THE Primitive Rule OF REFORMATION According to the First Liturgy OF K. EDWARD VI. 1549.  
Containing an EXTRACT of the Same, So far as it is Popishly affencted, TOGETHER With several Honourable Testimonials thereof from CHURCH and STATE, of that, and of Succeeding AGES.  
AS ALSO, The WISHES of several Churches and Churchmen of the Reformation, for Restoring the said Liturgy in PARTS.  — Antiquam exquirite Matrem, Virg. Aeneid. 
With Allowance  
London, Printed by Mary Thompson at the Entrance into Old-Spring-Garden near Charing-Cross. Anno Dom. 1688.   

TO THE READER.  
BEhold the Spirit of the First Reformers in the First Liturgy, and compare it with the later Liturgies of Succeeding Reformers, and consider how much our Reformers have varied from Themselves at Home! Next, reflect upon Calvin's Censure of the same; that there were in it Tolerabiles quaedam Ineptiae, some Passable Fooleries; and compare it with the Sense that King, and both the Parliament that Enforced, and that which Repealed it had of it, as well as Archbishop Bancroft and Mr. Fox; and see how much our First Reformers at Home have varied from Those Abroad!  
If the First Reformers indeed acted by no Spirit but the Holy Ghost; what shall we say of that Spirit by which Calvin acted, when he treated the Dictates of the Holy Spirit with so little Reverence, as to Style them, Tolerable Fooleries? And if in the Opinion of K. Edward's Parliament, the Compilers of the First Liturgy might lay claim to, Visum est Spiritui Sancto & Nobis; It seemed good to the Holy Ghost and to Us: How came the Parliament that Repealed it, to be above the Holy Ghost, and to assume to themselves a Power to control and alter his Decrees, in Repealing what themselves confessed, was according to Gods Word, and the Usages of the Primitive Church? To be short, if the Spirit which guided the Compilers of the First Liturgy was owned no less than Infallible; how came it to give way to that Fallible Spirit, which has appeared in all the Changes that have past from the Succeeding Liturgies down to the Present? For since the Church of England has passed all along under the Name and Notion of a Church ●y Law established, the Rules of Reformation ha●e varied in proportion to the Fancy and Humour of the several respective Reformers in Place and Power under each Prince; Nor have there been fewer Churches by Law established, than Turns of State: New Liturgies and New Bibles becoming thus the Regalia of every New King in Succession; and their Reigns distinguished as much by these, as by New coins and Statutes: The Face of Religion having suffered as many Changes as that of the Civil Government; insomuch, as the same Question may be admitted upon a just Comparison of the late and present Liturgies with the First, which was started of Theseus Ship, that was mended so often, as it became a Problem to all the Wits of Greece, whether it was the Same, since none of the Primitive Planks remained.  
Religion being left at this Uncertainty, men have wrote in the dark about Popery and the Church of England, without knowing either what Popery was, or what the Church of England, that being called Popery in the later Reformations, which was not in the First; and that made the Church of England by Modern Reformers, which knew no such Name in the Beginning.  
To clear these Points, is the Design of the following Papers, that is, of the Extract of K. Edwards first Liturgy, and of the Testimonials annexed to it, in the nature of a licencing shall I say, or rather of Hallowing it, for they want but a little of raising it to as Sacred a Character as that of Episcopacy itself, and of maintaining that Liturgy to be as much Jure Divino, as the Bishops that were the Compilers.  
The Communion in the rubric before the Office, is Styled the Mass, and how well the Name agrees to it, may be gathered from the following Instances. The Priest is appointed to stand in the Middle of the Altar, with his Back towards the People; the Vestments prescribed the Priest are an Albe and Tunicles with a Cope: Besides which, there is mention made of the Paten and the Corporal, Utensils and Ornaments, now much better known to those that assist at Mass, than those that go to Common Prayer. There is at the time of the Communion, an express Commemoration of the Dead, even as the Mass which it Copies in this particular, is declared to be a Sacrifice for the Living and the Dead. Nor do the Compilers content themselves with this, but back this with an Invocation of Angels. And that the Priest and Prayers may not be in the Popish Garb alone, the very Consecrated Elements appear in the Popish Shapes, of a Wafer-Cake and a Mingled Chalice. And what is more yet, they are Consecrated by Crossing them, much after the manner of the Beginning of the Canon of the Mass, at the words, Haec Dona, haec Munera, &c. The Communicants are ordered to receive the same at the Priest's Hand in their Mouths, with such a Form of Words, as are but the English of those, with which all are Communicated at Mass at this day; without the Additional Supply of, Take this in Remembrance, &c. to give it the contrary Turn of a bare Commemoration.  
Whether the other Offices, are not as fair Copies of the Breviary, as this of the Communion is of the Mass, may better appear from consulting the Extract itself where the Reader in the Office of Baptism, will meet with Prayers appointed for the Shifting of the Water in the Font, which are a kind of Exorcisms for Dispossessing of the Water, in lieu of the ancient Exorcisms for Dipossessing of the Baptized. Nor do they stay here, but add the Anointing of the Person baptized, the Chrysome, and the Crossing of him more fully in the Popish Mode, on the Forehead and the Breast together.  
They also add the across in Confirmation, and in Matrimony: In which Office, as also in that of Visitation of the Sick; the Apocryphal Story of Tobias and Sarah the Daughter of Raguel is brought into a Prayer, though the Benedicite and the Apocryphal Lessons struggled hard to keep their Places in the last Liturgy, after the late Kings Restoration. In the Office of the Visitation of the Sick, they go as high as Extreme Unction, notwithstanding the shy Insinuation of later Reformers, that this was exercised in the Nature of a Miraculous Gift, and so determined with the Age of Miracles. Nay, what is more surprising, they have raised it to the Dignity of a Sacrament in their Prayer upon administering the oils, as far as an Outward Visible Sign, and an Inward Invisible Grace, will carry it for a Sacrament. Nor are we to forget the grave Comfort and Allowance, which the Priest is to give such of the Sick, as would, but cannot Communicate; that upon exercising an Act of Faith upon the Merits of CHRISTS across and Passion, such have all the Right to and Advantages of a Spiritual Communion. A Term which is yet no Stranger to such * Churches as open their Doors to all such as Communicate in Intention and Desire, 
council Trident. Sess. 22. cap. 6.  though they stand not so fair for Communicating actually. But is chiefly remembered here for the sake of such as shut all Spiritual Communicants at once out of their Churches, leaving no Place in Sacrament-time for any, but the Actual Communicants: Although they provide them no better Entertainment, than that of a bare Spiritual Communion.  
Lastly, To instance in no more; in the Office of Burial of the Dead, besides direct Prayers for the Dead, such was their Extraordinary Charity, as they furnished out over and above, an Office of set purpose, of Communion for the Dead. Now if we speak the Language of that Liturgy, as well as of the Statute that enforced it, of K. Edward's Injunctions Injunct. 21. Communions are no more than Masses: And if so, we have gained this point; that Masses for the Dead, as Scandalous as they sound in the Ears of late Reformers, were not only more Innocent, but highly approved of and enjoined by the First Reformers. Nor did they oblige others, to more than they practised themselves, if Stow says true, who tells us, That on June 19.( 1547.) a Dirge was Sung in every Parish Church in London, 
K. Henry II  for the French King late Deceased( viz. March 22. last past) Also the Church of S. Paul being hanged with Black, and a Sumptuous hearse set up in the Choire, a Dirge was there Sung, and on the next Morrow, the Archbishop of Canterbury, assisted of Eight Bishops, all in Rich mitres, and other their Pontificlas, did Sing a Mass of Requiem. Thus Stow in his Chronicle, in the Life of Edward VI.  
Upon the whole matter it appears, that such Doctrines and Practices as now pass for Popish, were in the Beginning of the Reformation, esteemed no other than the genuine Doctrines and Practices of the Church of England, by Law Established. As for Instance, that of Communion in One Kind, at least in some Cases of Necessity; for so much appears from the Statute of 1 Edw. VI. Requiring that Sacraments be commonly administered in Both Kinds, if Necessity does not require otherwise: By which it is evident, that they took it for no Precept to Communicate in Both Kinds, for no Necessity can lie to break a flat Precept. Nor does it less appear, from the rubric in the Liturgy, which says, notwithstanding the Division of the Wafer-Cake, men are not to take it, that CHRIST is more in the whole, and less in the less. For if CHRIST be whole in every Particle of the Host, certainly he is whole in the whole Host; and by consequence, if he be whole in each kind, Communion in One Kind cannot be called truly Half a Sacrament: To this we may add, that of Invocation of Angels, practised by Cranmer, Ridley( as Invocation of Saints was allowed by Bilney and Latimer, in their distinguishing between Mediators of Redemption and Intercession, and granting that the later might be Prayed to, as such Mediators. Foxes Acts and Monuments, pag. 462. 6 post Med. and p. 1312. ab init. and p. 1315. paulo ante med.) The Doctrine of the Mass being a Sacrifice for the Living and Dead, the Practices of Wafer-Cakes, mingling Water with Wine, and Consecrating the Elements with Crossing, of oil in Baptism, of chrysoms, of Exorcisms, of the across in Confirmation and in Marriage, of Extreme Unction, and the Doctrine of the VII. Sacraments; as well as the Practices of Dirges, Masses of Requiem, and Prayers for the Dead.  
Since the First Reformers, and their Heirs have thus unfortunately divided in their Accounts of Popery, what shall we say has occasioned the Difference? Is Popery changed, or the Reformation? Assuredly, there are no New Poperies, for if there were, that bold Demand so often made, to assign the Age in which any of their errors entred, had long since received an Answer. It remains then, that there Are, and Have been New Reformations: I know it uses to be said for these New Reformations upon the Old, That the Case of the First Reformers resembled that of Men proceeding out of a dark Cave, and consequently the Light by which they acted, 
( Holy Table Na●e and Thing. p. 93  such as the French-men calls, Entre Chien & Loup, not sufficient to mark a Dog from a wolf; which cannot but be very grateful News and an unspeakable Comfort to all their Flock at once, Since it seems it is an even Wager, whether they are All Damned or Saved: As it passes a profound compliment upon the Reformation and Reformers, shall I say, or the Holy Ghost by which they Acted; who it seems had Taught them that Prayer for the Dead, chrysoms and Extreme Unction, were agreeable to the Word of God, and to the Usages of the Primitive Church, and that the Mass was brought by them, even to the very Use as CHRIST left it, as the Apostles used it, and as the Holy Fathers delivered it; Until such time, as Calvin forsooth had better instructed the Reformers, that I may not say the Holy Ghost, that the same were relics of the Popish Leaven, and as such to be left out of the New Liturgy, which came out three years after Anno 1552. As they were accordingly.  
So it was, that the First Reformers had the ill luck to venture on the work of Reformation, without consulting the Oracle of the Reformation: And Calvin taking pet that they advised with the Holy Ghost rather than with Him; what could the Church of England do less, being thus unhappily in the good Mans Displeasure, but to Court his Favour, fairly lay aside the Holy ghosts Liturgy, to make way in good Manners for Mr. Calvin's. Till in the end, after so many New Liturgies, they came to have None at all. For it is very observable, that the more the Church of Eng. land has enlarged her Phylacteries and made broad her Fringes, the more she has betrayed her Nakedness, her Dissenters having still increased upon her, in proportion to her multiplying her Liturgies: For as by changing her Old Liturgies for New, she lost the Company of the Old Papists to Court the Old Non-conformists, so by changing these again for Newer, at length she lost, even the Company of the New Non-conformists. Nor is the Success to be wondered at; for if men once came to be so bold as to find fault with the First which was the Work of God, much more would they venture to be bolder with the Later, which were owned to be but the Works of Men. If the First Reformers were in the Wrong, what Assurance have we, say the Dissenters, that the Later who boast not the same Holy Spirit, are in the Right? Or if the First were so Blind, as to spy but some Errors of Popery; who knows whether their Heirs, who are but the Blind lead by the Blind, have discovered all the Errors of the Reformation? Since the same Fate attends all later Reformations upon the First, which uses to follow the Attempts of curing the Streams where the Spring is Impure, or of supporting a Building, whose Foundation is in the Sands. For the self same Reasons and Motives, which the First Reformers of Popery make use of to colour Schism their from the Church of Rome, these Reformers of the Reformation serve themselves of to colour their Schism from the Church of England; concluding in such Cases, that if the Primitive Reformation be not the Purest, that cannot fail to be so, which is the Latest. For if it appeared an Error in the First Reformation to use Prayers for the Dead, after disclaiming Purgatory which brought them in; what was it less in the Later to practise Bowing to the Altar, and enjoin Kneeling at the Communion, after renouncing Transubstantiation, which occasioned Both. For which is the greater Solecism, to offer Prayers for those that need them not, or to give Divine Honour to what deserves it not?  
Whether the First Reformers would have taken the Test, is perhaps as great a Question, as whether those that have taken the Test, would have received their Liturgy: For upon a just Comparison of the Primitive Liturgy with the Present, the Case will be found much the same with that of Apelles his two Pieces. For that great Master having exposed an Original of his to the public View of the gazing Crowd, they were not more concerned to hit all the pretended Blots which he made, than he was to Reform them all in another Piece that he prepared accordingly; which by being Reformed so often, proved so monstrous a Libel on his Art, as the Reformers laughing at their own Picture, no less than the Artist himself; he was obliged in his own Defence to produce the Original, and the Reformation together, crying out, Hanc ego feci, istam Populus, This is my Picture, and That is Yours. And were the First Reformers alive again that made the Old Liturgy, I persuade myself, they would make themselves as Merry with the New one, if they were not ready to dismiss them Both with the same pleasant Application.   

