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001 - Preface · Book of Common Prayer, 1662- selections

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Speaker 1: Preface to the Book of Common Prayer sixteen sixty two,
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Speaker 1: as approved by the Parliament of England. This is a
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Speaker 1: LibriVox recording. All LibriVox recordings are in the public domain.
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Speaker 1: For more information or to volunteer, please visit LibriVox dot org.
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Speaker 1: Recording by Michael Maggs the preface. It has been the
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Speaker 1: wisdom of the Church of England ever since the first
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Speaker 1: compiling of her public Liturgy, to keep the mien between
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Speaker 1: the two extremes, of too much stiffness in refusing and
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Speaker 1: of too much easiness in omitting any variation from it.
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Speaker 1: For as on the one side, common experience show us
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Speaker 1: that where a change has been made of things advisedly established,
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Speaker 1: no evident necessity so requiring sundry inconveniences have thereupon ensued,
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Speaker 1: and those many times more and greater than the evils
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Speaker 1: that were intended to be remedied by suche. So on
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Speaker 1: the other side, the particular forms of divine worship and
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Speaker 1: the rites and ceremonies appointed to be used therein being
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Speaker 1: things in their own nature indifferent and alterable, and so acknowledged,
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Speaker 1: it is but reasonable that, upon weighty and important considerations,
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Speaker 1: according to the various exigency of times and occasions, such
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Speaker 1: changes and alterations should be made therein as to those
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Speaker 1: that are in place, for authority should from time to
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Speaker 1: time deem either necessary or expedient. Accordingly, we find that
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Speaker 1: in the reigns of several princes of Blessed Memory since
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Speaker 1: the Reformation, the Church, upon just and weighty considerations her
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Speaker 1: thereunto moving, has yielded to make such alterations in some particulars,
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Speaker 1: as in their responsive times, were sought convenient. Yet so
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Speaker 1: as that the main body and essentials of it, as
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Speaker 1: well as in the chiefest materials, as in the frame
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Speaker 1: and order thereof, have still continued the same unto this day,
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Speaker 1: and do yet stand firm and unshaken, notwithstanding all the
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Speaker 1: vain attempts and impetuous assaults made against it by such
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Speaker 1: men as are given to change, and have always discovered
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Speaker 1: a greater regard to their own private fancies and interests
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Speaker 1: than to that duty they owe to the public, by
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Speaker 1: what undue means and for what mischievous purposes. The use
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Speaker 1: of the liturgy, though enjoined by the laws of the land,
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Speaker 1: and those laws never yet repealed, came during the late
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Speaker 1: unhappy confusions to be discontinued. Is too well known to
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Speaker 1: the world, and we are not willing here to remember.
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Speaker 1: But when upon His Majesty's happy restoration, it seemed probable that,
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Speaker 1: amongst other things, the use of the liturgy also would return,
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Speaker 1: of course, the same, never having been legally abolished, unless
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Speaker 1: some timely means were used to prevent it. Those men
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Speaker 1: who under the late usurped powers had made it a
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Speaker 1: great part of their business to render the people disaffected
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Speaker 1: thereuntoo saw themselves in point of reputation and interest concerned,
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Speaker 1: unless they would freely acknowledge themselves to have erred, which
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Speaker 1: such men are very hardly brought to do, with their
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Speaker 1: utmost endeavors to hinder the restitution thereof. In order, whereunto
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Speaker 1: diverse pamphlets were published against the Book of Common Prayer,
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Speaker 1: the old objections mustered up, with the addition of some
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Speaker 1: new ones, more than formerly had been made, to make
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Speaker 1: the number swell in fine, great importunities were used to
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Speaker 1: his Sacred Majesty that the said book might be revised,
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Speaker 1: and such alterations therein and additions thereunto, made, as should
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Speaker 1: be thought requisite for the ease of tender conscience. Whereunto
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Speaker 1: his Majesty, out of his pious inclination to give satisfaction
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Speaker 1: so far as could reasonably be expected to all his subjects,
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Speaker 1: of whatever persuasion soever did graciously condescend, in which review
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Speaker 1: we have endeavored to observe the like moderation as we
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Speaker 1: find to have been used in the like case in
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Speaker 1: former times. And therefore of the sundry alterations proposed unto us,
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Speaker 1: we have rejected all such as either were of dangerous consequence,
