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TO ALMIGHTY GOD;

To be used in all Churches and Chapels within this Realm, every Year, upon the Twentieth Day of June; being the Day on which Her Majesty began Her happy Reign.

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The Service shall be the same with the usual Office for Holy-days in all things;

except where it is in this Office otherwise appointed. 1 V this Day shall happen to be Sunday, this whole Ofice shall be used, as it folloro

eth, entirely. 1 Morning Prayer shall begin with Glory be to the Father, and to the Son: these sentences.

and to the Holy Ghost; EXHORT that first of all, Supplica

As it was in the beginning, is now, and

ever shall be : world without end. Amen. of Thanks, be made for all men ; for Proper Psalms XX, xxi, el. Kings, and for all that are in Authority; that we may lead a quiet and peaceable

Proper Lessons. life, in all godliness and honesty: For this The First, Joshua i. to the end of the is good and acceptable unto God our Sa.

ninth Verse. viour. 1 Tim, ii. 1, 2, 3.

Te Deum, If we say that we have no sin, we deceive ourselves, and the truth is not in us;

The Second, Romans will but, if we confess our sins, he is faithful

Jubilate Deo. and just to forgive us our sins, and to 1 The Sufrages next after the Creed shall cleanse us from all unrighteousness. 1 St.

stand thus. John i. 8, 9,

Priest. O Lord, shew thy mercy upon us. Instead of Venite exultemus the Hymn Answer. And grant us thy salvation, following skall be said or sung; one

Priest, O Lord, save the Queen ; Verse by the Priest, and another by Answer. Who putteth her trust in thee. the Clerk and people.

Priest. Send her help from thy holy

place. LORD our Governour: how excellent Answer. And evermore mightily de

is thy Name in all the world! Psal. fend her. viii. 1.

Priest. Let her enemies have no advanLord, rohat is man, that thou hast such

tage against her. respect unto him: or the son of man, that Answer. Let not the wicked approach thou so regardest him! Psal. cxliv. 3. to hurt her.

The merciful and gracious Lord hath so Priest. Endue thy Ministers with righdone his marvellous works : that they teousness. ought to be had in remembrance. Psal. Answer. And make thy chosen people cxi. 4.

joyful. O that men would therefore praise the Priest, O Lord, save thy people. Lord for his goodness : and declare the Answer. And bless thine inheritance. wonders that he doeth for the children Priest. Give peace in our time, O Lord. of men! Psal. cvii. 21.

Answer. Because there is none other Behold, O God our defender : and look that fighteth for us, but only thou, O God. upon the face of thine Anointed. Psal. Priest, Be unto us, O Lord, a strong Lxxxiv. 9.

tower ; O hold thou up her goings in thy paths: Answer. From the face of our enemies. that her footsteps slip not. Psal. xvii. 5. Priest. O Lord, hear our prayer;

Grant the Queen a long life: and make Answer. And let our cry come unto her glad with the joy of thy countenance, Psal. lxi. 6. & xxi. 6.

Let her dwell before thee for ever: 0 1 Instead of the first Collect at Morning prepare thy loving mercy and faithful

Prayer shall be used this following ness, that they may preserve her. Psal.

Collect of Thanksgiving for Her Ma. Ixi. 7.

jesty's Accession to the Throne. In her time let the righteous flourish : and let peace be in all our borders. Psal. A kingdoms of the World, and disposest Ixxii. 7. & cxlvii. 14.

of them according to thy good pleasure; As for her enemies, clothe them with We yield thee unleigned thanks, for that shame : but upon herself let her crown thou

wast pleased,

as on this day, to place Nourish. Psal. cxxxii, 19.

thy Servant our Sovereign Lady, Queen Blessed be the Lord God, even the God VICTORIA upon the Throne of this of Israel : which only doeth wondrous Realm. Let thy wisdom be her guide, and things. Psal. lxxii. 18.

let thine arm strengthen her; let justice, And blessed be the Name of his Majesty truth, and holiness, let peace and love for ever : and all the earth shall be filled and all those virtues that

adorn the Chris with his Majesty. Amen, Amen. Ver. 19. tian Profession, flourish in her days; di. fore, What thinkest thou? Is it lawful to Parliament (if sitting).

thee.

