The 1559 Book of Common Prayer: Act of Uniformity; Preface; and Of Ceremonies · The 1559 Book of Common Prayer: Act of Uniformity; Preface; and Of Ceremonies

The Book of Common Prayer

	The Book of Common Prayer - 1559

¶
AN ACTE FOR THE UNIFORMITIE OF COMMON
PRAIER,
AND SERVICE IN THE CHURCH, AND THE ADMINIS-
TRACION OF THE SACRAMENTES.
WHERE
at the death of oure late Soveraigne lord King Edward the sixt, there
remained one uniforme order of common service and prayer, and of the
administracion of Sacramentes, Rites, and Ceremonies, in the churche
of Englande, whiche was set furth in one booke entituled: The booke
of common prayer, and administracion of Sacramentes, and other Rites
and ceremonies in the churche of Englande, aucthorised by Act of Parliament,
holden in the fift [fifth] and
sixt yeres of our saied late Soueraigne lorde kyng Edward the sixte,
intituled An acte for the uniformitie of Common prayer, and administracion
of the Sacramentes, the which was repealed and taken away by acte of
parliament, in the first yere of the raygne of our late Soveraigne Ladye
Quene Marye, to the great decaye of the due honour of God, and discomfort
to the professours of the trueth of Christes religion :
Be it therefore enacted, by the aucthoritie of this
present parliament, that the sayde statute of repeale, and every thing
therein conteined, onely concerning the sayde booke, and the Service,
administracion of Sacramentes, Rites, and Ceremonies, conteined or appoyncted,
in, or by the saide booke shalbe voyde and of none effecte, from, and
after the feaste of the Nativitie of S. John Baptist, next commyng.
And that the sayde booke, with the ordre of service, and of the administracion
of Sacramentes, Rites and Ceremonies, with the alteracion, and addicions,
therein added and appoynted by this estatute [statute],
shall stande, and be from and after the sayde feaste of the Nativitie
of Sainct John Baptist, in full force and effect, according to the tenour
and effect of this estatute, any thing in the aforesayde statute of
repeale to the contrary notwithstanding.
And further be it enacted by the quenes highnes,
with the assent of the lordes and commons, in thys present Parliament
assembled, and by aucthoritie of the same, that all and synguler ministers,
in any cathedrall, or paryshe church, or other place within thys realme
of Englande, Wales, and the marches of the same, or other the quenes
dominions : shall from, and after the feaste of the Nativitie of Saynct
John Baptist next comming, be bounden to saye and use the Matins, Evensong,
celebracion of the Lordes supper, and administracion of eche of the
Sacramentes, and all their Common and open prayer, in suche ordre and
fourme, as is mencioned in the sayde booke, so aucthorised by Parliament
in the sayde .v. and sixte yere of the raygne of king Edward the Sixt,
with one alteracion or addition of certayn Lessons to be used on every
Sonday in the yere, and the fourme of the Letanie altered and corrected,
and two Sentences onely added in the delivery of the Sacrament to the
communicantes, and none other, or other wyse. And that if anye maner
of persone [parson], Vicare,
or other, whatsoever minister that ought or shoulde syng or saye common
prayer mencioned in the sayde booke, or minister the Sacramentes, from
and after the feaste of the Nativitie of Sainct John Baptiste nexte
commyng, refuse to use the sayde common prayers, or to minyster the
Sacramentes in suche Cathedrall or paryshe Churche, or other places,
as he shoulde use to minister the same, in such ordre and fourme, as
they be mencioned and set foorth in the sayde booke or shall wilfully
or obstinately standynge in the same, use anye other Ryte, ceremonye,
ordre, fourme, or maner of celebrating of the Lords supper openly or
prively, or Mattins, Evensong, administracion of the Sacrarnentes, or
other open prayers, then is mencioned and set foorth in the sayd booke
: or shall wilfully or obstinately standynge in the same, use anye other
Ryte, ceremonye, ordre, fourme, or maner of celebrating of the. Lords
supper openly or prively, or Mattins, Evensong, administracion of the
Sacrarnentes, or other open prayers, then [than]
is mencioned and set foorth in the sayd booke [Open prayer in and
throughoute this Acte, is mente that prayer whiche is for other [others]
to come unto, or heare, eyther in Common Churches, or privie Chappelles,