AN EXTRACT OF THE First Liturgy OF King EDWARD VI. Set forth May 1549. in the Third year of K. Edward's Reign;( whose Compilers were Cranmer, Ridley, &c. Several of Foxes Martyrs) showing how far it was Popishly affencted.  

In the Communion Office.  
THe Supper of our Lord, and the Holy Communion, commonly called, 
The Name of Mass.  The Mass.( Fol. CX.)  
rubric, Upon the Day, and at the Time appointed for the Ministration of the Holy Communion, the Priest that shall Execute the Holy ministry, shall put upon him the Vesture appointed for that Ministration, that is to say, 
Albe and Tunicles with a Cope.  a White Albe plain, with a Vestment or Cope; and where there be many Priests or Deacons, then so many shall be ready to help the Priest in the Ministration, as shall be requisite. And shall have upon them likewise the Vestures appointed for their Ministry; that is to say, Albes with Tunacles.( Ibid.)  
rubric, Then shall the Minister take so much Bread and Wine as shall Suffice the Persons appointed to Receive the Holy Communion, laying the Bread upon the Corporas, 
Paten and Corporal.  or else upon the Paten; or in some other Comely thing prepared for that Purpose: And putting the Wine into the Chalice, or else into some fair or convenient Cup prepared for that Use,( if the Chalice will not serve;) putting thereto a little pure and clean Water. 
Wine and Water. ( Fol. CXIIII.)   

Prayer.  
And here we do give unto thee, most high Praise and hearty Thanks, for the wonderful Grace and virtue declared in all thy Saints from the Beginning of the World: And chiefly in the Glorious and most Blessed Virgin Mary, 
Commemoration of our Lady.  Mother of thy Son Jesu Christ our Lord and God, and in the Holy patriarches, Prophets, Apostles, and Martyrs, whose Examples,( O Lord,) and steadfastness in thy Faith and keeping thy Holy Commandments, grant us to Follow: We Commend unto thy Mercy, O Lord, all other thy Servants which and Departed hence from us, with the Sign of Faith, and do now rest in the Sleep of Peace; Grant unto them we beseech thee, 
Prayer for the Dead.  thy Mercy and everlasting Peace; and that at the day of the General Resurrection, We and All They which be of the Mystical Body of thy Son, may altogether be set on his Right-hand, and hear that his most joyful Voice, Come unto me, O ye that be Blessed of my Father, and possess the Kingdom which is prepared for you from the beginning of the World.( Fol. CXVI.)  
The Minister Consecrates the Elements, 
The Elements Consecrated with the across. Haec Dona, haec Muner●.  with Crossing them at the Words, Bl ✚ ess and Sanc ✚ tify these thy Gifts and Creatures of Bread and Wine, that they may be unto us, the Body and Blood of thy dearly beloved Son Jesus Christ.( Ibid.)   

Prayer.  
And although we be Unworthy, through our manifold Sins, to offer unto thee any Sacrifice; yet we beseech thee to accept this our bound en Duty and Service; and command these our Prayers and Supplications, 
Invocation of Angels.  by the Ministry of thy Holy Angels to be brought up into thy Holy Tabernacle, before the sight of thy Divine Majesty,( Fol. CXVIII.)  
rubric, And when he delivers the Sacrament of the Body of Christ, he shall say to every one these words.  
The Body of our Lord Jesus Christ which was given for thee, 
Corpus Domini nostri Jesu Christi custodiat Animam tuam in vitam Eternam.  preserve thy Body and Soul unto Everlasting Life.  
And the Minister delivering the Sacrament of the Blood, and giving every one to Drink once, and no more. shall say,  
The Blood of our Lord Jesus Christ which was  shed for thee, preserve thy Body and Soul unto everlasting Life.( Fol. CXVIII.)  
rubric, For avoiding of all matters and occasion of dissension, it is meet that the Bread prepared for the Communion, be made through all this Realm, 
Wafer-Cakes.  after one Sort and Fashion, that is to say, Unleaven'd and Round as it was afore; but without all manner of Print, and something more larger, and thicker than it was; so that it may be aptly divided in divers Pieces, and every one shall be divided into two Pieces at the least or more, by the Discretion of the Minister, 
Christus totus in tota & totus in qualibet parte Hostiae  and so distributed. And men must not think less to be Received in Part, than in the Whole; but in each of them, the whole Body of our Saviour Jesus Christ.( Fol. CXXI.) rubric, And although it be red in ancient Writers, That the People many years past, received at the Priests hands, the Sacraments of the Body of Christ in their own Hands, and no Commandment of Christ to the contrary: Yet for as much as they many times conveyed the same secretly away, kept it with them, and diversely abused it to Superstition and Wickedness; least any such thing hereafter should be attempted; and that an Uniformity might be used throughout the whole Realm: It is thought convenient the People commonly receive the Sacrament of Christs Body in their Mouths, 
The Host taken at the Priests Hand in their Mouths.  at the Priests hands ( Ibid.)   

In the Office of public Baptism.  
rubric, Here shall the Priest ask, What shall be the Name of the Child; and when the God-fathers and God-Mothers have  told the Name, then he shall make a across upon the Childs Forehead and Breast, 
The Forehead and Breast signed in Baptism.  saying,  
N. Receive the Sign of the Holy across, both in thy Forehead and thy Breast; in token that thou shalt not be ashamed to confess thy Faith in Christ Crucified; and manfully to fight under his Banner against Sin, the World and the Devil: And to continue his Faithful Soldier and Servant unto thy Lifes end. Amen.  
And this he shall do and say, to as many Children as be present to be baptized, one after another, Fol. CXXVI.  
rubric, Then the Priest shall take the Child in his Hands, and ask the Name. 
Trina Immersio.  And naming the Child, shall dip it in the Water thrice; First, dipping the Right-side; Second, the Left-side; the Third time dipping the Face, toward the Font, so it be discreetly and warily done.  
rubric, And if the Child be weak, it shall suffice to pour Water upon it, saying the aforesaid words: N. I Baptize thee, &c. Then the God-fathers and God-mothers shall take and lay their Hands upon the Child, and the Minister shall put upon him his Vesture, commonly called the Chrysome, and say,  
Take this White Vesture for a Token of the Innocence, 
chrysoms.  which by Gods Grace in this Holy Sacrament of Baptism is given unto thee: And for a Sign, whereby thou art admonished so long as thou livest to give thy self to Innocence of living: That after this transitory Life, thou mayest be partaker of the Life Everlasting, Amen.  
Then the Priest shall Anoint the Child upon the Head. saying, 
oil in Baptism   
Almighty God, the Father of our Lord Christ, who has Regenerate thee by Water, and the Holy Ghost; and has given unto thee Remission of all thy Sins; He vouchsafe to Anoint with the Unction of his Holy Spirit, and bring thee to the Inheritance of Everlasting Life, Amen.( Fol. CXXVIII.)   

