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LlTURGIA EXPURGATA; 
 
 OR, 
 
 THE PRAYER-BOOK 
 
 AS AMENDED 
 BY THE WESTMINSTER DIVINES. 
 
 AN ESSAY ON 
 
 THE LITURGICAL QUESTION 
 
 IN THE 
 
 AMERICAN CHURCHES. 
 
 CHARLES \ V . SHIELDS, D.D., LL.D., 
 
 PROFESSOR IN PRINCETON COLLEGE. 
 
 FOURTH EDITION. 
 
 NEW YORK: 
 
 ANSON D. F. RANDOLPH & COMPANY, 
 
 900 BROADWAY, COR. .20th STREET. 
 
COPYRIGHT, 1864, BY 
 
 WILLIAM S. & ALFRED MARTIEN. 
 
 COPYRIGHT, 1883, BY 
 
 CHARLES W. SHIELDS. 
 
PREFACE 
 
 The following essay was originall} 7 published in con- 
 nection with the Presbyterian Book of Common Prayer, 
 and properly accompanies that volume as an explanation 
 of the numerous points in which it differs from other 
 editions of the Prayer-Book, though it also contains much 
 matter that is of general and permanent interest. 
 
 The suggestion has often been made that it should be 
 issued in this separate form, in order to meet the growing 
 interest that is felt in liturgical, as distinguished from ex- 
 temporaneous worship, and especially to aid in solving 
 the problem of a liturgy that shall be in accordance with 
 the history, doctrine, and genius of the Presbyterian 
 Church. 
 
 The positions maintained in the essay are : that it is now 
 impossible to construct a true liturgy outside of the 
 Prayer-Book, or without regard to the ancient and modern 
 formularies which it contains ; and that the Prayer-Book, 
 as amended by the Westminster divines, and made 
 optional rather than obligatory, would supply the need 
 of Presbyterian forms of devotion, for private and public 
 use, and at the same time afford a basis of closer union 
 among the leading Churches of the Reformation (the 
 Lutheran, Reformed, Presbyterian, and Episcopalian), 
 which originally contributed to the formation of the 
 English liturgy. 
 
•There was never anything hy the wft of man so well devised, of 
 90 sure established, which, in continuance of time, hath not been 
 corrupted : as, among other things, it may plainly appear by the 
 Common Prayers in the Church, commonly called Divine Service."— 
 Preface to the First Prayer book in 1549. 
 
 "It cannot be thought any disparagement or derogation either 
 to the work itself, or to the compilers of it, or to those who have 
 hitherto used it, if, after more than a hundred years since its first 
 composure, such further emendations be now made therein, as may 
 be judged necessary for satisfying the scruples of a multitude of 
 Bober persons, who cannot at all, or very hardly, comply with the 
 use of it, as now it is, and may best suit with the present times after 
 bo long an enjoyment of the glorious light of the gospel, and so 
 happy a reformation." — Preface of the Presbyterian Revise?'s in 1661. 
 
 " Upon the principles already laid down, it cannot but be sup. 
 posed that further alterations would in time be found expedient. 
 Accordingly, a commission for a review was issued in the year 1689; 
 but this great and good work miscarried at that time." — Preface to 
 the American Prayer-book in 1789. 
 
 («) 
 
 / 
 
\ 
 
ADVERTISEMENT. 
 
 This Book of Common Prayer is designed, and ig 
 believed to be fitted, to promote the following objects: 
 
 1. To serve as a memorial of those learned divines 
 of the Westminster Assembly who, as Presbyters and 
 Presbyterians in the Church of England, were, in 
 1645, the framers of the Directory for Public Wor- 
 ship, and in 1661 the revisers of the Book of Common 
 Prayer. 
 
 2. To furnish private members of the Church with 
 a collection of solemn and decorous forms of devotion 
 which have been used by the learned and pious in 
 all ages, and, as here presented, are freed from the 
 peculiarities that render other editions of the Prayer- 
 book unserviceable. 
 
 3. To provide a manual of examples and materials 
 of divine service for the use of Pastors, Ministers, 
 Theological Students, Chaplains, and others called to 
 conduct public worship; and also, for the use of any 
 congregations desiring to combine a Liturgy with the 
 Directory, a service-book which, besides every other 
 liturgical merit, has that of expressing the orthodoxy 
 
 (6) 
 
6 ADVERTISEMENT. 
 
 and resting upon the authority of the framers of the 
 Westminster standards. 
 
 4. To increase, beyond our own communion, the 
 spirit of catholicity and fraternity among such Churches 
 of the Reformation as originally contributed to the 
 formation of the Prayer-book, by restoring to more 
 general use those ancient formulas which are their 
 several production or common inheritance, and, next to 
 the Holy Scriptures, the closest visible bond of their 
 unity. 
 
 The Supplementary Treatise of the Editor is designed 
 to give the warrant, history, and analysis of all thai 
 the Revised Prayer-book contains. 
 
CONTENTS, 
 
 ■*•>- 
 
 CHAPTER I. 
 
 PAGH, 
 
 The Origin of the Westminster Directory for Public 
 Worship, . 9 
 
 CHAPTER IL 
 
 The Presbyterian Revision of the Book of Common 
 Prayer, 13 
 
 CHAPTER III. 
 
 The General Assembly's Revision of the Westmin- 
 ster Directory, 22 
 
 CHAPTER IV. 
 
 Ministerial Neglects, and their Remedies, under the 
 Directory, 28 
 
 CHAPTER V. 
 
 Congregational Neglects, and their Remedies, under 
 the Directory, 35 
 
 CHAPTER VI. 
 
 The Consistency of a Free Liturgy with the Direc- 
 tory, 41 
 
 (?) 
 
CONTEND. 
 
 CHAPTER VII. 
 
 The Warrant for the Presbyterian Book of Common 
 Prayer, * 50 
 
 CHAPTER VIIL 
 
 The Historical Materials for the Presbyterian Book 
 of Common Prayer, 62 
 
 CHAPTER IX. 
 
 The Historical and Critical Analysis of the Amended 
 Presbyterian Prayer-book, 76 
 
 APPENDIX I. 
 
 A Chronological List of the Principal Liturgical and 
 Historical Documents connected with the compi- 
 lation and revision of the Prayer-book, and used 
 in the preparation of this edition, 137 
 
 APPENDIX II. 
 
 The Presbyterian Exceptions against the Book of 
 Common Prayer in 1661, with Notes tracing their 
 previous and subsequent history, 141 
 
 APPENDIX III. 
 
 A General Index to the Historical Sources of the 
 Offices in the Presbyterian Prayer-book, 179 
 
 APPENDIX IV. 
 
 A Tabular View of the Presbyterian Prayer-book 
 as compared with tho Episcopalian, Calvinistic, 
 Lutheran, Mediseval, and Primitive Liturgies, 188 
 
THE 
 
 DIRECTORY FOR PUBLIC WORSHIP 
 
 AND THE 
 
 BOOK OF COMMON PRAYER. 
 CHAPTER I. 
 
 THE ORIGIN OF THE WESTMINSTER DIRECTORY FOB 
 PUBLIC WORSHIP. 
 
 It may somet : w?s happen that Churches will have so 
 far departed, in the progress of events, from their own 
 early standards a»d usages, that the work of restoration 
 must incur somewhat of the suspicion belonging to that 
 of innovation. In pcch a case, we have no alternative 
 but to calmly appeal from existing prejudices to facts, 
 authorities, and principles, and then leave the truth to 
 vindicate itself, in th< face of any odium or ridicule that 
 may arise. 
 
 The writer, therefore) in entering opo» the difficult 
 but vital question of thfs treatise, has buft to premise, 
 that the views advocated are believed to b<s not only 
 scriptural and reasonable, but in accordance with the 
 history and the best interests of the Church to xhich he 
 belongs ; that they are hfchA neither in a sectarian nor 
 in a latitudinarian spirit; (that they have not been 
 hastily formed, but are the result of some yoa^s of 
 study and experience; and tWt they are not meant to 
 be here advanced without due caution and deference. 
 It would be too much to expeo* » ready assent to them 
 on the part of those who have nsl passed through some 
 
 (9) 
 
10 THE ORIGIN OF 
 
 similar course of reflection; but it is hoped they will 
 at least be received in the spirit in which they are 
 offered.* 
 
 Our first resort must be to that portion of our Church 
 standards, known as the "Directory for Public Wor- 
 ship." This is the more necessary, since but few Pres- 
 byterians in this country would seem to be acquainted 
 with its origin, or rightly to appreciate its advantages 
 as a mean between the extremes of imposed liturgies 
 and "irregular, or extravagant effusions" in the service 
 of God; as is abundantly shown by the general neglect 
 into which it has fallen. 
 