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Speaker 1: as secretly striking at some established doctrine or laudable practice
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Speaker 1: of the Church of England, or indeed of the whole
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Speaker 1: Catholic Church of Christ, or else of no consequence at all,
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Speaker 1: but utterly frivolous and vain. But such alterations as were
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Speaker 1: tended to us by what persons, under what pretenses, or
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Speaker 1: to what purpose soever, tended as seemed to us in
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Speaker 1: any degree requisite or expedient, we have willingly, and of
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Speaker 1: our own accord, assented unto not enforced so to do
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Speaker 1: by any strength of argument, convincing us of the necessity
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Speaker 1: of making the said alterations. For we are fully persuaded
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Speaker 1: in our judgments. And here we profess it to the
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Speaker 1: world that the book as it stood before established by law,
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Speaker 1: does not contain in it anything contrary to the Word
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Speaker 1: of God or a found doctrine, or which a godly
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Speaker 1: man may not with a good conscience use and submit unto,
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Speaker 1: or which is not fairly defensible against any that shall
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Speaker 1: oppose the same, if it shall be allowed such just
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Speaker 1: and favorable construction, as in common equity, ought to be
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Speaker 1: allowed to all human writings, especially such as are set
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Speaker 1: forth by authority, and even to the very best translations
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Speaker 1: of the Holy Scripture itself. Our general aim, therefore, in
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Speaker 1: this undertaking, was not to gratify this or that party
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Speaker 1: in any their unreasonable demands, but to do that which,
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Speaker 1: to our best understandings we conceived might most tend to
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Speaker 1: the preservation of peace and unity in the Church, the
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Speaker 1: procuring of reverence and exciting of piety and devotion in
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Speaker 1: the public worship of God, and the cutting off occasion
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Speaker 1: from them that seek occasion of cavil or quarrel against
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Speaker 1: the liturgy of the Church. And as to the several
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Speaker 1: variations from the former book, whether by alteration, addition, or otherwise,
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Speaker 1: it shall suffice to give this general account that most
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Speaker 1: of the alterations were made either first for the better
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Speaker 1: direction of them that are to officiate in any part
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Speaker 1: of divine service, which is chiefly done in the calenders
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Speaker 1: in rubrics. Or secondly, for the more proper expressing of
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Speaker 1: some words or phrases of ancient usage in terms more
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Speaker 1: suitable to the language of the present times, and the
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Speaker 1: clearer explanation of some other words and phrases that were
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Speaker 1: either of doubtful signification or otherwise liable to misconstruction. Or thirdly,
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Speaker 1: for a more perfect rendering of such portions of Holy
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Speaker 1: Scripture as are inserted into the liturgy, which in the
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Speaker 1: Epistles and Gospels especially, and in Sundry other places, are
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Speaker 1: now ordered to be read according to the last translation.
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Speaker 1: And that it was thought convenient that some prayers and
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Speaker 1: thanksgivings fitted to special occasions should be added in their
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Speaker 1: due places, particularly for those at see, together with an
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Speaker 1: office for the baptism of such as are of riper years,
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Speaker 1: which are, though not so necessary when the former book
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Speaker 1: was compiled, Yet by the growth of anabaptism through the
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Speaker 1: licentiousness of the late times, crept in amongst us is
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Speaker 1: now become necessary, and may be always useful for the
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Speaker 1: baptizing of natives in our plantations, and others converted to
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Speaker 1: the faith. If any man who shall desire a more
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Speaker 1: particular account of the several alterations in any part of
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Speaker 1: the liturgy, shall take the pains to compare the present
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Speaker 1: book with the former, we doubt not, but the reason
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Speaker 1: of the change may easily appear, And, having thus endeavored,
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Speaker 1: to discharge our duties in this weighty affair as in
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Speaker 1: the sight of God, and to approve our sincerity therein
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Speaker 1: so far as lay in us to the consciences of
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Speaker 1: all men. Although we know it impossible, in such variety
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Speaker 1: of apprehensions, humors, and interests as are in the world,
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Speaker 1: to please all, nor can expect that men of factious,
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Speaker 1: peevish and perverse spirit should be satisfied with anything that
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Speaker 1: can be done in this kind by any other than themselves.