The Close of the Office of Private Baptism.  
rubric, The Water in the Font shall be changed, every Month once at least; and afore any Child be baptized in the Water so changed, the Priest shall say at the Font these Prayers following.  
O most Merciful God, our Saviour Jesu Christ, who hast ordained the Element of Water for the Regeneration of thy Faithful People; upon whom being baptized in the River of Jordan, 
Exorcisms.  the Holy Ghost came down in the likeness of a Dove; sand down we beseech the same thy Holy Spirit to Assist us, and be Present at this our Invocation of thy Holy Name. Sanctify ✚ this Fountain of Baptism, Thou that art the Sanctifier of All Things, that by the Power of thy Word, all those that shall be baptized herein, may be Spiritually Regenerated, and made the Children of everlasting Adoption, Amen.  
O merciful God, grant that the Old Adam in them that shall be baptized in this Fountain may so be butted that the New Man may be raised up again, Amen.  
Grant that all Carnal Affections may die in them, and that all things belonging to the Spirit may live, and grow in them, Amen.  
Grant unto all Them, which at this Fountain forsake the Devil and all his Works, that they may have Power and Strength to have Victory, and to Triumph against Him, the World and the Flesh, Amen.  
Whosoever shall Confess Thee, O Lord, recognise him also in thy Kingdom, Amen.  
Grant that all Sin and 'vice here, may so be Extinct, that they never have Power to Raise in thy Servants, Amen.  
Grant, That whosoever here shall Begin to be of thy Flock, may evermore Continue in the same, Amen.  
Grant that all They, which for thy sake in this Life do Deny and Forsake Themselves, may win and Purchase thee( O Lord,) which art Everlasting Treasure, Amen.  
Grant, That whosoever is here Dedicated to Thee by our Office and Ministry, may also be endued with Heavenly virtues, and everlastingly Rewarded through thy Mercy; O Blessed Lord God, who dost live and Govern all things, world without End. Amen.  
The Lord be with you.  
Answer,  
And with thy Spirit.  
Almighty ever living God, whose most dearly Beloved Son Jesus Christ for the forgiveness of our Sins, did  shed out of his most precious Side, both Water and Blood, and gave Commandment to his Disciples, That they should Go teach all Nations, and Baptize them in the Name of the Father, the Son, and the Holy Ghost. Regard we beseech the Supplications of Thy Congregation; and grant that all thy Servants which shall be baptized in this Water, prepared for the Ministration of thy Holy Sacrament; may receive the Fullness of thy Grace, and ever remain in the Number of thy Faithful and Elect Children: Through Jesus Christ our Lord. Amen.( Fol. CXXXII.)   

In the Office of Confirmation.  
rubric, 
Sureties in Confirmation.  Then shall they be brought to the Bishop, by one that shall be his God-father, or God-mother, that every Child may have a Witness of his Confirmation.( Fol. CXXXIV.)  
Minister,  
Sign them, O Lord, and Mark them to be Thine for ever by the virtue of thy Holy across and Passion, Confirm and Strengthen them with the Inward Unction of thy Holy Ghost, mercifully unto Everlasting Life. Amen.  
Then the Bishop shall across them in the Forehead, and lay his Hand upon their Head, saying.  

across in Confirmation.  I Sign thee with the Sign of the across, and lay my Hand upon thee in the Name of the Father, of the Son, and of the Holy Ghost. Amen.( Fol. CXXXV.)   

In the Office of Matrimony.  
rubric, The Man shall give unto the Woman a Ring, and other Tokens of Spousage, as Gold, or Silver, laying the same upon the Book. And the Priest taking the Ring shall deliver it to the Man, to put it upon the fourth Finger of the Womans Left Hand; and the Man Taught by the Priest, shall say,  
With this Ring I thee Wed, this Gold and Silver I thee give, with my Body I thee Worship, and with all my Worldly Goods I thee endow; In the Name of the Father, and of the Son, and of the Holy Ghost, Amen.  
Then the Man leaving the Ring upon the fourth Finger of the Womans Left Hand, the Minister shall say,   

Let us Pray.  
O Eternal God, Creator and preserver of all Mankind; Giver of all Spiritual Grace, the Author of Everlasting Life, sand thy Blessing upon these thy Servants, this Man and this Woman, whom we Bless in thy Name; that as Isaac and Rebecca,( after Bracelets and Jewels of Gold) given of one to the other, for Tokens of their Matrimony, lived Faithfully together: So these Persons may surely perform and keep the Vow and Covenant betwixt them made, whereof this Ring given and received, is a Token and Pledge, and may ever Remain in perfect Love and Peace together; and live according to thy Laws, Through Jesus Christ our Lord, Amen.( fol. cxxxvii.)  
rubric, Then shall the Priest join their Righthands together, and say,  
Those whom God has joined together, let no Man put asunder.  
Then shall the Minister speak unto the People. For as much as N. and N. have consented together in Holy Wedlock, 
Marriage a Sacrament.  and have Witnessed the same here before God, and this Company: And thereto have given and pledged their Troth either to other; and have declared the same, by giving and receiving Gold and Silver, and by joining of Hands: I pronounce that they be Man and Wife together: In the Name of the Father, and of the Son, and of the Holy Ghost, Amen.  
And the Minister shall add this Blessing.  
God the Father Bless ✚ you, God the Son keep you, God the Holy Ghost Lighten your Understanding.( Ibid.)   

Let us Pray.  
O God of Abraham, God of Isaac, God of Jacob, Bless these thy Servants, and sow the Seed of Eternal Life in their Minds; that whatsoever in thy Holy Word they shall Profitably Learn, they may in dead fulfil the same. Look, O Lord, Mercifully upon them from Heaven, and Bless them: And as thou didst sand thy Angel Raphael to Thobie and Sara, 
( Tobit. 12)  the Daughter of Raguel, to their great Comfort; so vouchsafe to sand thy Blessing upon these thy Servants, that they obeying thy Will, and always being in Safety, under thy Protection, may abide in thy Love, unto their Lives end; through Jesus Christ our Lord, Amen,( fol. cxxxviii.)  

across in Matrimony.  And the Priest again Blesses the new Married Couple with the Sign of the across at the words, Bl ✚ ess, and Sanc ✚ tifie you.( fol. cxxxix.)   

The Office of Visitation of the Sick. Prayer.  
Hear us Almighty and most Merciful God and Saviour, extend thine accustomed Goodness to this thy Servant which is grieved with Sickness: Visit him, O Lord, as thou didst Visit Peter's Wives Mother, and the Captains Servant; and as thou preservedst Thobie and Sara by thy Angel from Danger, 
( Tobit. 11.)  so Restore unto this Sick Person his former Health, if it be thy Will; or else, give him Grace so to take thy Correction, that after this Painful Life ended, he may dwell with thee, in Life Everlasting, Amen.( fol. cxli.)  
rubric, If the Sick Person desire to be Anointed, then shall the Priest Anoint him upon the Forehead, 
Extreme Unctier.  or Breast, only making the Sign of the across, 
A Sacrament.  saying thus: 
Outward Visible Sign, and Inward Invisible Grace.  As with this Visible oil thy Body Outwardly is Anointed, so our Heavenly Father Almighty God, grant of his Infinite Goodness, that thy Soul Inwardly may be Anointed with the Holy Ghost who is the Spirit of all Strength, Comfort, Relief and Gladness; And vouchsafe for his great Mercy,( if it be his Blessed Will) to restore unto thee thy Bodily Health and Strength to serve him: And sand thee Release of all thy Pains, Troubles and Diseases both in Body and Mind.( fol. cxliii, cxliv.)   

In the Office of the Communion of the Sick.  
If the same day there be a Celebration of the Holy Communion in the Church; 
Reservation of the Sacrament.  then shall the Priest reserve( at the Open Communion) so much of the Sacrament of CHRIST's Body and Blood, as shall serve the Sick Person; and as Many as shall Communicate with him( if there be any)( fol. cxliv.)  
But if any man, either by reason of Extremity of Sickness, or for lack of Warning given in due time to the Curate, or by any other just Impediment do not Receive the Sacrament of Christ's Body and Blood: Then the Curate shall instruct him, that if he do truly Repent him of his Sins, and steadfastly Believe that Jesus Christ has suffered Death upon the across for him, and  shed his Blood for his Redemption; Earnestly remembering the Benefits he has thereby, and giving him hearty Thanks therefore: 
Spiritual Communion.  He does Eat and Drink Spiritually the Body and Blood of our Saviour Christ, profitably to his Souls health, although he does not Receive the Sacrament, with his Mouth.( fol. cxlv.)   

In the Office of Burial of the Dead.  
rubric, Then the Priest casting Earth upon the Corpes, shall say,  

Commendation of the Soul of the Deceased to God.  I commend thy Soul to God the Father Almighty, and thy Body to the Ground; Earth to Earth, Ashes to Ashes, Dust to Dust.   

