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and Hearers. It is also more commodious, the use and practice of the same; to appease both for the shortness thereof, and for the all such diversity (if any arise) and for the plainness of the Order, and for that the resolution of all doubts, concerning the Rules be few and easy.

manner how to understand, do, and exAnd whereas heretofore there hath been ecute, the things contained in this Book ; great diversity in saying and singing in the parties that so doubt, or diversely take Churches within this Realm ; some follow. any thing, shall alway resort to the Bishop ing Salisbury Use, some Hereford Use, and of the Diocese, who by his discretion shall some the Use of Bangor, some of York, take order for the quieting and appeasing some of Lincoln; now from henceforth of the same; so that the same order be not all the whole Realm shall have but one contrary to any thing contained in this Use.

Book. And if the Bishop of the Diocese And forasmuch as nothing can be so be in doubt, then he may send for the replainly set forth, but doubts may arise in solution thereof to the Archbishop.

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Though it be appointed, That all things shall be read and sung in the Church in the English Tongue, to the end that the congregation may be thereby edified; yet it is not meant, but that when men say Morning and Evening Prayer privately, they may say the same in any language that they themselves do understand.

And all Priests and Deacons are to say daily_the Morning and Evening Prayer either privately or openly, not being let by sickness, or some other urgent cause.


And the Curate that ministereth in every Parish-Church or Chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the Parish-Church or Chapel where he ministereth, and shall cause a Bell to be tolled thereunto a convenient time before he begin, that the people may come to hear God's Word, and to pray with him.



Of such Ceremonies as be used in the And although the keeping or omitting Church, and have had their beginning by of a Ceremony, in itself considered, is but the institution of man, some at the first a small thing; yet the wilful and contempwere of godly intent and purpose devised, tuous transgression and breaking of a comand yet at length turned to vanity and su- mon order and discipline is no small offence perstition: some entered into the Church before God, Let all things be done among by undiscreet devotion, and such a zeal as you saith St. Paul, in a seemly and due was without knowledge; and for because order: The appointment of the which order they were winked at in the beginning, they pertaineth not to private men; therefore grew daily to more and more abuses, which no man ought to take in hand, nor presume not only for their unprofitableness, but also to appoint or alter any publick or common because they have much blinded the people, Order in Christ's Church, except he be lawand obscured the glory of God, are worthy fully called and authorized thereunto. to be cut away, and clean rejected : other And whereas in this our time, the minds there be, which although they have been of men are so diverse, that some think it devised by man, yet it is thought 'good to a great matter of conscience to depart from a reserve them still, as well for a decent order piece of the least of their Ceremonies, they in the Church, (for the which they were be so addicted to their old customs; and again first devised) as because they pertain to on the other side, some be so new-fangled, edification, whereunto all things done in that they would innovate all things, and so the Church (as the Apostle teacheth) ought despise the old, that nothing can like them, to be referred.

but that is new: it was thought expedient,

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not so much to have respect how to please some of the old Ceremonies are retained and satisfy either of these parties, as how still: If they consider that without some to please God, and profit them both. And Ceremonies it is not possible to keep any yet lest any man should be offended, whom Order, or quiet Discipline in the Church, good reason might satisfy, here be certain they shall easily perceive just cause to recauses rendered, why some of the accustom- form their judgments. And if they think ed Ceremonies be put away, and some re- much, that any of the old do remain, and tained and kept still.

would rather have all devised anew: then Some are put away, because the great such men granting some Ceremonies conexcess and multitude of them hath so in- venient to be had, surely where the old creased in these latter days, that the burden may be well used, there they cannot reaof them was intolerable; whereof Saint sonably reprove the old only for their age, Augustine in his time complained, that without bewraying of their own folly. For they were grown to such a number, that in such a case they ought rather to have the estate of Christian people was in worse reverence unto them for their antiquity, if case concerning that matter, than were the they will declare themselves to be more Jews. And he counselled that such yoke studious of unity and concord, than of inand burden should be taken away, as time novations and new-fangleness, which (as would serve quietly to do it. But what much as may be with true setting forth would Saint Augustine have said, if he had of Christ's Religion) is always to be esseen the Ceremonies of late days used among chewed. Furthermore, such shall have no us; whereunto the multitude used in his just cause with the Ceremonies reserved to time was not to be compared ? This our

