 here to remember. But when upon his Majesties happy restauration, it seemed probable, that amongst other things, the use of the Liturgy also would return of course (the same having never been legally abolished;) unless some timely means were used to prevent it: those men, who under the late usurped powers, had made it a great part of their business, to render the people disaffected thereunto, saw themselves in point of reputation, and interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to do) with their utmost endeavors to hinder the restitution thereof. In order whereunto divers pamphlets were published against the Book of Common prayer, the old objections mustered up, with the addition of some new ones, more then formerly had been made, to make the number swell. In fine, great importunities were used to his sacred Majesty that the said Book might be revised, and such alterations therein, and additions thereunto made, as should be thought requisite for the ease of tender consciences. Whereunto his Majesty out of his pious inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what persuasion soever, did graciously condescend.

In which review we have endeavored to observe the like moderation as we find to have been used in the like case in former times ; And therefore of the sundry alterations proposed unto us, we have rejected all such, as were either of dangerous consequence (as secretly striking at some established doctrine, or laudable practice of the church of England, or indeed of the whole Catholic church of Christ) ; or else of no consequence at all, but utterly frivolous and vain. But such alterations as were tendered to vs (by what persons, under what pretenses, or to what purpose soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto. Not enforced so to do by any strength of Argument convincing vs of the necessity of making the said alterations : for we are fully persuaded in our judgments (and we here profess it to the world) that the Book, as it stood before established by Law, doth not contain in it anything contrary to the word of God, or to sound doctrine, or which a godly man may not with a good conscience use, and submit unto, or which is not fairly defensible against any that shall oppose the same; if it shall be allowed such just and favorable construction as in common 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 self.

Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands : but to do that which to our best understandings we conceived might most tend to the preservation of peace and unity in the Church; the procuring of reverence, and exciting of piety, and devotion in the public worship of God; and the cutting off occasion from them that seek occasion of cavil, or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by alteration, addition, or otherwise : it shall suffice to give this general account. That most of the alterations were made either first, for the better direction of them that are to officiate in an part of divine service, which is chiefly don in the Calendars, and Rubrics, or secondly for the more proper expressing of some words or phrases of antient usage, in terms more suitable to the language of the present times ; and the clearer explanation of some other words and phrases that were either of doubtful signification, or otherwise liable to misconstruction. Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy : which in the Epistles and Gospels especially, and in sundry other places are now ordered to be read according to the last Translation. And that it was thought convenient that some prayers and thanksgivings fitted to special occasions should be added in their due places, particularly for those at Sea, Together with an Office for the baptism of such as are of riper years ; (which although not so necessary when the 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 allays useful for the baptizing of Natives in out plantations, and others converted to the Faith.

If any man who shall desire a more particular account of the several alterations in any part of the Liturgy, shall take the pains to compare the present book with the former, : we doubt not, but the reason of the change may easily appear.

And having thus indevoured 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 impossible (in such variety of Apprehensions, 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 Provinces with great diligence examined and approved; will be also well accepted and approved by all sober, peaceable, and truly conscientious Sons of the Church of England.

The Preface (1559)

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The Preface

Concerning the Service of the Church

THERE was never anything 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 ancient fathers, he shall find that the same was not ordained but of a good purpose, and for a great advancement of godliness. For they so ordered the matter, that all the whole Bible (or the greatest part thereof) should be red over once in the year, intending thereby, that the Clergy, and specially such as were Ministers of the congregation, should (by often reading and meditation of Gods word), be stirred up to godliness themselves, and be more able also to exhort others by wholesome 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) should continually profit more and more in the knowledge of GOD, and be the more inflamed with the love of his true religion.

But these many years passed, this godly and decent order of the ancient fathers hath been so altered, broken, and neglected, by planting in uncertain Stories, Legends, Responds, Verses, vain Repetitions, Commemorations, and Synodals, that commonly when any book of the Bible was begun, before three or four Chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima : but they were only begun, and never read through. After like sort were other bokes of holy Scripture used.

And moreover, whereas Saint Paul would have such language spoken to the people in the Church, as they might understand, and have profit by hearing the same : the service in this Church of England (these many years) hath been read in Latin to the people, which they understood not, so that they have heard with their ears only, and their hearts, spirit, and mind, have not been edified thereby.

And furthermore, notwithstanding that the ancient fathers have divided the Psalms into seven portions, whereof every one was called a Nocturne, now of late time, a few of them have been daily said, and oft repeated, and the rest utterly omitted.

Moreover, the number and hardness of the rules, called the Pye, and the manifold changings of the service, was the cause, that to turn the boke only, was so hard and intricate a matter, that many times there was more business 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 readiness in this matter, here is drawn out a Calendar for that purpose, which is plain and easy to be understood, wherein (so much as may be) the reading of holy Scriptures is so set forth, that all things shall be done in order, without breaking one piece thereof from another. For this cause be cut off Anthems, Responds, Invitatories, and such like things, as did break the continual course of the reading of the Scripture.

