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 thereof from another. For this cause be cut off anthems, responds, invitatories, and such like things, as did break the continual course of the reading of the Scripture. 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 be few in number, so they be plain and easy to be understanded. So that here you have an order for prayer (as touching the reading of holy Scripture) much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious than that which of late was used. It is more profitable, because here are left out many things, whereof some be untrue, some uncertain, some vain and superstitious; and is ordained nothing to be read but the very pure word of God, the holy Scriptures, or that which is evidently grounded upon 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. Furthermore, by this order the curates shall need none other books for their public service, but this book and the Bible; by the means whereof the people shall not be at so great charge for books as in time past they have been.

And where heretofore there hath been great diversity in saying and singing in churches within this realm; some following Salisbury use, some Hereford use, some the use of Bangor, some of York, and some of Lincoln; now from henceforth all the whole realm shall have but one use. And if any would judge this way more painful, because that all things must be read upon the book, whereas before, by the reason of so often repetition, they could say many things by heart; if those men will weigh their labour with the profit in knowledge which daily they shall obtain by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue thereof.

And forsomuch as nothing can, almost, be so plainly set forth, but doubts may rise in the use and practising 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 anything, shall alway resort to the bishop of the diocese, 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.

Though it be appointed in the afore written Preface that all things shall be read and sung in the church in the English tongue, to the end that the congregation may be thereby edified; yet it is not meant but when men say matins and evensong privately, they may say the same in any language that they themselves do understand. Neither that any man shall be bound to the saying of them, but such as from time to time, in cathedral and collegiate churches, parish churches, and chapels to the same annexed, shall serve the congregation.

2. 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 intent 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 Apostle 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 St. Paul, in a seemly and due order. The appointment of the which order pertaineth not to private men; therefore no man ought to take in hand, nor presume to appoint or alter any 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 be 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 fangle that they would innovate all things, and so do despise the old that nothing can like them, but that is new: it was thought expedient not so much to have respect how to please and 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 be 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 burden of them was intolerable: whereof Saint 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 burden should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used 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's 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 insatiable 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 concern

ing those persons which peradventure will be offended for that some of the old Ceremonies are retained still; if they consider that without some Ceremonies it is not possible to keep any order or quiet discipline in the Church, they shall easily perceive just cause to reform their judgments. And if they think much that any of the old do remain, and would rather have all devised anew, then such men, (granting some Ceremonies convenient to be had,) surely where the old may be well used, there they cannot reasonably reprove the old (only for their age) without bewraying of their own folly. For in such a case they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity and concord than of innovations and new 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 burden 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 all 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 and 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 diversely in diverse countries.

3. Preface to "The Form and Manner of making and conse"crating of Archbishops, Bishops, Priests, and Deacons." Printed by Grafton, March 1549-50.

It is evident unto all men diligently reading holy Scripture and ancient authors, that from the Apostles' time there hath been these orders of Ministers in Christ's Church, Bishops, Priests,

and Deacons : which offices were evermore had in such reverent
estimation, that no man, by his own private authority, might
presume to execute any of them, except he were first called,
tried, examined, and known to have such qualities as were re-
quisite for the same; and also by public prayer, with imposition
of hands, approved and admitted thereunto. And therefore, to
the intent these orders should be continued, and reverently used
and esteemed in this Church of England, it is requisite that no
man (not being at this present Bishop, Priest, nor Deacon)
shall execute any of them, except he be called, tried, examined,
and admitted, according to the form hereafter following. And
none shall be admitted a Deacon, except he be xx1 years
of age
at the least. And every man which is to be admitted a Priest,
shall be full xxIII years old. And every man which is to be
consecrated a Bishop, shall be fully thirty years of age. And
the Bishop knowing either by himself or by sufficient testi-
mony, any person to be a man of virtuous conversation and
without crime, and after examination and trial finding him
learned in the Latin tongue, and sufficiently instructed in holy
Scripture, may upon a Sunday or holy day, in the face of the
Church, admit him a Deacon, in such manner and form as here-
after followeth.

XXXVII.

Three Letters from the Lords of the Council at Windsor to the
Lords of the Council in London d.

1.

p. 1008. ed.

My Lords, we commend us most heartily unto you: and where Stow, the King's Majesty was informed that you were assembled in Annals, such sort as ye do now remain there, was advised by us, and such 1592. other of his Council as were here about his person, to send Master Secretary Peter unto you with such a message, as whereby might have ensued the surety of his Majesty's person, with pre

[For the circumstances under which these Letters were written, and for the remainder of the correspondence, see Burnet, Ref. vol. ii. App. b. i. No. 41, &c; Stow, Annals; Ellis, Original Letters, 1st ser. CLXXII, &c. The second of them has been attributed wholly to the pen of Cranmer by Mr. Turner and Mr. Todd, who affirm that "it breathes all his spirit in its "genuine nature." Strype also seems to have been of the same opinion. See Turner, Modern Hist. of England, vol. iii. p. 286; Todd, Life of Cranmer, vol. ii. p. 157; Strype, Cranmer, p. 193.]