The Booke of Common Praier 1559

The first Sondaie after Easter

Epistle. 1 John v [1 John 5:4-12]
The Gospell. John xx [John 20:19-23]
The Collect. The Collect the Second Holy Communion on Easter Day


Although, some bishops and priests may be choosing to abstain from the celebration of the Eucharist for such time as Holy Communion is not physically accessible to all people. As a priest, personally I feel called, as do many other priests and bishops, to celebrate this dominical sacrament, i.e. one mandated by Christ himself, albeit in these times of ‘Lockdown’, in my own home.
I must however make clear that this is, in intention, an expression of the shared life of the Body of Christ, not the offering of me as an individual. For this reason, remote ‘congregations’ of a streamed service of Holy Communion are not being encouraged to place bread and wine before their screens. Joining together to share in the one bread and the one cup as those physically present to one another is integral to the service of Holy Communion. This is not possible under the current restrictions. Any idea of the ‘remote consecration’ of the bread and wine is, at best, theologically suspect.
Although it must seem strange not being able to share in the common cup and the bread, we do celebrate together. We are in the real albeit separated company of each other as priest and those for whom I have the spiritual care (shared with and licensed by the Bishop) – the Cure of Souls as it is termed in the Prayer Book. It is for that reason I choose to stream the celebrations of Holy Communion.
The Book of Common Prayer instructs us that if we offer ourselves in penitence and faith, giving thanks for the redemption won by Christ crucified, we may truly ‘eat and drink the Body and Blood of our Saviour Christ’, although we cannot receive the sacrament physically in ourselves.
For as the benefyte is greate, yf wyth a trulye penitente herte and lyvely faith we receive that holy sacrament (for then we spiritually eate the fleshe of Christ, and drincke his blonde, then we dwell in Christe and Christe in us, we be one wyth Christ, and Christe with us)
From the Exhortation in the service above.
Making a Spiritual Communion is particularly fitting for those who cannot receive the sacrament at the great feasts of the Church, and it fulfils the duty of receiving Holy Communion ‘regularly, and especially at the festivals of Christmas, Easter and Whitsun or Pentecost’ (Canon B 15).


So many as entend to be partakers of the holy Communion, shall signifie their names to the Curate over night; or els in the mornyng, afore the beginning of morning prayer or immediately after.
And if any of those be an open and notorious evil liver, so that ye congregacion by him is offended, or have done any wrong to hys neighbours by word or dede ye curate havyng knowledge therof, shal cal hym, and advertyse hym, in any wise not to presume to the Lordes table, until he have openly declared him self to have truely repented, and amended his former naughty lyfe, that the Congregacion may therby be satisfyed, which afore were offended, and that he have recompensed the parties, who he hath done wrong unto, or at the least declare him selfe to be in full purpose so to doe, as sane as he conveniently may.
Thesame order shall the Curate use with those, betwixt whome he perceyveth malice and hatred to raigne not suffering them to be partakers of the Lordes table untyll he know them to be reconciled. And if one of the parties so at variance, he content to forgeve from the bottome of hys hart, all that the other hath trespassed agaynste him, and to make amends for that he hymn self hath offended: and the other partye wyll not be perswaded to a godly unitye, but remain stil in his frowardnes and malice The Minister in that case, ought to admit the penitent person to the holy Communyon, and not hym that is obstinate

The table, havyng at the Communion tyme a fayre whyte linnen cloth upon it, shall stand in the body of the churche or in the chauncell where mornyng prayer and evenyng prayour be appointed to be sayd. And the priest, standyng at the Northe syde of the table, shal say the Lordes prayour wyth this collecte followyng.
ALMIGHTY God, unto whom al hartes be open, al desires knowe, and from whom no secretes are hyd: clense the thoughtes of our hartes by the inspiracion of thy holy spirite, that we may perfectly love the, and worthily magnify thy holy name, through Christe our Lorde. Amen.

Then shal the Priest rehearse distinctly at the .x. Commaundementes, and the people knelyng, shal after every Commaundemente aske Goddes mercye for theyr transgressyon of the same, after thys sorte.
Minister. God spake these wordes, and saide, I am the Lord thy God, Thou shalt have none other Goddes but me.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Thou shalt not make to thy self any graven ymage, nor the likenes of any thyng that is in heaven above, or in the earth beneth, or in the water under the earth. Thou shalt not bow doune to them, nor worshyppe the, for I the Lord thy God am a gelous God, and visite the synne of the fathers uppon the children, unto the thyrde and iiii. generacyon of them that hate me, and shew rnercie unto thousandes in theim that love me, and keepe my commaundementes.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Thou shalt not take the name of the Lorde thy God in vaine, for the Lorde wil not holde hym giltlesse that taketh his name in vaine.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Remembre that thou kepe holy the Sabboth daie: .vi. dayes shalt thou laboure, and doe all that thou haste to do, but the .vii. day is the Sabboth of the lorde thy god. In it thou shalt do no maner of worke, thou and thy sonne and thy daughter, thy man servaunt, and thy mayd servaunt, thy Catel, and the straunger that is within thy gates: For in .vi. daies the Lord made heaven and earth, the Sea and all that in them is, and reasted the seventh daye. Wherefore the Lorde blessed the seventh daye and halowed it.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Honour thy father and thy mother, that thy daies may be long in the lande which the Lord thy God geveth the.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
The Minister. Thou shalt not do murther.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Thou shalt not committe adultery.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Thou shalt not steale.
People. Lorde have mercy upon us, &c.
Minister. Thou shalte not beare false wytnesse agaynste thy neyghboure.
People. Lorde have mercye upon us, and encline our hartes to kepe this lawe.
Minister. Thou shalt not covet thy neighbours house, Thou shalt not covet thy neighbours wife, nor his servaunt, nor his maide, nor his oxe, nor his asse, nor any thing that is his.
People. Lord have mercy upon us, and write al these thy lawes in our hartes we beseche the.

¶ Then shall folowe the Collect of the day with one of these two Collectes folawyng for the Quene , the Priest standyng up and saying.

The Collect at the second Communion of Easter.

Let us praye
ALMIGHTY father, whiche hast geven thy only sonne to dye for our sinnes, and to rise againe for oure justificacion; Graunte us so to putte awaye the leaven of malyce and wickednesse, that we maye alwaye serve thee in purenesse of living and trueth; through Jesus Christe oure Lorde. Amen.
Let us praye
ALMIGHTY God, whose kyngdom is everlasting, and power infinite, have mercy upon the whole congregacion, and so rule the heart of thy chose servant Elizabeth our Quene and governoure that she (knowing whose minister she is) may above all thinges, seke thy honoure and glorye: and that we her subjectes, (duly considering whose aucthority she hath) may faithfully serve, honour, and humblye obey her in the and for the, according to thy blessed worde, and ordinance, through Jesus Christ our Lord, who with the and the holye ghost, lyveth and reygneth ever one God, worlde without ende. Amen.

ALMIGHTY and everlastinge God, we be taughte by thy holy word, that the hartes of Princes are in thy rule and governauce, and that thou doest dispose, and turne them as it semeth best to thy Godly wysedome: we humbly beseche thee, so to dispose and governe the harte of Elizabeth, thy servaunte, our Quene and governour, that in all her thoughtes, wordes, and workes she may ever seke thy honoure and glorye, and studye to preserve thy people committed to her charge, in welth, peace and godlynes. Graunt this O merciful father, for thy deare sonnes sake Jesus Christ our Lorde. Amen.

Immediately after the Collectes, the Priest shall reade the Epystle beginning thus.
The Epystle written in the v Chapiter of the first Epistle Generall of Sainct John

The Epistle. 1 John v.

AL that is borne of GOD overcommeth the world. And this is the victory that overcommeth the world, even our faith.
For whatever is born of God conquers the world. And this is the victory that conquers the world, our faith.