 In the Scotch editions of the Confession of Faith, the 
 formulary has this title — "The Directory for the Public 
 Worship of God, agreed upon by the Assembly of Divinea 
 at Westminster, with the assistance of Commissioners 
 from the Church of Scotland, as a part of the Cove- 
 nanted uniformity in religion betwixt the Churches of 
 Christ in the kingdoms of Scotland, England, and Ire- 
 land." But, as first adopted, and by law established, 
 it was entitled, "A Directory for the Public Worship of 
 God, throughout the three kingdoms of England, Scot- 
 land, and Ireland; together with an ordinance of Par- 
 liament for the taking away of the Book of Common 
 Prayer, and the Establishing and Observing of thia 
 present Directory throughout the Kingdom of England 
 and Dominion of Wales." These titles, viewed in con- 
 nection with several previous events, will afford a suffi- 
 cient clue to its origin. 
 
 While the Church of Scotland differed from the 
 Church of England, in having been reformed from 
 Popery by presbyters rather than by prelates, it agreed 
 with it, and with all the Reformed Churches, in adher- 
 ing both to the principle and to the use of a liturgy. 
 The "Book of Common Prayer" itself was, at one time, 
 
 * While the Editor of the Presbyterian Book of Common Prayer 
 is alone responsible for the manner in which he has performed his 
 task, yet it is proper to state, that he has not acted without con- 
 sultation with prominent Ministers of our Church, and has had the 
 advantage of suggestions from the late Dr. William M. Englea 
 and Professor Charles Hodge, who separately examined the 
 urooi-sbcets of the work, while it was pacing through the press, 
 
THE WESTMINSTER ^"RECTORY. 11 
 
 in use in many Presbyterian parishes;* and the "Book 
 of Common Order," at length adopted by the General 
 Assembly, had some things in common with the Prayer 
 Book, as will appear on comparing them. And even 
 the first proposals to introduce the English liturgy into 
 Scotland, were so favorably entertained by the General 
 Assembly, that under its sanction a Prayer Book, sub- 
 stantially agreeing with that of the Church of England, 
 was prepared, though never actually used.f 
 
 What might have been the result, had these measures 
 been pursued with moderation and caution by the suc- 
 ceeding king, it were now simply curious to inquire. 
 But the rise of the High Church party in England, 
 under the lead of Archbishop Laud, the revival of 
 many papistical ceremonies in the Church service, and 
 the wild attempt of King Charles 1. to impose them by 
 force of arms upon the peo_ple of Scotland, soon dashed 
 all hopes of uniformity or conformity in worship between 
 the two kingdoms, on the basis of any existing liturgy. 
 It was enough to rouse the Scots to a frenzy, that the 
 book sent to them was a foreign production, and had 
 not been regularly passed upon by their own Church 
 courts, even if on examination it had been found free 
 from errors and superstitions. The first attempt to use 
 it in the cathedral at Edinburgh, was frustrated by a 
 popular outbreak. "The Service-book, the bishops 
 themselves, and every rag and remnant of Episcopacy, 
 were blown away out of Scotland, to the four winds of 
 heaven, by the first breath of that tempest." And at 
 length all ranks and orders, throughout England as well 
 as Scotland, with a contagious enthusiasm, banded 
 themselves together to resist the invasion, and defend 
 the Reformed religion against the fresh inroad of the 
 old hierarchy. To make this compact more binding 
 and impressive, it was preceded by a public fast, and 
 attended with the religious solemnity of an oath ; the 
 
 * Collier's Ecclesiastical History, vi. 5S0, vii. 388. Peterkin'a 
 Records of the Kirk of Scotland, p. iy. Heylin's History of the 
 Reformation, Vol. II. p. 322. note. 
 
 f Collier, vii. 3SS; Cook's History of the Church of Scotland, 
 Vol. II. p. 336; Calderwood's True History of the Church of Scot> 
 land, pp. 5, 663, 715—17; Hall's Reliquiae Liturgicae, Vol. I. p. 19. 
 
12 THE ORIGIN OF THE DIRECTORY. 
 
 whole assembly — parliament, divines, and people- 
 rising at the close of the service, and, with uplifted 
 hands, uniting in a "Solemn ueague and Covenant,"* 
 of which the following was the first article : 
 
 "We noblemen, barons, knights, gentlemen, citizens, burgesses, 
 ministers of the gospel, and commons of all sorts, in the kingdoms 
 of Scotland, England, and Ireland, by the providence of God. living 
 under one king, and being of one reformed religion, having before 
 our eyes the glory of God, and the advancement of the kingdom of 
 our Lord and Saviour Jesus Christ, the honor and Iiappines of the 
 king's majesty and his posterity, and the true public liberty, and 
 peape of the kingdoms, wherein every one's private condition is 
 haclwded; and calling to mind the treacherous and bloody plots, 
 conspiracies, attempts and practices of the enemies of God against 
 the true religion and professors thereof in all places, especially in 
 these three kingdoms, ever since the reformation of religion ; and 
 how much their rage, power, and presumption are of late, and at 
 this time, increased and exercised, whereof the deplorable state of 
 the Church and kingdom of Ireland, the distressed estate of the 
 Church and kingdom of England, and the dangerous estate of the 
 Church and kingdom of Scotland, are present and public testimo- 
 nies. We have now at last (after other means of supplication, 
 remonstrance, protestation, and sufferings,) for the preservation of 
 ourselves and our religion from utter ruin and destruction, accord- 
 ing to the commendable practice of these kingdoms in former times, 
 and the example of God's people in other nations; after mature 
 deliberation, resolved and determined to enter into a mutual and 
 solemn league and covenant, wherein we all subscribe, and each 
 one of us for himself, with our hands lifted up to the Most High 
 God, do swear, 
 
 " I. That we shall sincerely, really, and constantly, through the 
 grace of God, endeavor, in our several places and callings, the pre- 
 servation of the reformed religion in the Church of Scotland, in 
 doctrine, worship, discipline, and government, against our common 
 enemies; the reformation of religion in the kingdoms of England 
 and Ireland, in doctrine, worship, discipline, and government, 
 
 * "The Solemn League and Covenant, for Reformation and 
 Defence of Religion, the honor and happiness of the King, and the 
 peace and safety of the three kingdoms of Scotland, Englaivl, and 
 Ireland, agreed upon by Commissioners from the Parliament and 
 Assembly of Divines in England, with Commissioners of the Con- 
 vention of Estates and General Assembly in Scotland; approved by 
 the General Assembly of the Church of Scotland, and by both 
 Houses of Parliament and Assembly of Divines in England, and 
 taken and subscribed by them, Anno 1643; and thereafter by the 
 6aid authority, taken and subscribed by all ranks in Scotland and 
 England the same year; and ratified by act of Parliament of Scot' 
 land, Anno 1644. And again renewed in Scotland, with an acknow- 
 ledgment of sins, and engagement to duties, by all rauks. Anno 
 1648, and by the Parliament lti49; and taken and subscribed by 
 King Charles 21., at Spey, June 23, 1650; and at Scoon, January 1, 
 J651."— Confession oflUith of Vie Church of Scotland. 
 
REVISION OF BOOK OF COMMON PRAYER. 53 
 
 according - to the word of God, and the example of the best Reformed 
 Churches; and shall endeavor to bring the churches of God in 'he 
 three kingdoms to the nearest conjunction and uniformity in reli- 
 gion, Confession of Faith, Form of Church Government, Directorj 
 for Worship, and Catechising; that we, and our people after us, 
 may, as brethren, live in faith and love." 
 
 It was thus that the Scotch Covenanters, being now 
 in league with the English Puritans, defeated the Pre- 
 latical party in the field, and obtained in Parliament 
 the convocation at Westminster, of that famous assem- 
 bly of divines to which we owe our Directory. 
 
 Of this Magna Charta of a pure and free worship, it 
 is enough to say, that it has received praise from intel- 
 ligent adversaries, no less than friends, as a solemn, 
 temperate, and most instructive document; and that, 
 after the lapse of two centuries, it remains among the 
 authorized formularies of the Church of .Scotland, and 
 of the kindred Presbyterian Churches of this country. 
 To be rightly judged, however, either as to matter or 
 style, it should only be viewed in its full form, a* first 
 set forth by the Westminster 'divines, and in the light 
 of the political and religious events from which it 
 sprang. 
 
 CHAPTER II. 
 
 THE PRESBYTERIAN REVISION OF THE BOOK OF COMMON 
 PRAYER AT THE SAVOY CONFERENCE. 
 
 The reign of the Directory in the Church of England 
 was short. The wave which had brought the Presbyte- 
 rians into power soon overwhelmed them, and their 
 religious reformation was hurried beyond their control 
 into a political revolution. Having thrust down the 
 Episcopalians, they were now, in their turn, thrust 
 down by the Independents, or Congr jgationalists, and 
 both Directory and Prayer-book sank from view in the 
 confusions which followed. 
 
