wedding celebration. The Liturgies of the Eastern Church have but one invariable Preface, much longer and fuller than those of the West, throughout the year. In the Latin Church the variety of Prefaces was anciently much greater than it is now. The Sacramentaries of SS. Leo, Gelasius, and Gregory, which have been the great sources of liturgical forms for all the Churches of the West, contain a Preface for nearly every Sunday and Festival throughout the year. The same is true of the Mozarabic Missal, in which the Preface is called "Illatio," and of the ancient Gallican Liturgies, whose name for it is "Contestatio." The number was reduced to ten about the end of the twelfth century, in the English, and in all other Western Missals but the Ambrosian and the Mozarabic. The ancient Missals always contained the musical notation of the various Prefaces as well as of the Creed, and the Lord's Prayer; and the Intonation of the Gloria in Excelsis. § The Prayer of Humble Access. This Prayer, together with the Invitation, "Ye that do truly," the Confession, Absolution, and Comfortable Words, which it then immediately followed, was placed in the Liturgies of 1548... and 1549 between the Consecration and the Communion. It is similarly placed in the Scottish Liturgy of 1637; and in the present Scottish Office. Archbishop Laud says: "If a comparison must be made, I do think the order of the Prayers as they now stand in the Scottish Liturgy to be the better and more BB Rom. x. 12. Ps. c. 5. Heb. xii. 28. John vi. 53-58. 1 Cor. vi. 11. Heb. ix. 13, 14. Rev. vii. 14. John vi. 34. mercies. We are not worthy so much | mereamur per hoc remissionem pecca as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. T When the Priest, standing before the Table, hath so ordered the Bread and Wine, that he may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say the Prayer of Consecration, as followeth. torum nostrorum accipere et tuo sancto Spiritu repleri: quia tu es Deus, et præter te non est alius nisi tu solus. Qui vivis et regnas Deus. agreeable to use in the Primitive Church; and I believe they which are learned will acknowledge it." The change was made in 1552, and like some others made at the same time is difficult to account for, except on the ground of some temporary influence and danger. In the Liturgies of 1548 and 1549, after "drink His blood" was added "in these holy mysteries," which words were omitted in 1552, and proposed for restoration by Cosin. In the Eastern Liturgies the Prayer which answers to this is called the Prayer of Inclination, and is said immediately before the Communion of the People. In the Salisbury Missal this Prayer was said in the singular number; but the York Missal had it in the plural as given above. The emphatic sense of "so to eat" must not be overlooked in the use of this Prayer. The sense of it may be best seen by a paraphrase:-"We are not worthy to gather up the crumbs under Thy Table, but of Thy mercy Thou dost grant us the flesh and blood of Thy dear Son: Grant us so to eat and drink that precious Gift that His promise may be altogether fulfilled, that we may eat and drink of these after the manner of those to whom He is Life unto Life; and not after the manner of those to whom the WORD of Life Itself is Death unto Death." Bishop Cosin proposed to place this Prayer immediately before the Communion: the reasons already given for the place of the Confession and Absolution seem, however, to justify its retention here. THE PRAYER OF CONSECRATION 1. This is the central portion of the " Canon of the Mass" as it was rendered in the English Liturgy of 1549. The original form 1 The manner in which Bishop Cosin desired to restore the ancient mode of Consecration and Oblation may be best seen by printing his marginal alterations in their proper order. A comparison of these with the Offices of 1549 and 1637, as printed in the Appendix, will give a complete view of this Prayer. "Here followeth the Prayer of Consecration. "When the Priest, standing before the Table, hath so ordered the Bread and Wine that he may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say as followeth, "Almighty God, our heavenly Father, who..... His precious death and sacrifice.... we most humbly beseech Thee, and by the power of Thy holy word and Spirit, vouchsafe so to bless and sanctify these Thy gifts and creatures of Bread and Wine, that we receiving them according to Thy Son .... in remembrance of Him, and to show forth His death and passion, may be partakers of His most blessed Body and Blood. "Who in the same night that He was betrayed took Bread, and when He had blessed, and given thanks He brake it and gave it to His disciples, saying, Take, At