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them that are to officiate in any part of Divine Service; which is chiefly done in the Kalendars and Rubricks : Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy; which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation : and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places ; particularly for those at Sea, together with an office for the Baptism of such as are of riper years : which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several Alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former ; we doubt not but the reason of the change may easily appear.
And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein (so far as lay in us) to the consciences of all men ; although we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) to please all; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves : Yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England.
the growth of Anabaptism] The effect of this upon the genera- | be believed that it was this privation of the grace of Baptismo tion in which this Preface was written must have been very which led to such fearful profligacy and infidelity in the time of awful: and the necessity for the Service spoken of was strongly Charles II. and his immediate successors. felt by the Convocation. In a work on the Bills of Mortality, | Convocations of both Provinces] For greater expedition in the written in 1665, there are some incidental remarks which work of revision certain Commissioners were appointed by the strikingly corroborate those of this Preface : “The keeping of Convocation of York to sit in the Convocation of Canterbury a Parish Registers having been taken out of the hands of every their representatives; and thus was accomplished a selection of Parish Minister, and committed to some inferior fellow elected representatives from the whole body of the Church of England by the people, and confirmed by the Justices of Peace, had been clergy. much neglected, and was again reduced into better order. And The last words of this Preface contain an appeal to other times till this year the account of Christenings had been neglected than those in and for which they were written. The safe pati more than that of Burials; one and the chief cause whereof was which was marked out so wisely by the Reformers has prored to a religious opinion against the baptizing of Infants, either as be one which has approved itself to all subsequent generations, unlawful or unnecessary. If this were the only reason, we and it was the effort of the 1661 Revisers to walk in it faithfully, might, by our defects of this kind, conclude the growth of this by returning, wherever they could, to the original English Prayer opinion, and pronounce that not half the people of England be. Book of 1549. Had they attempted to do this to a greater tween the years 1650 and 1660 were convinced of the need of extent, there might have been danger of their whole work being baptizing..... Upon the whole matter it is most certain that set aside. Sobriety in wild and fanatical times, peace in a codthe number of heterodox believers was very great between the troversial age, and conscientiousness when so many were anscresaid year 1650 and 1660, and so peevish were they as not to pulous, were wise watchwords. have the births of their children registered ....'” It may well
1 Grant's Observations on the Bills of Mortality. 8vo. 1665.
nal Quignonez' Reformed Roman Bre
shall find, thit a good purpes godliness: *
CONCERNING THE SERVICE OF THE CHURCH.
* * * * * MVHERE was never any thing by N IHIL enim humano elaboratum Preface of Cardi,
1 the wit of man so well devised, W ingenio, tam exactum initio unor so sure established, which, in cou- quam fuit, quin postea, multorum ac- viary, tinuance of time hath not been cor- cedente judicio, perfectius reddi possit, rupted: As, among other things, it ut in ipsis etiam ecclesiasticis institutis may plainly appear by the Common circa primitivam præsertim ecclesiam Prayers in the Church, commonly contigisse videmus. called Divine Service. The first original | and ground whereof if a man would ! Et profecto si quis modum precandi search out by the ancient Fathers, he olim a majoribus traditum diligenter shall find, that the same was not or consideret, plane intelligat horum omdained but of a good purpose, and for nium præcipuam ab ipsis habitam a great advancement of godliness. esse rationem. For they so ordered the matter, that all the whole Bible (or the greatest Tertia, ut religionis quoque futuri part thereof), should be read over once magistri quotidiana sacræ scripturæ et every year; intending thereby, that ecclesiasticarum historiarum lectione the Clergy, and especially such as were erudiantur, complectanturque (ut Ministers in the congregation, should Paulus ait) eum, qui secundum doc(by often reading, and meditation in trinam est, fidelem sermonem, et poGod's word) be stirred up to godli- tentes sint exhortari in doctrina sana, ness themselves, and be more able to et eos, qui contradicunt, arguere. exhort others by wholesome doctrine, and to confute them that were Adversaries to the Truth; and further, that the people (by daily hearing of holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion.
But these many years passed, this godly and decent Order of the ancient Fathers hath been so altered, broken,
Sed factum est nescio quo pacto precantium negligentia, ut paullatim a sanctissimis illis veterum patrum in
This explanatory introduction is the original Preface of the Library of Durham University, one in the Public Library at
It has already been mentioned, in the Historical Introduction By whomsoever it was written, there can be no doubt that it (p. XX), that this Reformed Roman Breviary exercised some inwas composed with the Reformed Roman Breviary of Quignonez fluence upon the reformed English offices. It set us the example lying open before the writer. The passages in the right-hand of compression in the services, and also of method. Quignonez column are, with two exceptions, taken from an edition of 1537, removed the ancient Confession and Absolution to the beginning belonging to Queen's College, Oxford, and the preface to this of the daily services, and in this too he was followed by our edition agrees with all the later copies. But the Paris edition of Reforniers. His Breviary, again, established a system of two 1536 (probably following the Roman one of 1535) differs con lessons on ordinary, or ferial days; the first of which was taken siderably. Our English Preface is most like the later edition from the Old Testament, and the second from the New Testaof Quignonez; but the paragraph enclosed in brackets appears ment. On festivals, a third lesson was added, which was geneto show that the earlier one was also known to the Reformers of rally a short passage from a homily of St. Gregory or some other our Services. There are six copies of this Breviary in the Bod. patristic author. The two former were seldom entire chapters, leian Library, one at the British Museum, one at the Routh but were taken in a regular succession, like our own daily lessons.