 Out of this anarchy, the Presbyterian clergy rose 
 foremost in restoring order and peace, both to Church 
 
14 PRESBYTERIAN REVISION OP THE 
 
 and State. In London, they issued a public protest 
 against the murder of the king, and rebuked the ex« 
 cesses of the rebel army;* and in Scotland, they recalled 
 his successor from exile, crowned him, and rallied to his 
 standard, in opposition to Cromwell. And now the 
 strange sight was presented, of Covenanter in arms 
 against Puritan, both fighting and praying in the face 
 of their own mutual and solemn league and covenant. 
 
 After a dreary period of defeat and disorder, the 
 result was the reestablishment of the throne and Consti- 
 tution. But it by no means followed, that because the 
 Presbyterians had thus been instrumental in restoring 
 the monarchy, they also intended the restoration of that 
 hierarchy which, from the first, had been the only 
 object of their hostility. f Nor did it seem unreasonable 
 that the Church of England, in accordance with the 
 national sentiment, might continue substantially Pres- 
 byterian, both in polity and liturgy. J The parliament 
 
 * "A Serious and Faithful Representation of the Judgments of the 
 Ministers of the Gospel within the province of London." See Collier. 
 Eccl. Hist. ix. p. 357. 
 
 f " A Defence of our Proposals to his Majesty for Agreement in 
 Matters of Religion." "The Petition of the Ministers to the King 
 upon the First Draft of his Declaration." " Alterations in the Decia~ 
 ration proposed by the Ministers." See Documents relating to the 
 Settlement of Church of England in 1662, pp. 39. 79, 98. Published 
 by the United Saint Bartholomew Committee. London, 1862. 
 
 % "The Presbyterians," says Collier, an Episcopalian historian 
 "had several circumstances of advantage to support their hopes. 
 Possession of the chair, the inclinations of no small numbers of the 
 people, the countenance of great men, and the king's Declaration at 
 Breda, gave this party no uncomfortable prospect." 
 
 " The Presbyterians," says Bishop Burnet, " were possessed of most 
 of the great benefices in the church, chiefly in the city of London, 
 
 and in the two universities There were a great many of them 
 
 in very eminent posts, who were legally possessed of them, and who 
 had gone into the design of the Restoration in so signal a manner, 
 and with such success, that they had great merit," &c. Burnet's 
 History of his Own Times, p. 89. 
 
 "They represented," says Bancroft, "a powerful portion of the 
 aristocracy of England; they had, besides the majority in the Com- 
 mons, the exclusive possession of the House of Lords; they held 
 command of the army, they had numerous and activt adherents 
 among the clergy; the English people favored them. Scotland, 
 which had been so efficient in all that had thus far been done, was 
 entirely devoted to their interests, and they hoped for a compromise 
 with their sovereign." 
 
 "The Presbyterian p," says Neal, who was for from beiug thoit 
 
BOOK OP COMMON PRAYER. 15 
 
 and the aristocracy were then inclined to presbytery, as 
 a safe mean between prelacy and independency. Lead- 
 ing prelates themselves had already favored a ''reduc- 
 tion of episcopacy," to be attained by making the 
 diocesan bishop a sort of permanent moderator of pres- 
 bytery or synod;* and as the Directory had many of 
 the rubrical elements of the Prayer-book, it was not 
 impossible to combine the freedom and spirituality of 
 the former, with the order and decorum of the latter, 
 and thus, while securing their respective advantages, 
 also escape their respective perils. 
 
 Accordingly, in the deputation which recalled Charles 
 the Second to the throne, were such leading Presbyte- 
 rian divines as Drs. Reynolds, Bates, Calamy, Baxter, 
 &c, who presented an address J to the king, in which 
 they said: 
 
 "We are satisfied in our judgments concerning the lawfulness of 
 a Liturgy, or Form of Public Worship, provided that it be for the 
 matter agreeable unto the Word of God, and fitly suited to the 
 nature of the several ordinances and necessities of the Church; 
 neither too tedious in the whole, nor composed of loo short prayers, 
 unmeet repetitions or responsals; nor to be dissonant from the Lit- 
 urgies of other Reformed Churches; nor too rigorously imposed ; nor 
 the minister so confined thereunto, but that he may also mr.ke use 
 of those gifts for prayer and exhortation, which Christ hath given 
 him for the service and edification of the Church." 
 
 " And inasmuch as the Book of Common Prayer hath in it many 
 things that are justly offensive, and need amendment, hath been 
 long discontinued, and very many, both ministers and people, per- 
 eons of pious, loyal, and peaceable minds, are therein greatly dis- 
 satisfied ; whereupon, if it be atrain imposed, will inevitably follow 
 Bad divisions, and widening of the breaches which jour Majesty is 
 now endeavoring to heal : wc do most humbly offer to your Majesty's 
 wisdom, that for preventing so great evil, and for settling the Church 
 in unity and peace, some learned, godly, and moderate divines, of 
 
 friend, "were in possession of the whole power of England; the 
 council of State, the chief officers of the army and navy, and the 
 governors of the chief forts and garrisons, were theirs; their clergy 
 were in possession of both universities, and of the best liviDgs of 
 the kinsdom." See Hodge's History of the Presbyterian Church, 
 F . 25-27. 
 
 * "The Reduetiou of Episcopacy unto the form of Synodical 
 Government." See Document V., and Bayne's Historical Introduce 
 tion to the Documents, p. 106. Also Calamy's Life of Baxter, chap! 
 Tiii ; and Knox's Book of Common Order 
 
 X "The First Address and Proposals of the Ministers." See Docu- 
 ments relating to the settlement of the 'Jhurch of Englaud by th« 
 Act of Uniformity, in 1662, p. 12. 
 
16 PRESBYTERIAN REVISION OF THE 
 
 both persuasions, indifferently chosen, may be employed to compila 
 such a form as is before described, as much as may be in Scripture 
 words: or at least to revise and effectually reform the old, together 
 •with an addition or insertion of some other varying forms in Scrip- 
 ture phrase, to be used at the minister's choice; of which variety 
 and liberty there be instances in the Book of Common Prayer." 
 
 And the result of this application was "his Majesty's 
 Declaration to all his loving subjects concerning Eccle- 
 siastical Affairs,"* wherein, among other pledges given 
 for a proper fusion of episcopacy with presbytery in the 
 Church, was this one concerning the proposed revision 
 of the Prayer-book: 
 
 "Since we find some exceptions made against several things 
 therein, we will appoint an equal number of learned divines, of both 
 persuasions, to review the same, and to make such alterations as 
 shall be thought most necessary, and some additional forms, (in the 
 Scripture phrase as near &s may be,) uited unto the several parts 
 of worship, and that it be le. o the minister's choice to use one or 
 other at his discretion." 
 
 For tht, assurances given in this Royal Declaration, 
 the Presbyterian clergy of London presented an "Hum- 
 ble and Gratefu 1 Acknowledgement"! to the King, who, 
 at the same time, appointed several of them his chap- 
 lains, while to others were offered high preferments, 
 none of which, however, were accepted but the bishop- 
 ric of Norwich, by Dr. Reynolds, and that only on the 
 conditions of the Declaration. J And at length, in due 
 
 * See Documents, &c, p. 63; CardwelPs History of Conferences on 
 Prayer-book, p. 256. 
 
 f See Documents, &c, p. 101, and Reliquiae Baxterianae, by Sylves- 
 ter, p 284. 
 
 } Cal amy's Life of Baxter, p. 155; Hume's History of England, 
 p. 478, Harper's edition; Proctor's History of Prayer-book, p. 114; 
 Non-Conformists' Memorial, vol. i. p. 24; Neal's History of the Puri- 
 tans, vol. ii. 216. Bishop Reynolds had been a prominent member 
 of the Westminster Assembly, and was not only appointed, hut 
 acted on the side of the Presbyterian divines in the Savoy Confer- 
 ence. Baxter says that he "persuaded him to acccept the bishopric." 
 Reid attributes his continuance in it to "a covetous and politic con- 
 sort." Calamy says that " be carried the wounds of the Church with 
 him to his grave;" and Neal that he was "a frequent preacher, a 
 constant resident in his diocese, and a good old Puritan, who never 
 con corned himself with the politics of the court." He is termed, by 
 different writers, -'the pride and glory of the Presbyterians in the 
 city of London," "one of the most eloquent preachers of his ;>eo.'' a 
 M thorough Calviuist," and a " strenuous opposor of the jus divinum 
 of episcopacy." 
 
BOOK OF COMMON PRAYER. 17 
 
 form, a commission was issued for the promised revision 
 to twelve Episcopalian divines, with nine coadjutors, 
 and likewise to as many, the following named, Presbyte- 
 rian divines, then incumbents of various livings: 
 
 Presbyterian Commissioners at the Savoy Conference, a. d. 166L 
 
 Principals. 
 
 Anthony Tuckney, D. D., 
 
 Regius Prof, of Div., Cambridge. 
 John Conant, D. D.. 
 