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Speaker 1: Yet we have good hope that what is here presented,
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Speaker 1: and has been by the convocations of both provinces with
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Speaker 1: great diligence, examined and approved, will be also well accepted
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Speaker 1: and approved by all sober, peaceable and truly conscientious sons
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Speaker 1: of the Church of England. Concerning the service of the Church,
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Speaker 1: there was never anything established by the wit of man,
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Speaker 1: so well devised or so sure established, which in continuance
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Speaker 1: of time, has not been corrupted, as among other things,
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Speaker 1: it may plainly appear by the common prayers in the Church,
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Speaker 1: commonly called divine service, the first original and ground, whereof
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Speaker 1: if a man would search out by the ancient fathers,
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Speaker 1: he shall find that the same was not ordained, but
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Speaker 1: of a good purpose and for a great advancement of Godliness.
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Speaker 1: For they so ordered the matter that all the whole Bible,
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Speaker 1: or the greatest part thereof, should be read over every year,
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Speaker 1: intending thereby that the clergy, and especially such as were
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Speaker 1: ministers in the congregation, should, by often reading a meditation
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Speaker 1: in God's Word, be stirred up to Godliness themselves, and
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Speaker 1: be more able to exhort others by wholesome doctrine, and
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Speaker 1: to confute them that were adversaries to the truth. And
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Speaker 1: further that the people, by daily hearing of holy scripture
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Speaker 1: read in the church, might continually profit more and more
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Speaker 1: in the knowledge of God, and be the more inflamed
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Speaker 1: with the love of His true religion. But these many
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Speaker 1: years past, this godly and decent order of the ancient
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Speaker 1: fathers has been so all altered, broken, and neglected, by
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Speaker 1: planting in uncertain stories and legends, with multitude of responses, verses,
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Speaker 1: vain repetitions, commemorations in synadels. That commonly, when any book
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Speaker 1: of the Bible was begun, after three or four chapters
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Speaker 1: were read out, all the rest were unread. And in
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Speaker 1: this sort the Book of Isaiah was begun in Advent,
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Speaker 1: in the Book of Genesis in Septujesma, but they were
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Speaker 1: only begun and never read through. After like sought were
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Speaker 1: other books of the Holy Scripture used. And moreover, whereas
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Speaker 1: Saint Paul would have such language spoken to the people
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Speaker 1: in the church, as they might understand and have profit
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Speaker 1: by hearing the same, the service in this Church of
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Speaker 1: England these many years has been read in Latin to
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Speaker 1: the people, which they understand, not so that they have
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Speaker 1: heard with their ears only, and their heart, spirit and
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Speaker 1: mind have not been edified thereby. And furthermore, notwithstanding that
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Speaker 1: the ancient fathers have divided the Psalms into seven portions,
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Speaker 1: whereof everyone was called a nocturne. Now of late time
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Speaker 1: a few of them have been daily said, and the
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Speaker 1: rest utterly omitted. Moreover, the number and hardness of the
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Speaker 1: rules called the pa and the manifold changings of the service.
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Speaker 1: Was the cause that to turn the book only was
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Speaker 1: so hard and intricate a matter that many times there
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Speaker 1: was more business to find out what should be read
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Speaker 1: than to read it when it was found out. These
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Speaker 1: inconvenience is therefore considered. Here is set forth such an order,
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Speaker 1: whereby the same shall be redressed, And for a readiness
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Speaker 1: in this matter, here is drawn out a calendar for
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Speaker 1: that purpose, which is plain and easy to be understood.
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Speaker 1: Where therein so much as maybe the reading of the
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Speaker 1: Holy Scripture is so set forth, and all things shall
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Speaker 1: be done in order, without breaking one piece from another.
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Speaker 1: For this cause be cut off anthems, responds, invitatories, and
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Speaker 1: such like things as did break the continual course of
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Speaker 1: the reading of the Scripture. Yet, because there is no
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Speaker 1: remedy but that of necessity, there must be some rules.
