at all, but utterly frivolous and vain. But such Alterations as were tendered to us (by what persons, under what pretences, or to what purpose soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto: Not enforced so to do by any strength of Argument, convincing us of the necessity of making the said Alterations: For we are fully persuaded in our judgements (and we here profess it to the World) that the Book, as it stood before established by Law, doth not contain in it any thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good Conscience use and submit unto, or which is not fairly defensible against any that shall oppose the same; if it shall be allowed such just and favourable construction as in Common Equity ought to be allowed to all Humane Writings, especially such as are set forth by Authority, and even to the very best Translations of the holy Scripture itself. Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands; but to do that, which to our best understandings we conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence, and exciting of Piety, and Devotion in the publick Worship of God; and the cutting off occasion from them that seek occasion of cavil, or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give this general account, That most of the Alterations were made, either first, for the better direction of them that are to officiate in any part of Divine Service; which is chiefly done in the Calendars and Rubricks: Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy; which, in the Epistles and Gospels especially, and in sundry other places are now ordered to be read according to the last Translation: And that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places; particularly for those at Sea, together with an Office for the Baptism of such as are of riper years which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the Baptizing of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several Alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former; we doubt not but the reason of the change may easily appear. And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein (so far as lay in us) to the consciences of all men; although we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) to please all; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves: Yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England. [Here follows,' Concerning Service,' p. 7.] OF CEREMONIES, WHY SOME BE ABOLISHED, AND SOME RETAINED. [This treatise is printed in all eds. of 1549 at the end of the Prayer-Book, preceding the Colophon. In the present edition it has been printed here for the sake of ranging with all the later editions.] OF 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 a 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 public or common order in Christ's Church, except he be lawfully I called and authorized thereunto. And whereas, in this our time, the minds of men be 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 fangle that they would innovate all thing', and so do despise the old Second Edw. VI. 1552. OF CEREMONIES, &c. [The same as 1549.] Elizabeth, 1559. OF CEREMONIES, &c. [Same as 1549.] In one ed., 1549, "at the." In one ed., 1552, and 1559, "or" in 1604, and afterwards, "nor." In eds. 1552, and afterwards, "are." d In ed. 1662, divers." James I. 1604. OF CEREMONIES, &c. [Same as 1549-] Scotch Liturgy, 1637. OF CEREMONIES, &c. [Same as 1549. I In eds. 1552, and afterwards, "new fangled." In eds. 1604, and afterwards, "all things, and so despise." 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 be 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 Saint Augustine in his time complained, that they were grown to such a number, that the state 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 Saint 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 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 superstitious 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 in the church, they shall easily perceive just cause to reform their judgments. Charles II. 1662. OF CEREMONIES, &c. [Same as 1549.] In ed. 1552, and afterwards, "be," omitted. In eds. 1625, &c., and 1662, "estate." spirit." 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 newfangleness, which (as much as may be with the true setting forth of Christ's religion) is always to be eschewed. Furthermore, 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 the other have been. And in these our m 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 diversely in diverse countries. [Then follows, in the first Prayer-Book of Edward VI. only,] [In the present edition these, for convenience, are printed after the Calendar, and immediately before the Order for Morning Prayer. See p. 64.] Second Edw. VI. 1552. And if they think, &c. [Same as 1549.] Elizabeth, 1559. And if they think, &c. [Same as 1549.] James I. 1604. And if they think, &c. [Same as 1549.] Scotch Liturgy, 1637. [Same as 1549.] Charles II. 1662. * In ed. 1662, "with true." In eds. 1552, &c., "honour or glory." • In one ed., 1549, "perceived." THE TABLE AND KALENDAR, EXPRESSING THE ORDER OF THE PSALMS AND LESSONS, TO BE SAID AT MATINS AND EVENSONG, THROUGHOUT THE YEAR, EXCEPT CERTAIN PROPER FEASTS, AS THE RULES FOLLOWING MORE PLAINLY DECLARE. THE ORDER HOW THE PSALTER IS APPOINTED TO be read. THE Psalter shall be read through once every month: and because that some months be longer than some other be, it is thought good to make them even by this means. To every month, as concerning this purpose, shall be appointed P just xxx days. And because January and March hath one day above the said number, and February, which is placed between them both, hath only xxviii days, February shall borrow of either of the months of January and March one day, and so the Psalter which shall be read in February, must be begun the last day of January, and ended the first day of March. Scotch Liturgy, 1637. THE TABLE AND CALENDAR Expressing the Order of Psalms to be said at Morning and Evening Prayer throughout the Year; except certain Proper Feasts, as the Rules following more plainly declare. The Psalter shall be read through once every month, save February; and in that month so far as the Psalms are appointed for twentyeight, or twenty-nine days in the Leap-Year. Charles II. 1662. THE ORDER HOW THE PSALTER IS THE 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. In eds. 1552, &c., "must begin;" in ed. 1625, "must begin at." In eds. 1552, &c., "end." C |