 Regius Prof, of Div., Oxford. 
 William Spurstow, D. D., 
 
 Mast. Katharine Hall, Cambridge. 
 John Wallis, D. D., 
 
 Sav. Prof, of Geometry, Oxford. 
 Thomas MantTin, D. D.. 
 
 St. Paul!s, London. 
 Edmund Calamy, D. D., 
 
 Perp. Cur. of Aldermanbury. 
 Rev. Richard Baxter. 
 
 Minister at Kidderminster. 
 Rev. Arthur Jackson, 
 
 St. Faith's, Lordon. 
 Rev. Thomas Case, 
 
 St. Mary Magdalen, London. 
 Rev. Samuel Clarke. 
 
 Perp Cur. Ben net Fink, London 
 Rev. Matthew Newcomen, 
 
 Vicar of Dedham. 
 Edward Reynolds, D D., 
 
 Bishop of Norwich. 
 
 Coadjutors. 
 
 Thomas Horton, D. D., 
 
 Prof, of Div., Gresh. Col., Cambridge 
 Thomas Jacomb, I). D., 
 
 St. Martin's, London. 
 William Bates, D.D., 
 
 St. Dunstan's, London. 
 William Cooper, D. D., 
 
 St. Olave, London. 
 Rev. John Rawlinson, 
 
 Vicar of Lambeth. 
 John Lightfoot, D. D., 
 
 Vice Chancellor of Cambridge. 
 John Collins, D. D., 
 
 St. Stephens, Norwich. 
 Benjamin Woodbrtdge, D. D., 
 
 Vicar of Newbury. 
 Roger Drake ; D. I)., 
 
 St. Peter's, London. 
 
18 PRESBYTERIAN REVISION OF THE 
 
 The terms of the Commission ran thus : 
 
 " Charles the Second, by the grace of God, King of England, Sco* 
 land, France, and Ireland, defender of the faith, &c. To our trusty 
 and well-beloved the most reverend father in God Accepted arch- 
 bishop of York, the right reverend fathers iD God Gilbert bishop of 
 London, John bishop of Durham, John bishop of Rochester, Henry 
 bishop of Chichester, Humphrey bishop of Sarum, George bishop 
 Of Worcester, Robert bishop of Lincoln, Benjamin bishop of Peter- 
 borough, Bryan bishop of Chester, Richard bishop of Carlisle, John 
 bishop of Exeter, Edward bishop of Norwich ; and to our trusty and 
 well-beloved the reverend Anthony Tuckney Dr. in divinity, John 
 Conant Dr in divinity, William Spurstow Dr. in divinity, John 
 Wallis Dr. in divinity, Thomas Manton Dr. in divinity, Edmund 
 Calamy batchelor in divinity, Richard Baxter clerk, Arthur Jackson 
 clerk, Thomas Case, Samuel Clark, Matthew Newcomen clerks: and 
 to our trusty and well-beloved Dr. Earles dean of Westminster, Peter 
 Heylen Dr. in divinity, John Hacket Dr. in divinity, John Barwick 
 Dr. in divinity, Peter Gunning Dr. in divinity, John Pearson Dr in 
 divinity, Thomas Pierce Dr. in divinity, Anthony Sparrow Dr. in 
 divinity, Herbert Thorndike batchelor in divinity. Thomas Horton 
 Dr. in divinity, Thomas Jacomb Dr. in divinity. William Bates, John 
 Rawlinson clerks, William Cooper clerk, Dr. John Lightfoot, Dr. John 
 Collinges, Dr. Benjamin Woodbridge, and William Drake clerk, 
 greeting. Whereas by our Declaration < f the five and twentieth of 
 October last concerning ecclesiastical affairs, we did amongst other 
 things express our esteem of the liturgy of the Church of England, 
 contained in the Book of Common Prayer; and yet since we find 
 some exceptions made against several things therein, we did by our 
 said Declaration declare we would appoint an equal number of 
 learned divines of both persuasions, to review the same, and to make 
 such alterations therein as should be thought most necessary, and 
 some additional forms in the Scripture phrase, as near as micht be, 
 suited unto the nature of the several parts of pub'ic worship: we 
 therefore in accomplishment of our said will and intent, and of our 
 continued and constant care and study for the p»ace and unity of 
 the Churches within our dominions, and for the removal of all 
 exceptions and differences, and the occasions of such differences and 
 exceptions from amongst our good subjects, for or concerning the 
 said Book of Common Prayer, or any thing therein contained, do by 
 these our letters patent require, authorize, constitute aud appoint 
 you the said archbishop, bishops, doctors, and person*-, to advise 
 upon and review the said Book of Common Prayer, comparing the 
 same with the most ancient liturgies which have been used in the 
 church, in the primitive and purest times: and to th>it end to 
 amenable and meet together from time to time, and at such times 
 within the space of four calendar months now next ensuing, in the 
 masier's lodging iu the Savoy in the Strand, in the county of Mid- 
 ilesex, or in such other place, or places as to you shall b^ thought 
 5t and convenient, to take into your serious and grave considera- 
 tion, the several directions and rules, forms of \v aver, and things in 
 the said Book of Common Prayer contained, ami to advise, a 
 suit upon and about the same, and »he several execptionf and 
 objections which shall n«w be raised' against the >ame. And if ooca- 
 aioQ be, to make such reasonable and necessary alterations, correo 
 
BOOK OF COMMON PRAYER. 19 
 
 tton« and amendments therein, as by and between you the said 
 archbishop, bishops, doctors, and persons hereby required to meet 
 and advize, as aforesaid, shall be agreed upon to be needful or expe« 
 diriit for the giving satisfaction to tender consciences, and the 
 restoring and continuance of peace and unity, in the churches under 
 our protection and government; but avoiding as much as may be, 
 all unnecessary alterations of the forms and liturgy wherewith the 
 people are already acquainted, and have so long received in the 
 Church of England."* 
 
 It will be found, on comparing this document with 
 the King's Declaration, that meanwhile the parties had 
 materially changed ground. So that no sooner were 
 they confronted, than it was made plain they were to 
 enter upon "a campaign rather than a conference." 
 The Episcopalians stiffly assumed the defensive, insisted 
 upon the formality of a written debate,f and demanded 
 a list of objections; and the Presbyterians finding, after 
 a lengthy correspondence, ending in a mere logical 
 wrangle, that no terms could be made with them, with- 
 drew at last, in hope of holding the King to his 
 pledges, J and obtaining redress in Parliament. A 
 renewed appeal, drawn up by Baxter, concluded in 
 these words: 
 
 u Finally, as your Majesty, under God, is the protection whereto 
 your people fly, and as the same necessities still remain which drew 
 forth your gracious Declaration, we most humbly and earnestly 
 beseech your Majesty that the benefits of the said Declaration may 
 be continued to your people ; and, in particular, that none be pun- 
 ished or troubled for not using the Common Prayer, until it be effect- 
 ually reformed, and the additions made that are therein expressed. 
 We crave your Majesty's pardon for the tediousness of this address, 
 and shall wait in hope that so great a calamity to your people, as 
 would follow the loss of so many able, faithful ministers, as rigorous 
 impositions would cast out, shall never be recorded in the history of 
 your reign; but that these impediments of concord being forborne, 
 your kingdoms may flourish in piety and peace."§ 
 
 But in this hope they were doomed to be disappointed. 
 
 *"The King's Warrant for the Conference at the Savoy." See 
 Document XIV. 
 
 -)■ This manoeuvre, though it had the effect, at the time, of placing 
 the Presbyterian commissioners in a false position, has, however, 
 secured to us, as we shall see, the full records of the Conference. 
 
 % See ' ; Efforts of Presbyterian Ministers to have the King's Decla- 
 ration of October 1660, enacted." Document XXV. 
 
 g "The due Account and humble Petition of us Ministers of the 
 Gospel, lately commissioned for the Review and Alteration of the 
 Liturgy." Document XX HI. 
 
10 PRESBYTERIAN REVISION OF THE 
 
 The vaunted "word of a king" proved but a broken 
 reed; and with the duplicity* of Charles, and the ser- 
 vility of Parliament, were thrown against them all the 
 libellousf influences in which that corrupt age abounded. 
 The Prayer-book, with its exceptionable features un- 
 changed, was presented to the House of Commons; and 
 at length, by the close vote of 186 to 180, the House of 
 Lords reluctantly assenting, J was passed that famous 
 "Act of Uniformity," under the operation of which, on 
 St. Bartholomew's Day, (now doubly memorable in our 
 annals,) two thousand Presbyterian clergy, then unsur- 
 passed in learning, loyalty, or piety, and comprising 
 names whose praise is still in all the churches, chose 
 rather to quit their livings, in the face of beggary and 
 disgrace, thaD continue in an establishment unto which 
 they could not conscientiously conform. \ And, at the 
 
 * "I must tell you," said the king, in one of his speeches to the 
 Commons, "I have the worst luck in the world, if, after all the 
 reproaches of being a papist, whilst I was abroad, I am suspected of 
 being a Presbyterian, now I am come home." Journals of Parlia- 
 ment relating to the Act of Uniformity. Document XXVI. See also 
 Bishop Burnet's History of his Own Time, pp. 92, 179. 
 
 f Burnet, p. 184, and Neal, vol ii. p. 217. 
 
