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Sxpreffing of fome words for phrafes of ancient ufage.in terms more fuitable to the language of the prefent times, and the clearer explanation of fome other words and phrafes, that were either of doubtful lignification, or other wife li able to milconitruction: Or thirdly, for a more perfect rendring of fuch porti ons of holy Scriptures as are inferted into the Liturgy which, in the Epiflesand Gospels efpecially, and in fundry other places, are now ordered to be read according to the latt Iranilati on: and that it was thought convenient that fome Prayers and Thankfi vings fitted to fpecial occafions should be added in their due places; particularly for thofe at Sea, together with anoffice for the Baptifm of fuch as are of riper years; which, although not fo neceflary when the former Book was compiled, yet by the growth of Anabaptifm through the licentioufnefs of the date times crept in amongit us, is now Become neceffary, and may be always nfeful for the Baptizing of Natives in our plantations,and others converted to

Concerning the Service

Here was never any thing by the
wit of man fo web deviled, or fo
fure ettablifhed,which, in conti-

corrupted: As, among other things, it
may plainly appear by the Common
Prayers in the Church, commonly call
ed Divine Service. The firft original and
ground whereof, if a man would fearch
our by the ancient Fathers,he fhall find,
what the fame was not ordained but of
a good purpose, and for a great ad
vancement of godliness. For they fo
ordered the matter, that all the whole
Bible, or the greatelt part thereof)
Should be read over once every year;
intending hereby, that the Clergy, and
pecially fuch as were Minillers in the
Congregation, fhould (by often read
ing, and meditation in Gods word) be
thirred up to godliness then felves, and
be more able to exhort others by whole
on Doctrine,and to confute them that
were adverfaries to the Truth; and fur
ther, that the people (by daily hearing
of holy Scripture read in the Church)
more and
might continually rrofit
mors in the knowledge of God, and be
the more inflamed with the love of his
true Religion.

But thefe many years paffed,this godly
and de:ent Order of the ancient Fathers
hath been fo altered, broken and neg-
lected, by planting in uncertain Stories,
and Legends, with multitude of Re.
fponds, erfes, vain Repetitions, Com-
memorations and Synodals; that com-
monly when any Book of the Bible was
begun, after three or four Chapters were
read out, and the reit were unread. And
in this fort, the Book of Ifaiab was be.
gun in Advent, and the Book of Genefis
In Septuagefima; but they were only be-
gun and never read through: After like
fort were other Books of holy Scritture
used. And moreover, whereas St. Paul

the Faith. If any man, who fhall defire a more particular account of the levsral Alterations in any part of the Li. turgy, fhall take the pains to compare the prefent Look with the formers we doubt not but the reafon of the change may eafils ar pear.

And having thus endeavoured to dif charge our duties in this eighty Affair, as in the fight of God, and to approve our fincerity therein (fo far as lay in us) to the confciences of all men although we know it impoffible (in fueh variety of apperhenfions, humours, and interefts, as are in the world) to pleaf at; nor can expect that men of factious, peevish and perverfe fpirits fhould be latisfied with any thing that can be done in this kind by any other than themselves: Yet we have good hope. that what is here prefented, and hath been by the Convocations of both Provinces with great diligence exa mined and approved, will be alfo well accepted and approved by a fober peaceable, and truly confeientious fons of the Church of England.

of the

CHURCH.

would have fuch language spoken to the people in the Church, as they might underitand, and have profit by hearing the England thefs many years hath been read in Latin to the people, which they understand not; fo that they have heard with their ears only, and their heart, fpirit and mind have not been edified thereby. And furthermore, notwithftanding that the ancient Fathers have divided the Pfalms into feven portions, whereof every one was called a Nocturn: Now of late time a few of them have been daily faid, and the reit utterly 0mitted. Moreover, the number and hardness of the Rules called the Pie,and the manifold changings of the Service, was the caufe, that to turn the Book only was to hard and intricate a matter, that many times there was more bu tinels to find out what should be read, than to read it when it was found out.

Thefe inconveniencies therefore con fidered, here is Set forth fuch an Order whereby the fame that be redreifed.And for a readiness in this matter, here is drawn out a Kalendar for that purport, which is plain and safe to be underftood; wherein (fo much as may be) the reading of holy Scripture is fo fet forth that all things fhall be done in order, without breaking one piece from another. For this caufe be cut of Anthems, Refponds, Invitatories, and fuch like things as did break the continual courfe of the reading of the Scripture.

