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 it self 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 St. 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 Christs Church, except he be lawfully called and authorized thereunto.

And whereas in this our time, the mindes of men are so divers, 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 satisfie 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 satisfie, here be certain causes rendred, 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 burthen 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 burthen 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 amongst 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 Christs benefits unto us. And besides this, Christs 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 minde 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. 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-fangledness, which (as much as may be with true setting forth of Christs 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 mens 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 Gods 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 onely: For we think it convenient, that every Countrey should use such Ceremonies as they shall think best to the setting forth of Gods honour and glory, and to the reducing of the people to a most perfect and godly living, without errour or superstition; and that they should put away other things, which from time to time they perceive to be most abused, as in mens ordinances it often chanceth diversly in divers Countreys.

There follow (i) the Kalendar and the Tables for Psalms and Kalendar. Lessons, (k) together with the rules appertaining to the same. As these matters are of comparatively slight importance in connection with the present subject, they are omitted. This ends the introductory portion of the Prayer Book.

(i) See Table of Contents, ante, pp. 72-3.

(k) As to the present Lessons, see 34 & 35 Vict. c. 37, given post, part iii. chap. i.

Notes as to the services contained in the First Book.

Morning
Prayer.

It will, however, be convenient to introduce here the explanatory notes which are placed at the end of the First Book of Edward VI. These are as follows:

Certain Notes for the more plain Explication and decent Ministration of Things contained in this Book. (1)

In the saying or singing of Matins and Evensong, baptizing and burying, the Minister, in parish churches and chapels annexed to the same, shall use a surplice; and in all cathedral churches and colleges, the Archdeacons, Deans, Provosts, Masters, Prebendaries, and Fellows, being Graduates, may use in the quire, beside their surplices, such hoods as pertaineth to their several degrees, which they have taken in any university within this realm: but in all other places, every Minister shall be at liberty to use any surplice or no. It is also seemly, that Graduates, when they do preach, shall use such hoods as pertaineth to their several degrees.

¶ And whensoever the Bishop shall celebrate the holy communion in the church, or execute any other public ministration, he shall have upon him, beside his rochette, a surplice or albe, and a cope or vestment; and also his pastoral staff in his hand, or else borne or holden by his chaplain.

As touching kneeling, crossing, holding up of hands, knocking upon the breast, and other gestures, they may be used or left, as every man's devotion serveth, without blame.

Also upon Christmas Day, Easter Day, the Ascension Day, Whit Sunday, and the feast of the Trinity, may be used any part of holy scripture hereafter to be certainly limited and appointed, in the stead of the Litany.

¶ If there be a sermon, or for other great cause, the Curate, by his discretion, may leave out the Litany, Gloria in Excelsis, the Creed, the Homily, and the Exhortation to the Communion.

SECOND. MORNING PRAYER.

The main object of this chapter being to set forth the general order of the Services and the mode of conducting the same, as directed by law, and to compare them with the earlier Services, this will be most conveniently done by printing in parallel columns the rubrics in full, and such parts only of the prayers, responses, &c., either as do not occur in the present Prayer Book or as may be requisite as a heading or note to indicate the prayer, response, &c. Matters of ritual, ceremonial, and ornamentation depend upon the directions contained in the rubrics, (1) These Notes are not printed in the edition of 1552.

and these very generally have to be construed by reference to earlier rubrics. As to the prayers, &c., little difficulty arises. They and they alone have to be used, ipsissimis verbis, without addition or modification, if and when enjoined by the rubrics.

The title in the present Prayer Book has the term "daily." Term "Daily." It has been shown (m) that this expression is to be taken literally,

Position of minister.

Vestments and

ornamenta

tion.

and that upon a proper comparison of authorities the rubrics are. to be taken as ordering the daily holding by ministry of the morning and evening services in the accustomed place of worship.

Both the above rubrics are wanting in the First Prayer Book. As to the first of them-the most important difference between its original and present form consists in the direction, not now found, as to the position in the sacred edifice of the minister when conducting the services.

As to the second-the Prayer Book of 1552 contained specific directions in respect of the vestments to be worn by the officiating clergyman. In the present Book there is substituted, in lieu of such specific directions, a reference to the Church Articles, tempore 1548-9. This reference is plainly worded, and upon the face of it seems as specific and explicit as the rubric which it has replaced. Legal and ecclesiastical minds however, working together, have strangely interpreted this very plain order. The whole rubric will be discussed at length in chapter viii., in so far as it relates to the ornaments of the church, and in chapter vii., in so far as it relates to those of the minister-that is, to vestments. Here it will suffice to say that by the "Authority of Parliament" is meant the Act of Parliament 2 & 3 Ed. VI. c. 1(n) that the expression "ornaments of the church" means the articles, and only those, the use of which in the services of the church is prescribed by the First Prayer Book ; (0) and that the ornaments of the minister mean-not those i. e., the white alb, the tunicle, the cope, the chasuble, and the surplice, which were so prescribed and which were actually so used at that time-but the surplice, with the university hood, which is prescribed by the 24th and 58th canons, (p) taken in connection with Charles II.'s Act of Uniformity. (q)

(n) Westerton v. Liddell, Moore, Special Report, 156, 160, 187; Martin v. Mackonochie, L. R. 2 P. C. 365.

(0) Ibid.

(p) See post, part iii. chap. v.

(q) Hebbert v. Purchas, L. R. 3 P. C. 605.