Who is it that overcommeth the worlde, but he whiche beleveth that Jesus is the sonne of God?
Who is it that conquers the world but the one who believes that Jesus is the Son of God?

This Jesus Christ is he that came by water and bloud; not by water onely, but by water and bloud. And it is the spirite that beareth witnes, because the spirite is truthe.
This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth.

For there are three whiche beare recorde in heaven, 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 bloud: and these iii are one.
There are three that testify: the Spirit and the water and the blood, and these three agree.

If wee receive the itness of menne, the itness of God is greater. For this is the itness of God that is greater, whiche he testified of his sonne.
If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son.

He that beleveth on the sonne of God, hath the itness in hymselfe. He that beleveth not God, hath made him a her [heir], because he beleveth not the recorde that God gave of his sonne.
Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son.

And this is the record, how that God hath geven unto us eternall life, and this lyfe is in his sonne.
And this is the testimony: God gave us eternal life, and this life is in his Son.

He that hath the sonne, hath lyfe; and he that hath not the sonne of God, hath not lyfe. Whoever has the Son has life; whoever does not have the Son of God does not have life.

Coverdale Bible NRSV
1 John v
1 John 5:4-12

And the Epystie ended, he shal say the Gospel, beginninge thus.
The Gospell wrytten in the xx Chapiter of the Gospell according to Sainct John

The Gospel. John xx

THE same daye at nyghte; whiche was the firste daye of the Sabbothes [=week], when the dores were shut (where the disciples were assembled together, for feare of the Jewes,) came Jesus and stode in the middes [midst], and saide unto them; Peace bee unto you.
When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you.’

And when he had so saide, he shewed unto them his handes and hys syde. Then were the disciples glad when thei sawe the lorde.
After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.

Then saide Jesus to them againe: Peace be unto you. As my father sente me, even so sende I you also.
Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’

And when he had saide those wordes, he breathed on them, and saide unto them; receive ye the holy ghoste.
When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit

Whosoevers synnes ye remitte, they are remitted unto them.
And whosoevers synnes ye retaine, they are retained.
If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’
Coverdale Bible NRSV
John xx John 20:19-23

And the Epistle and Gospel being ended, shalbe said the Crede.

I BELEVE in one God, the father almighty maker of heaven and earthe, and of all thynges visible and invisible: And in one Lorde Jesu Christe, the onely begotten sonne of GOD, begotten of his father before al worldes, god of God, lyghte of lyghte, verye God of verye God, gotten, not made, beynge of one substance wyth the father, by whome all thinges were made, who for us men, and for our salvacion came doune from heaven, and was incarnate by the holy Ghoste, of the Virgine Mary, and was made man, and was crucified also for us, under poncius Pilate. He suffered and was buried, and the thyrde day he rose againe accordinge to the Scriptures, and ascended into heaven, and sitteth at the right hande of the father. And he shal come againe with glory, to judge both the quicke and the deade, whose Kyngdome shall have none ende. And I beleve in the holye Ghoste, The Lorde and gever of life, who procedeth from the father and the sonne, who with the father and the sonne together is worshipped and glorified who spake by the Prophetes. And I beleve one catholicke and Apostolicke Churche. I acknowledge one Baptisme, for the remission of synnes. And I loke for the resurreccion of the dead : and the lyfe of the worlde to come. Amen.


After the Crede yf there be no sermon, shall folowe one of the Homelies alredy set furth, or hereafter to he set furth by commune aucthoritie.

From the Second Book of Homilies
(, accessed 17 April 2020 © 1999)

The Book of Homilies (or sermons) is actually two books, the first one of twelve homilies published in 1547 during the reign of Edward VI, and the second 20 homilies in 1563 during the reign of Elizabeth I, with a 21st added in 1571. The sermons are a mixture of exhortations to sound Anglican doctrine and theology, and to good moral conduct.
The books were introduced for two reasons. First, parish priests saying the Latin Mass hardly ever gave sermons at all and so were not used to this reformed innovation. These homilies were then sermons clergy could simply read out to their congregations without having to compose one themselves. And secondly, when sermons were given, the hierarchy wished to make sure that correct doctrine was being taught.
The authors of the Homilies are not named, but it is understood that Archbishop Thomas Cranmer wrote several of those in the first Book, and John Jewel, Bishop of Salisbury, wrote most of those in the second Book.
The Book of Homilies is mentioned in the Thirty-nine Articles (No. 35), but the sermons in it have not been commonly used in the Anglican Communion in many, many years. There seems to have been no official printing of them since the latter part of the 17th century. So, the main use of them today is historical – giving insight into the doctrine, theology, and life of the English Church in the early part of the Reformation.

I shall read you an extract from:

Resurrection of our Sauiour Iesus

IF euer at any time the greatnesse or excellency of any matter spirituall or temporall hath stirred vp your mindes to giue diligent care (good Christian people, and welbeloued in our Lord and Sauiour Iesus Christ) I doubt not but that I shall haue you now at this present season most diligent and ready hearers, of the matter which I haue at this time to open vnto you. For I come to declare that great and most comfortable Article of our Christian Religion and fayth, the Resurrection of our Lord Iesus. So great surely is the matter of this Article, and of so great wayght and importance, that it was thought worthy to keepe our sayd Sauiour still on earth forty dayes after hee was risen from death to life, to the confirmation and establishment thereof in the hearts of his Disciples. So that (as Luke clearely testifieth in the first Chapter Actes of the Apostles) he was conuersant with his Disciples by the space of forty dayes continually together, to the intent he would in his person, being now glorified, teach and instruct them, which should bee the teachers of other, fully and in most absolute and perfect wise, the trueth of this most Christian Article, which is the ground and foundation of our whole Religion, before he would ascend vp to his father into the heauens, there to receiue the glory of his most triumphant conquest and victory. Assuredly, so highly comfortable is this Article to our consciences, that it is euen the very locke and key of all our Christian Religion and fayth.