or Oratories, commonlye called the Service of the Churche], or shall
preach, declare, or speake any thyng in the derogacion or depraving
of the sayd booke, or any thyng therein conteyned, or of any part thereof,
and shalbe thereof lawfullye convicted, according to the lawes of this
realme, by verdicte of .xii. men, or by hys owne confession, or by the
notorious evidence of the facte, shall lose and forfeyte to the Queenes
hyghnesse, her heyres and successours, for hys fyrst offence, the profite
of all his spiritual benefices or promocions, comming or arysyng in
one whole yere next after this conviction. And also that the persone
so convicted, shall for the same offence suffer imprisonment by the
space of .vi. monethes [months],
without baile or mainpryse. And if any suche persone, once convicte
[convicted] of anye offence,
concernyng the premysses, shall after hys fyrst conviction eftsones
[=again] offende, and be thereof
in fourme aforesayd lawfully convict [convicted]:
that then the same person shall for his second offence suffer imprisonment
by the space of one hole yere, and also shall therefore be deprived,
ipso facto, of all his spiritual promotions. And that it shalbe
lawfull to all patrons or donors of all and singuler the same spirituall
promocions, or of any of them, to present or collate to the same, as
though the person and persons so offending wer dead; and that if any
such person or persons, after he shalbe twise convicted in fourme aforesayd,
shal offend agaynst any of the premysses the thyrd time, and shalbe
thereof in fourme aforesayd lawfully convicted: That then the person
so offending, and convycted the thyrd tyme, shalbe deprived, ipso
facto, of all his spirituall promocions, and also shall suffer imprisonment
during hys lyfe.
AND if the person that shall
offend, and be convicte in fourme aforesayde, concernyng any of the
premisses, shall not be beneficed, nor have anye spirituall promotion:
That then the same person so offending and convict [convicted],
shall for the fyrst offence suffer imprisonment during one hole yere
next after his sayde conviction, without bayle or maynepryse. And yf
anye suche person, not havynge anye spirituall promotion, after his
firste conviction, shall eftsones [=again]
offende in anye thynge concernynge the premysses, and shal in fourme
aforesayd be therof lawfully convicted: That then the same person shall
for his seconde offence, suffer imprysonment durynge hys lyfe.
And it is ordeyned and enacted by the aucthoritie
abovesayde, that yf any person or personnes whatsoever, after the sayde
feaste of the Nativitie of Saincte John Baptyste nexte commynge, shall
in any Enterludes, Playes, Songes, Rymes, or by other open wordes, declare
or speake anye thinge in the derogation, depravynge or despysynge of
the same booke, or of anye thynge therin conteyned, or anye parte thereof,
or shall by open facte, deede, or by open threatnynges compell or cause,
or otherwyse procure or mayntayne anye Pars [parson],
Vonycar [Vicar], or other Mynister,
in anye Cathedrall or paryshe Churche, or in Chappell, or in anye other
place to synge or saye anye commen [common]
and open prayer, or to minister anye Sacramente otherwyse, or in anye
other maner and forme then is mencioned in the sayde booke, or that
by anye of the sayde meanes shall unlawfully interrupt or let [=prevent]
any parson, vycar, or other minister, in anye Cathedrall, or paryshe
Churche, Chappel, or anye other place to synge or saye common and open
praier, or to minister the Sacramentes or anye of them, in suche maner
and fourme, as is mencioned in the sayde booke: That then everye suche
parson [person] beynge thereof
lawefully convicted in fourme above sayde, shall forfeyte to the Quene
oure Soveraygne Ladye, her heires and successours, for the fyrste offence
a hundredth markes. And yf any parson or parsons [person
or persons], beynge once convicte [convicted]
of anye suche offence eftsons [=again]
offende againste anye of the laste recyted offences, and shal in fourme
aforesayde be thereof lawfullye convicte. That then the same parson
[person] so offendinge and convicte,
shall for the seconde offence forfeyte to the Quene oure Soveraigne
Ladye, her heyres and successours, foure hundredth markes. And yf anye
parson [person] after he, in
forme aforesayde, shall have bene twyce convicte of anye offence, concernynge