these words [took Bread] the priest is to take the Palen into his hands: at [brake it] he is to break the Bread: and ut [this is My Body] to lay his hand upon it. At the words [took the Cup] the priest of the whole will be found in the Appendix to the Communion Office. When the Priest, standing before the Table] In the Prayer Book of 1552, the rubric merely directs the Priest, after saying the Prayer of humble access "kneeling down at God's Board," to say the Prayer of Consecration standing up. In the Scottish Book of 1637, the rubric is :-" Then the Presbyter, standing up, shall say the Prayer of consecration as followeth ; but then during the time of consecration he shall stand at such a part of the holy table, where he may with the more ease and decency use both his hands." The natural meaning of the present rubric is that the Celebrant, who, during the Prayer of humble access, has been "kneeling down at the Lord's Table," shall now stand "before" it, i. e., at the middle of its front, facing east, and having "80 ordered the Bread and Wine," &c., shall, without changing his position (for which there is no direction), "say the Prayer of Consecration." The phrase "before the people" means, not turning towards them, but (1) In front of, at the head of them, as their representative and spokesman. (2) In full view of them, in the one place where he can best be seen by all present. The action of turning round, or half round, to the people, holding the Paten in the left hand, and breaking the Bread with the thumb and forefinger of the right hand, is quite unjustified by the rubric, and a kind of action very unsuitable to the solemn dignity with which this part of the Office should be invested. "Immediately after shall follow this Memorial, or Prayer of Oblation. "Wherefore, O Lord and heavenly Father, according to the Institution of Thy dearly beloved Son, our Saviour Jesus Christ, we Thy humble ser vants do celebrate, and make here before Thy divine Majesty, with these Thy holy gifts, the memorial which Thy Son hath willed and commanded us to make: having in remembrance His most blessed passion and sacrifice, His mighty resurrection, and His glorious ascension into heaven, rendering unto Thee most hearty thanks, for the innumerable benefits procured unto us by the same, and we entirely desire Thy fatherly goodness, mercifully to accept this our Sacrifice of praise and thanksgiving: most humbly beseeching Thee to grant, that by the merits and death of Thy Son Jesus Christ, now represented unto Thee, and through faith in His Blood who maketh intercession for us at Thy right hand, we and all Thy whole Church may obtain remission of our sins, and be made partakers of all other benefits of His Passion. And here we offer and present unto Thee, O Lord, ourselves, our souls and bodies." [As in 1549. See Appendix.] Ps. exix. 156. Rom. v. 8. Gal. iii, 13. Isa. lii. 10. Heb. vii. 27. ix. 28. x. 10-14. 26. Arts iv. 12. 1 John fi. 1, 2. J Cor. xi. 23-26. 28. LMIGHTY God, our heavenly O ALMIGHTY Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his Luke xxii. 19, 20. one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death, until his coming again; Hear us, O merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according Luke xxii. 19, 20. to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers (a) Here the of his most blessed Body and Blood: Priest is to who, in the same night that he was into his hands: betrayed, (a) took Bread; and, when he (b) And here had given thanks, (6) he brake it, and gave it to his disciples, saying, Take, 1 Cor. x. 16, 17. take the Paten to break the bread: Here the Priest] The marginal rubrics for the manual rites were omitted in the Revision of 1552. The two directing the Priest to take the Bread, and then the Wine, into his hands, were restored in 1661, and the other three directing the Breaking of the Bread, and the laying of the hand on the Bread, and on the Wine, were then first inserted. In the case of the first marginal rubric there is a needless and awkward change from that of 1549. It is the Bread, not the Paten, the Priest should take into his hands. If he takes the Paten, he must certainly put it down again before he can conveniently comply with the next direction. And here to break the Bread] The breaking the Bread before consecration, though apparently "most agreeable with the institution of Christ," is peculiar to the English Rite. In all other Liturgies it occurs after the Consecration, usually after the Lord's Prayer, with which the long Consecration Prayer invariably closes, and shortly before the dipping of a portion into the cup before actual communion, a rite which is found in all