If it were not true (sayth the holy Apostle Paul) that Christ rose againe: then our preaching were in vaine, your fayth which you haue receiued were but voyd, ye were yet in the danger of your sinnes. If Christ be not risen againe (sayth the Apostle) then are they in very euill case, and vtterly perished, that be entred their sleepe in Christ, then are wee the most miserable of all men, which haue our hope fixed in Christ, if he be yet vnder the power of death, and as yet not restored to his blisse againe. But now hee is risen againe from death (sayth the Apostle Paul) to be the first fruites of them that be asleepe, to the intent to rayse them to euerlasting life again (1 Corinthians 15.14-20): Yea if it were not true that Christ is risen againe, then were it neither true that he is ascended vp to heauen, nor that hee sent downe from heauen vnto vs the holy Ghost, nor that hee sitteth on the right hand of his heauenly Father, hauing the rule of heauen and earth, raigning (as the Prophet sayth) from sea to sea (Psalms 72.8), nor that he should after this world, be the Iudge aswell of the liuing as of the dead, to giue reward to the good, and iudgement to the euill. That these linkes therefore of our fayth should all hang together in stedfast establishment and confirmation, it pleased our Sauiour not straightway to withdraw himselfe from the bodily presence and sight of his Disciples, but he chose out forty dayes, wherein he would declare vnto them, by manifold and most strong arguments and tokens, that he had conquered death, and that he was also truly risen again to life. He began (sayth Luke) at Moses & all the Prophets, and expounded vnto them the Prophesies that were written in all the Scriptures of him (Luke 24.27), to the intent to confirme the trueth of his resurrection, long before spoken of: which he verified indeed, as it is declared very apparantly and manifestly, by his oft appearance to sundry persons at sundry times. First, he sent his Angels to the Sepulchre, who did shew vnto certaine women the empty graue, sauing that the buriall linnen remayned therein (Matthew 28.5-6). And by these signes were these women fully instructed, that hee was risen againe, and so did they testifie it openly. After this, Iesus himselfe appeared to Mary Magdalene (John 20.16), and after that to certaine other women, & straight afterward he appeared to Peter, then to the two Disciples, which were going to Emaus (Luke 24.13-15). He appeared to the Disciples also, as they were gathered together, for feare of the Iewes, the doore shut. At another time hee was seene at the sea of Tiberias of Peter and Thomas, and of other Disciples, when they were fishing (John 21.1, 4). Hee was seene of more th en fiue hundred brethren in the mount of Galile, where Iesus appoynted them to bee by his Angel, when he sayd, Behold, he shall go before you into Galile, there shall ye see him as he hath sayd vnto you. After this hee appeared vnto Iames, and last of all he was visiblie seene of all the Apostles, at such time as he was taken vp into heauen (1 Corinthians 15.6-7, Acts 1.9). Thus at sundry times he shewed himselfe after he was risen againe, to confirme and stablish this Article. And in these reuelations sometime he shewed them his hands, his feet, and his side, and bade them touch him, that they should not take him for a ghost or a spirit. Sometime he also did eat with them, but euer hee was talking with them of the euerlasting kingdome of GOD, to assure the trueth of his resurrection. For then he opened their vnderstanding, that they might perceiue the Scriptures, and sayd vnto them: Thus it is written, and thus it behooued Christ to suffer, and to rise from death the third day, and that there should be preached openly in his name pardon and remission of sinnes to all the Nations of the world (Luke 24.45-47). Yee see (good Christian people) how necessary this Article of our faith is, seeing it was prooued of Christ himselfe by such euident reasons and tokens, by so long time and space. Now therefore as our Sauiour was diligent for our comfort and instruction to declare it: so let vs be as ready in our beliefe to receiue it to our comfort and instruction. As he died not for himselfe, no more did he rise againe for himselfe. He was dead (sayth Saint Paul) for our sinnes, and rose againe for our iustification (1 Corinthians 15.3-4). O most comfortable word, euermore to be borne in remembrance. He died (saith he) to put away sinne, hee rose againe to endow vs with righteousnesse. His death tooke away sinne and malediction, his death was the ransome of them both, his death destroyed death, and ouercame the deuill, which had the power of death in his subiection, his death destroyed hell, with all the damnation thereof. Thus is death swallowed vp by Christs victory, thus is hell spoyled for euer. If any man doubt of this victory, let Christs glorious resurrection declare him the thing. If death could not keepe Christ vnder his dominion and power, but that he arose againe, it is manifest that his power was ouercome. If death bee conquered, then must it follow that sinne, wherefore death was appoynted as the wages, must bee also destroyed. If death and sinne be vanished away, then is the deuils tyranny vanished, which had the power of death, and was the author and brewer of sinne, and the ruler of hell. If Christ had the victory of them all by the power of his death, and openly prooued it by his most victorious and valiant resurrection (as it was not possible for his great might to bee subdued of them) and it is true, that Christ dyed for our sinnes, and rose againe for our iustification: Why may not wee, that bee his members by true faith, reioyce and boldly say with the Prophet Osee, and the Apostle Paul, Where is thy dart, O death? Where is thy victory, O hell? Thankes be vnto GOD, say they, which hath giuen vs the victory by our Lord Christ Iesus.
This mighty conquest of his resurrection, was not onely signified before by diuers figures of the olde Testament, as by Sampson when hee slew the Lion, out of whose mouth came sweetenesse and hony, and as Dauid bare his figure when hee deliuered the lambe out of the Lyons mouth, and when he ouercame and slew the great Gyant Goliah (1 Samuel 17.35, 49), and as when Ionas was swallowed vp in the Whales mouth, and cast vp againe on land aliue (Jonas 1.17): but was also most clearely prophesied by the Prophets of the old Testament, and in the new also confirmed by the Apostles. He hath spoyled, saith Saint Paul, rule and power, and all the dominion of our spirituall enemies. Hee hath made a shew of them openly, and hath triumphed ouer them in his owne person (Colossians 2.15). This is the mighty power of the Lord, whom we beleeue on. By his death, hath hee wrought for vs this victory, and by his resurrection, hath hee purchased euerlasting life and righteousnes for vs. It had not beene enough to bee deliuered by his death from sinne, except by his resurrection wee had beene endowed with righteousnesse. And it should not auaile vs to be deliuered from death, except he had risen againe, to open for vs the gates of heauen, to enter into life euerlasting. And therefore Saint Peter thanketh GOD the Father of our Lord Iesus Christ for his aboundant mercy, because hee hath begotten vs (sayth hee) vnto a liuely hope by the resurrection of Iesus Christ from death, to enioy an inheritance immortall, that neuer shall perish, which is layd vp in heauen for them that bee kept by the power of GOD through faith (1 Peter 1:3-5). Thus hath his resurrection wrought for vs life and righteousnes. He passed through death & hell, to the intent to put vs in good hope, that by his strength we shall doe the same. He payd the ransome of sinne, that it should not be laid to our charge. He destroyed the deuill and all his tyranny, and openly triumphed ouer him, and tooke away from him all his captiues, and hath raised and set them with himselfe among the heauenly Citizens aboue (Ephesians 2.6). He dyed, to destroy the rule of the deuill in vs: and he rose againe, to send downe his holy Spirit to rule in our hearts, to endow vs with perfect righteousnesse. Thus it is true that Dauid sung, Veritas de terra orta est, & iustitia de caelo prospexit (Psalms 85.11). The trueth of GODS promise is in earth to man declared, or from the earth is the euerlasting veritie GODS Sonne risen to life, and the true righteousnesse of the holy Ghost looking out of heauen, and in most liberall larges dealt vpon all the world (Captiuam duxit captiuitatem., Ephesians 4.8). Thus is glory and prayse rebounded vpwards to GOD aboue, for his mercy & trueth. And thus is peace come downe from heauen to men of good and faithfull hearts (Luke 2.14). Thus is mercy and trueth as Dauid writeth, together mette, thus is peace and righteousnesse imbracing and kissing ech other (Misericordia & veritas obuiauerunt sibi., Psalms 85.10). If thou doubtest of so great wealth and felicity that is wrought for thee, O man, call to thy minde that therefore hast thou receiued into thine owne possession the euerlasting veritie our Sauiour Iesus Christ, to confirme to thy conscience the trueth of all this matter. Thou hast receiued him, if in true faith and repentance of heart thou hast receiued him: If in purpose of amendment, thou hast receiued him for an euerlasting gage or pledge of thy saluation. Thou hast receiued his body which was once broken, and his blood which was shedde for the remission of thy sinne. Thou hast receiued his body, to haue within thee the Father, the Sonne, and the holy Ghost, for to dwell with thee, to endow thee with grace, to strength thee against thine enemies, and to comfort thee with their presence. Thou hast receiued his body to endow thee with euerlasting righteousnesse, to assure thee of euerlasting blisse, and life of thy soule. For with Christ by true faith art thou quickened againe (saith Saint Paul, Ephesians 2.1-2) from death of sinne, to life of grace, and in hope translated from corporall and euerlasting death, to the euerlasting life of glory in heauen, where now thy conuersation should bee, and thy heart and desire set. Doubt not of the trueth of this matter, how great and high soeuer these things be. It becommeth GOD to doe no small deedes, how impossible soeuer they seeme to thee (Luke 18.27). Pray to GOD that thou mayest haue faith to perceiue this great mysterie of Christs resurrection: that by faith thou mayest certainely beleeue nothing to bee impossible with GOD. Onely bring thou faith to Christs holy word and Sacrament. Let thy repentance shew thy faith, let thy purpose of amendment & obedience of thy heart to GODS law, hereafter declare thy true beleefe. Endeuour thy selfe to say with Saint Paul, From hencefoorth our conuersation is in heauen, from whence wee looke for a Sauiour, euen the Lord Iesus Christ, which shall change our vile bodies, that they may be fashioned like his glorious body, which hee shall doe by the same power whereby he rose from death, and whereby he shall bee able to subdue all things vnto himselfe (Philippians 3.20-21). Thus (good Christian people) forasmuch as yee haue heard these so great and excellent benefites of Christes mighty and glorious resurrection, as how that hee hath ransomed sinne, ouercome the diuell, death, and hell, and hath victoriously gotten the better hand of them all, to make vs free and safe from them, and knowing that we bee by this benefite of his resurrection risen with him by our faith, vnto life euerlasting, being in full surety of our hope, that wee shall haue our bodies likewise raised againe from death, to haue them glorified in immortalitie, and ioyned to his glorious body, hauing in the meane while this holy spirit within our heartes as a seale and pledge of our euerlasting inheritance. By whose assistance we be replenished with all righteousnesse, by whose power we shall bee able to subdue all our euill affections, rising against the pleasure of GOD. These things, I say, well considered, let vs now in the rest of our life declare our faith that we haue in this most fruitfull article, by framing our selues thereunto, in rising dayly from sinne, to righteousnesse and holinesse of life. For what shall it auaile vs (saith Saint Peter) to bee escaped and deliuered from the filthinesse of the world, through the knowledge of the Lord and Sauiour Iesus Christ, if wee be intangled againe therewith, and bee ouercome againe? Certainely it had beene better (saith hee) neuer to haue knowne the way of righteousnesse, then after it is knowne and receiued, to turne backe againe from the holy Commandement of GOD giuen vnto vs. For so shall the prouerbe haue place in vs, where it is said: The dogge is returned to his vomit againe, and the Sowe that was washed, to her wallowing in the mire againe (2 Peter 2.20-22). What a shame were it for vs, being thus so clearely and freely washed from our sinne, to returne to the filthinesse thereof againe? What a follie were it, thus endowed with righteousnesse, to loose it againe? What madnesse were it to loose the inheritance that wee bee now set in, for the vile and transitorie pleasure of sinne? And what an vnkindnesse should it bee, where our Sauiour Christ of his mercie is come to vs, to dwell with vs as our ghest, to driue him from vs, and to banish him violently out of our soules, and in stead of him in whom is all grace and vertue, to receiue the vngracious spirit of the diuell, the founder of all naughtinesse and mischiefe. How can wee finde in our heartes to shew such extreme vnkindnesse to Christ, which hath now entred within vs? yea, how dare wee be so bold to renounce the presence of the Father, the Sonne and the holy Ghost? (For where one is, there is GOD all whole in Maiestie, together with all his power, wisedome, and goodnesse) and feare not I say the danger and perill of so traiterous a defiance and departure? Good Christian brethren and sisters, aduise your selues, consider the dignity that yee bee now set in, let no folly loose the thing that grace hath so preciously offered and purchased, let not wilfulnesse and blindnesse put out so great light that is now shewed vnto you. Onely take good heartes vnto you, and put vpon you all the armour of GOD, that yee may stand against your enemies, which would againe subdue you, and bring you into their thraldome (Ephesians 6.11). Remember ye bee bought from your vaine conuersation, and that your freedome is purchased neither with gold nor siluer, but with the price of the precious Blood of that innocent Lambe Iesus Christ, which was ordained to the same purpose before the world was made. But hee was so declared in the latter time of grace, for your sakes which by him haue your faith in GOD, who hath raised him from death, and hath giuen him glory, that you should haue your faith and hope towards GOD (1 Peter 1.18-20). Therefore as you haue hitherto followed the vaine lustes of your mindes, and so displeased GOD, to the danger of our soules: So now, like obedient children thus purified by faith, giue your selues to walke that way which GOD mooueth you to, that ye may receiue the end of your faith, the saluation of your soules (1 Peter 1.9). And as yee haue giuen your bodies to vnrighteousnesse, to sinne after sinne: so now giue your selues to righteousnesse, to bee sanctified therein (Romans 6.19). If yee delight in this Article of our faith, that Christ is risen againe from the death to life: then follow you the example of his resurrection, as Saint Paul exhorteth vs, saying: As we be buried with Christ by our Baptisme into death, so let vs dayly die to sinne, mortifying and killing the euill desires and motions thereof (Romans 6.4). And as Christ was raysed vp from death by the glory of the Father, so let vs rise to a new life, and walke continually therein, that wee may likewise as naturall children liue a conuersation to mooue men to glorifie our Father which is in heauen (Matthew 5.16). If wee then be risen with Christ by our faith to the hope of euerlasting life: let vs rise also with Christ, after his example, to a new life, & leaue our olde. We shall then be truely risen, if we seeke for things that be heauenly, if we haue our affection on things that be aboue, and not on things that bee on the earth. If yee desire to know what these earthly things bee which yee should put off, and what bee the heauenly thinges aboue, that yee should seeke and ensue, Saint Paul in the Epistle to the Colossians declareth, when he exhorteth vs thus. Mortifie your earthly members and old affection of sinne, as fornication, vncleannesse, vnnaturall lust, euill concupiscence, and couetousnes, which is worshipping of idolles, for the which thinges, the wrath of GOD is wont to fall on the children of vnbeliefe, in which things once yee walked, when yee liued in them (Colossians 3.1-2, 5-9). But now put yee also away from you, wrath fiercenesse, maliciousnesse, cursed speaking, filthy speaking, out of your mouthes. Lye not one to another, that the olde man with his workes be put off, and the new bee put on. These bee the earthly thinges which Saint Paul mooued you to cast from you, and to plucke your heartes from them. For in following these, yee declare your selues earthly and worldly. These bee the fruites of the earthly Adam. These should you dayly kill, by good diligence, in withstanding the desires of them, that yee might rise to righteousnesse. Let your affection from hencefoorth bee set on heauenly things, sue and search for mercie, kindenesse, meekenesse, patience, forbearing one another, and forgiuing one another. If any man haue a quarell to another, as Christ forgaue you, euen so doe yee. If these and such other heauenly vertues ye ensue in the residue of your life, ye shal shew plainely that yee bee risen with Christ, and that ye bee the heauenly children of your Father in heauen, from whom, as from the giuer, commeth these graces and giftes (James 1.17). Yee shall prooue by this maner, that your conuersation is in heauen, where your hope is: and not on earth, following the beastly appetites of the flesh (Philippians 3.20). Yee must consider that yee be therefore cleansed and renued, that ye should from hencefoorth serue GOD in holinesse and righteousnesse all the dayes of your liues, that yee may raigne with them in euerlasting life (Luke 1.74-75). If ye refuse so great grace, whereto ye bee called, what other thing doe ye, then heape to you damnation more and more, and so prouoke GOD to cast his displeasure vnto you, and to reuenge this mockage of his holy Sacraments in so great abusing of them? Apply your selues (good friendes) to liue in Christ, that Christ may still liue in you, whose fauour and assistance if ye haue, then haue yee euerlasting life already within you, then can nothing hurt you (John 5.24). Whatsoeuer is hitherto done and committed, Christ yee see hath offered you pardon, and clearely receiued you to his fauour againe, in full suretie whereof, yee haue him now inhabiting and dwelling within you. Onely shew your selues thankeful in your liues, determine with your selues to refuse and auoyde all such thinges in your conuersations as should offend his eyes of mercy (Colossians 3.5). Endeuour your selues that way to rise vp againe, which way ye fell into the well or pitte of sinne. If by your tongue you haue offended, now thereby rise againe, and glorifie GOD therewith, accustome it to laude and prayse the Name of GOD, as ye haue therewith dishonoured it.