Yet because there is no remedy, but that of necessity there must be some rules, therefore certain rules are here set forth, which as they be few in number, so they be plain and easy to be understood. So that here you have an order for prayer (as touching the reading of holy Scripture) much agreeable to the mind and purpose of the old fathers, and a great deal more profitable and commodious, then that which of late was used. It is more profitable, because here are left out many things, whereof some be untrue, some uncertain, some vain and superstitious, and is ordained nothing to be read but the very pure word of God, the holy Scriptures, or that which is evidently grounded upon the same, and that in such a language and order, as is most easy and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy. Furthermore, by this order, the Curates shall need none other books for their public service, but this book and the Bible. By the means whereof, the people shall not be at so great charge for books, as in time paste they have been.

And whereas heretofore there hath been great diversity, in saying, and singing in churches within this realm, some following Salisbury use, some Herford use, some the use of Bangor, some of York, and some of Lincoln : now from hence furth, all the whole realm, shall have but one use. And if any would judge this way more painful, because that all things must be read upon the book, whereas before by the reason of so often repetition, they could say many things by heart ; if those men will weigh their labor, with the profit and knowledge, which daily they shall obtain by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue thereof.

And forasmuch as nothing can almost be so plainly set furth, but doubts may rise in the use and practicing of the same: To appease all such diversity (if any arise), and for the resolution of all doubts concerning the manner howe to understand, do, and execute the things contained in this book : The parties that so doubt, or diversly take anything, shall always resort to the Bishop of the Diocese, who by his discretion shall take order for the quieting and appeasing of the same : so that the same order be not contrary to any thing contained in this book. And if the the Bishop of the Diocese be in any doubt, then may he send for the resolution thereof unto the Archbishop.

Though it be appointed in the afore written Preface, that all things shall be read and sung in the Church, in the English tongue, to the end that the congregation may bee thereby edified ; yet it is not meant, but when men say Morning and Evening prayer privately, they may say the same in any language that they themselves do understand.

And all Priests and Deacons, shall be bound to say daily, the Morning and Evening prayer, either privately or openly, except they be let [hindered] by preaching, studying of divinity, or by some other urgent cause.

And the Curate that ministers in every parish Church or Chapel, being at home, and not being otherwise reasonably letted [hindered], shall say the same in the Parish Church or Chapel where he ministers, and shall toll a Bell thereto, a convenient time before he begin, that such as be disposed may come to hear God's word, and to pray with him.

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NOTES:

Capitalization and punctuation in this edition follows in part that of an edition published in 1581, "Imprinted at London : By Christopher Barker, printer to the Queen's Majesty", and in part that of an early edition of the 1662 version.

The subtitle, "Concerning the Service of the Church", is from the page heading in the 1662 version.

The last three paragraphs were separated from the Preface and printed in italics in later editions

The wording of the Preface was changed in a number of minor ways at various times throughout the life of this book.

The 1559 Preface, with a few mostly minor changes, follows the 1549 Preface and the 1552 Preface.

An Act for the Uniformity of Common Prayer (1562)

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An Act for the Uniformity

of Common Prayer, and Service in the Church, and

Administration of the Sacraments.

Where at the death of our late sovereign Lord King Edward the sixth, there remained one uniform order of common service and prayer, and of the administration of Sacraments, Rites and Ceremonies in the Church of England which was set forth, in one book, entitled, The book of common prayer, and administration of Sacraments, and other Rites, and ceremonies in the Church of England, authorized by act of Parliament holden in the fifth and sixth years of our said late sovereign Lord king Edward the sixth, entitled, An act for the uniformity 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 reign of our late Sovereign Lady Queen Mary, to the great decay of the due honor of God, and discomfort to the professors of the truth of Christ's religion.

Be it therefore enacted by the authority of this present Parliament, that the said statute of repeal, and every thing therein contained, only concerning the said book, and the service, administration of Sacraments, Rites, and Ceremonies contained or appointed in, or by the said book, shall be void and of none effect, from and after the feast of the Nativity of St. John Baptist next coming. And that the said book with the order of service, and of the administration of Sacraments, Rites, and Ceremonies, with the 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 John Baptist in full force and effect, according to the tenor and effect of this statute : any thing in the foresaid statute of repeal to the contrary notwithstanding.

And further be it enacted by the Queen's 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 Cathedral, 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 St John Baptist next coming, be bounden to say and use the Matins, Evensong, celebration of the Lords supper, and Administration of each of the sacraments, and all other Common and open prayer, in such order and form