the great Liturgies of East and West. The laying of the right hand on each element during the utterance of the words of consecration is also peculiar to the English Rite. It seems to come most nearly in the place of the act of making the sign of the cross, which in the unreformed Use the Celebrant did as he said the word benedixit over each element. that we receiving these thy creatures of bread and wine] In this place the Invocation of the Holy Ghost was inserted in 1549. This occurs in every ancient Catholic Liturgy of both East and West, excepting only the Roman, and those derived from it (if indeed the Roman or Petrine family of Liturgies did not itself also originally contain it), and the Holy orthodox Church of the East has always thought it essential to the act of consecration. It was omitted in 1552, probably in deference to the scruples of Bucer. It was inserted in the Scottish Book of 1637, and forms part of the existing Scottish and American Communion Offices, where it follows the Words of Institution and the Prayer of Oblation, as in the Eastern Liturgies. The clause in our present Office contains an implied or oblique invocation of the Holy Ghost, since it is only through His divine operation that we, by receiving God's "creatures of Bread and Wine," can "be A.D. 1549. GOD heavenly Father, which of B. of Com. Prayer thine only Son Jesu Christ, to suffer ... ut nobis corpus et sanguis Salisbury Use. fiat dilectissimi Filii tui Domini nostri Jesu Christi. Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in cœlum ad Te Deum Patrem suum Omnipotentem, made partakers of Christ's most blessed Body and Blood." But we may be allowed to wish, with Bishops Horsley and Wilson, and the best informed English Divines, that the direct Invocation had been left untouched. § The Words of Institution. The whole Western Church has always held that the Consecration of the Holy Eucharist is effected and completed by the recitation of our Lord's words of Institution'. They are of such solemn importance, as bringing our Lord Himself in to be the Consecrator of the Holy Sacrament, that they should be uttered with deliberation and distinctness, the Celebrant taking ample time for the manual gestures. Bishop Cosin marked off as separate paragraphs the words beginning, "Who in the same night," and "Likewise after Supper:" and it is much to be wished that this mode of printing the prayer was adopted. The Sarum rubric for the pronunciation of the words "Hoc est enim corpus meum" is as follows:-" Et debent ista verba proferri cum uno spiritu et sub una prolatione, nulla pausatione interposita." 66 Previously to the words "blessed and brake," the Liturgies of St. Mark, St. James, St. Clement, and that of Malabar, and all the great Western Liturgies, except the Mozarabic, insert that our Lord looked up to Heaven," and the Sarum and Roman Liturgies direct the Celebrant to lift up his eyes to Heaven. This is not mentioned in the Gospel accounts of the Institution, though our Lord may well have done so, as it is mentioned He did in blessing the bread at the Feeding of the Five Thousand, and tradition may have preserved it. The Liturgies of St. Basil and St. Chrysostom do not notice it. After "given thanks" all the ancient English Liturgies, the Roman, Ambrosian, and Mozarabic, the Liturgies of St. Mark, and St. Basil, and of Malabar, insert "He blessed," both for the Bread and the Cup; the Liturgy of St. James and the Clementine for the Cup only; and the Liturgy of St. Chrysostom for the Bread only. he brake it] There cannot be too great exactness and reverent formality on the part of the Celebrant in consecrating the 1 On this subject see Neale's Introd. to Hist. of the Holy Eastern Church, III. v. 9; and Freeman's Princ. Div. Serv. II. ii. pp. 190-199. upon all the bread. (d) Here he is to take the cup (c) And here eat, (c) this is my Body which is given to lay his hand for you: Do this in remembrance of me. Likewise after supper he (d) took the Cup; and, when he had given into his hand thanks, he gave it to them, saying, (e) And here to lay his hand Drink ye all of this; for this (e) is my upon every ves- Blood of the New Testament, which sel (be it Cha lice or Flagon) is shed for you and for many for the in which there remission of sins: Do this, as oft as is any wine to be consecrated. ye shall drink it, in remembrance of Matt.xxvi. 27, 28. me. Amen. elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of the Lord Jesus Christ received by the communicants. The Priest having, therefore, taken the Bread into his hands at the words "took bread," should raise his hands in front of his breast, break the Bread by separating it into two portions, and then