And as yee haue hurt the name of your neighbour, or otherwise hindered him, so now intend to restore it to him againe. For without restitution, GOD accepteth not your confession, nor yet your repentance. It is not enough to forsake euill, except you set your courage to doe good. By what occasion soeuer you haue offended, turne now the occasion to the honouring of GOD, and profite of your neighbour. Trueth it is that sinne is strong, and affections vnruly. Hard it is to subdue and resist our nature, so corrupt and leauened with the sower bitternesse of the poyson which we receiued by the inheritance of our old father Adam (Psalms 36.1). But yet take good courage, saith our Sauiour Christ, for I haue ouercome the world, and all other enemies for you (John 16.33). Sinne shall not haue power ouer you, for yee bee now vnder grace, saith Saint Paul. Though your power bee weake, yet Christ is risen againe to strengthen you in your battaile, his holy Spirit shall helpe your infirmities (Romans 6.9, Romans 8.26). In trust of his mercy, take you in hand to purge this olde leauen of sinne, that corrupteth and sowreth the sweetenesse of our life before GOD, that yee may bee as newe and fresh dow, voyde of all sower leauen of wickednesse, so shall yee shew your selues to bee sweete bread to GOD, that hee may haue his delight in you (1 Corinthians 5.7). I say kill & offer you vp the worldly and earthly affections of your bodies. For Christ our Easter Lambe is offered vp for vs, to slay the power of sinne, to deliuer vs from the danger thereof, and to giue vs example to die to sinne in our liues. As the Iewes did eate their Easter Lambe, and keepe their feast in remembrance of their deliuerance out of Egypt: Euen so let vs keepe our Easter feast in the thankefull remembrance of Christes benefites, which he hath plentifully wrought for vs by his resurrection and passing to his Father, whereby we are deliuered from the captiuity and thraldome of all our enemies. Let vs in like maner passe ouer the affections of our olde conuersation, that we may be deliuered from the bondage thereof, and rise with Christ. The Iewes kept their feast in abstaining from leauened bread, by the space of seuen dayes (Exodus 12.15). Let vs Christian folke keepe our holy day in spirituall maner, that is, in absteining, not from materiall leauened bread, but from the olde leauen of sinne, the leauen of malitiousnesse and wickednesse. Let vs cast from vs the leauen of corrupt doctrine, that will infect our soules. Let vs kepe our feast the whole terme of our life, with eating the bread of purenesse of godly life, and trueth of Christes doctrine. Thus shall wee declare that Christes giftes and graces haue their effect in vs, and that wee haue the right beliefe and knowledge of his holy resurrection: where truely if wee apply our faith to the vertue thereof in our life, and conforme vs to the example and signification meant thereby, wee shall be sure to rise hereafter to euerlasting glory, by the goodnesse and mercy of our Lord Iesus Christ, to whom with the Father and the holy Ghost bee all glorie, thankesgiuing, and prayse, in infinita seculorum secula, Amen.