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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 certain Lessons to be used on every Sunday in the year, and the form of the Litany altered, and corrected, and two sentences only added in the delivery of the Sacrament to the 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 of the Nativity of Saint John Baptist next coming, refuse to use the said Common prayers, or to minister the Sacraments in such Cathedral or Parish Church, or other places, as he should use to minister the same, in such order and form as they be mentioned and set forth in the said book, or shall willfully or obstinately (standing in the same) use any other Rite, Ceremony, Order, Form, or manner of celebrating of the Lord's Supper openly or privily, or Matins, 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 unto or hear, either in common Churches, or private Chapels, or Oratories, commonly called, the service of the Church) or shall preach, declare, or speak any thing in the derogation, or depraving, of the said book, or anything therein contained, or of any part thereof, and shall be thereof lawfully convicted, according to the laws of this Realm, by verdict of twelve men, or by his own confession, or by the notorious evidence of the fact : shall lose and forfeit to the Queen's highness, her heirs and successors, for his first offence, the profit of all his spiritual benefices or promotions, coming or arising in one whole year next after 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 concerning the premises, shall after his first conviction, eftsoons offend, and be thereof in form aforesaid lawfully convict : that then the same person shall for his second offence suffer imprisonment by the space of one whole year, and also shall therefore be deprived ipso facto of all his spiritual promotions, And that it shall be lawful to all patrons or donors of all and singular the same spiritual 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 premises 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 spiritual promotions, and also shall suffer imprisonment during his life. 

And if the person that shall offend and be convict in form aforesaid,

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concerning any of the premises, shall not be beneficed, nor have any spiritual promotion : that then the same person so offending and convict, shall for the first offence suffer imprisonment during one whole year next after his said conviction, without bail or mainprise. And if any such person not having any spiritual promotion, after his first conviction, shall eftsoons offend in any thing concerning the premises, 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 John Baptist next coming, shall in any Enterludes, Plays, Songs, Rimes, or by other open words declare or speak any thing in the derogation, depriving, or despising of the same book, or of any thing therein contained, or any part thereof, or shall by open fact, deed, or by open threatenings, compel, or cause, or otherwise procure, or maintain any Parson, Vicar, or other minister, in any Cathedral or Parish Church, or in Chapel, or in any other place, to sing or say any Common and 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 unlawfully interrupt or let any Parson, Vicar, or other Minister, in any Cathedral or Parish Church, Chapel, or any other place, to sing or say common and open prayer, or to Minister the Sacraments, or any of them, in such manner and form as is mentioned in the said book : that then every such person, being thereof lawfully convicted in form abovesaid, shall forfeit to the Queen our Sovereign Lady, her heirs, and 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 convict of any offence concerning any of the last recited offences, shall offend the third time, and be thereof in form abovesaid lawfully convict : that then every person so offending and convict, shall for his third offence, forfeit to our Sovereign Lady the Queen, all his goods and chattels, and shall suffer imprisonment during his life. And if any person or persons, that for his first offence concerning the premises, shall be convict in form aforesaid, do not pay the sum to be paid by virtue of his conviction, in such manner and form as the same ought to be paid, within six weeks next after his conviction : that then every person so convict, and so not paying the same, shall for the same first offence, instead of the said sum, suffer imprisonment by the space of six months, without bail or mainprise.

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And if any person or persons that for his second offence concerning the premises, shall be convict in form aforesaid, do not pay the said sum to be paid by virtue of his conviction and this statute, in such manner and form as the same ought to be paid, 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 sum, suffer imprisonment during twelve months, without Bail or mainprise. And that from and after the said feast of the Nativity of Saint John Baptist next coming, all and every person and persons, inhabiting within this Realm, or any other the Queen's Majesty's Dominions, shall diligently and faithfully, having no lawful or reasonable excuse to be absent, endeavor themselves to resort to their Parish Church or Chapel accustomed, or upon reasonable let thereof, to some usual place where common prayer and such service of God shall be used in such time of let, upon every Sunday, and other days ordained and used to be kept as holy days : and then and there to abide orderly and soberly, during the time of common prayer, preachings, or other service of GOD, there to be used and ministered, upon pain of punishment by the censures of the Church : and also upon pain that every person so offending, shall forfeit for every such offence xii.d. [twelve pence] to be levied by the Church Wardens of the Parish where such offence shall be done, to the use of the poor of the same Parish, of the goods lands and tenements of such offender, by way of distress. And for due execution hereof, the Queen's most excellent Majesty, the Lords Temporal, and all the Commons in this present Parliament assembled, doth in God's name earnestly require and charge all the Archbishops, Bishops, and other Ordinaries,, that they shall endeavor themselves to the uttermost of their knowledges, that the due and true execution hereof, may be had throughout their Dioceses and charges, as they will answer before GOD, for such evils and plagues wherewith almighty GOD may justly punish his people for neglecting his good and wholesome law. And for the authority in this behalf, be it further enacted by the authority aforesaid, that all and singular the same Archbishops, Bishops, and all other their officers, exercising Ecclesiastical jurisdiction, as well in place exempt, as not exempt, within their Diocese, shall have full power and authority by this act, to reform, correct, and punish by Censures of the Church, all and singular persons, which shall offend within any of their Jurisdictions or Diocese, after the said feast of the Nativity of Saint John Baptist next coming, against this act and statute : Any other law, statute, privilege, liberty, or provision heretofore made, had, or suffered to the contrary, notwithstanding.