anye of the laste recyted offences, shall offende the thyrde tyrne,
and be thereof in forme abovesayde lawefully convicte: That then every
parson [person] so offendynge
and convicte, shall for his thyrde offence, forfeyte to oure Soveraygne
Lady the Quene, all his goodes and catelles [chattels,
=property], and shal suffer imprysonment duryng his lyfe. And
yf anye person or persons that for his fyrste offence, concernynge the
premysses, shall be convicte in forme aforesayde, do not paye the somme
to be payde by vertue of hys conviction, in such maner and forme as
the same oughte to be payde, within syxe wekes nexte after hys conviction,
that then every person so convicte, and so not payinge the same, shall
for the same first offence, instede of the sayde somme, suffer imprisonmente
by the space of syxe monethes, withoute bayl or maynepryse. And yf anye
person or persons, that for his seconde offece concerning the prernisses,
shalbe convict in forme aforesayde, do not pay the sayed somme to be
payed by vertue of his conviction, and this estatute, in suche maner
and forme as the same oughte to be payde, within .vi. wekes nexte after
hys said seconde conviction: that then every person so convicted and
not so paiyng the same, shall for the same seconde offence, in the stede
of the sayde somme, suffer imprisonment during .xii. monethes, withoute
bayle or maynepryse. And that from and after the sayde feaste of the
Nativitie of S. John Baptyst next commynge, all and every person and
personnes, inhabiting within this Realme or anye other the Quenes Majesties
dominions, shall diligentlye and faythfully, havynge no lawefull or
reasonable excuse to be absente, endevoure [exert]
themselves to resorte to their paryshe Churche or Chappel accustomed,
or upon reasonable let thereof, to some usual place where common Prayer,
and suche Service of GOD shalbe used in suche tyme of let upon everye
Sondaye, and other dayes ordayned and used to be kepte as holye dayes.
And then and there to abyde orderly, and soberly durynge the tyme of
the common prayer, prechinges, or other service of GOD, there to be
used and ministred, upon payne of punyshmet by the censures of the church.
And also upon payne that everye persone so offendynge shall forfete
for every suche offence .xii. d. [twelve
pence] to be levyed by the Churchewardens of the paryshe, where
suche offence shalbe done, to thuse of the poore of the same paryshe,
of the goodes, landes, and tenementes of suche offendour, by waye of
distresse. And for due execution hereof the Quenes moste excellente
Majesty, the lordes Temporall, and all the commons in this present Parlyament
assembled, dothe in Goddes name earnestly requyre and charge all the
Archebyshoppes, Bishopes, and other ordinaries, that they shal endevour
themselves to the uttermost of their knowledges, that the due and true
execution hereof may be had througe houte their diocesse, and charges,
as they wyll answere before God, for suche evylles and plages, wherewith
almyghty God maye justlye punyshe his people for neglecting this good
and holsome lawe. And for theyr aucthoritie in this behalfe, be it,
further enacted by thaucthoritie aforesayde, that all and singular the
same Archebyshopes, byshopes, and all other their officers, exercising
ecclesiasticall jurisdiction as wel in place exempt as not exempt, within
their diocesse, shall have full power and aucthoritie by this acte,
to reforme, correcte, and ponyshe by censures of the churche, all and
singuler persons, which shall offende wythin any theyr jurisdictions
or diocesse, after the sayde feaste of the Nativitye of Sainct John
Baptyst nexte commynge, againste this acte and statute. Any other lawe,
statute, priviledge, lybertie, or provision heretofore made, had, or
suifred to the contrarye notwithstandinge.
AND it is ordeyned and enacted
by the aucthoritie aforesayde, that all and everye justices of Oyer
and determiner, or Justices of Assyse [Assize],
shall have ful power and aucthoritye in every of their open and general
Sessions, to enquire here and determine al, and all maner of offences
that shalbe committed or done contrary to any article conteyned in this
present act, within the lymites of the Commission to them dyrected,
and to make processe for thexecution of the same, as they may do againste
any personne beinge indited before them of trespasse, or lawfully convicted
thereof.