After suche Sermon, homely, or exhortacion, the Curate shall declare unto the people, whether there be anye holy dayes or fastynge dayes the weke folowyng, and earnestly exhorte theim to remembre the poore, saying one, or moe of these sentences following, as he thinketh most convenient by his discretion.

LET your light so shyne before men, that they maye see your good workes, and glorifye youre father whyche is in heaven. Math. v.
Laye not up youreselves treasure upon the earthe, where the ruste and mothe doeth corrupte, and where theeves breake through and steale: But lay up for youreselves treasures in heaven, where neyther rust, nor motthe doeth corrupt, and where theeves do not breake thorowe and steale. Math. vi.
Whatsoever you woulde that menne shoulde do unto you, even so due unto them, for this is the lawe and the Prophetes. Math. Vii.
Not every one that sayeth unto me Lord, Lord, shall entre into the Kingdome of heaven; but he that doeth ye wyl of my father whiche is in heaven. Math. vii.
Zache [Zaccheus] stode forth, and sayde unto the Lord, beholde Lord, the halfe of my goodes I gyve to the poore, and yf I have done any wronge to any man, I restore foure folde. Luk. xix.
Who goeth a warefare at any tyme of his owne coste? Who planteth a vyneyarde, and eateth not of the fruicte thereof? Or who feedeth a flocke, and eateth not of the mylke of the flocke? i Cor. ix.
If we have sowen unto you spiritual thinges, is it a great matter, yf we shal reape your worldly thinges? i. Cor. ix.
Do ye not knowe, that they whiche minister aboute holy thinges, lyve of the sacrifyce? whyche wayte of the aultare, are partakers with the aultare. Even so hath the Lorde also ordeyned : that they whiche preache the Gospell, shoulde lyve of the gospel. i. Cor. ix.
He which soweth lytle shal reape lytle; and he that soweth plenteously, shal reape plenteously. Let every man doe accordynge as he is dysposed in his harte, not grudgynglye or of necessitie: for God loveth a cherefull gyver. ii. Cor. ix.
Let hym that is taughte in the woorde, minister unto him that teacheth, in all good thinges. be not deceived, God is not mocked; for whatsoever a man soweth, that shall he reape. Gala. vi.
Whyle we have tyme, let us do good unto al men, and specially unto them, whiche are of the householde of faythe. Gala vi.
Godlynes is great ryches, yf a man be contente with that he hath: for we brought nothynge into the worlde, neyther may we cary any thing out. i. Tim. vi.
Charge them whyche are ryche in thys worlde, that they be ready to give, and glade to distribute, laying up in store for them selves a good foundacion, against the time to come, that they may attayne eternal lyfe. i Tim. vi.
God is not unrighteous, that he wil forget your workes and laboure that procedeth of love, whiche love ye have shewed for his names sake, whiche have ministered unto sainctes, and yet do minister. Hebr. vi.
To do good, and to distribute, forget not, for with such sacrifices God is pleased. Heb. xiii
Whoso hath thys worldes good, and seeth his brother have nede and shutteth up his compassyon from hym, how dwelleth the love of God in hym? i. John iii.
Geve almose [alms] of thy goodes, and turne never thy face from any poore man, and then the face of the Lorde shall not be turned away from the. Tob. iiii
Be mercifull after thy power. If thou hast muche gyve plenteously, if thou hast litle, doe thy diligence gladly to geve of that litle, for so gatherest thou thy selfe a good rewarde in the day of necessitye. Tob. iiii
He that hath pitye upon the poore, lendeth unto the Lorde: and looke what he layeth out: it shalbe paied him agayne. Pro xix.
Blessed be the man that provydeth for the sycke, and nedy, the Lorde shall deliver him, in the time of trouble. Psal. lxi.
Then shal the Churchewardens, or some other by them appoyncted, gather the devocion of the people, and put the same into the poore mens boxe, and upon the offeryng daies appoincted, every man and woman shal pay to the Curate the due and accustomed offerings, after whiche done, the Priest shal saie.

Let us pray for the whole estate of Christes Churche militant here in earth.

ALMIGHTYE and everliving God, whych by thy holye Apostle hast taughte us to make prayers and supplicacyons, and to geve thanckes for all men: We humbly beseche thee moste mercifully (to accepte our almose) and to receyve these our prayers whyche of we offer unto thy divine majestie, beseechyng the to inspire continually, the universal Churche wyth the spiryte of truthe, unitye, and concorde: And graunt that all they that do confesse thy holy name, may agree in the truthe of thy holy woorde, and lyve in unytye and godlye love. We beseche thee also to save and defend alle Christyane Kynges, Prynces, and Governours, and specially thy servaunt, Elyzabeth our Quene that under her we may be godly and quietly governed: and graunt unto her whole Counsaill, and to all that be put in aucthoritye under her, that they may truely and indifferently minister justice, to the punishement of wyckednes and vice, and to the maintenaunce of goddes true religion and vertue. Give grace (O heavenly Father) to al Bishopes, Pastours and Curates, that they may bothe by theyr life and doctrine set furth thy true and lively worde and rightely and duely administer thy holy Sacramentes: and to all thy people gyve thy heavenlye grace, and especially to thys congregacion heare present, that with meke harte and due reverence, they may heare and receive thy holy worde, truely servyng the in holines and ryghtuousnes all the dayes of theyr lyfe. And we moost humbly beseche the of thy goodnes (O Lord) to comfort and succoure all theym whyche in thys transitory lyfe bee in trouble, Sorowe, nede, sicknes, or any other adversity. Graunt this, O father, for Jesus Christes sake our onely Mediatour and advocate. Amen.