Yet, becaufe there is no remedy, but that of neceffity there mult be fome Rules; therefore certain Rules are here fet forth which, as they are few in number, fo they are plain and eafie to beunderitood. So that here you have an Order for Fraver, and for the reading of the holy Scripture, much agreeable to the mind and Farpole of the old

Fathers,

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Fathers, and a great deal more profit- fhall alway refort to the Bishop of the able and commodions, than that which Diocefa, who by his discretion fha of late was afed. It is more profitable, take order for the quieting and apbecaufa bers are left sut many things, peafing of the fame; fo that the fame whereof fome are untrue, fome uncar- order be not contrary to any thing tain, fome sain and fuperftitious; and contained in this Book. And if the Binothing is ordained to be read, but the fhop of the Diocele be in doubt, then very pure Word of God, the holy Scri- ba may fend for the relolution thereof ptures, or that which is agreeable to to the Archbishop. the fame and that in fuch a Language and Order as is moft eafie and plain for the understanding both of the readers and hearers. It is alfo more commodious, both for the fhortnels thereof, and for the plainnefs of the Order, and for that the Rules thereof be few and eafie.

And whereas heretofore there, hath been great diverfity in faying and finging in Churches within this Realm, fome following Salisbury Ufe, fome Hereford Ufe, and fore the Ufe of Hangor, fome of York, fome of Lincoln now from henceforts all the whole Realm fhall have but one Ufe.

And forafmuch as nothing can be fo plainly fet forth, but doubts may arife in the ufe and practice of the fame to appease all fuch diverfity (if any arife) and for the refolution of all doubts Concerning the manner how to underHand, do, and execute the things contained in this Book; the parties that fo doubt, or diverfly take any thing,

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Hough it be appointed, That all

things thall be read and fung in the Church in the Englis Tongue, to the end that the Congregation may be thereby edified; yet it is not meant but that when men fay Morning and Evening Prayer privately, they may fay the fame in any language that they themfalves do underftand. And all Prietts and Deacons are to fay daily the Morning and Evening Prayer either privately or openly, not being let by ficknefs, or fome other urgent caufe.

And the Curate that miniitreth in every Farifh-Church or Chapel, being at home and not being otherwife reas fonably hindred, fhall fay the fame in the Parish-Church or Chapel where he miniftreth, and fha caufe a Bell to be tolled thereunto a convenient time be fore ha begin, that the people may come to hear Gods Word, and to pray with him.

abolished, and fome retained.

minds of men are fo diverfa, that fome think it a great matter of Conference to depart from a piece of the leaft of the ir Ceremonies, they be fo addicted to their old cuftom; and again on the other fide, fome be fo new-fangled, that they would innovate all things, and fo defpife the old, that nothing can like them, but that is new: it was thought expedient not fo much to have refpect how to pleafe, and fatisfie either of thefe parties, as how to pleafe God, and profit them both. And yet left any man thould be offended, whom good reason might fatisfe, here be certain caufes readred, why fome of the accuftomed Ceremonies be put away, and fome retained and kept ftill.

Of Ceremonies, Why fome are Ffuch Ceremonies as be used in the Church, and have had their beginning by the inftitution of man, fome at the firit were of godly intent and purpofe davifed, and yer at length turned to vanity and luperftition Sose entred into the Church by undifcreet Devotion, and fuch a zeal as was without knowledge; and for becaufe they were winked at in the be; ginning, they grew daily to more and mors Abuses, not only for their unprofitableness, but also because they have much blinded the people, and obfcured the Glory of God, which are worthy to be put away, and clean rejected: Other there be, which although they have been deviled by man, yet it is thought good to referve them Hi,as well for a decent Some are put away, because the great Order in the Chur h (for the which excess and multitude of them hath fo they were first deviled (as becaufe they increafed in thefe latter days, that the pertain to edification, whereunto a burden of them was intolerable; wherethings done in the Church (as the A- of Saint Auguftine in his time complain rotle teacheth) ought to be referred. ed that they were grown to fuch a num And although the keeping or omit- bet, that the eitate of Chriftian people ting of a Ceremony, in it felf confi. was in worfe cafe concerning dat at dered, is but a fmail thing; yet the ter, than were the Jews And he counwilful and contemptuous tranfgreffi n felled that fuch yoke and burden fhould and breaking of a common Order and be taken away,as time would ferve qui Difcipline, is no fmall offence before etly to do it But what would Saint Au God. Let all things be done among you, gustine have faid, if he had feen the Ce faith Saint Paul, in a feemly and due or remonies of late days ufed among us, der The appointment of the which whereunto the multitude ufed in bis Order petraineth not to private men, time was not to be compared? This ous therefore no man ought to take in hand, exceffive multitude of Ceremonies was or prefume to appoint or alter Publick of common Order in Chiny Church, except he be lawfully called and authorized there unto.