 1 Knight's History of England, Book VIII., p. 801. 
 
 \ "St. Bartholomew's day being come, on which the Act of Uni- 
 formity was to take place, two thousand Presbyterian ministers 
 chose rather to quit their livings than to subscribe to the conditions 
 of this Act. It was expected that a division would have happened 
 amongst them, and that a great number of them would have chose 
 rather to conform to the Church of England than to see themselves 
 reduced to beggary. It was not, therefore, without extreme surprise 
 that they were all seen to stand out, — not so much as one suffering 
 himself to be tempted. As this is a considerable event of this reign, 
 it will not be improper to inquire into the causes of this rigor against 
 the Presbyterians." Rapin's History of England, as quoted in Col- 
 lier, ix. 453. 
 
 " On one and the same day, England saw the becoming spectacle 
 i)f two thousand ministers of Jesus Christ embracing penury rather 
 than stoop to dishonest compliance. From college halls and cathe- 
 dral closes, from stately and from humble parsonages, endeared by 
 the familiarity of happy and useful years; holy men led out their 
 delicately nurtured families, not knowing whither they should go." 
 Palfry's History of New England, vol. ii. p. lot). 
 
 "It is not this or that thing that puts us upou this dissent," said 
 Jacomb, of St. Martin's, Ludgate, " but it is conscience towards God 
 and fear of offending Him. I censure none that differ from me, as 
 though they displease God; but yet, as to myself, should I do thus 
 and thus, I should certainly violate the peace of my own conscience, 
 and offend God, which I must not do. Shall we not follow those 
 
BOOK OF COMMON PRAYER. 21 
 
 tame time, by one of those astounding revolutions with 
 which history sometimes sets all philosophy at defiance, 
 Episcopacy was established in Scotland on the ruins of 
 the Covenant and Directory. 
 
 And thus it seemed that every vestige of Protestant 
 liberty had been swept out of the three kingdoms. The 
 event proved, however, that it was but a brief recoil, as 
 if to collect strength for a last triumphant effort. In 
 the year 1690, in the reign of the Calvinistic King 
 William, Presbytery again rose from under the heel of 
 Prelacy, and achieved, in the Church of Scotland, such 
 a legal establishment as had before extinguished it in 
 the Church of England. The Directory and the Prayer- 
 book were driven farther apart than ever, and the two 
 extremities of the island settled down into those ex- 
 tremes of Protestant churchmanship in which they have 
 continued until the present day.* 
 
 who, through faith and patience, inherit the promises? Shall we 
 leave the snow of Lebanon for Kedar and Meschech? No! let ua 
 commit ourselves to the care of our Heavenly Father. Arise! let us 
 go hence!" Quoted in New Englander, Jan. 1863. 
 
 * It will be seen that, in this chapter, we have given only so much 
 of the history of the times as directly bears upon the present inves- 
 tigation. It was confessedly an age of intolerance when both parties 
 by turns became persecutors and victims; and we have not thought 
 it necessary to enter into controversies so remote from our time and 
 country ; if indeed we are not spared the necessity of vindicating 
 that comparatively lenient Presbyterian rule of which Jeremy Tay- 
 lor (while allowed to pursue the vocation of a teacher in Wales) 
 could speak as "the gentleness and mercy of a noble enemy." Our 
 aim has not been to paint either party as tyrants or saints; but 
 simply to bring to view the unquestionable fact that the framers of 
 our Church standards were not only, at the time, as a body, the 
 lawful inheritors of the Prayer book, but also that they afterwards, 
 by their own action, became its lawful revisers, with a view to its 
 resumption. The case was different with the Independent or Con- 
 gregational ministers, who, from disloyalty, as well as doctrinal 
 repugnance, forfeited their livings; but the incumbency of the Pres- 
 byterian clergy, together with that of the ejected Episcopalians, was 
 placed beyond question by the Act 12, Car. ii. cap. 17, entitled "An 
 Act for confirming and restoring of ministers;" and when it is 
 remembered that the whole number of claimants for restoration was 
 not above two or three hundred, we shall know how to estimate the 
 wild assertion sometimes made, that seven thousand or eight thou- 
 sand Episcopalian martyrs are to be weighed against the two thou« 
 sand Presbyterians. See Calamy's Account and Remarks on Dr. 
 Walkers Account, vols. i. and ii. Consult also Burnet and Neal, 
 and the civil historians, Hume, Hallam, Macaulay, Knight, and 
 May. 
 
22 GENERAL ASSEMBLY'S REVISION OF 
 
 CHAPTEK III. 
 
 THE GENERAL ASSEMBLY'S REVISION OF THE WEST- 
 MINSTER DIRECTORY FOR PUBLIC WORSHIP. 
 
 Our historical sketch (in which we have aimed at truth 
 and fairness) has brought to view these facts: 1st. That 
 liturgies, or prescribed forms of public worship, were in 
 use in the early Church of Scotland, as in all the Re- 
 formed Churches; 2d. That the Directory was, in its 
 origin, a revolutionary protest against civil and ecclesi- 
 astical tyranny in such matters, and a concession to the 
 principle of uniformity or conformity peculiar to estab- 
 lished or State-religions;* 3d. That it was followed by 
 a healthy reaction — there having been at one time at 
 least two thousand Presbyterian clergy in England who 
 would have been willing to use even the Prayer-book 
 itself, had it been properly reformed and amended ; and 
 4th. That the Directory was finally established by law 
 in Scotland, as the alternative to a legally imposed 
 liturgy, and as the only existing safeguard of a free and 
 spiritual worship. 
 
 We come now to its history in our own country. It 
 was certainly not necessary that these extremes, be- 
 tween which the Church was driven in the Old World, 
 should have been repeated on a larger scale in the New, 
 necessitated, as they mainly were, by political and sec- 
 tarian controversies, which no longer trammel us on 
 this side of the Atlantic; and it is not even probable 
 that they would have been so repeated, had our fathers 
 been able to free themselves from inherited prejudices, 
 and to foresee the present diversified condition and rela- 
 
 * These points are fully proved in the two learned and valuable 
 works of Rev. Charles W. Baird, to whom belongs the credit of a 
 first investigator and collector of the Presbyterian Liturgies. 
 "Eutaxia, or +he Presbyterian Liturgies; Historical Sketches by a 
 Minister of the Presbyterian Church," published by M. W. Dod; and 
 "A Book of Public Prayer, compiled from the authorized formula- 
 ries of the Presbyterian Church, as prepared by the Reformers. Cal- 
 vin, Knox, Bucer, and others, with Supplementary Forms. Published 
 by Charles Scribner, 1857. 
 
THE WESTMINSTER DIRECTORY. 23 
 
 tions of our Church. As it was, it is well known that 
 in the General Assembly which adopted our Confession 
 of Faith, the most learned and judicious members, such 
 as Drs. Rogers, McWhorter, Ashbel Green, were in 
 favor of so enlarging the liturgical element of the Direc- 
 tory, as to include in it not merely rules and topics, but 
 complete forms for the minister's use, either as exam- 
 ples or materials of divine service; and the committee 
 of revision actually prepared and reported such a 
 liturgy, and advocated its adoption.* The failure of 
 the scheme is not now to be wondered at, or indeed, 
 regretted; especially since the spirit which prompted it 
 so far prevailed in the counsels of the Assembly as to 
 procure the amendment of the Directory in several par- 
 ticulars. We shall see, if we compare our edition of 
 that formulary with the same as first adopted by the 
 Westminster divines, that the additions we have made to 
 it are decidedly liturgical in their tendency. 
 
 In the chapter on the "Preaching of the Word," we 
 find added this much needed caution against the danger 
 of degrading public worship into mere sermonizing: 
 
 "As one primary design of public ordinances is to pay social acts 
 of homage to the Most High 0^1. ministers ought to be careful not 
 to make their sermons so long as to interfere with or exclude the 
 more important duties of prayer and praise; but preserve a just 
 proportion between the several parts of public worship." 
 
 In the chapter on the "Singing of Psalms" and 
 hymns, (which latter compositionsf are not named in 
 the Westminster formulary,) it is recommended to con- 
 gregations "to cultivate some knowledge of the rules 
 of music, that we may praise God in a becoming manner 
 with our voices, as well as with our hearts;" and to 
 minister-s, "that more time be allowed for this excellent 
 part of divine service than has been usual in most of 
 our churches." 
 
 * Assembly's Digest, p. 9. Eutaxia, or the Presbyterian Liturgies. 
 Chap xiii 
 
 f The history of our present Hymn Bool- affords s^me instructive 
 precedents in reference to the corresponding question of a Prayer 
 Book, and shows how steadily the reaction has been going on iD 
 modern Presbyterianism, from that false extreme into which it was 
 driven in the Church of Scotland. Assembly's Digest — Psalmodyj 
 pp. .180— 187. 
 