be offended. For as those be, taken away excessive multitude of Ceremonies was so which were most abused, and did burden great, and many of them so dark, that they men's consciences without any cause; so did more confound and darken, than declare the 8ther that remain, are retained for a and set forth Christ's benefits unto us. And discipline and order, which (upon just besides this, Christ's Gospel is not a Cere- causes) may be altered and changed, and monial Law, (as much of Moses' Law was) therefore are not to be esteemed equal with but it is a Religion to serve God, not in God's Law. And moreover, they be neibondage of the figure or shadow, but in ther dark nor dumb Ceremonies, but are the freedom of the Spirit; being content so set forth, that every man may understand only with those Ceremonies which do serve what they do mean, and to what use they to a decent Order and godly Discipline, do serve. So that it is not like that they and such as be apt to stir up the dull mind in time to come should be abused as other of man to the remembrance of his duty to have been. And in these our doings we God, by some notable and special signifi- condemn no other Nations, nor prescribe cation, whereby he might be edified. Fur- any thing but to our own people only: thermore, the most weighty cause of the For we think it convenient, that every abolishment of certain Ceremonies was, Country should use such Ceremonies as they That they were so far abused, partly by shall think best to the setting forth of God's the superstitious blindness of the rude and honour and glory, and to the reducing of unlearned, and partly by the unsatiable the people to a most perfect and godly avarice of such as sought more their own living, without error or superstition; and lucre, than the glory of God, that the that they should put away other things, abuses could not well be taken away, the which from time to time they perceive to thing remaining still.

be most abused, as in men's ordinances But now as concerning those persons, it often chanceth diversly in divers counwhich peradventure will be offended, for that tries.


1. The ttian Church has always appointut the Araltul be read oftener than any other fact the Por Chryrnton Joom: 6. ran Church situs wobe Ucitu tauij becauri tome haití being directuto God, it wo be improper tosit, and some being hions

kned. Iftulimi or historical

it wil he impofeo

; he the Greek Chures whue teritve Pralud were writut the people shood up only at the last We'eán trace the orifin Fultante uputitiin be the clon if the cour:kle Ping's uttu sajumland Serpents will whati ulatat 4 dcover x Miriamalso with the curtin of the Jewish Church : The was probably followed your

rurin aithe lartsuper. "The Drabintire hoitid ad they are to be dunjor chantes The eastern Chureh alwaysleteo un for the cm;

A cluding Pialm me Par hull the titte altelujába prefixed: and was called Antifttona.


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2. Phe custom 14 untij hntis Aderiftino i : firme, by the practice of the fhimitive Church, butty that of the fins alwo. The films you ancient's read the Pentatives only, but when that was Anbidden in antiochus the Great Phan nitrorud tuor hurting, he llopheto ha rottu?

Lembled the pritini Wh i have been reap and have tince continued bakte. - She priting when putaturth wews 57 on account is the inlīzentary cai distinguishes Toys the littu 5 mitte ain?: Whenie Fushatlyurola

letter mark of a paraprake I or black Prevurlton When the services of saints day & Sunday clash, the


& former is lobe preferred acconly to the custom of the 'Church before the Reformatim; as we may include

pom no order being math respecting it for altho how we may be in doubt, the compilus four Liling we may 3. That is when no Holiday tits vifil interfere when the weekly

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The Psalter shall be read through once be read at one time; It is so ordered, that
every Month, as it is there appointed, both at one time shall not be read above four
for Morning and Evening Prayer. But in or five of the said portions.
February it shall be read only to the twenty- At the end of every Psalm, and of every
eighth or twenty-ninth day of the Month. such part of the 119th Psalm, shall be

And, whereas January, March, May, repeated this Hymn,
July, August, October, and December have Glory be to the Father, and to the Son :
one-and-thirty days apiece; It is ordered, and to the Holy Ghost ;
that the same Psalms shall be read the As it was in the beginning, is now, and
last day of the said months, which were ever shall be : world without end. Amen.
read the day before: So that the Psalter Note, that the Psalter followeth the Di.
may begin again the first day of the next vision of the Hebrews, and the Translation
month ensuing.

of the great English Bible, set forth and
And, whereas the 119th Psalm is divided used in the time of King Henry the Eighth,
into twenty-two portions, and is over long to and Edward the Sixth.

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The Old Testament is appointed for the
First Lessons at Morning and Evening Pray-
er; so as the most part thereof will be read
every year once, as in the Calendar is ap-

The New Testament is appointed for the
Second Lessons at Morning and Evening
Prayer, and shall be read over orderly every
year thrice, besides the Epistles and Go-
spels; except the Apocalypse, out of which
there are only certain Proper Lessons ap-
pointed upon divers Feasts.

And to know what Lessons shall be read every day, look for the day of the Month in the Calendar following, and there ye shall find the Chapters that shall be read

for the Lessons both at Morning and Even-
ing Prayer; except only the Moveable
Feasts, which are not in the Calendar, and
the Immoveable, where there is a blank left
in the Column of Lessons, the Proper Les-
sons for all which days are to be found in
the Table of Proper Lessons.

And Note, That whensoever Proper
Psalms or Lessons are appointed ; then the
Psalms and Lessons of ordinary course ap-
pointed in the Psalter and Calendar (if they
be different) shall be omitted for that time.

Note also, That the Collect, Epistle, and
Gospel, appointed for the Sunday shall serve
all the week after, where it is not in this
Book otherwise ordered.



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