Of Ceremonies why some be abolished, and some retained. 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 entent 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 forbecause 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 Apostles' 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 S. 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, nor2 presume to appoint or alter any public 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 thing, and so do despise the old, that nothing can like [2 Grafton, or.] [ Misprint for, Apostle.] 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 burthen of them was intolerable; whereof S. 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 burthen should be taken away, as time would serve quietly to do it. Bue' what would S. 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. And if [Misprint for, But.] 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 be1 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 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 burthen 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 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 or2 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. [ Grafton, well be.] [ 1596, and.] The Table and kalendar expressing the Order of the Psalms and Lessons to be said at3 Morning and Evening Prayer 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, shall be appointed (as concerning this purpose) 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 begin the last day of January, and end the first day of March. And whereas May, July, August, October, and December, have .xxxi, 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 Months? ensuing. Now to know what Psalms shall be read every day, look in the kalendar the number that is appointed for the Psalms, and then find the same number in this table, and upon that number shall you see what Psalms shall be said at Morning and Evening Prayer. And where the .cxix. Psalm is divided into .xxii. portions, and is over long 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, as you shall perceive to be noted in this table following. And here is also to be noted, that in this table, and in all other parts of the service, where any Psalms are appointed, the number is expressed after the great English Bible, which from the .ix. Psalm unto the .cxlviii. Psalm (following the division of the Hebrews) doth vary in numbers from the common Latin translation, [Grafton, at the.] [1596, at the last.] [ Grafton and 1596, monethe.] [* 1596, haue.] |