PROVIDED alwayes and be it
enacted by thaucthoritye aforesayd, that all and every Archbishoppe
and Bishoppe, shall or may at al time and times at his libertie and
pleasure, joyne and associate himselfe, by vertue of this acte, to the
said justices of Oyer and determiner, or to the said justices of assise,
at every of the sayd open and general Sessions, to be holden in any
place within his diocesse, for and to the enquiry, hearing and determining
of the offences aforesayde.
PROVIDED also and be it enacted
by thaucthority aforesaid, that the bokes concernyng the sayd Services,
shall at the costes and charges of the paryshioners of everye paryshe,
and Cathedrall Church, be attained and gotten before the sayd feast
of the Nativitye of Saint Jhon Baptist next folowing, and that all suche
paryshes and Cathedral Churches or other places, wher the said bokes
shalbe attained and gotten before the said feaste of the Nativitye of
Sainct Jhon Baptist, shal within three wekes next after the said bokes
so attained and gotten, use the said service and put the same in ure
[=use] accordyng to this acte.
AND be it further enacted
by thaucthoritie aforesaid, that no parson or parsons [person
or persons] shalbe at any time hereafter empeched or otherwyse
molested of or for any of the offences above mencioned, hereafter to
be committed or done contrary to this act, onles he or they so offendynge,
be therof indited at the next generall Sessions, to be holden before
any such Justices of Oyer and determiner, or Justices of assise, next
after any offence committed or done contrarye to the tenor of this act.
PROVIDED alwayes, and be it
ordeined, and enacted by the aucthoritie aforesaid, that al and singuler
Lordes of the Parliament for the third offence above mencioned, shall
be tried by their peres.
PROVIDED also, and be it ordeined,
and enacted by thaucthoritie aforesaid, that the Maior of London, and
all other Maiors, Bayliffes, and other head officers of al, and singular
Cities, Boroughes, and Townes Corporate within this Realme, Wales and
the marches of the same, to the which Justices of Assise do not commonly
repayre, shall have ful power and aucthority by vertue of this acte,
to enquire, here, and determine the offences abovesaid, and every of
them yerely, within .xv. daies after the feast of Easter, and S. Mighel
[Michael] tharchaungell, in like
maner and fourme as Justices of Assise and Oyer and determiner may doo.
PROVIDED alwayes and be it
ordeined and enacted bythaucthoritie aforesayd, that al and singuler
Archbishops and Byshops, and every of their Chauncellours, Commissaries,
Archdeacons, and other ordinaries, havynge any peculier ecclesiasticall
jurisdiction, shal have ful power and aucthority by vertue of this act,
as wel to enquire in their visitation, Synodes, and elsewhere within
their jurisdiction at any other time and place, to take occasions and
informations of al and every the thinges above mencioned, done, committed,
or perpetrated within the limits of their jurisdictions and aucthoritie,
and to punish the same by admonicion, excommunication, sequestration,
or deprivation and other censures and processe in like fourme as heretofore
hath ben used in like cases by ye Queenes ecclesiastical lawes.
PROVIDED alwayes and be it
enacted, that whatsoever person offending in the premisses, shall for
the offence firste receyve ponishment of the ordinary, having a testimonial
therof under the said ordinaries scale, shal not for the same offence
eftsones [=again] be convicted
before the Justices. And lykewise receivynge for the sayd fyrst offence
ponishment by the Justices, he shal not for the same offence eftsoones
receyve ponishment of the ordinary. Any thinge conteyned in this act
to the contrary notwithstandyng.