And whereas in this our time, the

fo great and many of them to dark, that

/they did more confound and darken, than declare and fet forth Chrifts be nefits unto us. And befides this, Chrifts: Gospel is not a Ceremonial Law (asmuch

The Order bow the Pfalter, &c. is appointed to be read,

much of Mofes Law was) but it is a Re- quity, if they will declare themselves Rigion to terve God, not in rondage of to be more tedious of Unity and Conthe figure or shadow,but in the freedom cord, than of Innovations and Newof the Spirit; being content only with fangleneis, which (as much as may be thofe Ceremonies, which do ferve to a with true fetting forth of Christs Redecent Order and godly Difcipline, and ligion) is alway to be efchewed. Furfuch as be apt to tir up the dull wind thermore, fuch fhall have no juft caufe of man to the te nembrance of his duty with the Ceremonies referved to be to God, by fore notable and fpecial offended. For as thofe be taken away figai fication, whereby he might be e- which were moft abufed, and did bur dified. Furthermore, the moit weighty den mens Confciences without any caufe of the abolishment of certain Caufe; fo the other that remain, are Ceremonies was, That they were fo fat retained for a Difcipline and Order, shufed, partly by the fuperftitious which (upon juft Caufes ) may be alblindaefs of the rude and unlearned, tered and changed, and therefore are and partly by the unfatiable avarice not to be elteemed equal with Gols of fuch as fought more their own iu- Law. And moreover, they be neither cre, than the Glory of God, that the dark nor dumb Ceremonies, but are fo abules could not well be taken away, fet forth, that everyman may underthe thing remaining Bill. ftand what they do man, and to what ufe they do ferve. So that it is not like that they in time to come fhould be a buted as other have bean. And in thele our doings we condemn no other Nations, nor prefcribe any thing but to our own People only: for we think it convenient that every Country fhould ufe fuch Ceremonies as they hall think belt to the ferting forth of Gods Honour and Glory, and to the reducing of the people to a molt perfect and godly living, without Error or Superitition; and that they thould put a way other things, which from time to time they perceive to be moft abu-fed, as in mens Ordinances it often ehaneeth diverily in divers Couatries.

But now as concerning thofe, Perfons which peradventure will beoffended, for that fome of the old Cere nonies are retained itil:If they confider that with out fome Ceremonies it is not poffible to keep any Order, or quiet Dilcipline in the Church, they fhall eafily perceive juft caufo to reform their judgments. And if they think much that any of the old do remain, and would rather have a deviled anew: then fuch men granting fome Ceremonies convenient to be had, furely where the old may be well afed, there they cannot reafonably reProve the old only for their age, with out hewraving of their own folly. For in fuch a cafe they ought rather to have te erence unto them for their Anti

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The Order how the Pfalter is appointed to be read. HE Pfalter fhall read be through out every Month, as it is there appointed,both for Morning and Evening Prayer. But in February than be read only to the Twenty eighth or twenty ninth day of the Month.

long to be read at one time; it is fo or dered, that at one time hall not be read above four or five of the faid Portions.

And whereas Fanuary, March, May, July, Auguft, October, and December have One and thirty day apiece: It is Order ed, that the fame Pfalms that be read the la: day of the faid Months, which were read the day before: So that the Pfalter may begin in the first day of the next Month enfuing.

And whereas the CXIX Pfalm is divided into XXII. Portions, and is over

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And at the end of every Plain, and of every fuch part of the CXIX Pfalm, fhall be repeated this Hymn.

Glory be to the Farber, and to the Son and to the Holy Ghot:

As it was in be beginning, is now, and ever fall be: world without end. Amens Nore, That the Pfalter followeth the Divifion of the He rews,and the Tranf

tion of the great Englih Bible fee forth and fed in the time of King Henry the Eighth and Edward the Sixth.

The Order bow the rest of the boly Scripture is appointed to be read. HE Old Teltament is appointed for the firft Leftons at Morning and Evening Prayer; fo as the molt part thereof will be read every year ofice, as in the Kalendar is apointed.