FORM OF PRAYER FOR THE TWENTIETH OF JUNE, rect all her counsels and endeavours to BLESSE Princess to the defence of thy thy glory, and the welfare of her people ; and give us grace to obey her cheerfully Faith, and hast made it their duty to proand willingly for conscience sake; that mote the spiritual welfare, together with neither our sinful passions, nor our pri- the temporal interest of their people; vate interests, may disappoint her cares We acknowledge with humble and thank for the publick good ; let her always pos- ful hearts thy great goodness to us, in sess the hearts of her people, that they setting thy Servant our most gracious may never be wanting in honour to her Queen over this Church and Nation; Give Person, and dutiful submission to her Au- her, we beseech thee, all those heavenly thority ; let her Reign be long and pros- graces that are requisite for so high a perous, and crown her with immortality trust; Let the work of thee her God prosin the life to come; through Jesus Christ per in her hands; Let her eyes behold the our Lord. Amen.

success of ber designs for the service of

thy true Religion established amongst In the end of the Litany (which shall us; And make her a blessed instrument alays be used upon this Day) after of protecting and advancing thy Truth, the Collect [We humbly beseech thee, wherever it is persecuted and oppressed; O Father, &c.] shall the following Let Hypocrisy and

Profaneness, SuperstiPrayer, for the Queen and Royal Fa- tion and Idolatry, fly before her face ; Let mily, be used.

not Heresies and false Doctrines disturb

the peace of the Church, nor Schisms and 0

LORD our God, who upholdest and causeless Divisions weaken it; But grant governest all things in heaven and

us to be of one heart and one mind in earth; receive our humble prayers, with serving thee our God, and obeying her acour hearty thanksgivings, for our Sove- cording to thy will : And that these blessreign Lady VICTOŘIA, as on this day set ings may be continued to after-ages, let! over us by thy grace and providence to

there never be one wanting in her house be our Queen; and so together with her

to succeed her in the government of this bless Albert Edward Prince of Wales, United Kingdom, that our posterity may the Princess of Wales, and all the Royal see her children's children, and peace up. Family, that they all, ever trusting in

on Israel. So we that are thy people, and thy goodness, protected by thy power, and sheep of thy pasture, shall give thee crowned with thy gracious and endless thanks for ever, and will always be shewfavour, may continue before thee in health, peace, joy, and honour, and may live long generation. Amen.

ing forth thy praise from generation to and happy lives upon earth, and after death obtain everlasting life and glory in

The Epistle. 1 St. Pet. ii. 11. the kingdom of heaven, by the Merits

DEA

EARLY beloved, I beseech you as and Mediation of Christ Jesus our Saviour, strangers and pilgrims, abstain from who with the Father and the Holy Spirit, fleshly lusts, which war against the soul; liveth and reigneth ever one God, world having your conversation honest among without end. Amen.

the Gentiles : that, whereas they speak

against you as evil-doers, they may, by Then shall follow this Collect, for your good works which they shall behold, God's protection of the Queen against glorify God in the day of visitation. Sub all her enemies.

mit yourselves to every ordinance of man

for the Lord's sake; whether it be to the MOST gracious God, who hast set thy

King, as supreme; or unto governours, the Throne of her Ancestors, we most

as unto them that are sent by him for humbly beseech thee to protect her on the

the punishment of evil-doers, and for the same from all the dangers to which she

praise of them that do well. For so is the may be exposed; Hide her from the ga

will of God, that with well-doing ye may thering together of the froward, and from

put to silence the ignorance of foolish the insurrection of wicked doers; Do thou men : as free, and not using your liberty weaken the hands, blast the designs, and

for a cloke of maliciousness, but as the defeat the enterprizes of all her enemies,

servants of God. Honour all men. Love that no secret conspiracies, nor open vio

the brotherhood. Fear God. Honour the lences, may disquiet her Reign; but that,

King. being safely kept under the shadow of thy The Gospel. St. Matth. xxii. 16. wing, and supported by thy power, she AND they sent out unto him their dismay triumph over all opposition; that so the world may acknowledge thee to be

ciples, with the Herodians, saying, her defender and mighty deliverer in all

Master, we know that thou art true, and difficulties and adversities; through Jesus

teachest the way of God in truth, neither Christ our Lord. Amen.

carest thou for any man: for thou regard

est not the person of men. Tell us there9 Then the Prayer for the High Court of give tribute unto Cæsar, or not? But Je

sus perceived their wickedness, and said, s In the Communion Service, immedi. Why tempt ye me, ye hypocrites ? shew

ately before the reading of the Epis- me the tribute-money. And they brought tle, instead of the Collect for the Queen, unto him a penny. And he saith unto and that of the Day, shall be used them, Whose is this image and superscripthis Prayer for the Queen, as Supreme tion? They

say unto

him, Cæsar's Then Governour of this Church,

saith he unto them, Render therefore unto

AND

Cæsar the things which are Cæsar's jy and G Rhe course of this world may be so

, , unto God the things that are God's. When they had heard these words, they marvel- peaceably ordered by thy governance, that led, and left him, and went their way. thy Church may joyfully serve thee in all 9 After the Nicene Creed shall follow the godly quietness; through Jesus Christ our Sermon.