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Speaker 1: Therefore certain rules are here set forth, which, as they
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Speaker 1: are few in number, so are they plain and easy
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Speaker 1: to be understood. So that here you have an order
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Speaker 1: for prayer and for the reading of the Holy Scripture,
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Speaker 1: much agreeable to the mind and purpose of the old fathers,
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Speaker 1: and a great deal more profitable and commodious than that
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Speaker 1: which of late was used. It is more profitable many things,
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Speaker 1: whereof some are untrue, because here are left out, some uncertain,
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Speaker 1: some vaine and superstitious. And nothing is ordained to be
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Speaker 1: read but the very pure word of God, the holy scriptures,
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Speaker 1: or that which is agreeable to the same, and that
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Speaker 1: in such a language and order as is most easy
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Speaker 1: and plain for the understanding both of the readers and hearers.
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Speaker 1: It is also more commodious, both for the shortness thereof
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Speaker 1: and for the plainness of the order, and for that
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Speaker 1: the rules be few and easy. And whereas heretofore, there
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Speaker 1: has been great diversity in saying and singing in churches
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Speaker 1: within this realm, some following Salisbury use, some Hereford use,
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Speaker 1: and some the use of bangor some of York, some
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Speaker 1: of Lincoln. Now, from henceforth all the whole realm shall
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Speaker 1: have but one use, And forasmuch as nothing can be
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Speaker 1: so plainly set forth, but doubts may arise in the
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Speaker 1: use and practice of the same, to appease all such diversity,
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Speaker 1: if any arise, and for the resolution of all doubts
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Speaker 1: concerning the manner how to understand, do and execute the
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Speaker 1: things contained in this book. The parties that so doubt
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Speaker 1: or diversity take anything shall always resort to the Bishop
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Speaker 1: of the diocese, who, by his discretion shall take order
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Speaker 1: for the quieting and appeasing of the same, so that
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Speaker 1: the same order be not contrary to anything in this book.
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Speaker 1: And if the bishop of the diocese be in doubt,
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Speaker 1: then he may send for the resolution thereof to the Archbishop.
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Speaker 1: Though it be appointed that all things shall be said
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Speaker 1: and sung in the church in the English tongue, to
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Speaker 1: the end that the congregation may be thereby edified. Yet
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Speaker 1: it is not meant but that when men say morning
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Speaker 1: and evening prayer privately, they may say the same in
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Speaker 1: any language that they themselves do understand. And all priests
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Speaker 1: and deacons are to say daily the morning and evening prayer,
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Speaker 1: either privately or openly, not being let by sickness or
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Speaker 1: some other urgent cause. And the curate that ministereth in
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Speaker 1: every parish church or chapel, being at home, and not
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Speaker 1: being otherwise reasonably hindered, shall say the same in the
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Speaker 1: parish church or chapel where he ministereth, and shall cause
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Speaker 1: a bell to be told thereunto a convenient time before
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Speaker 1: he begin that the people may come to hear God's
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Speaker 1: word and to pray with him. Of ceremonies, why some
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Speaker 1: be abolished and some retained, of such ceremonies as be
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Speaker 1: used in the church, and have their beginning by the
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Speaker 1: institution of man. Some at the first were of godly
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Speaker 1: intent and purpose devised, and yet at length turned to
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Speaker 1: vanity and superstition. Some entered into the church by other
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Speaker 1: discreet devotion, and such as zeal as without knowledge. And
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Speaker 1: for because they were winked at in the beginning, they
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Speaker 1: grew daily to more and more abuses, which, not only
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Speaker 1: for their unprofitableness, but also because they have much blinded
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Speaker 1: the people and obscured the glory of God, are worthy
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Speaker 1: to be cut away and clean rejected. Others there be which,
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Speaker 1: although they have been devised by man, yet it is
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Speaker 1: thought good to reserve them still as well for a
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Speaker 1: decent order in the church, for the which they were
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Speaker 1: first devised as because they pertained to edification, whereunto all
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Speaker 1: things done in the church, as the apostle teachers ought
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Speaker 1: to be referred. And although the keeping or omitting of
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Speaker 1: a ceremony in itself considered is but a small thing.
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Speaker 1: Yet the wilful and contemptuous transgression and breaking of a
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Speaker 1: common order and discipline is of no small offense before God.