hold the separated portions one in each hand in such a manner that they may be visible to the communicants. He should then replace the fragments on the Paten, take the Paten in his left hand, and hold his right hand over it whilst saying the words, "This is My Body which is given for you." He should then raise the Paten slightly in both hands, and, bowing his head, hold it in front of him whilst saying the words, "Do this in remembrance of Me," and then replace it on the Altar and cover it. Similarly after the Consecration of the Wine he should raise the Chalice slightly in both hands, and hold it in front of him whilst saying the words of Consecration, and then replace and cover it 1. This is the most solemn part of the whole ministration of the Liturgy. Standing before the flock of Christ in the Presence of Almighty God, the Priest stands there as the vicarious earthly representative of the invisible but one true and only Priest of the Heavenly Sanctuary: acting" in His Name," and "by His commission and authority" [Article xxvi.], he brings into remembrance before the Eternal Father the one only and everlasting Sacrifice which was once for all made and "finished upon the Cross" [Article xxxi.], but is perpetually pleaded, offered, and presented, by the One Everlasting Priest and Intercessor in Heaven. For Christ as our Great High Priest, Who "ever liveth to make intercession for us," and Who is the ever-acceptable Victim and Propitiation for our sins, doeth indeed no more that which He pronounced to be "finished" on Calvary, but evermore pleadeth for our sake that which then He did. And this He does in two ways. (1) In Heaven, openly, as one may say, and by His own immediate action. (2) On Earth, mystically, but as really, acting mediately by the earthly Priest as His visible instrument. The Action is the same in both cases, and the real Agent is the same; for Christ, since Pentecost, is as really (though supernaturally and spiritually) present on earth, in and by the ordinances of His own Institution, as He is since the Ascension in Heaven naturally and corporally. "Where two or three are gathered together in His name," (and where so truly are we so gathered as when we meet to celebrate the great Memorial Sacrifice specially appointed by Himself?) "there is He in the midst of us;" not so much as the accepter (for such is 1 Covers were provided for Chalices during the seventeenth and eighteenth centuries, but Chalice veils of linen are now generally used. Tibi gratias agens benedixit, fregit, [Hic tangat hostiam dicens] deditque discipulis suis, dicens, Accipite et manducate ex hoc omnes. Hoc est enim corpus meum. Simili modo posteaquam conatum est, accipiens et hunc præclarum calicem in sanctas ac venerabiles manus suas, item Tibi gratias agens, benedixit, deditque discipulis suis, dicens Accipite et bibite ex eo omnes. [Hic elevet parumper calicem, ita dicens,] Hic est enim calix sanguinis mei novi et æterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. sometimes mistaken to be the only meaning of this text) as the leader and offerer of our worship, invisibly acting through His visible instrument and representative. The great and only Sacrifice once made can never be repeated. But it is continually offered, i. e., brought into remembrance and pleaded, before God. They who are called "Priests" because, and only because, they visibly represent to the successive generations of mankind the one immortal but invisible Priest, are through God's unspeakable mercy privileged to bring it into remembrance before Him, by His order, Who said, Do this for a Memorial, a Commemora tion of Me." Thus the Priest's action in offering our Christian Sacrifice may be described (1) as the earthly counterpart of that which Christ continually does in Heaven: (2) as the commemo ration of that which, once for all, He did on Calvary. The Priest makes the Oblation actually and verbally when he says the words, "Do this," &c., and afterwards verbally, and with greater fulness, in the "Prayer of Oblation" which follows the actual communion 2. Amen] But although the celebrating Priest stands thus before God offering up to Him this holy Oblation, he does it in company with all the faithful, at whose head he stands. And to signify their co-operation with him in his great act, they say " Amen" to his Eucharistic words and acts, adopting them as their own. On this point a vencrated writer of our own day has written as follows: - "It is the unquestionable doctrine both of the Old and New Testament, that, without prejudice to the special official Priesthood of the sons of Aaron in the one dispensation, and the successors of the Apostles in the other, all the people