Let us Pray.  
We commend into thy Hands of Mercy, most Merciful Father, the Soul this our Brother Departed, N. &c.( fol. cxlvii.)   

Let us Pray.  
O Lord, with whom do Live the Spirits of them that be Dead; and in whom the Souls of them that be Elected, after they be Delivered from the Burden of this Flesh, be in Joy and Felicity: Grant unto this thy Servant, that the Sins which be Committed in this World, be not Imputed to him; but that he escaping the Gates of Hell, and pains of Eternal Darkness, may ever dwell in the Region of Light with Abraham, Isaac and Jacob, in the place where there is No Weeping, Sorrow, nor Heaviness: And when that Dreadful day of General Resurrection shall come, make him to Rise also with the Just and Righteous, and receive his Body again to Glory, then made Pure and Incorruptible: Set him on the Right-hand of thy Son Jesus Christ, among thy Holy and Elect: That then he may hear with them these most Sweet and Comfortable words; Come to me ye Blessed of my Father, possess the Kingdom which hath been prepared for you from the beginning of the World: Grant this, we beseech thee, O Merciful Father, through Jesus Christ our Mediator and Redeemer, Amen.( fol. cxlix.)  
There is a Set-Form of Celebration of the Holy Communion appointed upon occasion of the Burial of the Dead.( fol. cl.) 
Masses for the Dead.    

The Close of the Office of Purification of Women.  
rubric, The Woman that is Purified, 
chrysoms.  must offer her Chrysome and other accustomed Offerings,( fol. clii.)  
In the Notes for the more plain Explication and Decent Ministration of Things contained in the Book.  
Whensoever the Bishop shall Celebrate the Holy Communion in the Church, or Execute any Other public Ministration; He shall have upon him, 
The Bishop with his Crosier in time of Officiating.  besides his Rochet a Surpless, or Albe, and a Cope or Vestment, and also his Pastoral Staff in his Hand, or else Born, or holden by his Chaplain.  
As touching Kneeling, Crossing, Holding up of Hands, Knocking upon the Breast, and other Postures. They may be Us'd, or Left, as every mans Devotion serveth, without blame,( fol. clvii.)   

Testimonials of the Liturgy.  
Concerning this First Liturgy of King Edward, hear what that Statute, 2 Edw. VI. that enforced the said Book, says— To the intent a uniform, quiet and godly Order should be had concerning the premises[ the King] hath appointed the Archbishop of Canterbury,( i.e. Cranmer) and certain of the most Learned and Discreet Bishops( i.e. Goodrick Bishop of Ely, Skip Bishop of Hereford, Thirlby Bishop of Westminster, Day Bishop of Chichester, Holbeck Bishop of Lincoln, and Ridley Bishop of Rochester,) and other Learned Men of this Realm,( i.e. May Dean of St. Pauls, tailor Dean of Lincoln, Haynes Dean of Exeter, Redman Dean of Westminster; Cox, King Edward's Almoner, and Robinson Archdeacon of Leicester:) To consider and ponder the Premises; and thereupon having eye and respect to the most sincere and pure Christian Religion Taught by the Scripture, as to the Usages in the Primitive Church; should draw and make one convenient and meet Order, Rite and Fashion of Common and Open Prayer, and Administration of the Sacraments; to be had and used in his Majesties Realm of England, and in Wales: The which at this Time, by the Aid of the Holy Ghost( Note that) with one Uniform Agreement, is of them concluded, set forth and delivered to his Highness, to his great Comfort and Quietness of Mind, in a Book entitled, The Book of Common Prayer and Administration of the Sacraments, and other Rites and Ceremonies of the Church, after the Use of the Church of England: Thus speaks the Act of Parliament that enforces it.  
And again Statute 5. Edw. VI. Speaking of the same Liturgy,— The said Book allowed to be Agreeable to the Word of God, and the Primitive Church: Thus even that Act that Repealed it.  
Hear the Testimony of Archbishop Bancroft; He speaking of this Liturgy, in a Sermon of his preached at St. Paul's-Cross, Anno 1588. affirms of it, that it was published first with such Approbation, as that it was accounted the Work of God: Thus that Archbishop, and more he could not have said, had he been the Inspired Archbishop Cranmer, or any of the other inspired Bishops, that in the Style of K. Edwards Parliament, drew it up by the Aid of the Holy Ghost.  
Hear the Testimony of John Fox; he tells us, That the Compilers of that Liturgy were commanded by the King to have as well an Eye and Respect unto the most sincere and pure Christian Religion Taught by the Holy Scriptures; as also to the Usages of the Primitive Church; and to draw up one convenient and meet Order, Rite and Fashion of Common-Prayer, and Administraon of the Sacraments, to be had and used within the Realm of England, and the Dominions of the same: And then adds, that Through the Aid of the Holy Ghost, and with one Uniform Agreement; they did conclude, set forth, and deliver to the King a Book in English, entitled, A Book of Common-Prayer, &c. Thus fox Acts and Monuments, Part 2. p. 660. And who fitter than John fox to give Testimony of his own Martyrs, the Compilers of this Liturgy, which Bancroft tells us, was received at its coming forth as the Work of God.  
Lastly, Hear the Word of a King; Even of King Edward himself, of his Own Liturgy; In his Answer to the Devonshire Rebels: ' For the Mass( for so is that Liturgy called in the Book itself,( p. 110.) as also in the Statute that enforced it, 2 Edward VI. and in King Edwards Injunctions, Injunct. 21.) I assure you▪( says he) no small Study nor travail has been spent by all the Learned Clergy therein; and to avoid all Contention, It is brought even to the very Use as Christ left it, as the Apostles used it, as the Holy Fathers delivered it: Thus King Edward of that Book, which as his Parliament expresses it, was set forth to his great Comfort and Quietness of Mind. Acts and Mon. Part. 2 p. 667.    

WISHES OF SEVERAL Churches & Churchmen, FOR THE Restoring several PARTS OF THE First Liturgy OF K. EDWARD VI. For the Name of Mass.  
POpe Hyginus, the Eighth after S. Peter, instituted, Ne Basilica sine Missâ Consecretur. That no Church be Consecrated without a Mass— And when the Bishop Panigarola says in his Sermon upon Whitsunday, That the Holy Ghost found the Blessed Virgin and the Apostles at Mass: I presume he means no more, then that they were met at such public Prayer, as at those Times they might make. Sure Pope Clemens and Pope Hyginus mean the same thing, when one says, Missa Consecretur, and the other, Divinis Precibus: One says, Let the Consecration be with a Mass, the other, With Divine Service, the Liturgy; The Divine Service was then the Mass. As Dr. Donne( Serm. in S. John 10.22.) more warily expresses it, instead of the Mass was then the Divine Service.  
Mr. meed in his Discourse of Churches since the Apostles times, among his Proofs for Churches in the second Century, produces a Testimony from the 1 Epistle of pus the I. Bishop of Rome to Justus Viennensis, about the Middle of that Century, and extant in Bibliotheca Patrum Tom. 1. which speaks as follows, Antequam Româ exiises,( says he) Soror nostra Euprepia ( sicut been recordaris) Titulum domus suae Pauperibus assignavit: Ubi nunc cum Pauperibus nostris Commorantes Missas agimus. E're you left Rome, our Sister Euprepia ( as you remember well) consigned the Title of her House to the Christians: Where we being on the Place with the Christians, say Mass: And then for fear of proving Masses since the Apostles Times as well as Churches, after his endeavours to clear his Testimony from suspicion, by affirming that it is such a one, as no man hath yet, that he knows of, proved to be suppositious, he adds his palliating Gloss in the margin. The word Missa, seems to have been long used in Italy, before it was elsewhere.  
Vocabulum[ Missa] certe Latinum est, & inventum circa finem ut videtur, Tertii Seculi, vel Paulo ante: Nam si vera est Epistola Cornelii Papae ad Lupicinum Viennensem, circa Annum Domini 250. Notum jam erat istud Vocabulum ut recte ait Casaubonus, ubi supra. Neque à Missae nomine abhorrent Protestantes aequiores ut ex Confessione Augustanâ, & Rituali Anglicanae Ecclesiae, in quo legere est Nomina illa( christmas & Michaëlmas) Missa CHRISTI, & Missa Michaëlis, evidenter patet. Forbesii Cosiderationes Pacificae & Modestae l. 3. de Sacrificio Missae cap. 1. The Term[ Mass] is certainly latin, and came in, as it should seem; about the End of the Third Century, or a little earlier. For if that Epistle be Genuine of Pope Cornelius to Lupicinus Viennensis, that Term had got Acquaintance about the year 250. As Casaubon right observes, above. Nor do the more moderate Protestants( says Bishop Forbes) startle at the Name of Mass. As appears plain from the Auspurg Confession and the English Liturgy, where you meet with thee Names christmas and Michaelmass, for the Mass of CHRIST, and the Mass of S. Michael.  

For Copes.  
Copes are yet in Use in the Service of the Cathedral Church of Durham, if not in that of Norwich.  
For the Paten and Corporal, Name and Thing.  
Have you a Dish or Paten for the Bread: As also a Corporas Cloth, or Napkin of fine linen, to cover the Bread Consecrated, which cannot all at once be contained in the Paten, and to fold up all what is not used at Communion? Is an Article of Bishop Montague in his Articles of Visitation for the diocese of Norwich in the year 1638. Tit. 3. of Church Utensils, Art. 20.   

For Wafer-Cakes.  
Wafer-Cakes were re-established by the Injunctions of Q. Elizabeth, and continued in Use some time after. Nor is it likely that they were ever displaced at first by Mr. Calvin, since they are in Use even at this present in his own pure Church of Geneva.   