And it is ordained and enacted by the authority aforesaid, that all and every Justice of Oyer and Determiner, or Justices of Assize, shall have full power and authority in every of their open and

general Sessions, to enquire,

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hear, and determine all, and all manner of offences, that shall be committed or done contrary to any article contained in this present act, within the limits of the Commission to them directed, and to make process for the execution of the same, as they may do against any person being indicted before them of trespass, or lawfully convicted thereof.

Provided always, and be it enacted by the authority aforesaid, that all and every Archbishop and Bishop, shall or may at all time and times at his liberty and pleasure, join and associate himself, by virtue of this act, to the said Justices of Oyer and Determiner, or to the said Justices of Assize, at every of the said open and general Sessions to be holden in any place within his Diocese, 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 Cathedral Church, be attained and gotten before the said feast of the Nativity of Saint John Baptist next following : and that ail such Parishes and Cathedral Churches, or other places where the said books shall be attained, and gotten before the said feast of the Nativity of Saint John Baptist, shall within three weeks next after the said books so attained and gotten, use the said service and put the same in use according to this Act.

And be it further enacted by the authority aforesaid, that no person or persons shall be at any time hereafter impeached, or otherwise molested, of, or for any of the offences above mentioned, hereafter to be committed or done contrary to this act, unless he or they so offending, be thereof indicted at the next general Sessions to be holden before any such Justices of Oyer and Determiner, or Justices of Assize, next after any offence committed or done contrary to the tenor of this Act,

Provided always, and be it ordained and enacted by the authority aforesaid, that all and singular Lords of the Parliament, for the third offence above mentioned, shall be tried by their Peers.

Provided also, and be it ordained and enacted by the authority aforesaid, that the Mayor of London, and all other Mayors, Bailiffs, and other head officers, of all and singular Cities, Boroughs and Towns corporate, within this Realm, Wales, and the Marches of the same, to the which Justices of Assize do not commonly repair, shall have full power and authority by virtue of this act, to enquire, hear, and determine the offences above said, and every of them, yearly, within xv [fifteen] days 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 Chancellors, Commissaries, Archdeacons, and other Ordinaries, having any peculiar Ecclesiastical jurisdiction, shall have full power and authority,

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by virtue of this Act, as well to inquire in their visitation, synods, or elsewhere within their jurisdiction, at any other time and place, to take accusations and informations of all and every the things above mentioned, done, committed, or perpetrated within the limits of their jurisdiction and authority, and to punish the same by admonition, excommunication, sequestration, or deprivation, or other Censures and processes in like form as heretofore hath been used in like cases by the Queen's Ecclesiastical laws.

Provided always, and be it enacted, that whatsoever person offending in the premises, shall for the offence first receive punishment of the ordinary, having a testimonial thereof under the said Ordinary's seal, shall not for the same offence eftsoons be convicted before the Justices : And likewise receiving for the said first offence punishment by the Justices, he shall not for the same first offence, eftsoons receive punishment of the Ordinary : any thing contained in this Act to the contrary notwithstanding.

Provided always, and be it enacted, that such ornaments of the Church, and of the Ministers thereof shall be retained, and be in use, as was in this church of England by the authority of Parliament in the second year of the reign of king Edward the sixth, until other order shall be therein taken by authority of the Queen's Majesty, with the advice of her Commissioners, appointed and authorized under the great seal of England, for causes Ecclesiastical, or of the Metropolitan of this Realm. And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church, by the misusing of the orders appointed in this book : the Queen's Majesty may by the like advice of the said Commissioners, or Metropolitan, ordain and publish such further Ceremonies or Rites, as may be most for the advancement of God's glory, the edifying of his Church, and the due reverence of Christ's holy Mysteries and Sacraments.

And be it further enacted by the authority aforesaid, that all laws, statutes

and ordinances wherein or whereby any other service, administration

of sacraments, or Common prayer is limited, established,

or set forth to be used within this Realm, or any other the

Queen's Dominions and Countries, shall from

henceforth utterly be void, and of

none effect.