of God, with the true Melchizedec at their head, are a kingdom of Priests, a royal priesthood,' and every one is a 'king and priest unto the Father, to offer up spiritual sacrifices acceptable to God by Jesus Christ.' None may doubt that the chief of those spiritual sacrifices is that which causes all the rest to be acceptable,-Christ Himself offered up to the Father by the offering of His Body and Blood in the Holy Communion. Accordingly, the Christian people have been instructed from the beginning to take their part in that offering, by the solemn Amen especially, wherewith they have always responded to the Prayer of Consecration. There is hardly any point of our ritual which can be traced more certainly than this to the very Apostolic times. Every one will remember St. Paul's saying, 'When thou shalt bless with the Spirit, how shall be that occupieth the room of the unlearned say Amen at thy giving 2 On the Eucharistic Sacrifice, see Hickes' "Christian Priesthood," Johnson's "Unbloody Sacrifice," the Bishop of Brechin's "Theological Defence," pp. 10-80. 104; Keble's "Eucharistical Adoration," II. 36, &c. Many more works might be named, but these are comparatively accessible to the theological student. See also the Introduction to the Communion Office, P. 152 of this work. Then shall the Minister first receive the Communion in both kinds himself, and then pro [Ad corpus dicat cum humiliatione antequam [Salisbury Use.] percipiat. of thanks, seeing he understandeth not what thou sayest?' 1 Cor. xiv. 16]-words which, in a singular way, bear witness both to the share (TÓTOS) which all Christians have in the priesthood of Melchizedec, and to the distinction which nevertheless exists between those who might bless, and laymen (idirai) who were not permitted to do so. . . . . Justin Martyr mentions the 'Amen' uttered by the people at the end of the Consecration as a special circumstance of the Christian Eucharist." Tertullian, St. Chrysostom, and St. Ambrose also all expressly allude to the emphatic response of "Amen" at the close of the Consecration Prayer. THE COMMUNION 1. Then shall the Minister first receive] There is no express direction as to the posture of the Celebrant himself in receiving, unless (which seems hardly likely) the words "all meekly kneel The alterations proposed by Bishop Cosin after the Prayer of Consecration are here given as they stand in his Durham Book: Then shall the Priest, that celebrateth, receive the Holy Communion in both kinds upon his knees, and when he taketh the Sacrament of the Body of Christ, he shall say, The Body of our Lord Jesus Christ, which was given for me, preserve my body and soul unto everlasting life. Amen. I take and eat this for the remembrance of Christ who died for me, and I feed on Him in my heart by faith with thanksgiving. And when he taketh the Sacrament of Christ's Blood, he shall say, The Blood of our Lord, which was shed for me, preserve my body and soul into everlasting life. Amen. I drink this for the remembrance of Christ who shed His blood for me, and am thankful. Then shall he stand up and proceed to deliver the Holy Communion, first to the Bishops, Priests, and Deacons, (if any be present,) in both kinds: and after to the people in due order, into the hands of all humbly kneeling and so continuing, as is most meet, at their devotions and prayers unto the end of the whole Communion. And when he delivereth the Sacrament of the Body of Christ to any one he shall say. The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul into everlasting life. [And here each person receiving shall soy, Amen. Then shall the priest add], Take and eat this for the remembrance of Christ who died for thee, and feed on Him in thine heart by faith, with thanksgiving. And when he delivereth the Cup to any one he shall say, The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul into everlasting life. [And here each person receiving shall ay, Amen. Then the priest shall add], Drink this for the remembrance of Christ who shed His blood for thee, and be thankful. If there be another Priest or a Deacon to assist the chief minister, then shall hefollow with the Cup; and as the chief minister giveth the Sacrament of the Body, so shall he give the Sacrament of the Blood, in form before prescribed. any Bread or Wine be wanting, the Priest is to consecrate more, as is before appointed, beginning with [Our Saviour Christ in the same night] for the blessing of the Bread, and at [Likewise after Supper, &c.] for the blessing of the Cup. In the Communion time shall be sung (where there is a Quire), O Lamb of God that takest away the sins of the world, have mercy upon Us: and, O Lamb of God that takest away the sins of the world, grant us Thy peace: together with some or all of these sentences of holy Scripture following:-Rom. xi. 33; Ps. ciii. 1-5; Luke i. 68. 