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Speaker 1: Let all things be done among you, said Saint Paul,
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Speaker 1: in a seemly and due order, the appointment of the
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Speaker 1: which order pertain us not to private men. Therefore, no
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Speaker 1: man ought to take in hand, nor to presume to
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Speaker 1: appoint or alter any public or common order in Christ's Church,
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Speaker 1: except he be lawfully called and authorized thereunto. And whereas
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Speaker 1: in this our time the minds of men are so
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Speaker 1: diverse that some think it a matter of great conscience
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Speaker 1: to depart from a piece of the least of their ceremonies.
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Speaker 1: They be so addicted to their old customs. And again
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Speaker 1: on the other side, some be so new fangled that
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Speaker 1: they would innovate all things, and so despise the old,
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Speaker 1: that nothing can like them, but that is new. It
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Speaker 1: was thought expedient not so much to have respect how
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Speaker 1: to please and satisfy either of these parties, as to
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Speaker 1: how to please God and profit them both. And yet
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Speaker 1: lest any man should be offended whom reason might satisfy,
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Speaker 1: here be certain causes rendered. Why some of the accustomed
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Speaker 1: ceremonies be put away, and some retained and kept. Still
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Speaker 1: some are put away, because the great excess and multitude
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Speaker 1: of them hath so increased in these latter days, that
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Speaker 1: the burden of them was intolerable. Whereof Saint Augustine in
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Speaker 1: his time complained that they were grown to such a
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Speaker 1: number that the estate of Christian people was in worse
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Speaker 1: case concerning that matter than were the Jews. And he
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Speaker 1: counseled that such yoke and burden should be taken away,
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Speaker 1: as time would serve quietly to do it. But what
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Speaker 1: would Saint Augustine have said if he had seen the
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Speaker 1: ceremonies of late days used among us, whereunto the multitude
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Speaker 1: used in his time was not to be compared this,
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Speaker 1: Our excessive multitude of ceremonies was so great, and many
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Speaker 1: of them so dark, that they did more confound and
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Speaker 1: darken than declare and set forth Christ's benefits unto us.
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Speaker 1: And besides this, Christ's Gospel is not a ceremonial law,
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Speaker 1: as much of Moses law was. But it is a
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Speaker 1: religion to serve God, not in bondage of the figure
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Speaker 1: or shadow, but in the freedom of the spirit, being
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Speaker 1: content only with those ceremonies which do serve to a
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Speaker 1: decent order and godly discipline, and such as be apt
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Speaker 1: to stir up the dull mind of man to the
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Speaker 1: remembrance of his duty to God by some notable and
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Speaker 1: special signification, whereby he might be edified. Furthermore, the most
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Speaker 1: weighty cause of the abolishment of certain ceremony was that
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Speaker 1: they were so far abused, partly by the superstitious blindness
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Speaker 1: of the rude and unlearned, and partly by the unsatiable
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Speaker 1: avarice of such a sort more their own lucre than
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Speaker 1: the glory of God, that the abuses could not well
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Speaker 1: be taken away. The thing remaining still. But now, as
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Speaker 1: concerning those persons which peradventure, will be offended for that
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Speaker 1: some of the old ceremonies are retained. Still, if they
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Speaker 1: consider that without some ceremonies it is not possible to
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Speaker 1: keep order or quiet discipline in the church, they shall
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Speaker 1: easily perceive just cause to reform their judgments. And if
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Speaker 1: they think much that any of the old de remain
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Speaker 1: and would rather have all devised anew, then such men
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Speaker 1: granting some ceremonies convenient to be had, surely where the
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Speaker 1: old may well be used. There they cannot reasonably reprove
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Speaker 1: the old only for their age, without betraying of their
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Speaker 1: own folly. For in such a case they ought rather
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Speaker 1: to have reverence unto them for their antiquity. If they
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Speaker 1: will declare themselves to be more studious of unity and
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Speaker 1: concord than of innovations and new fangledness, which, as much
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Speaker 1: as may be, with the true setting force of Christ's religion,
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Speaker 1: is always to be eschewed. Furthermore, such shall have no
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Speaker 1: just cause with the ceremonies reserved to be offended. For
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Speaker 1: as those be taken away which were most abused and
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Speaker 1: de burden men's consciences without any cause, so the other
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Speaker 1: that remain are retained for a discipline and order, which
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Speaker 1: upon just causes may be altered and changed, and therefore
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Speaker 1: are not to be esteemed equal with God's law. And moreover,
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Speaker 1: they be neither dark or dumb ceremonies, but are so
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Speaker 1: set forth that every man may understand what they do
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Speaker 1: mean and to what use they do serve, so that
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Speaker 1: it is not like that they, in time to come
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Speaker 1: should be abused as others have been. And in these
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Speaker 1: our doings we condemn no other nations, nor prescribe anything
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Speaker 1: but to our own people only, for we think it
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Speaker 1: convenient that every country should use such ceremonies as they
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Speaker 1: shall think best to the setting forth of God's honor
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Speaker 1: and glory, and to the reducing of the people to
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Speaker 1: a most perfect and godly living without error or superstition,
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Speaker 1: and that they should put away other things which, from
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Speaker 1: time to time they perceive to be most abused. As
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Speaker 1: in men's ordinances, it often chants us diversely in diverse countries.