24 GENERAL ASSEMBLY'S REVISION OP 
 
 The chapter on "Public Prayer" is made more exact 
 and methodical, the matter of such devotions being 
 placed under several heads, as Adorations, Thanksgiv- 
 ings, Confessions, Supplications, Pleadings, and Interces- 
 sions; while, as to the manner, the use of forms ia 
 neither enjoined nor forbidden, as appears from this 
 important amendment: 
 
 "We think it necessary to observe, that although we do not 
 approve, as is well known, of confining ministers -to set or fixed 
 forms of prayer for public worship, yet it is the indispensable duty 
 of every minister, previously to his entering on his office, to prepare 
 and qualify himself for this part of his duty, as well as for preach- 
 ing. He ought, by a thorough acquaintance with the Holy Scrip- 
 tures, by reading the best writers on the subject, by meditation, and 
 by a life of communion with God in secret, to endeavor to acquire 
 both the spirit and the gift of prayer. Not only so, but when he is 
 to enter on particular acts of worship, he should endeavor to com- 
 pose his spirit, and to digest his thoughts for prayer, that it may be 
 performed with dignity and propriety, as well as to the profit of 
 those who join in it; and that he may not disgrace that important 
 service by mean, irregular, or extravagant effusions." 
 
 The entire chapter on "Admission to Sealing Ordi- 
 nances" is an addition, and thus extracts the kernel of 
 truth from the error of Confirmation: 
 
 "Children born within the pale of the visible Church, and dedi 
 cated to God in baptism, are under the inspection and government 
 of the Church, and are to be taught to read and repeat the Cate- 
 chism, the Apostles' Creed, and the Lord's Prayer. They are to be 
 taught to pray, to abhor sin, to fear God, and to obey the Lord Jesus 
 Christ. And, when they come to years of discretion, if they be free 
 from scandal, appear sober and steady, and have sufficient know- 
 ledge to discern the Lord's body, they ought to be informed it is 
 their duty and privilege to come to the Lord's Supper." 
 
 While such significant additions as these are to be 
 noticed, it is still to be regretted that the suggestions 
 in reference to the reading of the Scriptures and of the 
 Psalms, should not have been more fully retained, and 
 that the specific direction as to the use of the Lord's 
 Prayer should have been inconsistently (see Larger Cate- 
 chism, Q 187,) and no doubt inadvertently, omitted. 
 
 The Directory, as thus amended at its adoption, has 
 remained, without material alteration, our authorized 
 guide in public worship; but the spirit which ruled in 
 those amendments has continued in various- ways to 
 express itself. The insertion of that form in our hymn 
 
THE WESTMINSTER DIRECTORY. 25 
 
 books, designed for use in divine service; the issue by 
 our Board, of such manuals as "Miller on Public 
 Prayer," the "Sailor's Companion, or, Book of Public 
 and Private Devotions for Seamen;" and the publica- 
 tion of such works as "Eutaxia, or the Presbyterian 
 Liturgies," and "A Book of Public Prayer, Compiled 
 from the Authorized Formularies of the Presbyterian 
 Church," are marks of a growing opinion in this 
 matter;* to which may be added the more practical 
 experiment of the "St. Peter's Church," at Rochester. 
 Even in the mother Church of Scotland, on the very 
 battle ground of the Directory, the Moderator of the 
 General Assembly, in his opening sermon, f has recom- 
 mended and ably advocated a more liturgical mode of 
 
 * See also Princeton Review, 1855, Art. Y., '•' Presbyterian Litur- 
 gies:*' and 1847, Art. IV., " Public Prayer." The author of the last 
 named article speaks of having ''sometimes heard the intimation, 
 that the Book of Common Prayer, could it be quietly introduced, 
 would be an improvement upon the present forms of devotion in 
 many of our pulpits." 
 
 f He explains that there are many who "are dissatisfied, not with 
 our doctrine, but with our external forms of worship. The com- 
 plaint is. that our services are bald and ccld ; that they are ill-fitted 
 to evoke the feelings and emotions which become worshippers; that 
 we come together rather as an audience to hear a lecturer or teacher, 
 than to pour forth our confessions, and desires, and prayers for 
 mercy and forgiveness through the blood of Christ; that when 
 prayer is made, it is rather that of presiding ministers than of the 
 assembled people; that they are wholly at the discretion of one 
 man. however mediocre may be his gifts : that this is in no reasona- 
 ble sense common prayer, for that they often toil after him in vain; 
 that through our present system they are made passive and silent, 
 rather than living worshippers: and are not called to confess within 
 the sanctuary the Lord Jesus with the mouth, though it be written, 
 '"With the heart man believeth unto righteousness, and with the 
 mouth confession is made unto salvation.' .... The regulation of 
 these different matters, if there is truth in ecclesiastical history, 
 was, at one period at least, left to congregations and their pastors 
 and rulers; and to them it is humbly submitted, this Church might 
 commit such power with greater security than any other, inasmuch 
 as if any attempt was made to return to the forms and usages of a 
 better age. against the mind of a major part of the congregation, or 
 even to the offending of the honest prepossessions of a considerable 
 portion of it, we have, through the subordination of our judicato- 
 ries, ampin means ©f granting redress." 
 
 He adds: '-Many clergymen and members of the Church of Scot- 
 land, not the least in name, acquirements, and worth, have fre- 
 quently discussed the matter with me, and have arrived at the samtf 
 conclusion." 
 
26 GENERAL ASSEMBLY'S REVISION OP 
 
 worship, as essential to the preservation and extension 
 of the Church in some communities. And if we choose 
 to look around us, we shall see on every side sister 
 Churches and denominations, occupied with the problem 
 of a liturgy that shall retain all that is valuable in the 
 Church of the past, and yet be adapted to the Church 
 of the present and the future. 
 
 But the general inference we would now draw from 
 the facts before us, is, that there has always been, 
 throughout our history, what may be called a liturgical 
 type or phase of Presbyterianism, and that its advo- 
 cates are of unimpeachable orthodoxy and piety; being 
 so attached to our Directory as the only safe universal 
 guide for the whole Church, that they "do not approve 
 of confining" pastors or congregations to liturgies, and 
 yet maintaining a voluntary and judicious use of them, 
 in cases where it is plainly needed and desired, to be 
 not only consistent with our standards, but part of that 
 liberty wherewith Christ hath made his people free. 
 And if it be asked why so little practical success has 
 hitherto sanctioned their views, we need only mention 
 two reasons as sufficient to account for past failures. 
 
 One fatal mistake has been that of attempting to 
 compose, rather than simply to compile, a liturgy. Some 
 of the Presbyterian Commissioners to the Savoy Con- 
 ference, through the injudicious zeal of Baxter, for the 
 addition to the Prayer Book of his "Reformed Liturgy," 
 a hasty effusion of his own, were betrayed into an error, 
 which was most adroitly turned against them by their 
 adversaries;* and our first Assembly's Committee of 
 Revision were on the same path, when they recom- 
 mended the whole Church, though only as a sample, an 
 entirely new devotional production, ignoring even the 
 hallowed formularies of Calvin and Knox. Scarcely 
 less questionable is our Church pride and sensitiveness 
 sometimes shown in reference to the Prayer Book, as 
 if that excellent compilation, so largely referable to 
 pterian sources and sanctions, were an exclusively 
 Episcopalian production, or as if it were needful to 
 repudiate the common treasury of Christian devotion 
 
 * Bishop Burnet's History of his own Times, Vol. I., p. 
 
THE WESTMINSTER DIRECTORY. 27 
 
 from which much of it was taken. If we intend to act 
 upon this principle in our public worship, we must 
 winnow out of our Hymn Book its Roman Catholic, 
 Episcopalian, and Methodist hymns, and restrict our- 
 selves to Presbyterian poems, set to Presbyterian airs. 
 And the reformation will. not be complete until we have 
 banished the organ and the choir from our churches, 
 and succeeded in devising for ourselves an architecture, 
 less heathen or more Protestant than the Greek or Gothic 
 temples in which some of our congregations are content 
 to worship. The truth is, that, strictly speaking, a 
 liturgy, like a creed or confession, cannot be the pro- 
 duct of any one mind or age, or even sect of the Church; 
 and it is no wonder that good sense and good taste 
 have always combined with true piety in eschewing 
 forms of worship, whether, prescribed or extemporane- 
 ous, which are full of individual conceits and ingenious 
 novelties. 
 