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COMMON PRAYER INDEX

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THE BOOK OF

COMMON PRAYER

and Administration of the Sacraments

and Other Rites and Ceremonies of the Church

Together with The Psalter or Psalms of David

Pointed as they are to be Sung or Said in Churches

and the Form and Manner of Making, Ordaining,

and Consecrating of Bishops, Priests, and Deacons

COUSIN SAM EDITION

With Updated Spellings,  Added Content,

Notes, and Commentary, Formatted

and Linked for use in this Medium

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Table of Contents

PREFACES, TABLES, & CALENDARS


C.S. CALENDAR INDEX


THE ORDER FOR DAILY MORNING PRAYER

AN ORDER FOR MID-DAY PRAYERS

THE ORDER FOR DAILY EVENING PRAYER


AN ORDER FOR COMPLINE


PRAYERS AND THANKSGIVINGS


THE LITANY


A PENITENTIAL OFFICE FOR ASH WEDNESDAY


THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER,
OR HOLY COMMUNION


THE ORDINARY AND CANON OF THE MASS


THE COLLECTS, EPISTLES, AND GOSPELS


THE MINISTRATION OF HOLY BAPTISM


OFFICES OF INSTRUCTION


THE ORDER OF CONFIRMATION


THE SOLEMNIZATION OF MATRIMONY


THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH


THE ORDER FOR THE VISITATION OF THE SICK


THE COMMUNION OF THE SICK


THE ORDER FOR THE BURIAL OF THE DEAD


AT THE BURIAL OF A CHILD


THE PSALTER, OR PSALMS OF DAVID


THE FORM AND MANNER OF MAKING, ORDAINING, AND CONSECRATING
BISHOPS, PRIESTS, AND DEACONS


THE LITANY AND SUFFRAGES FOR ORDINATIONS


THE FORM OF CONSECRATION OF A CHURCH OR CHAPEL


AN OFFICE OF INSTITUTION OF MINISTERS INTO PARISHES OR CHURCHES


A CATECHISM


FORMS OF PRAYER TO BE USED IN FAMILIES


ARTICLES OF RELIGION


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LITURGICAL NOTE CONCERNING

THE LONG ENDINGS OF THE PRAYERS

Prayers addressed to God the Father:

Through [the same] Jesus Christ thy Son our Lord: Who liveth and reigneth with Thee, in the unity of the [same] Holy Ghost, ever one God, world without end.

Prayers addressed to God the Father:

Who liveth and reigneth with the Father, in the unity of the [same] Holy Ghost, ever one God, world without end.

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SOURCE LINKS

PROJECT CANTERBURY

Project Gutenberg

BOOKS OF COMMON PRAYER

Books of Common Prayer Church of England

        1662 Church of England, (1953) standard copy; includes the English Hymnal

The Book of Offices (1949)

MISSALS

The American missal : being the liturgy from the Book of common prayer according to the use of the church in the United States of America   1931

The people's Anglican missal in the American edition : containing the liturgy from the Book of common prayer according to the use of the church in the United States of America : together with other devotions and with liturgical and ceremonial notes   1959

The Anglican missal   Church of England 1921

The English Missal for the Laity (1933)

ROMAN MISSALS

The Missal, Pub. Burns Oates & Washbourne, 1926

The Roman Missal (1938), Wm. Egan and Sons, Cork (Latin & Entlish)

The Sarum Missal Done Into English  1884 by A. Harford Pearson M.A.

The Sarum Missal In English, Part 1

The Sarum Missal In English, Part 2

The Old Catholic missal and ritual

The Order for Holy Week (1957/1965)

PLAINSONG

H. B. Briggs, W. H. Frere, John Stainer, A Manual of Plainsong

The Plainsong Psalter, Pub. The H, W, Gray Company, New York

The Plainchant of the Missal, Part I. The Music of Holy Week.

by Burgess, Francis, 1879-1948

The Plainchant of the Missal, Part II. The Music of the Ordinary and Canon.

by Burgess, Francis, 1879-1948

Sacred Music Library

RITUAL NOTES

        EITHTH EDITION, 1935

        NINTH EDITION, 1946

        TENTH EDITION, 1956

        ELEVENTH EDITION, 1964

PERCY DEARMER

        THE PARSON'S HANDBOOK

DOM GREGORY DIX

        THE SHAPE OF THE LITURGY

ADRIAN FORTESCUE

        The Ceremonies of the Roman Rite Described

        THE MASS; A STUDY OF THE ROMAN LITURGY

MISCELLANEOUS LITURGY SOURCES

The Order of Solemn Mass with Notes on the Church and Her Worship

Edited by William Brewster Stoskopf (1878-1951)

Chicago: Church of the Ascension, [c. 1911].

W. WALSHAM HOW, DD.

Holy Communion, Preparation and Companion

London: S.P.C.K. 1907

WILLIAM A. JURGENS

        The faith of the Early Fathers, vol. 1

       The faith of the Early Fathers, vol. 2

       The faith of the Early Fathers, vol. 3

CHRISTINE MOHRMANN

Liturgical Latin, Its Origins and Character

The Catholic University of America Press, 1957

J. B. O’CONNELL

        The Celebration of Mass

PRITCHARD, JAMES B.

        The ancient Near East; an anthology of texts and pictures

WILLIAM H. MC NEILL & JEAN W. SEDLAR

        THE ANCIENT NEAR EAST

FRANCIS PROCTER & WALTER HOWARD FRERE

        A NEW HISTORY OF THE BOOK OF COMMON PRAYER

BARD THOMPSON

        LITURGIES OF THE WESTERN CHURCH

Liturgical Arts Journal

        The Rite of Asperges, the Aspersorium and Aspergillum

THE SUNDAY SERMONS OF THE GREAT FATHERS

VOLUME I

From the First Sunday of Advent to Quinquagesima

VOLUME II

From the First Sunday in Lent to the Sunday after the Ascension

VOLUME III

From Pentecost to the Tenth Sunday after Pentecost

VOLUME IV

From the Eleventh Sunday after Pentecost to the Twenty-fourth and Last Sunday after Pentecost

