THOUGH it be appointed, that all things shall be read and sung in the Church in the Eng

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.

F such Ceremonies as be used in the Church, and have had their beginning by the institution of man, some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition: some entered into the Church by undiscreet devotion, and such a zeal as was without knowledge; and for because they were winked at in the beginning, they grew daily to more and more abuses, which not only for their unprofitableness, but also because they have much blinded the people, and obscured the glory of God, are worthy to be cut away, and clean rejected: other there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church, (for the which they were first devised) as because they pertain to edification, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred.

And although the keeping or omitting of a Ceremony, in itself considered, is but a small thing; yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God, "Let all things be done among you," saith Saint Paul, "in a seemly and due order :" the appointment of the which order pertaineth not to private men; therefore no man ought to take in hand, nor presume to appoint or alter any publick or common order in Christ's Church, except *he be lawfully called and authorized thereunto.

And whereas in this our time, the minds of men are so diverse, that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies, they be so addicted to their old customs; and again on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing can like them, but that is new: it was thought expedient, not so much to have respect how to please and satisfy either of these parties, as how to please God, and profit them both. And yet lest any man should be offended, whom

good reason might satisfy, here be certain causes rendered, why some of the accustomed Ceremonies be put away, and some retained and kept still.

Some are put away, because the great excess and multitude of them hath so increased in these latter days, that the burden of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the estate of Christian people was in worse case concerning that matter, than were the Jews. And he counselled that such yoke and burden should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used among us; whereunto the multitude used in his time was not to be compared? This our excessive multitude of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's benefits unto us. And besides this, Christ's Gospel is not a Ceremonial Law (as much of Moses' Law was), but it is a religion to serve God, not in bondage of the figure or shadow, but in the freedom of the Spirit; being content only with those Ceremonies which do serve to a decent order and godly discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified. Furthermore, the most weighty cause of the abolishment of certain Ceremonies was, that they were so far abused, partly by the supersti tious blindness of the rude and unlearned, and partly by the unsatiable avarice of such as sought more their own lucre, than the glory of God, that the abuses could not well be taken away, the thing remaining still.

But now as concerning those persons, which peradventure will be offended, for that some of the old Ceremonies are retained still: If they consider that without some Ceremonies it is not possible to keep any order, or quiet discipline

the allegation "that neither the undertaking was advised, nor the book itself approved, in a synodical way, by the bishops and clergy," and admits its truth. The first Prayer-book did not satisfy that section of English Churchmen, which sympathized with the Swiss Reformers, and which, even in 1550, seems to have been in the ascendant at court. Their dissatisfaction was loudly expressed; and they succeeded in winning over the king, or rather his chief advisers, to their views. Accordingly a revision of the book was determined on, which was entrusted to Cranmer, with some others whose names are not known. The criticisms of the foreigners, Martin Bucer and Peter Martyr, Regius Professors of divinity at Cambridge and Oxford, were invited and given freely: and their

objections were, for the most part, either anticipated or allowed by Cranmer and his assistants; so that many important changes were made. The result of the revision was the second Prayer-book.

Edward's Second Prayer-book was put forth by authority of Parliament, April 6, 1552, and came into use 1st Nov. 1552. It is generally admitted that the second book was not submitted to Convocation.

On this subject of synodical sanction it is to be noted that, before the Reformation, the assent of Convocation does not appear to have been thought necessary for the putting forth of forms of prayer. It seems, as has been stated on p. 17, "as if each bishop might in his own particular diocese direct the form in which the public service was to be performed."

UNTIL 1604 inclusive the succession of Psalms for February was appointed to commence on the last day of January and end on the 1st day of March. In the Scotch Prayer-book our present practice was enjoined.

Concerning Leap Year it was noted, until the last revision, that on the 25th day of February, which is counted for two days, neither Psalm nor Lesson should alter.