For Wine and Water, or a Mingled Chalice.  
The practise of Mingling Wine and Water in the Chalice, had place in His Majesties chapel Royal, all the time that Bishop Andrews was Dean of the said chapel. Nay, in that Testimony which they have so often triumphed in, and which was therefore published first and attested with so much Solemnity, by the Names and Subscriptions upon Record, of the Archbishops of Canterbury and York, the Bishops of London, Durham, Winchester, &c. in Q. Elizabeths Days, I mean Abbot Aelfrikes Saxon Homily upon Easter, we are  told that— Holy Books command that Water be mingled to the Wine which shall be for Housel( i.e. the Host) Because the Water signifies the People, and the Wine CHRIST's Blood. And therefore shall neither the One without the Other be offered at the Holy Mass( so as S. Cyprian Epist. lib. 2. Epist. 3. ad Caecilium requires) that CHRIST may be with Us, and We with CHRIST, the Head with the Limbs; and the Limbs with the Head.— Thus Abbot Aelfrike for his Time, which was about 700 years since. Nay some of the Reformed Writers themselves, doubt not to apply that of Proverbs 9.2. Wisdom has mingled her Wine, she has also furnished her Table; to this purpose, esteeming it no other then a Prediction of our Blessed Lords Institution of the Blessed Sacrament: So in particular, Ashwel on the Communion, as many of the ancient Fathers had applied it before, So Rabbi Samuel Marochianus, who lived in the year 1070. and was a Converted Jew, and is extant in the Bibliotheca Patrum, Tom. 9. p. 421. What is this Table( says he, de Adventu Messiae c. 20.) the Wisdom of the most High has furnished, but the Altar? What is this Bread and mingled Wine, but the Sacrifice of Bread, Wine and Water, which is offered on the Altar? Thus he and so long before him S. Cyprian in the forecited Epistle to Caecilius; who calls it our Lords Tradition, and as such, requires it to be observed. Dominica Traditio servetur. Upon which occasion the late Bishop of Chester, in his Edition of that Father, being otherwise at a loss to Defend their Half-Cup, of Wine without Water, is driven in his Notes on that Epistle, to serve himself of one or two wretched Palliations; as first, he Notes the different practise of the Greeks and latins in the mingled Chalice, observing from Balsamon that the Greeks mingle Warm Water, as the latins, could: But will any gather a concluding Consequence from hence, for Neither? In some late Councils it is left indifferent, to Administer Baptism in Warm Water, or could; now will any take occasion from hence to Administer it in No Water. This Refuge failing him, his next Evasion is yet more frigid. He says, The Canon only requires Modicum Aquae; as if in his logic, None at all, and so Little, as next to None, were all one. Let us try the force of his Argument in another Instance, That is, in his own Church-Custom of Baptizing by a slender Sprinkling, since the Non-user of Immersion. It may be said alike, that there is but Modicum Aquae. And then making the same Inference, that None, and what is so Little, as next to None, comes all to one. And so by one and the same Argument, our Blessed Lords Institution, may be evacuated both in the One, and in the Other Sacrament at once.   

For the Mass's being a Sacrifice for the Living and the Dead.  
Once suffered CHRIST by Himself, but yet never the less his Suffering is Daily Renewed at the Mass, through the Mystery of the Holy Housel( or Host.) Therefore that Holy Mass is profitable both to the Living and the Dead: As it has been often declared. So Abbot Aelfrike, who lived in the year 990. in his fore-cited Saxon Homily on Easter: An Author, the rather to be esteemed, as having had no less than the two Archbishops and 13. of Q. Elizabeths Bishops at once for his Vouchers upon his first Publication, been Printed more than once: And as being of that Reputation and Authority with Bishop Forbes, Bishop Bramhal, and the more Celebrated Writers of the English Protestants; as that they doubt not to challenge him for their Own.  
More plainly yet, that the Mass is a Sacrifice for the Dead; meaning by the Dead, even the Souls in Purgatory, is no less evident than that it is a Sacrifice for the whole Church; if we receive John Wickliffs Definition of the whole Church, who tells us, that General Holy Church is the Congregation of CHRIST, that is Head, and all good Angels in Heaven, and all Men and Women in Earth, or in Purgatory, that shall be saved and no more. Thus Wickliff, who lived in the year, 1371. in his Treatises against the Orders of Begging friars, Printed at Oxford in the year 1608. cap. 39. on occasion of the Article of CHRIST's Holy catholic Church.   

For Invocation of Angels.  
O ye Blessed Spirits, ye are ever by me, ever with me, ever about me: I do as good as see you, for I know you to be here; I reverence your Glorious Persons, I Bless God for you; I walk Awfully, because I am ever in your Eyes: I walk Confidently, because I am ever in your Hands. How should I be ashamed, that in this piece of Theology I should be out-bid by very Turks,( citing Blunt's Voyage to the Levant in the margin,) whose Priests shut up their Devotions with an Apprecatory, mention of your Presence; as if this were the up-shot of all Blessings; I am sure it is that, wherein next to my God and Saviour, I shall ever place my greatest Comfort and Confidence; neither has Earth or Heaven any other besides, that looks like it. So Bishop Hall in his Treatise of the Invisible World. l. 1. Sect. 3.  
Again, This Devotion we do gladly profess to owe to good Angels( he speaks here in the Name of his Church) that though we do not Pray unto them, yet we do Pray to God for the Favour of their Assistance and Protection; and Praise God for the Protection that we have from them. That Faithful Patriarch, of whom the whole Church of God receives Denomination, knew what he said, when he gave this Blessing to his grandchidren: The Angel that redeemed me from all Evil, Bless the Children. Whether this were an interpretative kind of Imploration, as Becanus and Lorichius contend; or whether( as it is no less Probable) this Angel were not any Created Power, but the great Angel of the Covenant, the same which Jacob wrestled with before, for a Blessing upon Himself; as S. Athanasius and Cyril well conceive it, I will not here dispute. Sure I am, if it were an implicit Prayer, and the Angel mentioned a Creature( it seems he is not sure of the Contrary) yet the Intention was no other then to Terminate that Prayer to God, who Blesses us by his Angel( which is a kind of Popish logic, in behalf of a Popish practise.) He proceeds,— yet further, we come short of our Duty to these Blessed Spirits( says he) if we entertain not in our hearts an high and venerable Conceit of their wonderful Majesty, Glory and Greatness, and an aweful acknowledgement and reverential Awe of their Presence; an Holy Joy to do ought that might Cause them, to turn away their Faces in Dislike from us. Thus the same Bishop, Sect. 9. of the same Book.  
But because the Devotion to Angels is an immediate Consequence of the Doctrine of Guardian Angels, as being but a grateful Acknowledgement of the same. Instead of the Sense of a single Bishop, take that of the whole Church of England; so far as it appears from her present Liturgy; where all the Alterations and Reviews notwithstanding, the Collect for Michaelmass-day, is with no greater Difference, or Variation from that in the Missal, than follows.   

Collect, for the Feast of S. Michael and all Angels.  
O Everlasting God, who hast ordained and Constituted the Services of Angels and Men in wonderful Order: Mercifully grant, that as thy Holy Angels always do Thee Service in Heaven, so by thy Appointment they may Succour and Defend Us on Earth, through JESUS CHRIST our Lord, Amen.  
To which we shall only add, what Sparrow in his Rationale hath upon the same Feast: Holy Church ( says he) holds a Feast in memory of the Holy Angels. First, Because they Minister to us on Earth, Heb. 1.14. Being sent forth to Minister to them that shall be Heirs of Salvation. Secondly, Because they fight against the Devil for us, by their Prayers and Recommendation of us and our Condition at the Throne of Grace, as appears by the Epistle and the Gospel in the end of it. The Church in this Feast, particularly Commemorates S. Michael, because he was Prince, or Tutelar Angel of the Church of the Jews, Dan. 10.13.12.1. and so of the Christian Church: For the Church which was once in the Jews, is now in the Christians. So Sparrow's Rationale on the Feast of S. Michael.   