Lord. Amen. 1 In the offertory shall this Sentence be read:

RANT, we beseech thee, Almighty that they may see your good works, through thy grace be so grafted

inwardly and glorify your Father which is in heaven. St, slatt. v. 16.

in our hearts, that they may bring forth

in us the fruit of good living, to the ho. After the Prayer (For the whole state nour and praise of thy Name; through of Christ's Church, &c.] these Collects Jesus Christ our Lord. Amen. following shall be used, A Prayer for Unity.

A
GOD the Father of our Lord Jesus

wisdom, who knowest our necessities Christ, our only Saviour, the Prince

before we ask, and our ignorance in ask. of Peace ; Give us grace seriously

to lay to ing; We beseech

thee to have compassion heart the great dangers we are in by our

upon our infirmities; and those things, unhappy divisions. Take away all hatred

which for our unworthiness we dare not, and prejudice, and whatsoever else may

and for our blindness we cannot ask, hinder us from godly Union and Concord: vouchsafe to give us for the worthiness of that, as there is but one Body, and one

thy Son Jesus Christ our Lord. Amen. Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God THE peace of God which passeth a} be all of one heart, and of one soul, united minds in the knowledge and love of God, in one holy bond of Truth and Peace, of and of his Son Jesus Christ our Lord: And Faith and Charity, and may with one the blessing of God Almighty, the Father, mind and one mouth glorify thee; through the Son, and the Holy Ghost, be amongst Jesus Christ our Lord. Amen,

you, and remain with you always. Amen.

# VICTORIA R.

for the Fifth of November, the Thirtieth of January, the Twenty-ninth of May, " and the Twentieth

of June, be forthwith printed and published, and annexed to the * Book of Common Prayer and Liturgy of the United Church of England and Ireland, “to be used yearly on the said Days, in all Cathedral and Collegiate Churches and " Chapels; in all Chapels of Colleges and Halls within Our Universities of Oxford, “ Cambridge, and Dublin, and of Our Colleges of Eton and Winchester, and in all “ Parish Churches and Chapels within those parts of Our United Kingdom called "England and Ireland.

“Given at Our Court at Kensington the Twenty-first Day
" of June, 1837, in the First Year of Our Reign.
" By Her Majesty's Command,

"J. RUSSELL."

• VICTORIA R.

, of first Day of June, One thousand eight hundred and thirty-seven, in the First “ Year of Our Reign, as is hereinbefore recited, be revoked, and that the Use of the

said Forms of Prayer and Service made for the Fifth of November, the Thirtieth of "January, and the Twenty-ninth of May be henceforth discontinued in all Cathedral "and Collegiate Churches and Chapels, in all Chapels of Colleges and Halls within

Universities of Oxford, Cambridge, and Dublin, and of Our Colleges of Eton and “ Winchester, and in all Parish Churches and Chapels within the Parts of Our United " Kingdom called England and Ireland, and that the said Forms of Prayer and "Service be not henceforth printed and published with or annexed to the Book of * Common Prayer and Liturgy of the United Church of England and Ireland.

“Given at Our Court at Saint James's, the Seventeenth Day of January, 1859, in the Twenty-second Year of Our Reigi. “By Her Majesty's Command,

"S. H. WALPOLE"

INTRODUCTION

TO THE ARTICLES.

SECTION I.-HISTORY OF THE ARTICLES. THE CONFESSIONS OF THE 16TH CENTURY.-The Articles of the Church of England form one of the many declarations on faith and discipline, which were put forward in the 16th century by such religious bodies as had thrown off allegiance to Rome, and disowned at the same time many points of the religious and ecclesiastical system of the Mediæval Church. For this action of what is commonly termed " Protestantism" is, by the nature of the case, simply negative. It declares what is repudiated, not what is accepted. It may indicate true Reformation or entire Revolution in things religious. Hence-at a time when the unsettlement of the old Medieval system gave occasion to much wild speculation and practice, and the repudiation of allegiance to Rome forced on men the necessity of discovering other bonds of Christian unity-it became necessary for the various Reformed bodies to declare positively what they held in faith, and what ecclesiastical constitution they recognised. The result was seen in a series of Confessions, of which the great Augsburg Confession was the chief.