The direction to use the Doxology at the end of every Psalm and of each portion of the 119th Psalm was introduced here in 1662. For the history of its use see p. 225.

The rubric before the Te Deum has stood as now from 1549.

For the difference between the division of the Hebrews and the Vulgate division see p. 243.

THE lessons in the Unreformed offices were in general very short. The matins lessons, the longest selections, do not average more than three verses each. When a Sunday and a saint's day coincide we appear to be left in some degree of uncertainty whether the first lesson, together with the service for the holy day, or that for the Sunday is to be read. It seems clear however that the Apocrypha is not to be read on Sundays. See rules suggested on p. 29. In the admonition to all ministers ecclesiastical, prefixed to the second Book of Homilies in 1574, the following discretion is allowed: "Where it may so chance some one

or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holy Days which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well of such chapters beforehand."

In 1604 the following directions were introduced.". ... So oft as the first chapter of Saint Matthew is read either for Lesson or Gospel, ye shall begin the same at (The birth of Jesus Christ was on this wise, &c.).

"And the third chapter of Saint Luke's Gospel shall be read unto (So that he was supposed to be the Son of Joseph, &c.)."

in the Church, they shall easily perceive just cause to reform their judgements. And if they think much, that any of the old do remain, and would rather have all devised anew: then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old only for their age, without bewraying of their own folly. For in such a case they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity and concord, than of innovations and new-fangleness, which (as much as may be with true setting forth of Christ's religion) is always to be eschewed. Further more, such shall have no just cause with the Ceremonies reserved to be offended. For as those be taken away which were most abused, and did burden men's consciences without any cause; so the other that remain, are retained

for a discipline and order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's law. And moreover, they be neither dark nor dumb Ceremonies, but are so set forth, that every man may understand what they do mean, and to what use they do serve. So that it is not like that they in time to come should be abused as other have been. And in these our doings we condemn no other nations, nor prescribe any thing but to our own people only: for we think it convenient that every country should use such Ceremonies as they shall think best to the setting forth of God's honour and glory, and to the reducing of the people to a most perfect and godly living, without error or superstition; and that they should put away other things, which from time to time they perceive to be most abused, as in men's ordinances it often chanceth diversly in divers countries,

TH

HE Psalter shall be read through once every Month, as it is there appointed, both for Morning and Evening Prayer. But in February it shall be read only to the twenty-eighth, or twenty-ninth day of the month.

And, whereas January, March, May, July, August, October, and December have one-andthirty days apiece; It is ordered, that the same Psalms shall be read the last day of the said months, which were read the day before: so that the Psalter may begin again the first day of the next month ensuing.

And, whereas the 119th Psalm is divided into twenty-two portions, and is overlong to be read at one time; It is so ordered, that at one time

shall not be read above four or five of the said portions.

And at the end of every Psalm, and of every such part of the 119th Psalm, shall be repeated this Hymn,

Glory be to the Father, and to the Son and to the Holy Ghost;

shall be: world without end. Amen. As it was in the beginning, is now, and ever

Note, that the Psalter followeth the division of the Hebrews, and the translation of the great English Bible, set forth and used in the time of King Henry the Eighth, and Edward the Sixth.

THE Old Testament is appointed for the first Lessons at Morning and Evening Prayer; so as the most part thereof will be read every year once, as in the Calendar is appointed.

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 Gospels; except the Apocalypse, out of which there are only certain Proper Lessons appointed 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 Evening 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 Lessons 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 appointed 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.

THERE is no table of Proper Lessons and Psalms in Edward's First Prayerbook (1549), but the Proper Lessons and Psalms are attached to the respective Sundays and Holy-days, to which they are appropriated, under the head of "The Introits, Collects, Epistles, and Gospels, &c.-with_Proper Psalms and Lessons for divers Feasts and Days." The only Sundays, for which Proper Lessons were appointed, were Easter-day, Whitsunday, and Trinity Sunday. Some of the Holydays had Proper First Lessons and some Proper Second Lessons assigned to them. The only Proper Lesson from the Apocrypha was that for All Saints' day.