For the Invocation of our B. Lady.  
It seems to me impossible, that we should be Rewarded without the Intercession of the Virgin Mary. So far goes John Wickliff. In Serm. de Assump. Mariae.  
For administering the Sacrament with this Form of Words. The Body of our Lord JESUS CHRIST,— Preserve thy Body and Soul to everlasting Life; rather than with the Addition of Take, eat this in Remembrance, &c. To give it the contrary Form of a bare Commemoration: And how the Additional Form came in.  
Whether the Sacrament with them has varied oftener its Seat, or its Notion, may be a Question. For the variety of its Seat, hear Miles Huggard. How long were they learning to set their Table, to Minister the said Communion upon? First, They placed it aloft, where the High-Altar stood? Then must it be set from the Wall, that one might go between: The Ministers being in Contention, on whether Part to turn their Faces, either towards the West, the North, the South; some would stand Westward, some Nothward, some Southward: Thus Miles Huggard, Displaying of Protestants, Anno 1556. p. 81. And for the variety of its Notion, hear Peter Heylin: The words of Distribution, retained in the first Liturgy of King Edward the VI and formerly prescribed to be used in the ancient Missals; that is to say, The Body of our Lord JESUS CHRIST, which was given for thee, preserve thy Body and Soul unto Life Everlasting The Blood of our Lord JESUS CHRIST, &c. Which words being thought by some precise and scrupulous Persons to incline too much towards. Transubstantiation, were quiter omitted in the second Liturgy of that King, Anno 1552. when dudley of Northumberland who favoured the Calvinian Party carried all before him; the voided place being filled up with the words of Participation, viz. Take, and eat this in Remembrance that CHRIST died for thee, &c. Take, and drink this in Remembrance, &c. An Alteration( says he) not well grounded, and of short Continuance: For when that Book was brought under a Review, in the first year of Queen Elizabeth, those words of the Distribution were restored to their former Place, and followed by those of the Participation, as it still continues. So Respondet Petrus, p. 104, 105. By which Account it appears, that K. Edward's first Liturgy was framed to Court the catholics with Words that carried a Sound of Transubstantiation: His Second to Court the Calvinists, shall I say, or rather Peter Martyr and the Zwinglian Party with words that carried a sound of the Sacramentarian Doctrine of Commemoration: And then came Q. Elizabeths Liturgy which played the Trimmer to please both Parties, and tacked both the forms together, of two contrary Sounds, of Transubstantiation and Commemoration. I call these forms, The Body of our Lord JESUS CHRIST preserve thy Body and Soul to everlasting Life: And, Take, Eat this in Remembrance, &c. two contrary Sounds: Because, as they justled out one another in K. Edward's two Liturgies: So have they carried on a War ever since, between two Texts of a seeming Contrariety, viz. This is my Body; and, Do this in Remembrance of me: All the Arguments raised in favour of Transubstantiation from one Text, being duly answered with 
* We must take head least of the Memory, it be made a Sacrifice, Homil. 1. of the Sacrament.  Commemoration in the other. And that which speaks the Language of three Gospels, and of S. Paul's Epistles being justled out by that which was delivered but in one Gospel, and there but after One Element, with as good reason, as, The Body of our Lord JESUS CHRIST, &c. preserve thy Body and Soul unto Everlasting Life; in K. Edward's First Liturgy was made to give way to, Take, Eat this in Remembrance, &c. in his Second. And with what Justice that Change was made, may be considered from John Wickliff. A man may have the Sacrament of the Auter, and that is very Gods Body in his Mouth, and strait flee to Hell without end; and the more be Damned for the Evil Taking of this Sacrament. Thus Wickliff in his fore-cited Treatise against the Orders of Begging-Fryars, cap. 20. And Wickliff all know, was no less one of Foxes Martys, than some of the Reverend Compilers of K. Edward the VI's Liturgy. Nay, as much one of the First Reformers, as even they Themselves, if we may believe some Protestant Writers: Though, if Protetestant he were; yet as far as we can learn from this, and the fore-going Passage, not a Protestant at least, according to the Form of the late Test.  
The Greek Church concurs with Rome in the Opinion of Transubstantiation, in Praying to Saints, in Offering Sacrifices and Prayer for the Dead; as is affirmed by Sir Edwin Sands, in his Europae Speculum, pag. 233. To whom we may add the Testimony of Bishop Forbes, who having spoken of the Evidence of the Patriarch Cyril, subjoins these words, said quicquid hac de re senserit Cyrillus, certum est recentiores graecoes Transubstantiationis Opinione non fuisse, neque etiamnum esse omnino Alienos. Hosce autem Omnes Christianae Pietatis Cultores, Haereseos aut Erroris Exitialis damnare, magnae profecto est Audaciae & Temeritatis. Forbesii Considerationes Pacificae & Modestae. De Eucharistia, l. 1. c. 4. But whatever Cyril thought of the Matter,( says he) it is certain that the Modern Greeks neither were, nor are as yet Averse to the Opinion of Transubstantiation. But to Arraign all thse Christians at once, as guilty of heresy or Damnable Error, is, without doubt, too Bold and Rash an Undertaking: Thus He. And so we shall leave the Test, and those that have taken it, to Answer for themselves, as well as they can.   

For the chrysoms.  
Light was imitated by the White Garment received in Baptism, as the Emperours expound it in Theodosians Code; Coelestis Lamen Lavacri imitantis novam Sanctae Baptismatis Lucem Vestimenta testantur. Cod. Theod. de Spectac. So the Priest in the Order of Severus, Change( says he, bespeaking the New Converts) your Garments, and be White as Snow, and let the Light shine as the Angels.  
Remaining yet unto us of this, is that which we more commonly call Chrysome( ab Unctione, as the Manual, &c.) wherewith the Women use to shrowd the Child, if dying within the Month. Otherwise it is to be brought to the Church, at the day of Purification.  
But by an Order of Baptism in Edward the VI's Liturgy of the year 1549. it was to be put upon the Child at the Font, for the rubric is, Then the Godfathers and Godmothers shall take and lay their Hands upon the Child, and the Minister shall put upon him his White Vesture commonly called the Chrysome, and say,  
Take this White Vesture for a token, &c.  
And good Reason, for 〈◇〉: White does best become the Children of Light, Clemens Alexandrinus. Thus far Mr. Gregory of Christ-Church Oxon in his Notes and Observations on Passages of Scripture, cap. 22. On the Meaning and Considerations of Light in Scripture; who is thought fit to deserve a place among the Volumes of the critics.  
Low-Sunday, in latin, Dominica in Albis, or rather, Post Albas( sc. depositas) as some Old Rituals call it; because those that were baptized on Easter-Eve, wore seven days after, white Garments, called chrysoms, Signs of the Purity which they received in Baptism: Which White clothes they this day put off; so Sparrow's Rationale upon Low-Sunday.   

For the exorcisms.  
After the Abrenunciations( in the present Liturgy) follow certain short Prayers, O merciful God, &c. which I conceive to be the same in Substance, with the ancient Exorcisms, which were certain Prayers taken out of Holy Scripture, Cyril cap. 2. and composed by the Church. CONC. earth. 4. c. 1. for the Dispossessing of the Person to be baptized, who being Born in Sin, is under the Devils Tyranny, from which the Church by her Prayers endeavours to free him: And so available they were, that oftentimes those that were Corporally possessed; were freed by them, Cyprian Epist. 77. And thereupon Cyril, Nazianzen, Gennadius and others, earnestly persuade not to despise the Churches exorcisms. That it was ancient to use these exorcisms before Baptism, Nazianzen, in Lavacrum, S. Cyprian, Epist. 77. and Gennadius witness, who says that it was observed, Uniformiter in universo Mundo, Uniformly throughout the whole World. Thus Sparrows Rationale, on the Office of public Baptism.  
For oil in Baptism; so far at least, as that there is the same Reason for that, as for the Sign of the across; and since Both were practised together by the ancient Church, so both should either be practised together by the Present, or both discontinued. And for the across out of Baptism.  
Whether it be not fit to have some Discreet rubric made, to take away all Scandal from signifying the Sign of the across upon the Infants after Baptism, or if it shall seem more Expedient to be quiter Disused, Whether this Reason should be published, that in ancient Liturgies no across was consigned upon the Party, but where oil also was used; And therefore oil being now omitted, so may also that which was Concomitant with it, the Sign of the across. This Proposal I find among other Considerations on the Common-Prayer,( Consid. 20.) in the Proceeding of some worthy and Learned Divines( as they are there called) appointed by the Lords to meet at the Bishop of Lincolns in Westminster, touching Innovations( as they there Style them) in the Doctrine and Discipline of the Church of England, Printed in the year 1641. The Subscribers to which Reformation of the Reformation are, the Archbishop of Armagh,( i.e. Usher;) Bishop of Lincoln,( i.e. Williams;) Dr. Prideaux,( after Bishop of Worcester;) Dr. Ward, Dr. Brownrig,( after Bishop of Exeter;) Dr. Featly, and Hacket,( after Bishop of Litchfield and Coventry:) And as these Reformers were no less inclinable to the oil than the across; the one being the ancient Concomitant of the other; so is Dr. Reynolds in the Conference at Hampton-Court, more ready to approve the Use of the across out of Baptism than In it, as being in his Judgement; more undoubtedly ancient: For upon K. James's desire, to acquaint himself with the Antiquity of the Use of the across; Dr. Reynolds confessed it to have been ever since the Apostles Times: But the difficulty was to prove it of that ancient Use in Baptism; for that at their going Abroad, or entering into the Church, or at their Prayers and Benedictions it was used by the ancients, desired no great Proof; but whether in Baptism, Antiquity approved it, was the doubt. So Dr. Raynolds, as I find it in the sum of that Conference, by Barlow Dean of Chester, in the year 1604. Thus far was he in the Right, that whatever Question there may be, whether Baptism be the same without the across; sure there can be none, when- the across be the same without Baptism.  
And though in the close of K. Edwards Liturgy, 'tis said of Crossing, as of the Tunsio Pectoris, or Knocking the Breast; that they may be used, or left, as every Mans Devotion serveth, without Blame. Yet Montague in his Appello Caesarem, denies not, that even the Primitive Christians from their frequent Veneration and Use of the across, had the Style of Crucis Religiosi, or Worshippers of the across; and so far, if I mistake not, was Bishop Montague himself, a Worshipper of the across, as to across himself as duly as he repeated that Petition in the Litany, Per Crucem & Passionem, By thy across and Passion: Such Worshippers of the across were also Dr. Martin,( late Dean of Ely) and Dr. Eleazar Duncon, as they were never wanting to prefix that Sign to their Writings and Papers: As appears in the Five Letters of Dr. Martin published by Dr. Watson in the year 1662. and in Dr. Eleazar Duncon's Tract of Bowing towards the Altar: Both grounding it on that of S. Paul, 2 thessaly. 3.17. This is the Token of me in every Epistle; so I writ, for their Warrant.  
But a more Zealous Worshipper of the across was Abbot Aelfrike, as appears from the following Passage. They( i.e. e. the Israelites) marked with the Lambs Blood upon the Doors and the Upper-posts, Tau, that is the Sign of the across; and were so defended from the Angel, that killed the Egyptian first-born-Child,( Exod. 12.7.) And we ought to Mark our Foreheads and our Bodies with the Token of CHRISTS Rood( or across) that we may be also delivered from Destruction; when we shall be markd both on Forehead and also in Heart, with the Blood of our Lords Suffering: Thus Abbot Aelfrike in the forecited Saxon Homily on Easter. Now as to Aelfrikes Criticism on this Passage of Exod. 12.7. and of the Letter Tau's being the Sign of the across; it may appear, that the Elder Translators of the English Bible were, if not of the same Mind with him; yet not such Dissenters from him as the Present, from collating their Marginal Note on a Parallel Place, viz. of Ezekiel 11.4. The Lord said unto him; go through the midst of the City, through the midst of Jerusalem; and ✚ set a Mark upon the Foreheads of the men that Sigh, and Cry for all the Abominations that be done in the midst thereof. Against which, the Older English Bibles had the Letter TAU in the margin, though the Later leave it out, contenting themselves only with the Reference to Exod. 12.7. which was in the Old. But sure, even that Reference were vain, did not both the Older Translators, and the more Modern conspire, in concluding that these Two were Parallel Places; and so, that the Mark on the Mens Foreheads in Ezekiel, and the Aspersion of the Lambs Blood on the two Side-posts, and the upper Door-posts of the Israelites Houses, were of the same Nature and Fashion.  
The Sign of the across, as we use it, is in some sort a Means to work our Preservation from Reproach and CHRISTS Mark. Surely the Mind, which as yet has not hardened itself in Sin, is seldom provoked thereunto, in any gross and grievous manner, but Natures secret Suggestion objecteth against it Ignominy as a Bar: Which conceit being entred into that Palace of Mans Fancy, the Gates whereof have imprinted in them that Holy Sign, which bringeth forthwith to mind whatsoever CHRIST hath wrought, and We Vowed against Sin; it comes hereby to pass, that Christian Men, never want a most Effectual, though a Silent Teacher, to avoid whatsoever may deservedly procure shane. Let us not think it Superfluous that Christ has his Mark applied unto that Part where Bashfulness appeareth; in Token that they which are Christians, should at no time be ashamed of his Ignominy: So Hooker, Ecclesiastical Policy, lib. 5. p. 162.  
Nor did the Use of the across appear so indifferent to Dr. Donne the Dean of St. Pauls, upon Other Occasions besides those remembered by Dr. Raynolds above; as is evident from the following instance: In the Persecutions( says he) in the Primitive Church( and therefore in the First three Centuries) ' the Martyrs which were hurried to Tumultuary Executions, and could not be Heard for Noise, in excusing themselves of Treason, and Sedition, and Crimes imputed to them, to make their Cause odious, did use in Sight of the People( who might see a Gesture, though they could not hear a Protestation) to Sign themselves with the Sign of the across, to let them know for what Profession they Died; so that( as he concludes) the Sign of the across in that Use thereof, in that Time, was an Abridgement and a Catechism of the whole Christian Religion: So he, in Serm. on Gen. 1.26. Then which, there cannot be devised a more pregnant Testimony of the Import of the across, in the Primitive Times.   