PROVIDED alwayes and be it
enacted, that suche ornaments of the Churche, and of the ministers therof,
shalbe reteined and be in use as was in this Churche of England, by
aucthority of Parliament, in the second yere of the raygne of Kyng Edward
the vi. until other order shalbe therin taken by thaucthority of the
Quenes Majestie, with the advise of her Commissioners appointed and
auctorized under the great Seale of England, for causes ecclesiastical,
or of the Metropolitan of this Realme. And also that if there shal happen
any contempte or irreverence to be used in the ceremonies or rites of
the Church, by the misusinge of the orders appointed in this boke: The
Quenes Majestie may by the like advise of the sayd commissioners, or
Metropolytan, ordeine and publish such further ceremonies or rites as
may be most for the advauncement of Gods glory, the edifiyng of his
Church, and the due reverence of Christes holy mysteries and Sacramentes.
AND be it further enacted
by the aucthoritie aforesaid, that al lawes, statutes and ordinaunces,
wherin or whereby any other Service administration or Sacramentes or
Common prayer, is limited, established, or set forth to be used within
this Realme, or any other the Quenes dominions or Countryes, shall from
hensforth be utterly voyde and of none effect.
THE
PREFACE.	.
THERE	The
was never anye thynge by the witte of man so well devised, or so sure	wording of the Preface was changed in a number of minor ways at various
established, whiche (in continuaunce of tyme) hath not been corrupted:	times throughout the life of this book.
as (emong other thynges) it may plainly appeare by the Common prayers
in the churche, commonly called divine service: the firste originall
and ground wherof, if a man woulde serche out by auncient fathers, he
shall fynde that the same was not ordeyned but of a good purpose, and
for a greate advauncemente of godlines. For they so ordred the matter,
that all the whole Byble (or the gretest part therof) should be red
over ones [once]
in the yere entending therby, that the clergie and specially suche as
wer Ministers of the congregacion, should (by often reading and meditacion
of Gods word), be styrred up to godlines themselves, and be more able
also to exhorte other [others]
by holesome doctrine, and to confute them that wer adversaries to the
truth. And further that the people (by daily hearynge of holy scripture
read in the Churche) should continually profite more and more in the
knowelege of God, and be the more enflamed with the love of his true
religion. But these many yeres passed, thys godly and decent ordre of
the auncient fathers, hath been so altered, broken, and neglected, by
planting in uncertain Stories, Legendes, Respondes, Verses, vain Repeticions,
Commemoracions, and Sinodalles [Synodals],
that commonly when any booke of the Bible was begon, before thre or
foure Chapiters wer red out, al the rest wer unredde. And in this sort
the booke of Esay [Isaiah]
was begon in Advent, and the boke of Genesis in Septuagesima : but they
were onely begonne, and never red through. After lyke sorte wer other
bokes of holy scripture used. And moreover, wheras Sainct Paule woulde
have such language spoken to the people in the Churche, as they might
onderstande, and have profite by hearing thesame, the service in this
churche of Englande (these many yeres) hath been redde in Latine to
the people, whiche they understoode not, so that they have heard with
their eares only, and their hartes, spirite, and mynd, have not been
edified therby. And furthermore, notwithstandyng that thauncient fathers
have devyded the Psalmes into seven porcions, wherof every one was called
a Nocturne, now of late tyme, a fewe of them have been daily sayd (and
oft repeated) and the rest utterly omitted. Moreover, the nombre and
hardnesse of the rules, called the Pye, and the manifolde changeinges
[changes]
of the service, was the cause, that to turne the boke onely, was so
harde and intricate a matter, that many tymes there was more businesse
to find out what should be read, then to reade it when it was found
out.
These inconveniences therefore considered, here is
set furthe suche an ordre, whereby thesame shalbe redressed. And for
a readinesse in this matter, here is drawen out a kalendre for that
purpose, which is plain and easy to be understanden [understood],
wherin (so muche as may be) the reading of holy scriptures is so set
furth, that all thinges shalbe doen in ordre, without breaking one piece
therof from another. For this cause be cut of Anthemes, Respondes, Invitatories,
and such lyke thinges, as dyd breake the continual course of the reading
of the scripture. Yet because ther is no remedy, but that of necessitie
there must be some rules, therefore certayn rules are here set furth,
which as they be fewe in nombre, so they be plain and easy to be onderstanden.