In some respects the changes made by Cardinal Quignonez, and 1 The writer has not been able to meet with this, but copies from Gue
sanctioned by Paul III. in a Papal bull, were more sweeping in ranger's Institutions Liturgiques, p. 398.
| their character than those of our own reform. It is evident rom | Pica presents that printers came to call any portion of typ
and neglected, by planting in uncertain stitutis discederetur. Nam libri
* * * * *
his preface that others, beside himself, were engaged on the work the Pie] The following is exactly one-third of the Pies ar of revision; and this, as well as the long time occupied over it, Pie for a single Sunday, the first of Advent. Maskell observer offers another point of comparison between the two reformed that it was not possible for the same service to occur on the same service-books, those of Rome and England.
Sunday of the year twice running; and it will be seen that more majorum] Later on occur also the following words : Quignonez and our Reformers did not overstate the case in “Ac illud ante omnia visum nobis est in consuetudinem revocare, respect to the complexity of this ancient rule. In York Minster ut Scriptura Sacra maxime omnium toto anno, et omnes psalmi | Library there is a volume containing the Pie only. singulis septimanis perlegerentur.”
“Pica de Dominica Prima Adventus. Ut exemplo] This passage is in the earlier edition of 1536, but not in that from which the rest is quoted. The writer has been “LITERA DOMINICALIS A.-Tertia Decembris tota catobliged to quote it from Gueranger, not being able to meet with tetur Historia Aspiciens. Secundæ Vesperæ erunt de Sancto this edition in England.
Osmundo, cum pleno servitio in crastino; et solennis memoria de Responds] These were short anthems, similar to that which is octava, et de Dominica, et de Sancta Maria cum antiphops de ten times sung during the reading of the passage of Scripture Maria.-Feria 2 de S. Osmundo: ix. lectiones : omnia de Comwhich contains the Ten Commandments. Theoretically they gave muni unius Confessoris et Pontificis. Sec. vesp. erunt de Colthe key-note of the Lection ; but this principle was often deviated memoratione, et mem. de Sancto, de octava, de Adventa, et de from, and the sense was frequently broken up rather than illus S. Maria, cum ant. Ave Maria.-Feria 3, 5, et sabbato, de com. trated. The practice, in moderation, is a very excellent one', memorationibus, et Responsoria ferialia prætermittantur; et Verses) Versicles, a short form of respond.
Missa de oct. S. Andreæ dicitur in capitulo. vain Repetitions] See Historical Introduction, p. xxvii.
“LIT. DOM. B.—Quinto Cal. Dec. tota cantetur hist. Aspiciens, Commemorations] Anthems commemorative of festivals.
et mem. de S. Maria.-Fer. 2, 6, et sabb. de commem.-Fer. 3 de Synodals] The provincial constitutions or canons which were feria, et nihil de martyribus nisi mem. ad vesp. et ad matutinas read in parish churches after the conclusion of synods. The read. de S. Maria. Missa de vigilia.-Fer. 4. de Apostolo, et solea. ing of them after the lessons was probably the origin of the corre. | mem. de Adv. et de S. Maria.-Fer. 5 de fer. cum Resp. feri sponding custom of giving out notices after the Second Lesson. alibus, et mem. de oct. et Missa de 4 fer." And so on, through
the seven Sunday Letters. See p. 11, where the 9th Respond for Festivals in Advent is given in a
It was, perhaps, from the confused appearance which a page of note,
ings of the Service was the cause, that | paulo minor opera in requirendo ponato turn the Book only was so hard and tur, quam, cum inveneris, in legendo. intricate a matter, that many times there was more business to find out what should be read, than to read it when it was found out.
These inconveniences therefore considered, here is set forth such an Order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a Kalendar for that purpose, which is plain and easy to be understood; wherein (so much as may be) the reading of holy Scripture is so set forth, that all things shall be done in order, without breaking one piece from another. For this cause be cut | Versiculos, responsoria, et capitula off Anthems, Responds, Invitatories, omittere idcirco visum est .... et leand such like things as did break the gentes sæpe morentur cum molestia continual course of the reading of the quæritandi, locum relinqui voluimus Scripture.