Then shal folowe this exhortacion, at certayne tymes when the Curate shal see the people negligent to come to the holy Communyon.

The Exhortations

WE be come together at thys tyme, derely beloved brethren to fede at the Lordes supper, unto the whyche in Goddes behalf I bydde you all that be heare present, and beseche you for the lorde Jesus Christes sake, that ye wyll not refuse to come thereto, beyng so lovingly called, and bidden of God him selfe. Ye know howe grevous and unkynde a thing it is, when a manne hath prepared a riche feaste: decked his table with al kynde of provisyon, so that there lacketh nothinge but the gestes to sitte downe: and yet they whych be called wythout anye cause, mooste unthankfully refuse to come. Whyche of you in suche a case woulde not be moved? Who woulde not thyncke a greate injurie and wrong done unto hym? Wherefore moste derely beloved in Christe take ye good heade, lest ye, wythdrawyng your selves from this holy supper, and provoke Goddes indignation against you, it is an easy matter for a man to say, I will not communicate, because I am otherwise letted [hindered] with worldly busynes, but suche excuses be not so easily accepted and allowed before god. If any man say, I am a grevous sinner, and therefore am afrayed to come. Wherefore then do ye not repent and amende? When god calleth you, be you not ashamed to say ye wil not come? when you should returne to god, wil you excuse your self and say that you be not redy? Considre ernestly with your selves howe litle such feined excuses shall availe before God. They that refused the feaste in the Gospell, because they had bought a farme, or would trie their yokes of oxen, or because they were maried, were not so excused, but conpted [counted] unworthy of the hevenly feast. I for my part am here present and according to myne office, I bid you in the name of god, I cal you in Christes behalf, I exhort you, as you love your owne Salvation, that ye wil be partakers of this holy Communion. And as the sonne of God, did vouchesafe to yelde up his soule by death upon the crosse for your healthe, even so it is youre duety to receyve the Communion together in the remembraunce of his death as he hymselfe cornmaunded. Nowe, yf ye wyll in no wise thus do, consider with your selves, how great injury ye doe unto God, and howe sore punishment hangeth over your heades for thesame. And whereas ye offende God so sore in refusing this holy banquet, I admonishe, exhorte, and beseche you, that unto this unkyndenes ye wyll not adde any more. Whiche thing ye shall doe yf ye stand by as gasers and lokers of them that do Communicate, and be no partakers of the same your selves. For what thing can this be accompted els, then a further contempt and unkindenes unto God? Truly it is a greate unthankefulnes to saye naye when ye be called, but the faulte ismuche greater, when men stande by, and yet wyll neyther eate, nor drincke this holye Communion with other. I praie you what can this be ells but even to have the misteries of Christ in derision: it is sayde unto al: Take ye and eate, take and drincke ye al of this, do this in remebraunce of me. With what face then, or with what countenaunce shal ye here these wordes? what wyl this be els, but a neglecting, a despisyng, and mockynge of the Testament of Christ? wherfore rather the you shold so do, departe you hence, and geve place to them that be Godly dysposed. But when you departe, I beseche you pondre with yourselves, from whome ye departe: ye departe from the Lordes Table: ye depart from your brethren, and from the banket [banquet] of most heavenly foode. These thynges (yf ye earnestly consydre) ye shall by Goddes grace, returne to a better mynde, for the obteining wherof, we shall make our humble peticions while we shal receive the holy Communion.

And some tyme shalbe said this also, at the discretion of the Curat.
DERELY beloved, for asmuche as our dutye is to rendre to almighty God our heavenly father most harty thanckes for that he hathe geven his sonne our Sauiour Jesus Christ not onely to die for us, but also to be oure Spirituall fode, and sustenaunce, as it is declared unto us, aswel by Goddes worde, as by the holy sacramentes of his blessed body and bloud, the which being so comfortable a thing to them whiche receive it worthelye and so daungerous to them, that wil presume to receyve it, unworthely. My duty is to exhorte you to considre the dignitie of the holy mistery, and the great peril of the unworthy receiving therof, and so to searche and examine youre owne conscieces, as you shold come holy and cleane to a moste godly and hevenly feast, so that in no wise you come but in the mariage garment, required of God in holy scripture, and so come and be receyved as worthye partakers of suche a heavenly Table, the waye and meanes therto is.
First to examine your lives and conversation by the rule of Goddes commaundementes and wherinsoeuer ye shall perceyve your selves to have offended eyther by wil, worde, or deede, there bewayle your owne synfull lives, confesse your selves to almighty God, with ful purpose of amendement of life. And yf ye shal perceive your offences to be such, as be not only against God, but also against your neighbours. Then ye shal reconcyle youre selves unto them, ready to make restitucion and satisfaction according to the uttermost of your powers for all injuries and wronges done by you to any other, and likewise being ready to forgeve other that have offended you as you would have forgevenes of your offences at Goddes hande. For otherwyse the receiving of the holy Communion doth nothing els, but encrease your dampnation.
And because it is requisite that no manne shoulde come to the holye Communion, but with a ful trust in goddes mercy, and with a quiet conscience: therfore yf there be any of you, which by the meanes aforesaid cannot quiet his owne conscience, but requireth further comforte or counsail, then let him come to me, or some other discrete and learned minister of gods word, and open his griefe, that he may receive suche ghostly counseil, advise, and comfort, as his conscience may be releved, and that by the ministery of Gods word, he may receyve comfort, and the benefyte of absolution, to the quieting of his conscience, and advoiding of all scruple and doubtfulnes.

Then shall the Priest say this exhortation.
DERELY beloved in the Lorde: Ye that mynde to come to the holye Communion of the bodye and bloude of oure savioure Christe, must consyder what saincte Paule writeth unto the Corinthiens, howe he exhorteth all persones diligentlye to trye and examyne them selves, before they presume to eate of that breade, and drincke of that cuppe. For as the benefyte is greate, yf wyth a trulye penitente herte and lyvely faith we receive that holy sacrament (for then we spiritually eate the fleshe of Christ, and drincke his blonde, then we dwell in Christe and Christe in us, we be one wyth Christ, and Christe with us) so is the daunger great, if we receyve the same unworthely. For then we be gilty of the body and bloud of Christ our saviour. We eate and drincke our owne dampnation, not considering the lordes bodye. we kindle Gods wrath against us, we provoke him to plague us with divers diseases, and sundrye kyndes of death. Therfore if any of you be a blasphemer of god, an hinderer or slaunderer of his worde, an adulterer, or be in malyce or envye, or in anye other grevous crime, bewaile your Sinnes, and come not to this holy table, lest after the taking of that holy sacrament, the devil enter into you, as he entred into Judas, and fil you full of al iniquities, and bring you to destruction both of bodye and soule. Judge therefore your selves (brethren) that ye be not judged of the Lord. Repent you truly for your sinnes past, have a lively and stedfast faithe in Christ our saviour. Amende your lives, and be in perfect charitie wyth all men, so shal ye be mete partakers of those holy misteries. And above al thinges ye must geve most humble and herty thankes to God the father, the sone, and the holye ghost, for the redemption of the world by the deathe and passion of our saviour Christ, bothe God and man, who did humble him selfe, even to the deathe, upon the crosse, for us miserable sinners which lay in darckenes, and shadowe of death, that he mighte make us the children of God, and exalte us to everlasting life. And to thende that we should alwaie remembre the exceadinge greate love of our master and onelie saviour Jesu Christ, thus diyng for us, and the innumerable benefites (which by his precious bloudsheading) he hath obteined to us, he hath instituted and ordeined holy misteries, as pledges of his love, and continuall remembraunce of his death, to our great and endles comfort. To him therfore with the father and the holye Ghost, let us geve (as we are moste bounden) continuall thankes, submitting our selves wholy to his holie will and pleasure, and studiyng to serve him in true holines and righteousnes, al the daies of our life. Amen.