The New Teftament is appointed for the fecond Leffons at Morning and Evening Prayer, and fhall be read over orderly every year thrice, befides the Epiltles and Gofnels; Except the Apocalyps, out of which there are only certain proper Leffons appointed upon divers Feafts.

And to know what Leffons fa be read every day, look for the day of the Month in the Kalendar following, and there ye fall find the Chapters that

fhall be read for: the Leffons both at Morning and Evening Prayer; except only the Moveable Fealts, which are not in the Kalendar, and the Immoveable, where there is a blank left in the Column of Leffons; the proper Leffobs for all which days are to be found in the Table of proper Leffons.

And note, That whenfoever proper Plaims or Leffons are appointed; then the Pfaims and Leffons of ordinary conrfe appointed in the Pfalter and Kalend (if they be different) shall be omitted for that time.

Note alfo, That the Collect, Epiltle and Gofpel appointed for the Sunday fhall ferve all the Week after, where it is not in this Book otherwife ordered. TABLES

TABLES and RULES, for the Moveable and Immoveable Feaffs, Toge.
ther with the days of Fafting and Abftinence, through the whole Year.
Rules to know when the Moveable Feafts and, Able of the Vigils, Fafts and Days of
Holy-days begin.
Abftinence to be obferved in the Tear.
After-day (on which the reft depend) He Evens or Vigils before the Navi-

first full Moon, which happens next aftet the one and twentieth day of March. And if the full Moon happens upon a Sunday, Eafter-day is the Sunday after. Advent-Sundag is always the nearett Sunday to the Feaft of S. Andrew, whether before or after.

fication of the Bleffed Virgin Mary. Be fore the Annunciation of the Bleffed Virgin. Before Eatter-day. Before Af cenfion-day. Before Pentecoft. Before S. Matthias. Before S. John Baptift. Before S. Peter. Before S. James.Before S. Bartholomew.Before S.Matthew.Before 6. Simon andS.Jude. Before S. Andrew.

Sertama 8: weeks be- Before S.Thomas. Before Al Saints.

Sexagefima

Quinquagefima

Quadragefima

Rogation Sunday

Afcenfion-day

Whitsunday

Trinity-Sunaay

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A Table of all the Feasts that are to be obServed in the Church of England through the Year.

LI Sundays in the Year. The Circum: Action of our Lord Jefus Chrift. Of the Epiphany. Of the Converfion of S. Paul. Of the Purification of the bleffed Virgin. Of S. Matthias the Apoftle. Of the Annunciation of me bleffed Virgin Of S Mark the Evangelift. Of S. Philip and Jacob the Apostles.Of the Afcenfion of our Lord Jefus Chrift. Of S.Barnabas. Of the Nativity of S.John Baptift. Of S. Peter the Apoltle. OfS. James the Apoftle. Of S.Bartholomew the Apoftle. Of S. Matthew the Apoftle. Of S. Michael and all Angels. Of S. Luke the Evangelift. Ofs. Simon and S. Jude the Apofties. Of all Saints. Of S. Andrew the A ottle. Of S. Thomas the Apoftle. Of the Nativity of our Lord. Ofs. Stephen the Martyr. Of S. John the Evangelift. Of the holy Innocents.

Munday and Tuesday in Eafter-week.
Munday and Tuesday in Whitsun-week.

Note, That if any of thefe Featt-days fall upon a Munday, then the Vigil or Faft-day fhall be kept upon the Saturday, and not upon the Sunday next before it.

Days of Fafting or Abftinence. 1." "He fourty days of Lent.

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11. The Ember-days at the four feajons, being the Wednesday, Friday, Lent. The Feait of Pentecoft. Septem and Saturday after the first Sunday in ber 14. December 13

the Munday, Tuesday, and Wednef111. The three Rogation days, being day before Holy Thuriday, of the Af cenfion of our Lord.

IV. All the Fridays in the year, except Christmas-day.

Certain Solemn days for which particular
Services are appointed.

The day of the Papilts Confpiracy. "He Fifth day of November, being If The Thirtieth day of January, being the day of the Martyrdom of King Charles the firft.

Ill. The Nine and twentieth day of May, being the day of the Reftora tion of the King and Royal Family.

IV. The First day of Auguft, being the day on which His Majetty began His Happy Reign.

Proper LESSONS to be read at Morning and Evening Prayer on the Sundays and other Holy days throughout the Year.

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