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Speaker 1: The order how the salter is appointed to be read
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Speaker 1: the Sultan shall be read through once every month, as
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Speaker 1: it is there appointed both for morning and evening prayer.
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Speaker 1: But in February it shall be read only to the
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Speaker 1: twenty eighth or the twenty ninth day of the month.
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Speaker 1: And whereas January, March, May, July, August, October, and December
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Speaker 1: have one and thirty days apiece, it is ordered that
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Speaker 1: the same sum shall be read the last day of
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Speaker 1: the said months, which were read the day before, so
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Speaker 1: that the salt may begin again the first day of
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Speaker 1: the next month, ensuing. And whereas the one hundred nineteenth
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Speaker 1: Psalm is divided into twenty two portions, and is over
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Speaker 1: long to be read at one time. It is so
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Speaker 1: ordered that at one time shall not be read above
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Speaker 1: four or five of the said portions. And at the
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Speaker 1: end of every Psalm, and of every such part of
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Speaker 1: the hundred nineteenth Psalm, shall be repeated. This hymn Glory
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Speaker 1: Be to the Father and to the Son and to
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Speaker 1: the Holy Ghost. As it was in the beginning, is
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Speaker 1: now and ever shall be world without end. Amen. Note
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Speaker 1: that the Sulta followeth the division of the Hebrews and
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Speaker 1: the translation of the Great English Bible set forth and
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Speaker 1: used in the time of King Henry the eighth and
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Speaker 1: Edward the sixth. The order how the rest of Holy
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Speaker 1: Scripture is appointed to be read. The Old Testament is
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Speaker 1: appointed for the first lessons at morning and evening prayer,
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Speaker 1: so as the most part thereof will be read every
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Speaker 1: year once as in the calendar is appointed. The New
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Speaker 1: Testament is appointed for the second lessons at morning and
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Speaker 1: evening prayer, and shall be read over orderly every year thrice.
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Speaker 1: Besides the Epistles and Gospels except the Apocalypse, out of
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Speaker 1: which there are only certain proper lessons appointed upon diverse feasts.
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Speaker 1: And to know what lessons shall be read every day.
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Speaker 1: Look for the day of the months in the calendar following,
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Speaker 1: and there ye shall find the chapters, and that shall
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Speaker 1: be read for the lessons both morning and evening prayer,
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Speaker 1: except only the movable feasts which are not in the calendar,
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Speaker 1: and the immovable where there is a blank left in
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Speaker 1: the column of lessons. The proper lessons for all which
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Speaker 1: days are to be found in the table of the
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Speaker 1: proper Lessons, Table of lessons from the four Gospels. And
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Speaker 1: note that whensoever proper psalms or lessons are appointed, then
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Speaker 1: the psalms or lessons of ordinary course appointed in the
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Speaker 1: sulter and calendar, if they be different, shall be omitted
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Speaker 1: for that time. Note also that the collect epistle and
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Speaker 1: Gospel appointed for the Sunday shall serve all the week
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Speaker 1: after where it is not not in this book otherwise
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Speaker 1: ordered and of the preface