 But the other, and not less serious, mistake which 
 has been made, is that of hoping to impose, or in any 
 way introduce a liturgy throughout the entire Church, 
 without regard to its diversified condition. AVe have 
 seen that our whole history is a protest against the 
 interference of the civil power in such matters; many 
 things in the Prayer-book which were simply indiffer- 
 ent, or even laudable, having been resisted to the 
 utmost, when by law enjoined as terms of communion; 
 and the same instinct of liberty rises against any abuse 
 of even Church power in the details of public worship. 
 The genius of presbytery, the world over, cannot 
 endure anything more stringent than a Directory, or 
 system of general rules and suggestions; and to pic- 
 ture her vast communion, ministers and congregation, 
 servilely drilled through the manual of an imposed 
 ritual, would be the wildest of fancies. It may be 
 questioned, indeed, whether the best liturgy that could 
 be framed, were it abruptly taken up and enforced by 
 ecclesiastical authority, would be, if warrantable, <>n 
 any account desirable. Our Church, as a Church, 
 might find in such appliances a hinderance to her own 
 growth, efficiency, and spirituality: as is shown by the 
 fact, that the denomination which adheres to an im 
 
28 MINISTERIAL NEGLECTS, AND THEIR 
 
 posed liturgy cannot take it effectively outside of tha 
 cities, into the country, or to the frontiers. Moreover, 
 in a land so vast and varied, as ours, anything like 
 strict uniformity of worship is, in the nature of things, 
 unattainable. It is unreasonable that a congregation 
 in St. Louis or New York should have all its appliances 
 of devotion exactly like those of a congregation in the 
 interior of Pennsylvania, or of Kansas, and such a rigid 
 correspondence does not, in fact, exist throughout our 
 bounds. The Church has, therefore, wisely' foreborne 
 either to enjoin or to forbid choirs, organs, particular 
 styles of architecture and furniture, or a stated order 
 and form of the several parts of public worship ; and it 
 may be safely assumed that all parties would unite in 
 deprecating any summary legislation in reference to 
 such questions, as not only unnecessary, but an inva- 
 sion of that constitutional liberty in things indifferent, 
 which we prize as second only to our uniformity in 
 things essential. 
 
 In several following chapters we propose to discuss 
 the existing abuses of our Directory, or the evils which 
 have arisen under it, and the available remedies and 
 improvements. 
 
 CHAPTEK IV. 
 
 MINISTERIAL NEGLECTS, AND THEIR REMEDIES UNDER 
 THE DIRECTORY. 
 
 In public worship, the two human parties are the min- 
 ister and the congregation — the former leading in the 
 service, and the latter accompanying him with the 
 heart, or in some parts, with the voice also ; and, for 
 the guidance of these two parties, the Directory gives 
 certain general rules and suggestions. Let us consider, 
 in this article, the ministerial requisites of edifying 
 worship; and we would do this in no censorious or 
 critical spirit, but only out of love to that Church which 
 is the mother of us all, and from a conviction that the' 
 defects in our present practice are alreadv generally 
 
REMEDIES UNDER THE DIRECTORY. 29 
 
 admitted and regretted, and all the more readily, be- 
 cause they are not past remedy. The writer, indeed, 
 is simply confessing for himself, as well as for others. ■ 
 And let it be candidly asked, at the outset, if our 
 ministry have not, as a body, widely departed from the 
 direction that "one primary design of public ordinances 
 is to pay social acts of homage to the Most High Gcd;" 
 and if, in yielding to the popular taste for able and elo- 
 quent sermons, they are not neglecting the prescribed 
 general and special preparation "for this part of their 
 duty as well as for preaching?" No true Presbyterian, 
 indeed, would wish to see the pulpit thrust aside in our 
 worship. It is the glory of Protestant, as it was of 
 primitive Christianity; and our Church, in so carefully 
 furnishing herself with a race of educated preachers 
 and scholars, has acquired- a hold upon the intellectual 
 classes, as distinguished from the merely fashionable, 
 or the merely vulgar, which makes her the bulwark- of 
 all conservatism throughout the land. But while we 
 have thus signally escaped the evil which existed when, 
 according to the Westminster divines,* "the reading of 
 common prayer was made no better than an idol by 
 many ignorant and superstitious people, who, pleasing 
 themselves in their presence at that service, and their 
 lip-labor in bearing a part in it, have thereby hardened 
 themselves in their ignorance and carelessness of true 
 knowledge and saving piety," may we not meanwhile 
 have lapsed towards the opposite error, of making no 
 better than an idol the reading of a sermon, by so 
 allowing it to "exclude or interfere with the more im- 
 portant duties of prayer and praise, "f that they are 
 degraded into a mere hasty prelude of the preacher, or 
 "disgraced with mean, irregular, or extravagant effu- 
 sions" ? 
 
 Some eminent exceptions, indeed, there are to this 
 general neglect ; but it cannot be denied that in too 
 many cases there is neither "a just proportion between 
 the several parts of public worship,"! nor an y evidence 
 of the required carefulness that they "may be per- 
 
 * Preface to the Westminster Directory, 
 t Directory, chap. vi. and chap. ▼. 
 
30 MINISTERIAL NEGLECTS, AND THEIR 
 
 formed with dignity and propriety, as well as to the 
 profit of those who join in them."* The matter, form, 
 and arrangement of them have been left to chance or 
 impulse The psalms, hymns, and Scripture readings. 
 or lessons, are selected at random, or upon no obvious 
 principle; and the prayers are long and rambling effu- 
 sions of what happens to come uppermost in the mind, 
 All is vague, crude, and unedifying; and the congrega- 
 tion, sympathizing with the preacher, are glad to 
 despatch their devotions and come to the sermon, where 
 they can have something more orderly and intelligible. 
 
 It is, indeed, often urged, in extenuation of these 
 evils, that worshippers are, or ought to be, in a less 
 critical mood during the devotional than the more didac- 
 tic part of the service, and certain texts are quoted in 
 favor of the minister's literally taking no thought what 
 shall be said, and relying upon the Holy Spirit abso- 
 lutely for good utterance, as well as right feeling. It 
 would be easy to parry such texts, and to quote counter- 
 texts; — "God is not the author of confusion in the 
 churches of his saints;" "I will pray with the Spirit, 
 and I will pray with the understanding also;" " Let all 
 things be done decently and in order;" or to cite that 
 methodical form of devotion, combining both directory 
 and liturgy, which our Lord taught his disciples. But 
 we admit the general principle asserted, while we still 
 insist upon its proper limitations. The most acceptable 
 and edifying public worship is, unquestionably, that in 
 which the minister's form and the people's feeling are 
 directly prompted by the Holy Ghost; and yet what 
 shall be said .of that in which the form does not fully 
 express the feeling, but in many ways positively 
 thwarts or destroys it — in which there is no well- 
 ordered system of hymns, psalms, lessons, and prayers, 
 by which to excite, sustain, and guide devotion; and in 
 which the worshipper is either driven from public into 
 private prayer, or rendered the worst of formalists? 
 The late Dr. Miller, in his work upon this subject, f has 
 enumerated many, but by no means all, of the defective 
 
 * Directory, clinp. vi. and v. 
 
 f Miller on Public Prayer, chap. ir. 
 
REMEDIES UNDER THE DIRECTORY. 31 
 
 forms or modes of public prayer, such a? the repetv 
 tious, the tedious, the irreverent, the incoherent, the un- 
 seasonable, the political, the complimentary, the didactic, 
 the rhetorical, the sarcastic, &c. We ask, in all Chris- 
 tian candor, if it is not a gross abuse of the doctrine oi 
 spiritual gifts and influences, to rank such effusions aa 
 utterances of che Holy Ghost, or to impose them upon 
 a worshipping assembly as their prayers? They are not 
 theirs, and cannot be made theirs, any farther than they 
 actually express the desires of their hearts, and are, on 
 their part, intelligently and devoutly offered up unto 
 God. 
 
 And this great and growing neglect is already tell- 
 ing injuriously upon our whole system. We believe we 
 only utter a common sentiment, when we say that, on 
 the one hand, it has increased the taste for a style of 
 "sensational" preaching which but few ministers can 
 acquire or sustain; and, on the other hand, has ren- 
 dered all public prayer and praise a mere foil to the 
 sermon. The. pulpit has become the rival of the ros- 
 trum, and mere intellectual entertainment substituted 
 for devout communion with God. The people take 
 refuge from the service in the discourse, and the dis- 
 course is elaborated at the expense of the service. 
 Whereas, the need of careful preparation for the one 
 only exceeds that for the other by as much as what is 
 offered in the form of prayer or praise to God, is more 
 momentous than what is addressed in the form of mere 
 argument or appeal to man. 
 
