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FORM OF PRAYER FOR THE TWENTIETH OF JUNE. Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may henceforth be all of one heart, and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may with one mind and one mouth glorify thee; through Jesus Christ our Lord. Amen.

RANT, O Lord, we beseech thee, that the course of this

world may be so peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness, through Jesus Christ our Lord. Amen. G (RANT, we beseech thee, Almighty God, that the words, which

we have heard this day with our outward ears, may through thy grace be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name; through Jesus Christ our Lord. Amen.

LMIGHTY God, the fountain of all wisdom, who knowest our A beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord. Amen. TH HE peace of God, which passeth all understanding, keep your

hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

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“ VICTORIA R. OUR Will and Pleasure is That these Four Forms of Prayer and

Service, made 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,





In the Convocation holden at London in the Year 1562, for the avoid

ing of Diversities of Opinions, and for the establishing of Consent touching true Religion: Reprinted by His Majesty's Commandment, with His Royal Declaration prefixed thereunto.

HIS MAJESTY'S DECLARATION. BEING by God's Ordinance, according to Our just Title, Defender

, of the Faith, and Supreme Governour of the Church, within these Our Dominions, We hold it most agreeable to this Our Kingly Office, and Our own religious Zeal, to conserve and maintain the Church committed to Our Charge, in Unity of true Religion, and in the Bond of Peace ; and not to suffer unnecessary Disputations, Altercations, or Questions to be raised, which may nourish Faction both in the Church and Commonwealth. We have therefore, upon mature Deliberation, and with the Advice of so many of Our Bishops as might conveniently be called together, thought fit to make this Declaration following:

That the Articles of the Church of England (which have been allowed and authorized heretofore, and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church of England agreeable to God's Word: which We do therefore ratify and confirm, requiring all Our loving Subjects to continue in the uniform Profession thereof, and prohibiting the least difference from the said Articles; which to that End We command to be new printed, and this Our Declaration to be published therewith.

That We are Supreme Governour of the Church of England: And that if any Difference arise about the external Policy, concerning the Injunctions, Canons, and other Constitutions whatsoever thereto belonging, the Clergy in their Convocation is to order and settle them, having first obtained leave under Our Broad Seal so to do: and We approving their said Ordinances and Constitutions; providing that none be made contrary to the Laws and Customs of the Land.

That out of Our Princely Care that the Churchmen may do the Work which is proper unto them, the Bishops and Clergy, from time to time in Convocation, upon their humble Desire, shall have Licence under Our Broad Seal to deliberate of, and to do all such Things, as, being made plain by them, and assented unto by Us, shall concern the settled Continuance of the Doctrine and Discipline of the Church of England now established; from which We will not endure any varying or departing in the least Degree.

That for the present, though some differences have been ill raised, yet We take comfort in this, that all Clergymen within Our Realm have always most willingly subscribed to the Articles established; which is an argument to Us, that they all agree in the true, usual, literal meaning of the said Articles ; and that even in those curious points, in which the present differences lie, men of all sorts take the Articles of the Church of England to be for them; which is an argument again, that none of them intend any desertion of the Articles established.

That therefore in these both curious and unhappy differences, which have for so many hundred years, in different times and places, exercised the Church of Christ, We will, that all further curious search be laid aside, and these disputes shut up in God's promises, as they be generally set forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England according to them. And that no man hereafter shall either print, or preach, to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof : and shall not put his own sense or comment to be the meaning of the Article, but shall take it in the literal and grammatical sense.

That if any publick Reader in either of Our Universities, or any Head or Master of a College, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publickly read, determine, or hold any publick Disputation, or suffer any such to be held either way, in either the Universities or Colleges respectively; or if any Divine in the Universities shall preach or print any thing either way, other than is already established in Convocation with Our Royal Assent; he, or they the Offenders, shall be liable to Our displeasure, and the Church's censure in Our Commission Ecclesiastical, as well as any other : And We will see there shall be due Execution upon them.

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I. Of Faith in the Holy Trinity. WHERE is but one living and true God, everlasting, without

body, parts, or passions ; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

II. Of the Word or Son of God, which was made very Man.
HE Son, which is the Word of the Father, begotten from ever-

lasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.



III. Of the going down of Christ into Hell. S Christ died for us, and was buried, so also is it to be believed,

that he went down into Hell.


IV. Of the Resurrection of Christ. IHRIST did truly rise again from death, and took again his

body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.

V. Of the Holy Ghost. THE Holy Ghost, proceeding from the Father and the Son, is

of one substance, majesty, and glory, with the Father and the Son, very and eternal God.


VI. Of the Sufficiency of the holy Scriptures for salvațion. HOY

OLY Scripture containeth all things necessary to salvation:

so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books.

The First Book of Chronicles,

The Second Book of Chronicles, Leviticus,

The First Book of Esdras, Numbers,

The Second Book of Esdras, Deuteronomy,

The Book of Esther, Joshua,

The Book of Job, Judges,

The Psalms,

The Proverbs,
The First Book of Samuel, Ecclesiastes or Preacher,
The Second Book of Samuel, Cantica, or Songs of Solomon,
The First Book of Kings,

Four Prophets the greater,
The Second Book of kings, Twelve Prophets the less.

And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following: The Third Book of Esdras,

Baruch the Prophet, The Fourth Book of Esdras, The Song of the Three Children, The Book of Tobias,

The Story of Susanna, The Book of Judith,

Of Bel and the Dragon, The rest of the Book of Esther, T'he Prayer of Manasses, The Book of Wisdom,

The First Book of Maccabees, Jesus the Son of Sirach,

The Second Book of Maccabees. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

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VII. Of the Old Testament.
HE Old Testament is not contrary to the New: for both in

the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth ; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.

VIII. Of the Three Creeds. VIIE Three Creeds, Nicene Creed, Athanasius's Creed, and that

to be received and believed: for they may be proved by most certain warrants of holy Scripture.

IX. Of Original or Birth-sin.
RIGINAL Sin standeth not in the following of Adam, (as the

Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the off


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