THE AUGSBURG CONFESSION.-This Confession, afterwards enlarged and amended in 1552, and put forth as the “ Wurtemburg Confession," has special interest to us, as having considerably affected our own Articles. It was drawn up chiefly by Melancthon, and approved by Luther, at a time when there seemed hope of reconciliation between the Roman Catholic and Lutheran bodies in Germany, and when the extravagances of ultra-Protestantism had so alarmed Luther himself, as to suggest great care and moderation in framing authoritative statements of doctrine. The original Confession contains xxi. Articles of Faith, and vii. of Protest against Abuses. Of the former Articles it may be noted (a) that (as is the case in all Lutheran documents) they lay great stress on the reality and efficacy of Sacramental grace, while they insist strongly on the need of spiritual reception; and, in relation to the Holy Communion, declare expressly that "the Body and Blood of Christ are really present ; (6) that they define the Church much as in our Articles, assert the authority of the Church to ordain rites and ceremonies, and claim for it “the preaching of the Word, the Power of the Keys, and the Administration of the Sacraments; (c) that, while they truly set with great fulness and emphasis the doctrine of Justification by Faith, and the absolute need of God's prevenient grace, they abstain from all declarations on Predestination and Election; (a) that they maintain that nothing in the Lutheran system is alien from Holy Scripture and the primitive Church. The Abuses protested against are mainly the refusal of the Cup to the Laity, Compulsory Celibacy of the Clergy, Monastic Vows, Propitiatory Sacrifice of the Mass, Compulsory Confession, and Papal Supre. macy. It will be seen at a glance that in general the Confession adopted much the same basis which was afterwards taken up in England; and indicated a desire, frustrated by unfortunate circumstances, to take the same line of Reformation, as distinct from Revolution.

This Confession was one of many. Not only did every Reformed body put out its own Confession, but even those who retained their obedience to Rome were obliged to define their position, as by the promulgation of the decrees of the Council of Trent, and the acceptance of the Creed of Pope Pius iv.

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THE POSITION OF THE CHURCH OF ENGLAND.-The Church of England perhaps especially felt this necessity. For at the very moment of the repudiation of the Papal Supremacy, it was expressly declared upon her behalf (in 1533) that there was no intention " to decline or vary from the congregation of Christ's Church in things concerning the very Articles of the Catholic faith, or in any other things declared by Holy Scripture and the Word of God necessary to Salvation.” It was thought necessary that this declaration-so remarkably exemplified subsequently in the whole composition of the Prayer Book, and the adoption, under limits, of the old Ecclesiastical Law-should be expressed formally from time to time in certain " Articles of Religion," pot designed to be an exhaustive statement of the Christian Faith, but confined mainly to the points of faith and discipline then brought into controversy. These Articles seem to assert the position of the Church of England, in relation primarily to the Church of Rome, but secondarily to the movements of the foreign Reformations, and also to the spirit of revolutionary speculation and action, naturally aroused, in England as elsewhere, at a time of great religious change.

THE TEN ARTICLES.-The first series of such Articles, called the “Ten Articles, was put forth in 1536, the year of the final rupture with Rome. They were prepared by a Committee of Divines, acting under direction of Henry VIII, and his Vicar-General, Thomas Cromwell; and having subsequently passed both Houses of Convocation, were issued as “Articles to stablish Christian quietness." They dealt with "the principal Articles of Christian faith;", with the Sacraments of Baptism, Penance, and the Altar;" with Justification; with the veneration of Images and Saints; with the Rites and Ceremonies of the Church, and with Purgatory. Their whole character was transitional, as is strikingly seen in their adoption not of Two or of Seven, but of Three Sacraments; and their general tendency was Conservative in doctrine, with reform of abuses in practice. Little influence, if any, of foreign Confessions is to be traced in them. No general subscription to them was required; but they were signed by Cromwell, by the Archbishops and many of the Bishops, and put forth with all the influence of the Royal authority.

THE THIRTEEN ARTICLES.-After this ensued a struggle between two parties in the Church-the party of further innovation, headed by Cromwell and Cranmer, and the party, represented by Gardi. ner, who would have refused further religious change, though still firm for independence of Rome. The former party was inclined to ally itself with the foreign Reformers of the Lutheran School, who were now, in the face of the Zwinglian and Calvinistic movements, inclining more than ever to Conservatism in things religious, and even proposing a federation on the basis of Episcopal

Government, in which the Church of England should take the lead. The result of these negotiations is seen in the Thirteen Articles, drawn up about 1539 in conference between Lutheran and Anglican divines at Lambeth, and contained in a document found among Cranmer's papers. These Articles are written in Latin, evidently following the Augsburg Confession, but with characteristic variations; as, for example (a), defining Justification as including "renovation of heart, and necessarily carrying with it regeneration of life; (6) strongly asserting the Independence of National Churches, and enforcing the rights of the Civil Authority; and (c) on Penitence, containing a long Dissertation, dwelling on the need and benefit of Confession and Absolution, but with

no mention of any “Sacrament of Penance." They dealt with the doctrine of the Holy Trinity and the twofold Nature of Christ; with Original Sin and Justification ; with the Church; with the use of the Sacraments; with the doctrine of Baptism and the Eucharist, and with

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