The Invitation to Confession

Then shall the Priest saye to them that come to receyve the holy Communion.
You that do truly and ernestly repente you of youre sinnes, and be in love, and charite with your neighbors and entende to lede a newe lyfe, folowing the commaundementes of God, and walkynge from hence furthe in his holy waies: Draw nere and take this holy Sacrament to your comforte make your humble confession to almighty God, before this congregation here gathered together in his holye name, mekely knelynge upon your knees.

Then shall this generall confession be made, in the name of all those, that are mynded to receyve this holy Communion, either by one of them, or els by one of the ministers, or by the priest him selfe, all kneling humbly upon their knees.

ALMIGHTY God, father of oure Lorde Jesus Christe, maker of all thynges, Judge of all menne, we acknowledge and bewayle oure manifolde synnes and wyckednesse, whiche we from tyme to tyme moste grevously have committed, by thoughte woorde and deede, against thy divine Majestie, provokynge mooste justlye thy wrathe and indignation againste us: we do earnestly repente, and bee hartely sorye for these oure misdoinges, the remembraunce of them is grevous unto us: the burthen of theim is intollerable: have mercy upon us, have mercye upon us, mooste mercyfull father, for thy sonne oure Lorde Jesus Christes sake, forgeve us all that is paste, and graunte that we may ever hereafter serve and please the, in newenes of lyfe, to the honour and glorye of thy name throughe Jesus Christ our Lorde. Amen.

Then shall the priest or the Bishop (beyng present) stande up, and turning himself to the people shall say thus.

ALMIGHTYE God, oure heavenly father, who of his great mercy hathe promised forgevenes of sinnes, to al them, whiche with hartye repentaunce and true faithe turne to hym: have mercye upon you, pardon and deliver you from all your sinnes, confirme and strengthen you in all goodnes, and bring you to everlastyng lyfe; through Jesus Christ our Lorde. Amen.

Then shall the Priest also saye.

Here what comfortable wordes our saviour Christ saithe to all them that truly turne to him.
¶ COME unto me all that travaile and be heavy laden, and I shal refreshe you. So God loved the world that he gave his onely begotten sonne, to thende that al that beleve in him, should not perishe but have life everlastyng.
Heare also what S. Paule saithe.
¶ This is a true saieng, and worthy of all men to be receyved, that Jesus Christ came into the worlde to save synners.
Heare also what S. John saieth.
¶ If any manne sinne, we have an advocate with the father, Jesus Christ the righteous, and he is the propiciation for our sinnes.

After the whiche the priest shall procede saying.


Lift up your hartes.
Aunswere. We lyfte them up unto the Lorde.
Priest. Let us geve thanckes unto our Lorde God.
Aunswere. It is mete and right so to do.
Priest. It is very mete, right, and our bounden duety that we should at al times, and in all places, geve thanckes to the, O Lord holy father, almighty everlasting God.

Here shall folow the proper prefaces, according to the tyme, yf there be any specially appointed, or els immediatly shal folow:

Therfore with aungelles &c.

After which preface, shall folow immediatly.
THERFORE with Aungelles and Archangelles, and wyth all the company of heaven, we laude and magnify thy glorious name, evermore praising thee, and saying: Holy, holy, holy, lord god of hostes, heven and earth are ful of thy glory, glory be to the, O Lord most hyghe.

Then shall the priest knelynge downe at Gods borde, say in the name of all them that shall receyve the communion, this prayer folowing.

WE do not presume to come to this thy table (O merciful Lorde) trustinge in oure owne rightuousnesse, but in thy manifolde and greate mercies, we be not worthy so muche as to gather up the crommes under thy Table, but thou arte the same Lord, whose property is alwaies to have mercy. Graunt us therefore gracious Lorde, so to eate the fieshe of thy deare sonne Jesus Christ, and to drinke his bloude, that oure synful bodies may be made cleane by his body, and our soules washed through his most precious bloud, and that we may evermore dwell in him, and he in us.

Then the priest standing up, shal say as foloweth:

ALMIGHTY God our heavenly father whiche of thy tender rnercye, diddest give thine onely Sonne Jesus Christ, to suffer death upon the Crosse for our redeption, who made ther (by his one oblation of himself once offered) a ful, perfect and sufficient sacrifice, oblation, and satisfaction for the synnes of the whole worlde, and didde institute, and in his holy gospel commaunde us to continue a perpetual memory of that his precious deathe, untyll his comminge againe: Heare us O merciful father, we besech the, and graunt that we receivyng these thy creatures of breade and wine, accordinge to thy sonne our saviour Jesu Christes holy institution, in remembrauce of his death and passion, may be partakers of his moste blessed body and bloude, who in the same night that he was betraied, toke bread, and when he had geven thankes, he brake it, and gave it to his disciples, saying: Take, eate, this is my bodie, which is geven for you. Doe this in remembraunce of me. Likewise after supper he toke the cuppe, and when he had geven thankes, he gave it to them, saying: Drinke ye all of this, for this is my bloude of the new Testament, whiche is shedde for you and for many, for remission of sinnes: doe this as oft as ye shall drinke it in remembraunce of me.

Then shall the minister fyrste receyve the Communion in bothe kyndes him selfe, and next deliver it to other Ministers (yf any be there present, that they may helpe the chief minister) and after to the people in their handes kneling. And when he delivereth the breade, he shall saye.

Page showing the words of administration of Holy Communion,
from an edition printed in 1559.

THE bodie of our lord Jesu Christ, which was geven for the, preserve thy body and soule into everlastinge life: and take and eate this in remembraunce that Christ died for thee, feede on him in thine heart by faith, with thankesgevynge.
And the minister that delivereth the cuppe shall saye.
THE bloude of our lorde Jesu Christ, which was shedd for the, preserve thy body and soule into everlasting life: and drinke this in remembraunce that Christes bloude was shedde for thee, and be thankeful.

Then shall the priest say the Lordes prayer, the people repetynge after him every peticion.

OURE father, whiche arte in heaven,
OURE father, whiche arte in heaven,
hallowed by thy name.
hallowed by thy name.
Thy kyngdom come.
Thy kyngdom come.
Thy wyll be done in earth as it is in heaven.
Thy wyll be done in earth as it is in heaven.
Geve us this daye oure dayly bread.
Geve us this daye oure dayly bread.
And forgeve us oure trespasses,
as we forgeve them that trespasse agaynst us.
And forgeve us oure trespasses,
as we forgeve them that trespasse agaynst us.
And leade us not into temptacion.
But deliver us from evell.
And leade us not into temptacion.
But deliver us from evell.
For thine is the kindome, the power and the glory
For ever and ever.
For thine is the kindome, the power and the glory
For ever and ever.

After shalbe sayde as foloweth.