So that here you have an ordre for prayer (as touching the reading of
holy scripture) much agreable to the mynd and purpose of thold fathers,
and a great deale more profitable and commodious, then that which of
late was used. It is more profitable, because here are left out many
thinges, whereof some be untrue, some uncertayn, some vain and supersticious,
and is ordeyned nothing to be readde but the very pure woord of God,
the holye scriptures, or that which is evidently grounded upon the same,
and that in such a language and ordre, as is most easy and playne for
the understandyng bothe of the readers and hearers. It is also more
commodious, bothe for the shortnesse therof, and for the playnesse of
the ordre, and for that the rules be fewe and easye. Furthermore, by
thys ordre, the Curates shall nede none other bookes for their publique
service, but this booke, and the Bible, by the meanes wherof, the people
shal not be at so greate charge for bookes, as in tyme paste they have
been.
And where hertofore there hath been greate diversitie,
in saying, and singyng in churches within thys realme, some folowing
Salisburye use, some Herford use, some the use of Bangor, some of Yorke,
and some of Lincolne: now from hence furth, all the whole realme, shall
have but one use. And if any would judge this way more paynfull, because
that all thynges must be readde upon the booke, wheras before by the
reason of so often repeticion, they could say many thinges by heart;
if those men will weigh their labour, with the profite and knowledge,
which daily they shall obteyne by readyng upon the booke, they will
not refuse the pein, in consideracion of the great profite that shal
ensue therof.
And forasmuche as nothyng can almost be so playnly
set furth, but doubtes may ryse in the use and practising of the same:
To appease all such diversitie (if any aryse), and for the resolucion
of all doubtes concerning the maner howe to understand, do, and execute
the thinges conteined in this boke: the parties that so dout [doubt],
or diversly take any thing, shal alway resort to the Bishoppe of the
dyocesse, who by hys discrecion shall take ordre for the quyeting and
appeasing of the same : so that the same ordre be not contrary to any
thyng conteyned in this booke. And yf the the Byshoppe of the Dyocesse
be in any doubte, then may he sende for the resolucion therof unto the
Archebishoppe.
Though it be appoyncted in the afore written Preface,
that all thynges shalbe readde and song in the Church, in the Englishe
tongue, to the ende that the congregacion may bee thereby edifyed; yet
it is not meant, but when men say Mornyng and Evening prayer privately,
they may say thesame in any language that they themselves do understande.
And all Priestes and Deacons, shalbe bounde to say
dayly, the Morning and Evenyng prayer, eyther privately or openly, except
they be letted [=prevented]
by preaching, studying of divinitie, or by some other urgent cause.
And the Curate that ministreth in every paryshe Churche
or Chapell, beyng at home, and not beyng otherwyse reasonably letted
[=prevented],
shall say thesame in the Parishe Church or Chapell where he ministreth,
and shall toll a belle therto, a convenient tyme before he begyn, that
such as be disposed may come to heare Goddes woorde, and to praye with
him.
These
last three paragraphs were separated from the Preface and printed in italics
in later editions
OF
CEREMONIES,
WHY
SOME BE ABOLISHED, AND SOME RETAYNED.
OF suche Ceremonies as be used
in the churche,and have hadde their beginning by the institucion of
man : Some at the firste were of Godlye entent and purpose devysed,
and yet at length, turned to vanitie and supersticion : some entered
into the Churche, by undiscrete devocion and suche a zeale as was withoute
knowledge: and for because they were winked at in the beginning, they
grue daily to more and more abuses, which not only for their unprofitablenes,
but also because they have muche blynded the people, and obscured the
glorye of God, are woorthy to be cut away, and cleane rejected. Other
there be, which although they have been devysed by manne, yet it is
thought good, to reserve them still, aswel for a decent ordre in the
churche (for the which they wer first devised) as because they pertaine
to edificacion : wherunto all thinges doen in the Churche (as the Apostle
teacheth) ought to be referred. And although the kepyng or omitting
of a Ceremonye (in it selfe considered) is but a small thyng : yet the
wilfull and contempteous transgression, and breakyng of a common ordre,
and discipline : is no small offence before God.