For the across in Confirmation.  
The Sign of the across was so generally received in S. Austins time, that he makes it a wonder, if any man should be ignorant of it. Quid est, quod omnes Noverunt( says he, Tractat 118. in Johan) Signum CHRISTI, nisi Crux CHRISTI? What is that which all the World takes Notice of? That Sign of CHRIST, what is it but the across of CHRIST? And so highly was it esteemed by him, and the Holy-Men of that Age, that he professes, unless it be added, sieve Frontibus Credentium, sieve ipsi Aquae, qua regenerantur, sieve Oleo, quo Chrismate unguntur, Unless( says he) the Sign of the across be used in Baptism, and in Confirmation( for as he observes after, the Name of chrism both Councils and Fathers give to Confirmation) Nihil eorum rite perficitur, None of them are Rightly performed: That is, according to the Orders and Rites of the Church, So S. Austin. The across therefore, upon this, or the like Consideration, is enjoined to be used in Confirmation, in the Book of Common-Prayer set forth and allowed in Edward the VI's Reign: And I find it not at any time Revoked; but it is left( as it seems) to the Bishops Discretion to use, or not use the across in Confirmation; Thus Edward Boughen Chaplain to the Lord Bishop of Oxford, in a Se●mon of Confirmation, at the Visitation of John Lord Bishop of Oxford 1619. Nor stays he here, but proceeds. Neither do we deduce the Antiquity of this Ceremony of the across, from S. Austin's or S. Cyprians Age only, but we go higher to the Times wherein Tertullian and Clemens Alexandrinus flourished: Tertullian says, Caro signatur, ut & Anima Muniatur( de Resur. Carnis) The Body is Signed with the across( in Confirmation) that the Soul may be fenced against all Temptations: And Clemens Alexandrinus( as Eusebius Notes, Hist. Eccles. l. 3.20.) observes not only the practise of Confirmation in S. John's time, but with all this Ceremony of the across, whereby this Sign seems also to be apostolic: For S. John the Apostle having newly constituted a Bishop in Asia, delivered him a goodly proper Young-Man( whom he had a great liking to) to be trained up by him in Christian Religion: The Bishop took him, and brought him up with great Care and Diligence 〈◇〉, and at last he enlightened him, that is, baptized him: The Bishop having thus baptized this Young-man, committed and commended to his Charge; he had such Care of him, he gave him so good and so Christian Educacation, that at last he added 〈◇〉, the Seal of the Lord, meaning Confirmation ( which was finished with the Sign of the across) which was 〈◇〉, as a Defence or safe-guard from those Powerful Enemies, Sin and the Devil( so Chrysostome uses the word) or as an Antidote against poison( so Physitians call it) and 〈◇〉, the last, the most perfect Defence, he could add unto him, which was Confirmation; and therefore called, 〈◇〉, the Perfection of a Christian. So Boughen, Ibid.   