O LORDE and heavenly father, we thy humble servaunts, entierly desire thy fatherly goodnes mercifully to accept this our Sacrifice of praise and thankesgeving moste humblye besechynge thee to graunte, that by the merites and death of thy sonne Jesus Christ, and throughe faith in his bloude, we (and all thy whole church,) may obteine remission of our sinnes, and al other benefites of his passion. And here we offer and presente unto the, O Lord, our selves, our soules, and bodies, to be a reasonable, holy, and lively sacrifice unto the, humblye beseching the, that al we which be partakers of this holye communion, may be fulfilled with thy grace, and heavenly benediction. And although we be unworthye throughe our manifolde sinnes, to offer unto the any sacrifice, yet we beseche the to accept this our bounden duty and service, not weighing our merites, but pardoning our offences, throughe Jesus Christ our Lord, by whom and with whom, in the unitie of the holy ghoste, all honour and glorye be unto the, O father almighty, world without ende. Amen.
Or this,
ALMIGHTY and everlastinge God, we moste hartely thancke the, for that thou doest vouchsafe to fede us, whiche have duly received these holy misteries, with the spiritual fode of the moste precious body and bloude of thy sonne, our saviour Jesus Christ, and doest assure us therby of thy favour and goodnes towarde us, and that we be very membres incorporate in thy mistical body, whiche is the blessed company of al faithful people, and be also heyres through hope of thy everlasting kingdom, by the merites of the most precious death and passion of thy deare sone. We now most humbly beseche the, O hevenly father, so to assist us with thy grace, that we may continue in that holy felowship, and do all suche good workes as thou hast prepared for us to walke in, throughe Jesus Christe our Lord; to whom with the and the holy ghost be all honour and glory, world without ende. Amen.

Then shalbe sayde or songe.

GLORYE be to God on hyghe. And in earthe peace, good wyll towardes men. We prayse thee, we blesse thee, we worshyppe thee, we glorifye thee, wee geve thanckes to thee, for thy greate glorye. O Lorde God, heavenlye Kynge, God the father Almightie. O Lorde the onely begotten Sonne Jesu Christ. O Lord God, Lambe of God, Sonne of the father, that takest awaye the sinnes of the worlde, have mercye upon us: Thou that takest awaye the Sinnes of the worlde, have mercy upon us. Thou that takest away the synnes of the worlde, receive our praier. Thou that syttest at the right hande of God the Father, have mercy upon us. For thou onely art holy: Thou only art the Lorde, thou only O Christe with the holy Ghost, art most highe in the Glory of God the father. Amen.
Then the Priest or the Byshop, if he be present, shal let them depart with this blessing.
THE peace of God, which passeth all understanding, kepe youre hartes, and mindes in the knowlege and love of God, and of his Sonne Jesu Christe, oure Lorde. And the blessing of God almyghty, the Father, the Sonne, and the holy Ghost, be among you, and remayne with you alwaies. Amen.

Collectes to be sayd after thofertory when there is no Communion; every suche daye one. And thesame maye be sayde also as often as occasion shall serve, after the Collectes, either of Morning and Evening Praier, Communion, or Letany, by the discretion of the minister.
ASSIST us mercifully, O Lorde, in these our Supplications and Praiers, and dispose the way of thy servauntes towarde the attainement of everlasting salvation, that emong al the chaunges, and chaunces of this mortal lyfe, thei may ever be defeded by thy moste gratious, and redy helpe. Through Christ our Lorde. Amen.
O ALMIGHTY Lorde and everlivyng God, vouchesafe we beseche the, to direct, sanctifie, and governe bothe oure heartes, and bodies, in the wayes of thy lawes, and in the worckes of thy commaundementes, that through thy most mighty protection, both here and ever, we maye bee preserved in bodye and Soule: throughe oure lorde and Savioure Jesus Christe. Amen.
GRAUNT we beseche the almighty God, that the wordes which we have herd this daye with our outward eares, may through thi grace be so graffed [grafted] inwardly in our hartes, that they may bring furth in us the fruite of good living, to the honour and praise of thy name: throughe Jesus Christ our Lorde. Amen.
PREVENTE [Direct] us O Lorde in all our doynges, with thy most gratious favoure, and further us with thy continuall helpe, that in al our workes begonne, continued, and ended in the: we may glorify thy holy name, and finally by thy mercy, obteine everlasting lyfe, Through Jesus Christ our Lorde. Amen.
ALMIGHTY God, the founteine of all wisedom, which knowest oure necessities before we aske, and our ignoraunce in asking, we beseche the to have compassion upon our infirmities, and those thinges which for our unworthiness we dare not, and for oure blindenes we cannot aske, vouchesafe to geve us for the worthines of thy sonne Jesus Christe our Lorde. Amen.
ALMIGHTY God, whiche haste promysed to here the peticions of them that aske in thy sonnes name, we beseche the mercifully to encline thine Eares to us that have made nowe nowe our praiers and supplications unto the, and graunt that those thinges which we have faithfully asked, according to thy wil, may effectually be obteined to the relief of our necessitie, and to the setting furth of thy glory through Jesus Christ our Lorde. Amen.

¶ Upon thle holy dales (jf there be no Communion,) shalbe said at that is appointed at the Communion, untyll the ende of the homely, concluding with the generall praier, far the whole estate of Christes Churche militant here in earth, and one, or moe of these Collectes before rehersed, as occasian shall serve.
¶ And there shalbe no celebration of the lordes supper except there be a good number to Communicate wyth the Priest, accardinge to his dyscretion.
¶ And yf there be not above xx persons in the Parish of discretion to receyve the Communion, yet there shalbe no communion except foure or thre at the least communicate with the priest And in Cathedral and collegiate churches, where be many Priestes and Deacons, they shall all receyve the communion with the minister every Sonday at the leaste, except they have a reasonable cause to the contrary.
¶ And to take awaye the superstition, whiche any person hath, or myghte have in the breade and wyne, it shall suffice that the breade be suche as is usual to be eaten at the table, with other meates, but the beste and purest wheate breade, that conveniently may be gotten. And yf anye of the breade or wyne remaine, the Curate shall have it to hys owne use.
¶ The bread and wyne for the Communion shalbe provided by the Curate, and the church wardeines, at the charges of the Paryshe, and the paryshe shalbe discharged of suche summes of money, or other duties, which hitherto they have payed far the same by order of their houses every Sondaye.
¶ And note that every Parishioner shall communicate, at the leaste thre tymes in the yere, of whiche Easter to be one: and shall also receyve the sacramentes, and other rytes, accordinge to the order in this boke appoincted. And yerely at Easter, every Parishioner shall recon with his Person [Parson], Vicar or Curate, or his, or their deputie or deputies, and paye to them or hym, all ecclesiastical duties, accustomably due then and at that tyme to be payed.

The Book of Common Prayer (1559)

The Prayer Book of 1559 was the third revision for the Anglican Church and was brought about by the accession to the throne of Elizabeth I and the restoration of the Anglican Church after the six-year rule of the Catholic Queen Mary. It was in use much longer than either of its predecessors – nearly 100 years, until the Long Parliament of 1645 outlawed it as part of the Puritan changes under the Commonwealth. It served not only the England of Elizabeth I, but her Stuart successors as well. This was the first Prayer Book used in America, taken there by the Jamestown settlers and others in the early 1600s.
This Prayer Book revised the 1552 edition in modest ways, with the effect of moderating some of the more Reformed amendments developed in that edition over its predecessor (1549).
Some of the few changes made included:

  • Dropping the very last rubric in the Communion service (called the “Black Rubric”), which had sought to assure that kneeling during Communion did not in any way imply worship of the bread and wine themselves;
  • Combining the two versions of the sentences used for administration of the elements during Communion from the previous two Prayer Books;
  • Dropping prayers against the Pope from the Litany; and,
  • Adding a rubric to Morning Prayer prescribing the use of traditional vestments.

A number of Saints’ days and festivals were added to the Kalendar in 1561. Some minor changes were also made in 1604 on the accession of James I. The most important of these was to lengthen the Catechism by adding sections on the Sacraments.
As to be expected a text, which is more than 400 years old, uses some archaic English words as well as the unstandardized system of spelling from which we benefit today. Furthermore, some words had entirely different meanings in C16. Some of these include:
• Affiance: faith
• Let: hinder, prevent (i. e., opposite to what it means today)
• Indifferent: impartial
• Like: please
• Person: Sometimes means parson the word ‘parson’ itself comes from this use of ‘person’.
• Prevent: to go before.
• Travail: Sometimes means travel, here it has the sense of travail

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