continenti lectioni Scripturæ Sacræ ... Yet, because there is no remedy, but that of necessity there must be some Rules; therefore certain Rules * * * * * are here set forth ; which, as they are few in number, so they are plain and easy to be understood. So that here Habet igitur hæc precandi ratio tres you have an Order for Prayer, and for maximas commoditates. Primam, quod the reading of the holy Scripture, precantibus simul acquiritur utriusque much agreeable to the mind and pur Testamenti peritia. Secundum, quod pose of the old Fathers, and a great res est expeditissima propter summam deal more profitable and commodious, ordinis simplicitatem et nonnullam than that which of late was used. It brevitatem. Tertiam, quod historiæ is more profitable, because here are sanctorum nihil habeant, ut prius quod left out many things, whereof some graves, et doctas aures offendat. are untrue, some uncertain, some vain and superstitious; and nothing is or- quasdam omisimus illis nec probadained to be read, but the very pure bilitate nec gravitate pares .... Word of God, the holy Scriptures, or that which is agreeable to the same; and that in such a language and order as is most easy and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortness thereof, and for the plainness of the Order, and for that the Rules be few and easy.
which is in utter disorder through accident or otherwise by the Preface at the last revision :-“Furthermore, by this order the name of “pie.” The ecclesiastical use of the word is thought to Curates shall need none other books for their public service, but have been derived from hivat, an index, or table, from the wooden this book and the Bible. By the means whereof, the people shall boards on which the directions for service were written out in not be at so great charges for books as in times past they have primitive days. It is identical with “ordinale” and with been.” It was crossed out by Bishop Cosin; not, probably, from “ Directorium sacerdotum.” The “ Pica” type of later days any idea that the passage was an unworthy one, but because it took its name from the large letters in which the pica of the was so entirely out of date when the press had made the advance Anglican Portiforia was printed.
it had in 1661. Although, moreover, the passage was applicable few and easy] The following passage was omitted from the / to the case of poor parish churches, it was not so in that of richer
And whereas heretofore there hath been great diversity in saying and singing in Churches within this Realm; some following Salisbury Use, some Hereford Use, and some the Use of Bangor, some of York, some of Lincoln ; now from henceforth all the whole Realm shall have but one Use.
And forasmuch, as nothing can be so plainly set forth, but doubts may arise in the use and practice of the same; to appease all such diversity (if any arise) and for the resolution of all doubts, concerning the manner how to understand, do, and execute, the things contained in this Book; the parties that so doubt, or diversely take any thing, shall alway resort to the Bishop of the Diocess, who by his discretion shall take order for the quieting and appeasing of the same; so that the same order be not contrary to any thing contained in this Book. And if the Bishop of the Diocess be in doubt, then he may send for the resolution thereof to the Archbishop.
MTHOUGH it be appointed, That all things shall be read and sung in the
1 Church in the English Tongue, to the end, that the congregation may be thereby edified; yet it is not meant, but that when men say Morning and Evening Prayer privately, they may say the same in any language that they themselves do understand.
ones and cathedrals, where as many books as formerly are required | the Bishop of the Diocese to deviate from the rules laid down in
THE LATIN PRAYER BOOK.
In the first Act of Uniformity (2 & 3 Edward VI. c. 1), the but one Use] Another part of the Preface erased by Cosin
fifth clause was as follows: “Provided always that it shall be was this; and it seems to have been suggested by a passage in
lawful to any man that understandeth the Greek, Latin, and that of Quignonez:
Hebrew tongue, or other strange tongue, to say and have the And if any will judge this Si cui autem in hoc Breviario
said prayers heretofore specified of Matins and Evensong in Latin way more painful, because that laboriosum videbitur pleraque
or any such other tongue, saying the same privately as they do all things must be read upon omnia ex libro legi, cum multa understand. And for the further encouraging of learning in the the Book, whereas before, by in alio quæ propter frequentem tongues in the Universities of Cambridge and Oxford, to use and the reason of so often repetition repetitionem ediscuntur memo exercise in their common and open prayer in their Chapels, being they could say many things by riter pronuntientur, compenset
no Churches or other places of Prayer, the Matins, Evensong, heart: if those men will weigh cum hoc labore cognitionem
Litany, and all other prayers, the Holy Communion, commonly their labour, with the profit and Scripturæ Sacræ, quæ sic indies called the Mass, excepted, in the said book prescribed in Greek, knowledge which daily they augescit; et intentionem animæ,
Latin, or Hebrew ; any thing in this present Act to the comishall obtain by reading upon quam Deus ante omnia in pre
trary notwithstanding." the book, they will not refuse cantibus requiret : hanc enim
In the Act of Uniformity at present in force (14 Car. II.), this the pain, in consideration of the majorem legentibus, quam me clause is also enacted : “ Provided always, That it shall and may great profit that shall ensue moriter prosequentibus adesse
be lawful to use the Morning and Evening Prayer, and all other thereof.
necesse est : et hujusmodi labo- | Prayers and Service prescribed in and by the said book, in the
fructuosum, sed Chapels or other Publick Places of the respective Colleges and
etiam salutarem indicabit. shall resort to the Bishop] There is no power bere given to
i A Greek version was printed in 1573.