For Prayer for the Dead.  
Dr. Fulk acknowledges, that Ambrose, Chrysostome and Augustine, allowed Prayer for the Dead; and that Tertullian, Augustine, Cyprian, Hierom, and a great many More do witness, that Prayer for the Dead, is the Tradition of the Apostles. So he, Answer to a Counterfeit catholic, pag. 44.  
A Treatise published by the Protestant Divines of wittenberg in the year 1584. entitled, Acta Theologorum Wittenbergensium, &c. Affirms that the Greek Church at this day believes Invocation of Saints, and Prayer for the Dead: Which is also confirmed by the Testimony of Sir edwin Sands in his Europae Speculum, p. 233. as is before noted.  
And for the Lutherans, let them speak for Themselves, Seimus Veteres loqui de Orationes pro Mortuis, quam Nos non prohibemus. Apol. confess. Augustan. We know the ancients speak of Prayer for the Dead, which we forbid not. So the Apology for the Confession of Auspurg.  
The Book, called, The Institution of a Christian Man, composed by the Bishops, and the Clergy of the Convocation, and after it was Subscribed by all their Hands, presented to K. Henry the VIII. in the year 1537. for his Royal Approbation, and set forth after under the Title of, A necessary Doctrine for all sorts of People in the year 1544. with a Preface before it in the Kings Name to all his Subjects, recommending it to them as a sure Directory in points of Doctrine, and of practise; in the Close concerning Prayer for the Dead, speaks thus, ' Since Charity dictates, and the Book of Maccabees, and also the Writings of the ancient Doctors of the Church, confirm it to be wholesome and Pious, to Pray for the Dead. And because this Custom has continued in the Church from the Primitive Times, and even from those of the Apostles themselves; for that very reason is it to be supposed, that Prayers for the Dead, are Acceptable to God; and not in the least in Vain. And assuredly it is clear, that it is agreeable to Christian Charity to recommend our Neighbours living or dead in our Prayers to God, and to invite others, so to join with us in our Prayers; and to take care, that according to the Custom of the Church, and the Opinion of the ancient Fathers, we remember our Dead Brethren in our Masses and Obits, and giving of our Doles. For such kind of Things as they are of Use and Advantage for Them, for whom they are performed, so also they express our Charity to the Dead, &c. Notwithstanding their Zeal shown afterwards against the Abuses of the Papacy, Purgatory, Indulgences, and the like: Thus these Bishops and Clergy, concerning whom Bishop Andrews in his Answer to Bellarmine is bold to say, that they were Viri summi eruditionis laud( quam late patet Orbis Christianus) notissimi, &c. Extraordinary Men, and Celebrated for the famed of their Learning, all over the Christian World. Thus he c. 1. p. 23. of that Answer. Nor did He himself dissent from those Bishops in this particular. Quod ad Orationes & Oblationes pro Defunctis attinet parum est quod eis Contradici queat, negari non potest Consuetudinem eam esse Vetustam, &c. So he in his Answer to Perrons Reply. As to Prayer and Oblations for the Dead( says he) there is little to be said against them: It cannot be denied to be an ancient Custom.  
That they were in Use for the Three, or Four first Centuries, is owned by Usher in his Answer to Malone.  
Nay, Calvin himself could not deny but that they were most ancient, even at the same instant, when he Reformed them out of K. Edwards Liturgy.  
When any Party is Departed, does the Bell ring out his Knell, that Others may take notice, and thank God for his Deliverance out of this Vale of Misery? Or, as the ancient Church used, accompany him with Intercession unto Gods judgement Seat? Both which Tolling and Ringing out, be in many places Neglected. This is an Article, among the fore-cited Articles of Bishop Montague's Visitation, for the diocese of Norwich in the year 1633. Tit. 6. of Sacraments and Sacramentals. Nor is it to be forgotten that this is the same Bishop Montague, whose Memory Dr. Martin Dean of Ely professes ever to Reverence, as of a Person of as great Learning, judgement and Authority,( in matter of Church-History and Antiquity) as any that has Adorned the Christian Church in this our Age. Thus Dr. Martin in his 5 Letters published by Dr. Watson, in the year 1662. Letter 2.  
Such were the Articles of Enquiry in the Visitations of those days. And accordingly such was the Open practise of some, even in their Pulpits, as it was pleaded for by others in the Schools. For among the Innovations( as they term them) in Doctrine, noted in the fore-cited Copy of the Proceedings of Archbishop Usher, Dr. Prideaux, Dr. Ward, Dr. Browning, Dr. Featly and Dr. Hacket at the Bishop of Lincolns( Williams's) in Westminster in the year 1641. I find this remembered. Some have introduced Prayer for the Dead as Mr. Brown in his Printed Sermon, and some have coloured the Use of it with Questions in Cambridge, and disputed, that Preces pro Defunctis, non supponunt Purgatorium, So they Innovat. 7. And it is very probable they took up this Cavil from the libeler Burton, who in his two Sermons and Apology 2636. raises the same Complaint against Brown on the same score. To whom Dr. Heylin returns this in his Defence. Browns Prayer before his Sermon if you are aggrieved at, you may find the very Clause Verbatim in K. Edwards first Liturgy, Anno 1549. which in that very Act of Parliament wherein the Second was Confirmed, is said to be a very Godly Order, agreeable to the Word of God, and the Primitive Church. Thus Heylin, in his Answer to Burton, cap. 6.  
And that these Prayers for the Dead had preserved their Place and Esteem in the present Liturgy, is the Wish of Forbes Bishop of edinburgh; nor can he forbear falling into a just and free Expostulation with the Church of England, for Dissenting from the ancient Church, in her leaving them out; for upon Occasion of remembering those forms in the Communion-Office, as well as in that of the Burial of the Dead in K. Edward's Liturgy, he has these words, Hasce Preces Antiquissimas & Piissimas, Buceri, aliorumque monitu & Concilio, postea Praesules Ecclesiae Anglicanae expunxere, aut in Aliam, nescio quam Formam, hodiernam Novitatem redolentem convertere: Isaacus Casaubonus in Respon. ad Epist. carded. Petronii, nomine Serenissimae Su. Britanniae scripta Affirmat hunc Ritum Orandi pro Mortuis Ecclesiam Anglicanam, & si non damnet in Primis Seculis, hody tamen sibi non putare retinendum, &c. p. 54. And then proceeds as follows, said utinam Ecclesia Anglicana, quae singularem certe alioqui meretur Laudem; ob magnam multis aliis in Rebus, & si fort non paris Momenti, Moderationem adhibitam, Universalis Ecclesiae antiquissimae Consuetudini hoc in negotio, ut & in aliis Nonnullis, seize potius Conformaret, said, quam ob Errores & Abusus, qui paulatim irrepserant postea, ingenti cum aliorum fear Omnium Christianorum Scandalo simpliciter rejecisset, & penitus sustulisset. Forbesii Considerationes Pacificae & Modestae, Consid. de Purgatorio part. 2. c. 3. §. 19. These Primitive and Devout Prayers( says he, speaking of those forms for the Dead) ' the Bishops of the Church of England afterwards, at the Instigation and Advice of Bucer and Others, razed out, or gave them I know not what Turn, more savouring of Modern Novelty. Isaac Causaubon( as he goes on) in an Answer of his, in the Name of the K. of Great Britain made to Cardinal Perrons Letter, says, That the Church of England, although she condemns not the practise of Prayer for the Dead in the First Centuries,( so early then it was in Use) yet she thinks it not Expedient for her to retain that Usage at this day, &c. p. 54, &c.( a fair Confession of her Renouncing the Primitive Church, after all her boasted Pretensions to it:) With which Answer the Bishop not at all satisfied, proceeds as follows. But it were to be wished that the Church of England,( says he) which otherwise merits no small Praise for her great Moderation shown in many other Things, and those perhaps not of the same Moment; had on this Occasion and some Others Conformed to the most ancient practise of the Universal Church, rather than for some Errors and Abuses that crept in after by degrees, to the great Scandal of almost all other Christians; absolutely to have Renounced, and entirely Removed this Usage. So Bishop Forbes, the first Bishop of edinburgh, who held that esteem with K. Charles the I. That, upon the Archbishop of S. Andrews enquiry at the King's first Erection of edinburgh into an Episcopal See, Whom his Majesty designed for that Promotion: Who( says his Royal Master freely) but Forbes? Worthy( as you yourself well know) to fill a greater Chair.  
To pass nearer yet to our Times. In the Copy of her Royal Highness, the late duchess of York's Motives, set forth by Royal Authority, in the year 1686. We are assured upon the Word of that Excellent Princess: That having some Speech with Two of the best Bishops we had in England,( that is Sheldon A. B. of Canterbury, and Blandford B. of Worcester, as the margin acquaints us) ' They both  told her, there were Many Things in the Roman Church, which( it were very much to be Wished, they are their own Words) We had kept; as Confession, which was no doubt, Commanded by God: That Praying for the Dead, was one of the ancient Things in Christianity. Nor do they stay here, but add, That for their Parts, they did it Daily, though, they would not own it. From which frank Confession it appears, that those two Prelates were good Invisible catholics at the same time in their closerts, and good Visible Protestants, in their Churches.  
But what was the Concealed practise of these Prelates in Corners, seems to have been the Open and Avowed practise or Opinion of Others of the same Communion, who have not stuck to make as Solemn Mourn and Lamentation for these lost Devotions, as for their lost Friends. Such was the above-named Bishop Forbes, to whom we may add the Learned Herbert Thorndike, late Prebend of Westminster, who in his last Manuscript-Paper, written before his Death under his own Hand, was bold to Note and Bewail it as a Defect in the Reformation, that it wanted Prayers for the Dead: But what the Reformation wanted, he took Care to supply for his own Particular, by leaving this Epitaph behind him, when he was butted in Westminster, of which Church he was Prebend. Hic jacet Herbertus Thorndike, quondam hujus Ecclesiae Prebendarius. Qui Vivus, veram Rationem & Modum Reformandae Ecclesiae, Precibus Studiisque prosequibatur. Tu Lector Requiem ei in CHRISTO, & beatam Resurrectionem precare. Here lies Herbert Thorndike, once Prebend of this Church: Who Living, pursued the true Way and Method of Reforming the Church by his Prayers and Studies. Thou Reader Pray for his Requiem in CHRIST, and Happy Resurrection. So equal a Reconciler was he betwixt the catholics and Protestants, that Erasmus-like, he hung between both; for if the Protestants had him Living, he gave himself Dead to the catholics: And as his Epitaph begins( like Himself) with Reforming of the Church; so it ends( like Himself) with Reforming of the Reformation.  
More briefly and plainly yet Dr. Barrow late Bishop of S Asaph,( who could not be frighted from this practise, though he died during the Heat of the late Plot) Ora, pro Anima Mea. And though both their Epitaphs met with the like Fate, to be butted together with their Authors; yet may it seem a Work of some Piety to give them that Resurrection, which they so earnestly wished for Themselves.   

For Communions( or Masses) for the Dead.  
A Latin Copy of the Service-Book Printed 2 Eliz. has in it an Office for Communions at Burials( Celebratio Caenae Domini in Funeb●ibus, &c.) And Offertories at Burials did lest to be Frequent( if they were Considerable Funerals) to the middle of K. James his Reign. Nor is the fore-mentioned Communion Office to be passed over, as a Celebration that stolen out from a Private Hand without Authority. For that Common-Prayer-Book was done into latin by Command, and authorised by the Great Seal of Q. Elizabeth. So, Coal from the Altar, p. 23. Esteemed to be the work of Walter Haddon; and Recommended by the Queen to all the colleges in Oxford and Cambridge, the colleges of Winchester and eton, &c. to be received into Use; for so run her Letters Patents. Quoniam Intelligimus Collegia utriusque Academiae, Collegium item Novum prope Wintoniam & Aetonenses, &c. Q. Letters Patents 6 April. Eliz. 2. And for what is Peculiar in the Obits and Exequies, and runs Counter to the Statute, it is warranted by the Queens special Non Obstante. Peculiaria quaedam in Funebribus & Exequiis decantanda, quae Statuto non obstante, &c. say the same Letters Patents. Thus Holy Table, Name and Thing. pag. 56, 57. At Q. Elizabeths first coming to the Crown, a Proclamation was set forth, forbidding any man to alter any Ceremonies, but according to the Rites of her own chapel; which were indeed the entire Ceremonies of the Mass, but that the Lords Supper, Creed & Litany was in English, as was usual in her Fathers time, Camdens Eliz. p. 23. Stow p. 614. Litany with Suffrages, Printed 16 of June 1544. As therefore that Wise Princess made shift for a time with her Sisters Seal, so did she with Her Ceremonies, but forsook them Both as soon as she could otherwise be provided. 
She had a Crucifix on her Altar in her chapel. So Thuanus Hist. l. 13. p. 670.  So Holy Table, Name and Thing, pag. 34, 35. leaving the colleges at more Liberty in their particular Obits and Exequies, as also in their latin Service, and the Monkery of their Fellowes; by it all which should seem, that the colleges in those days appeared like the Remainder of the latin Church, which stood out from the rest of their Fellows, as being not yet come over to the Reformation; in the same nature as the Kentish Men refused to Bow to the Conquerors Sword, until he had confirmed to them their ancient privileges. For after all the Noise of the Queens Act of Uniformity, so distant was the Face of Worship in the Collegiate Churches of those Days, from that in the other Churches, as the Distance between the present Cathedral and Parochial Churches appears not greater; whose Modes are yet so different, as notwithstanding the late Kings like boasted Act of Uniformity; the Dissenters who are at fierce War with the One, want but a little of Closing with the Other.  
To conclude, It appears upon a Review of the Premises, that the Exiled Cavaliers and sequestered Clergy, upon the late Kings Return did not more earnestly-long for the Restoration of the New Liturgy, nor the Dissenters and Silenced Non-conformists, after the Bartholomew-Tide suspension thirst for No Liturgy more zealously, than the fore-named Churches and Churchmen have renewed their Desires for the Old-Liturgy: Wishing no less passionately for the ancient Liturgy of the Primitive Reformation, than the Church of England does with one Voice in the Commination-Office on Ash-Wednesdays, cry out for the ancient Discipline of the Primitive Church.   
FINIS.