Let all thynges be doen emong you (saith S. Paule)
in a semelye and dewe ordre. The appoynctment of the which ordre, perteyneth
not to private men; therefore no man ought to take in hande, nor presume
to appoincte or alter any publique or common ordre in Christes Church,
excepte he be lawfully called and aucthorised therunto.
And wheras as in this our tyme, the mindes of menne
are so diverse, that some thinke it a great matter of conscience, to
departe from a piece of the least of their Ceremonies (they be so addicted
to their old customes) and again on the other side, some be so newe
fangled, that they would innovate all thing, and so do despise the olde,
that nothing can like them, but that is newe: it was thought expedient,
not so muche to have respect how to please and satisfie either of these
parties, as how to please God, and profite them bothe. And yet lest
anye man shoulde be offended (whom good reason might satisfie) 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 excesse and
multitude of them, bath so encreased in these latter days, that the
burthen of them was intollerable; whereof S. Augustine in his tyme complained,
that they were growe to suche a nombre, that the state of christian
people was in worse case (concerning that matter) then wer the Jewes.
And he counsailed that such yoke and burthen shoulde be taken away,
as tyme woulde serve quietly to doe it.
But what woulde sainct Augustine have sayde, if he
had seen the Ceremonies of late dayes used emong us? wherunto the multitude
used in his time was not to bee compared. This our excessive multitude
of Ceremonies was so greate, and many of them so darke, that they did
more confounde and darken, then declare and set furthe Christes benefites
unto us.
And besides this, Christes Ghospell is not a Ceremoniall
lawe (as muche of Moses lawe was) but it is a religion to serve God,
not in bondage of the figure, or shadowe, but in the fredome of spirite,
beyng content onelye with those Ceremonies, which doe serve to a decent
ordre, and godlye discipline, and suche as be apte to styrre up the
dull minde of manne, to the remembraunce of his duetie to God, by some
notable and speciall significacion, whereby he might be edified.
Furthermore, the moste weightie cause of the abolishement
of certain Ceremonies was, that thei wer so farre abused, partly by
the supersticious blindnesse of the rude and unlearned, and partly by
the unsaciable avarice of such as sought more their owne lucre, then
the glorye of God: that the abuses could not well be taken awaye, the
thing remaining still. But now as concerning those persones, whiche
peradventure will bee offended, for that some of the old Ceremonies
are retained stil: if thei consider, that without some Ceremonies it
is not possible to kepe anye ordre, or quyet discipline in the Churche,
they shall easely perceive just cause to refourme their judugementes.
And if they thinke muche that anye of the olde dooe remain, and would
rather have all devysed newe: Then such men graunting some Ceremonies
convenient to be had, surelye where the olde maye be well used, there
they cannot reasonably reprove thold onely for their age without bewraying
[betraying] of their awn foly.
For in such a case, they ought rather to have reverence unto them, for
their antiquitie, if they will declare themselfes to be more studious
of unitie and concord, then of innovacions and new fanglenesse, whiche
(asmuch as maye bee with the true settyng furth of Chrystes Religion)
is alwayes to be eschewed. Furthermore, such shall have no just cause
with the Ceremonies reserved, to be offended: For as those bee taken
away, whiche wer moste abused, and dyd burthen mennes conscionces without
any cause: so the other that remain are retained for a Dysciplyne and
ordre, whiche (upon just causes) maye bee altered and chaunged, and
therfore are not to be estemed equall with Goddes lawe. And moreover
thei be neither darke nor dombe Ceremonies, but are so set furthe, that
everye manne may understand what they dooe meane, and to what use they
dooe serve. So that it is not lyke, that they in tyme to come, shoulde
bee abused, as the other have been. And in these oure doynges, we condempne
no other nacions, nor prescribe any thing, but to our awne people onelye.
For wee thinke it convenient that every countrey should use such Ceremonies,
as they shall thinke best, to the setting furth of Goddes honour, or
glorye, and to the reducyng of the people to a moste perfect and Godly
livyng, without errour or Supersticion. And that they should put away
other thynges, whiche from tyme to tyme, they perceyve to bee moste
abused, as in mennes ordinaunces, it often chaunceth diversely in divers
countreys.

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