In 1559 the first regular table of Sunday Lessons was put forth. It is almost identical with that at present in use. The Apocryphal Proper Lessons for Holydays were then added.

The custom of reading Holy Scripture in the service of the Church prevailed from the very first. "Justin Martyr says that the writings of the Prophets and Apostles were read in the Congregation on Sunday. In the 4th century the Psalmody, which formed a large portion of the service, was ordered not to be continuous but to be mingled with reading. In the Gallican Church, in the fifth century, the Psalms were sung between the reading of the Lessons: and four lessons were read in an appointed order from the books of Moses, the Prophets, the Gospels, and the Epistles. After the sixth century many of the Western Churches read three, five, seven, or nine lessons. In the English Church there were either three or nine lections in the nocturns and matins: but these were generally very short, some consisting only of a few verses of Scripture, and some being short extracts from Expositions or Homilies of the Fathers, or Lives of the Saints. Hence although the Lessons were numerous, but little Scripture was read; and that small portion was interrupted by anthems." PROCTER.

"Cassian (A.D. 424) says, in Egypt, after the singing of the Psalms, they had two Lessons read, one out of the Old Testament, and the other out of the New. Only on Saturdays and Sundays and the fifty days of Pentecost they were both out of the New Testament, one out of the Acts of the Apostles or the Epistles, and the other out of the Gospels. The author of the Constitutions (before A.D. 325) speaks of four Lessons, two out of Moses and the Prophets, besides the Psalms, and then two out of the Epistles or Acts of the Apostles and the Gospels. Again he mentions the reading of the Prophets

on Sundays. And in another place, the Law and the Prophets, the Psalms and the Gospels. And again, the Law and the Prophets, and the Epistles, and the Acts, and the Gospels... In like manner Chrysostom (A.D. 398) reproving some, who were very negligent at Church, says, Tell me what Prophet was read to-day, what Apostle? implying that the one was read as well as the other. Particularly he tells us that the Book of Genesis was always read in Lent... St Basil (A.D. 370, in one of his Homilies upon baptism in Lent, takes notice of the several Lessons that were read that day, besides the Psalms, whereof one was out of the 1st of Isaiah, the second out of Acts ii, and the third out of Matthew xi.... Maximus Taurinensis (A.D. 422), in one of his Homilies upon the Epiphany, says the Lessons were out of Isaiah lx. Matthew ii. and John i. for that Festival....... In the French Churches there is still more evidence for the practice: for Cæsarius Arelatensis (A.D. 500), in one of his Homilies cited by Mabillon, uses this argument to the people, why they should stay the whole time of Divine Service, because the Lessons were not so properly called Missa or Divine Service, as was the oblation or consecration of the body and blood of Christ: for they might read at home, or hear others read the Lessons, whether out of the Prophets, or Apostles, or Evangelists; but they could not hear or see the consecration any where else but only in the house of God.... And in the old Lectionarium Gallicanum, published by Mabillon, there is always a Lesson out of the Old Testament before the Epistle and Gospel; and on the Sabbatum Ŝanctum, or Saturday before Easter, there are no less than twelve Lessons appointed out of Genesis, Exodus, Joshua, Isaiah, Ezekiel, Daniel and Jonah, beside the Epistle and Gospel which follow after. It farther appears from the Canons of the Council of Laodicea (A.D. 361), and the third Council of Carthage (A.D. 397), that all the books of the Old Testament were then read in the Church, as well as the New." BINGHAM.

"The next observation to be made is upon their method of reading the Scriptures, which seems always to be done by some rule, though this might vary in different churches. St Austin (A.D. 398) tells us there were some Lessons so fixed and appropriated to certain times and seasons, that no others might be read in their stead....All the time between Easter and Pentecost, he says, they read the Acts of the Apostles. This last particular is frequently mentioned by St Chryso