PHILIP SCHAFF

        The Creeds of Christendom Vol. I

        The Creeds of Christendom Vol. II

        The Creeds of Christendom Vol. III

        History of the Christian Church Vol. I

            Apostolic Christianity, A.D. 1-100

        History of the Christian Church Vol. II
            Ante-Nicene Christianity, A.D. 100-325

        History of the Christian Church Vol. III
            Nicene and post-Nicene Christianity from Constantine to Gregory I, A.D. 311-600

        History of the Christian Church Vol. IV
            Mediaeval Christianity from Gregory I to Gregory VII, A.D. 590-1073

        History of the Christian Church Vol. V:1

            The middle ages from Gregory VII, 1049, to Boniface VIII, 1294

        History of the Christian Church Vol. V:2
            The middle ages from Boniface VIII, 1294 , to the Protestant Reformation, 1517

        History of the Christian Church Vol. VI
            Modern Christianity; the German Reformation

        History of the Christian Church Vol. VII
            Modern Christianity; the Swiss Reformation

Lyle E Schaller

        The small church is different (1982)

        The middle sized church : problems & prescriptions (1985)

        The Multiple Staff and the Larger Church (1980)

THE APOCRYPHA AND PSEUDEPIGRAPHA OF ΤΗΕ‏ OLD TESTAMENT

R. H. CHARLES, D.Litt., D.D.

Volume I      Volume 2

ENCYCLOPÆDIA BRITANNICA

ELEVENTH EDITION      29 VOLUMS      1911      NEW YORK

WIKISOURCE        INTERNET ARCHIVE

________

The sacred books and early literature of the East:

vol. 1  Jastrow, Morris. Babylonia and Assyria: The tales of Babylon that survived its fall; Earth's Coldest language: the Sumerian Texts in the Akkadian, or oledst Semitic tongue, The writings of Hammurapi, The creation epic, The epic of Gilgamesh and the goddess Ishtar, Other religious legends, Moral and philosophical texts, The Tel-El-Amarna letters, Records of the conquering kings, Prayers and magic incantations, Nebuchadrezzar and Belshazzar.

vol. 2  Breasted, J.H. Egypt: The earliest Egyptian remains, The secret pyramid texts, Biography, travel, and romance, The precepts of Ptah-Hotep, Religious and semi-historic texts, Tales of romance and travel, The book of the dead, Egypt's holy scripture, Hymns to the One Universal God, The religion of the poor in ancient Egypt, History and legend under the great empire, Egypt's chief epic poem, Tales of romance and travel, The book of the breaths of life, Romances.

vol. 3  Ancient Hebrew: The earliest remains, The Mishna or elder talmud, The Gemara, or younger talmud, The Haggada or Tales and traditions of the talmud, The Halacha, or Rules of the law, The tabernacle, Oko, A.W. Bibliography.

vol. 4  Medieval Hebrew: The Midrash, or Preserved tradition, The Kabbalah or Secret tradition, Religious poetry, The book Cusari, The story of a lost race, The great Hebrew Philosophers, The travels of Benjamin of Tudela, Oko, A.S. Bibliography.

vol. 5  Ancient Arabia: The genius of Arabic literature, The hanged poems, The koran, Torrey, C.C. Bibliography.

vol. 6  Medieval Arabic, Moorish, and Turkish: The sunan, or Holy traditions of Mohammed, Early history and science, Philosophy and religion, Romance, The poems of Arabia, Moorish literature: Science and History, Love poetry of the Spanish Moors; Turkish literature: Legends and poetry, The travels of Sidi Ali Reis; Torrey, C.C. Bibliography.

vol. 7  Ancient Persia: The Zendavesta, or Persian holy scripture, The empire of Cyrus, The later religious books, The Pahlavi historical romances, The final Persian tradition of the past.

vol. 8  Medieval Persia: Omar Khayyam, the first great mystic poet, Nizami, Persia's chief romantic poet, Jalal Ad-din Rumi, the leader of Sufism, Sadi, the famous poet philosopher, Hafiz, the "poet of love", Jami, the last great mystic; Jackson, A.V.W. Bibliography.

vol. 9  India and Brahmanism: The Brahmanic books, The Vedas, or Books of holy knowledge, Later Sanskrit literature; Lanman, C.R. Bibliography.

vol. 10  India and Buddhism: The edicts of Asoka, The earliest suttas or sacred sayings, The book of the great decease, Later legends of the life of Gotama, the buddha, The Jataka or birth tale; The Dhammapada or path of the law, Later teachings; Aiken, C.F. Bibliography.

vol. 11  Ancient China: The king, or ancient classics, The four great books of the philosophers; Hirth, F. Bibliography.

vol. 12  Taoism, Later taoist texts, Other religions, History and drama; Hirth, F. Bibliography.

vol. 13  Japan: The Kojiki, or "records of ancient matters", The Nihongi, or "chronicles of Japan", The Yengishiki, or Shinto rituals, The Man-Yoshu, or "myriad leaves", The Kokinshu, or "collection of odes", Genji Monogatari, the foremost Japanese novel, The medieval dramaa of Japan, Basho, the chief Japanese poet, Modern Buddhism in Japan; Griffis, W.E. bibliography.

vol. 14  The great rejected books of the biblical apocrypha: The books of Adam and Eve, The writings attributed to Enoch, The apocalypse of Baruch, The story of Ahikar, The gospels of Christ's childhood, The gospels of Nicodemus; Johns, E.H. Bibliography

THE SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

50 volumes; EDITED BY F. MAX MULLER

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The story of the church of Egypt : being an outline of the history of the Egyptians under their successive masters from the Roman conquest until now   VOL. I      VOL II

Butcher, E. L. (Edith Louisa),  London : Smith, Elder, 1897

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Psephizo: Ian Paul: Jesus was not born in a stable—and it really matters!