74, 75; 1 Cor. i. 30, 31; John v. 13; John viii. 31, 32; Matt. xxiv. 13; Luke xii. 37, 40; John xii 35, 36; Rom. xiii. 12-14; 1 Cor. iii. 16, 17; 1 Cor. vi. 20; John xv. 8. 12; Eph. v. 1, 2; Rom. viii. 23; Apoc. v. 12, 13. And where there is no Quire, let the Communicants make use of the same at their own private and devout meditations. When all have communicated, he that celebrateth shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated elements, covering the same with a fair Linen cloth, and then say, ing" are intended to apply to him as well as to those to whom he delivers the Communion. The usage of the Catholic Church generally, both East and West, is for the Celebrant after kneeling in adoration to receive standing, because his receiving is part of his official action as Priest. The Eastern Church, following, no doubt, herein the earliest custom (for we know from Tertullian, that even to kneel in prayer on a Sunday was thought unbecoming the Christian joyfulness and triumph of the day), does not even require her communicants generally to kneel, but to reverently bow the head. As will be seen by the note below, Bishop Cosin proposed to introduce a rubric on the subject, enjoining the Celebrant to kneel while receiving, and to use the words he uses to others. The most ancient form in the delivery of the elements was "The Body of Christ," and "The Blood of Christ," to each of which the people answered "Amen." [Ambros. De Myst. iv. 5, Aug. Serm. 272.] In the time of Gregory the Great it was "The Body of our Lord Jesus Christ preserve thy soul," to which by the time of Alcuin and Micrologus [xxiii.] was added 'unto everlasting life." The usual form in England appears to have been "The Body of our Lord Jesus Christ preserve thy body and thy soul unto everlasting life. Amen." After the restoration of the Cup the forms provided in 1548 were, “The Body of our Lord Jesus Christ, which was given for thee, preserve thy body, &c.," and "The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy soul, &c.," with which compare, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood," in the Prayer of Humble Access. In 1549, Preserve thy body and soul" was said in each case, as now, probably after the above ancient form. The ancient words with which the Celebrant received, as directed in the Salisbury Missal, are given in the text. They were the same in that of Bangor. The other two great Uses of the Church of England had as follows: York. "Corpus D. N. J. C. sit mihi remedium sempiternum in vitam æternam. Amen:" and, "Sanguis D. N. J. C. conservet me in vitam æternam. Amen. Corpus et Sanguis D. N. J. C. custodiat corpus meum et animam meam in vitam æternam. Amen." Hereford.-" Corpus D. N. J. C. sit animæ meæ remedium in vitam æternam. Amen:" and, "Sanguis D. N. J. C. conservet animam meam in vitam æternam. Amen." In the modern Roman use it is only "custodiat animam meam in vitam æternam. Amen," at the Celebrant's reception both of the Bread and of the Cup, and at the delivery of the Bread to the communicants. The clauses now subjoined in each case, "Take and eat," &c., and "Drink this," &c., were in 1552 substituted in place of the first, which were then dropped altogether, but were restored at the restoration of the Prayer Book under Elizabeth in 1559, and prefixed, as now, to the new forms. L'Estrange [Alliance of Divine Offices] says:-" Excellently well done was it of Q. Elizabeth's Reformers to link them both together for between the Body and Blood of Christ in the Eucharist, and the Sacramental Commemoration of His Passion, there is so inseparable a league, as subsist they cannot unless they consist. A Sacramental verity of Christ's Body and Blood there cannot be, without the commemoration of his Death and Underneath these alterations of Cosin's, on the page which contains the Prayer of Consecration, there is written the following note in Sancroft's hand: "My LL. y BB. at Elie house orderd all in y⚫ old method, thus: First ye prayer of Address, We do not presume, &c. Aft ye Rubrick When y priest stands, &c., y prayer of Consecron unalterd (only one for own, and Amen at last), wth the marginal Rubrics. Then (y memorial or prayer of Oblation omitted, and ye Lds prayer) follow ye Rubrics and Forms of Participation and Distribution to ye end of ye Rubrick, when all have cöicated, &c. Altogether as in this book; only ye Rubrick, In y● Cõiōn time shall be sung, &c., wth ye sentences following, wholly omitted. And ya y Lords Prayer and Collect, O L and Heav. F., &c. &c. to ye end." |