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USEFUL WEBSITES

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Home page updated 19 January A.U.C. 2779 [AD 2026]

TABLE OF CONTENTS

THE COMPREHENSION:
The Fundament of Civilization



"The Comprehension" is planned as a compendium of the most fundamental writings of Western civilization, and in particular, the Bible. In this table, and in indexes, and posts, listings without links do not yet have content added.

The Cousin Sam Version (CSV) of the Bible is being built on public domain versions, most notably the Hebrew Names Version (HNV) of the World English Bible, a Modern English update of the American Standard Version. Also used is the Brenton translation of the Septuagint (LXX).


INTRODUCTION


IN OLD TIME INDEX
Torah: The Five Books of Moses:
Genesis [Bereshit],
Exodus [Shemot],
Leviticus [Vayikra],
Numbers [Bamidbar],
Deuteronomy [Debarim]



FORMER PROPHETS INDEX
Yehoshua [Joshua],
Judges [Shophetim],
I & II Shemuel [Samuel],
I & II Kings [Malachim]

LATER PROPHETS INDEX
Yeshayahu [Isaiah],
Yiremeyahu [Jeremiah],
Yechezkel [Ezekiel],
Hoshea [Hosea], Yoel [Joel],
Amos, Ovadyah [Obadiah],
Yonah [Jonah], Mikhah [Micah],
Nachum [Nahum], Habakkuk,
Tzephanyah [Zephaniah], Haggai,
Zekharyah [Zechariah], Malachi



THE PSALTER or PSALMS INDEX
[Tehillim]

WRITINGS PART 1 INDEX
Proverbs [Mishle], Iyov [Job],
Canticle [Shir Hashirim],
Ruth, Ekhah [Lamentations],
Kohelet [Ecclesiastes], Esther

WRITINGS PART 2 INDEX
Daniel, I & II Chronicles, Ezra,
Nechemyah [Nehemiah]

APOCRYPHA PART 1 INDEX
Tobit, Judith, Esther with Additions,
Wisdom of Solomon, Ecclesiasticus,
Baruch, Letter of Jeremiah,
Daniel with Additions,

APOCRYPHA PART 2 INDEX
I & II Esdras,
I, II, III, & IV Maccabees

PSEUDEPIGRAPHA INDEX
(a future section to contain writings
related to the Old Testament that are
not included in most canons)



GOSPELS and ACTS INDEX
Yochanan [John],
Mattityahu [Matthew],
Markos [Mark],
Lukas [Luke],
Acts of the Apostles

EPISTLES INDEX
Romans, I & II Corinthians,
Galatians, Ephesians,
Philippians, Colossians,
I & II Thessalonians,
I & II Timotiyos [Timothy],
Titos [Titus], Philemon,
Hebrews, Yaakov [James],
I & II Kefa [Peter],
I, II, & III Yochanan [John],
Yehuda [Jude],
Apocalypse [Revelation]

APOSTOLIC FATHERS INDEX
(a future section to contain writings
of Ignatius, Clement, and some other
texts from the 1st and 2nd centuries)



REFORMATION ERA INDEX

17th CENTURY INDEX

18th CENTURY INDEX

19th CENTURY INDEX

20th CENTURY INDEX

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COMMON PRAYER INDEX



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FAITH HOME

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Current Events and History

COUSIN SAM'S LIBRARY
(mostly in a preliminary stage
as a place to organize links to
other things. Also to include
a collection of quotations.)




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17th CENTURY INDEX

Thomas Ken
(July 1637 – 19 March 1711)
Lord Bishop of Bath and Wells
Consecrated at Lambeth 25 January 1685

PASTORAL LETTER, 17 February 1687

A PASTORAL LETTER FROM THOMAS KEN

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17th CENTURY INDEX

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A PASTORAL LETTER FROM THOMAS KEN

TO ALL THE CLERGY OF HIS DIOCESE, CONCERNING THEIR BEHAVIOUR DURING THE APPROACHING LENT.

THE time of Lent now approaching, which has been anciently and very Christianly set apart, for penitential humiliation of Soul and Body, for Fasting and Weeping and Praying, all which you know are very frequently inculcated in Holy Scripture, as the most effectual means we can use, to avert those Judgments our sins have deserv’d; I thought it most agreeable to that Character which, unworthy as I am, I sustain, to call you and all my Brethren of the Clergy to mourning; to mourning for your own sins, and to mourning for the sins of the Nation.

In making such an address to you as this, I follow the example of St. Cyprian that blessed Bishop and Martyr, who from his retirement wrote an excellent Epistle to his Clergy, most worthy of your serious perusal, exhorting them, by publick Prayers and Tears to appease the Anger of God, which they then actually felt, and which we may justly fear.

Remember that to keep such a Fast as God has chosen, it is not enough for you to afflict your own soul, but you must also according to your ability, deal your bread to the Hungry: and the rather, because we have not only usual objects of Charity to relive, but many poor Protestant Strangers are now fled hither for Sanctuary, whom as Brethren, as members of Christ, we should take in and Cherish.

That you may perform the office of a publick Intercessour the more assiduously, I beg of you to say daily in your Closet, or in your Family, or rather in both, all this time of Abstinence, the 51st Psalm, and the other Prayers which follow it in the Commination. I could wish also that you would frequently read and meditate on the Lamentations of Jeremy, which Holy Gregory Nazianzen was wont to do, and the reading of which melted him into the like Lamentations, as affected the Prophet

himself when he Pen’d them.

But your greatest Zeal must be spent for the Publick Prayers, in the constant devout use of which, the Publick Safety both of Church and State is highly concern’d: be sure then to offer up to God every day the Morning and Evening Prayer; offer it up in your Family at least, or rather as far as your circumstances may possibly permit, offer it up in the Church, especially if you live in a great Town, and say over the Litany every Morning during the whole Lent. This I might enjoyn you to do on your Canonical Obedience, but for Love’s sake I rather beseech you, and I cannot recommend to you a more devout and comprehensive Form, of penitent and publick Intercession than that, or more proper for the Season.

Be not discourag’d if but few come to the Solemn Assemblies, but go to the House of Prayer, where God is well known for a sure Refuge: Go, though you go alone, or but with one besides your self; and there as you are God’s Remembrancer, keep not silence, and give Him no rest, till He establish, till he make Jerusalem a praise in the earth.

The first sacred Council of Nice, for which the Christian world has always had a great and just veneration, ordains a Provincial Synod to be held before Lent, that all Dissensions being taken away a pure oblation might be offered up to God, namely of Prayers and Fasting, and Alms, and Tears, which might produce a comfortable Communion at the following Easter: and that in this Diocese, we may in some degree imitate so Primitive a practice, I exhort you to endeavour all you can, to reconcile differences, to reduce those that go astray, to promote universal Charity towards all that dissent from you, and to put on as the Elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another, even as Christ forgave you.

I passionately beseech you to read over daily your Ordination Vows, to examine your self how you observe them; and in the Prayers that are in that Office, fervently to importune God for the assistance of his good Spirit, that you may conscientiously perform them. Teach publickly, and from house to house, and warn every one night and day with Tears; warn them to repent, to fast and to pray, and to give Alms, and to bring forth fruits meet for repentance; warn them to continue stedfast in that faith once delivered to the Saints, in which they were baptiz’d, to keep the word of God’s Patience, that God may keep them in the hour of Temptation; warn them against the sins and errors of the age; warn them to deprecate publick judgments, and to mourn for publick provocations.

No one can read God’s holy Word but he will see the greatest Saints have been the greatest Mourners: David wept whole Rivers; Jeremy wept sore, and his Eyes ran down in secret places day and night like a Fountain; Daniel mourned three full weeks, and did eat no pleasant bread, and sought God by prayer and supplications, with fasting, and sackcloth and ashes; St. Paul was humbled and bewailed and wept for the sins of others; and our Lord himself when He beheld the City wept over it. Learn then of these great Saints, learn of our most compassionate Saviour, to weep for the publick, and weeping to pray, that we may know in this our day, the things that belong to our peace, lest they be hid from our eyes.

To mourn for National Guilt, in which all share, is a duty incumbent on all, but especially on Priests, who are particularly commanded to weep and to say, Spare They People, O Lord, and give not Thine Heritage to reproach, that God may repent of the evil, and become jealous for His Land, and pity His People.

Be assured that none are more tenderly regarded by God than such Mourners as these: there is a mark set by Him on all that sigh and cry for the abominations of the Land, the destroying Angel is forbid to hurt any of them, they are all God’s peculiar care, and shall all have either present deliverance, or such supports and consolations, as shall abundantly endear their Calamity.

Now the God of all Grace, who hath called you unto His eternal Glory by Christ Jesus, make you perfect, stablish, strengthen, settle you in the true Catholick and Apostolick Faith profes’d in the Church of England, and enable you to adorn that Apostolick Faith with an Apostolick Example and Zeal, and give all your whole Church that timely repentance, those broken and contrite hearts, that both Priests and People may all plentifully sow in Tears, and in God’s good time may all plentifully reap in Joy.

Thomas Ken (July 1637 – 19 March 1711) was
Lord Bishop of Bath and Wells, and is considered
the most eminent of the non-juring bishops.

From the Palace in wells,

Febr. 17 1687

Your affectionate

Friend and Brother,

Tho. Bath and Wells