 Now, the obvious remedy for these evils is to have 
 some plan or method of preparing and conducting the 
 several parts of public worship, by means of which the 
 whole service shall be made at least coherent and intel- 
 ligible. With most ministers, the only plan would seem 
 to be to adopt the lessons, hymns, and prayers mainly 
 to the sermon. But, while this may be convenient, it 
 can scarcely be called reasonable ; for, unless his sub- 
 ject has been before announced, or the occasion itself is 
 suggestive, the congregation are left to grope after him, 
 vaguely guessing his meaning, or else to worship with- 
 out any intelligent sympathy with him, or with one 
 another. Leaving this principle to be adopted whe» 
 
32 MINISTERIAL NEGLECTS, AND THEIR 
 
 circumstances require it, a better method, we suggest, 
 would be ordinarily to frame the services before the dis« 
 course, entirely independent of it, or at least to have 
 some obvious system in which the sermon shall follow 
 as part of the worship, and not the worship precede as 
 a mere vague prologue to the sermon. The reason for 
 this is, that there are certain "social acts of homage," 
 which every congregation, on ordinary occasions, ought 
 to offer, whatever may be the particular theme the 
 preacher has chosen. Besides his special instruction, 
 there are acts of confession, supplication, intercession, 
 thanksgiving, praise, and hearing of God's word, which 
 must be suited to the various classes, states, and char- 
 acters of a mixed assembly, and without which their 
 service cannot be called public worship. And to say 
 that every minister can properly express and conduct 
 these varied devotions without any plan or forethought, 
 is to say what every minister knows to be simply impos- 
 sible. It is for the want of such plan and forethought 
 that large portions of the Scriptures are never read in 
 our churches; that there is scarcely ever a complete 
 service in which no part is slighted or exagger- 
 ated, and no class of worshippers neglected, and that 
 in general the ministrations of each pastor are of neces- 
 sity so impresssed with his own individuality, that the 
 people neither receive from God his whole Word, nor 
 can publicly offer to God their whole heart. And 
 though we would not have the ministry, as a body, come 
 tinder the bondage of an inflexible system, yet we see 
 no reason why any minister might not for himself so 
 systematize the ordinary church service as to secure at 
 once his own convenience and profit, and the edification 
 of his fellow-worshippers. The leading features of such 
 a system may be briefly indicated as follows : 
 
 1. He might arrange a yearly course of Scripture 
 lessons for the instruction of the people in the entire 
 word of God, by reading in every service from both Tes- 
 taments (according to the suggestion of the original 
 Directory,) not necessarily whole chapters, (which 
 divisions are not inspired, and are often too lengthy for 
 a single reading,) but brief portions, selected in the 
 order of the sacred books themselves, or upon some 
 
REMEDIES UNDER THE DIRECTORY. 33 
 
 other scriptural and rational principle. As Christ is 
 the end and sum of both dispensations, there could be 
 no more effective mode of unfolding the whole divine re- 
 velation than that of converging, Sabbath after Sabbath, 
 the blended light of history and prophecy, of gospel and 
 epistle, upon the leading events of his life, and the main 
 features of his doctrine. And these lessons might be 
 separated or followed by a prayer or hymn, in keeping 
 with them, or suited to give devotional expression to 
 them. Such an arrangement, besides imparting variety 
 and unity to the service, would also afford that much- 
 needed relief and help, a stated supply of themes for 
 the sermon. 
 
 2. He might adhere to some simple method in the 
 stated public prayers, by at least keeping each class of 
 them distinct and proportionate, so that neither the 
 confessions, nor supplications, nor intercessions, nor thanks- 
 givings of the congregation should be omitted, nor "the 
 whole rendered too short or too tedious." The Direc- 
 tory further recommends, besides the cultivation of 
 personal piety, pre-arrangement and pre -meditation as 
 to the matter of such devotions; but whether as to the 
 form of them, there should be anything like composi- 
 tion or compilation from the Scriptures, and the best 
 models, is not decided, and cannot be, by any general 
 rule. " Let every man be fully persuaded in his own 
 mind." It is certain, that the public prayers of some 
 of the holiest and most gifted ministers, such as Drs. 
 Green and Chalmers, were often as carefully prepared 
 as their sermons; and it is equally certain, that the 
 ministrations of other eminent preachers would have 
 been greatly improved by such preparation. Those 
 who most oppose it, are generally those who most need 
 it. There is much ignorant prejudice in reference to 
 this grave matter. Because the warm, unstudied effu- 
 sions of a good man, evidently in communion with God, 
 and himself as remarkable for prudence as for piety, 
 are confessedly better than the most sincere recitation, 
 and infinitely better than the mere formal reading of 
 prayers, we absurdly elevate the rare exception into a 
 rule. But there is no practical evidence in our minis- 
 try to support the specious pretension; and until the 
 
34 MINISTERIAL NEGLECTS. 
 
 preacher has given proof of an apostolic gift of utter- 
 ance, it is surely questionable whether he ought to 
 leave his fellow-worshippers wholly at the mercy of his 
 moods and caprices. 
 
 3. He might arrange the several parts of worship in 
 some natural order or succession, by which the wor- 
 shipper should be conducted from the simple to the 
 more difficult and intimate stages of devotion; begin- 
 ning with an Invocation, or act of Humiliation and 
 Confession, and thence proceeding to the Reading of the 
 Law and the Gospel, with Confession of Faith, through 
 the Supplications and Intercessions, to the crowning 
 acts of Thanksgiving and Praise. And sometimes 
 might be used with profit those excellent summaries of 
 these several parts of public service, the Commandments, 
 the Beatitudes, the Apostles' 1 Creed, the Lord's Prayer, 
 and that well-digested series of petitions contained in 
 the reformed Litany, the whole being preceded by one 
 of the reformed Confessions. 
 
 4. He might both have and use a form in those cere- 
 monial offices, for which the Directory provides only 
 general rules, but which cannot, in the nature of the 
 case, be wholly extemporized — such as the "Adminis- 
 tration of Baptism," "Administration of the Lord's 
 Supper," "Admission of Persons to Sealing Ordi- 
 nances," "Solemnization of Marriage," "Burial of the 
 Dead," &c. It is matter of general complaint, if not 
 loud, yet deep, that these solemn occasions are so often 
 marred by crude and random effusions. If only a few 
 well-chosen sentences of Scripture were pronounced at 
 such times, it would be far better than the mere desul- 
 tory harangues to which intelligent and devout assem- 
 blies are sometimes subjected. 
 
 But to sum up ali in one word, the minister might 
 have an exemplified Directory or Liturgy of his own, 
 such as was common in all the early and some of the 
 modern Presbyterian churches. If the only objection 
 would be, the labor of composing or compiling it, we 
 hope yet to show that this is an objection which can 
 easily be avoided. 
 
CONGREGATIONAL NEGLECTS. 35 
 
 CHAPTER V. 
 
 CONGREGATIONAL NEGLECTS, AND THEIR REMEDIES 
 UNDER THE DIRECTORY. 
 
 Whatever may be the abuses and evils in the minis- 
 terial department of our public worship, we believe 
 them to be fully equalled by those which prevail in that 
 of the congregation; and because the latter are the par- 
 ties primarily interested, their peculiar errors, as well 
 as rights and duties, should be all the more freely can- 
 vassed. It would, indeed, be much pleasanter to pic- 
 ture our whole theory, realized both in a ministry 
 endowed with apostolic gifts, and in assemblies rapt in 
 pentecostal fervors; but let it be remembered that the 
 very first step towards amendment, is to deal honestly 
 with the facts as we find them. 
 
 And we, therefore, affirm it to be as undeniable as it 
 is lamentable, that in many of our congregations a 
 growing suppression has been taking the place of all 
 proper expression of devotional feeling. Judging by 
 appearances, in some cases, the great mass would seem 
 no longer to go to church to worship Gcd, so much as 
 to hear choirs and sermons. They sit between the pul- 
 pit and the organ, in mute compliance, while their 
 prayers and praises are performed by proxy. With all 
 our boasted Protestantism, we have in the heart of our 
 communion the essence of the Roman ritual, a vicarious 
 service, of which the people are but auditors, and iu 
 which, sometimes, they can no more individually parti- 
 cipate than if priest and choir were praying and sing- 
 ing for them in a separate performance. 
 
 Some signal exceptions, indeed, there may be to this 
 general decline of congregational worship; but the 
 mournful fact is conspicuous, that our assemblies, as a 
 class, neither "praise God in a becoming manner, with 
 their voices, as well as with their hearts," nor intelli- 
 gently unite in " offering up their desires to God for 
 things agreeable to his will." Those solemn functions 
 have been delegated to the choir and the preacher, in 
 
50 CONGREGATIONAL NEGLECTS, AND THEIR 
 
 wliose hands they have become respectively mere artis- 
 tic performances, and individual rhapsodies. In many 
 cases the people do not, simply because they cannot, 
 pray or sing; and the words, "Let us pray." or "Let 
 us sing," are but dead formulas — hints of a duty, echoea 
 of a reality. 
 
 It is sometimes urged, in extenuation of these abuses, 
 that the several parts of divine service ought to be thus 
 committed to qualified proxies, in order that by the free 
 exercise of their superior gifts, under the* influence of 
 the Holy G-host, the body of worshippers shall be edi- 
 fied ; and the example of the primitive Christian assem- 
 blies is cited as an illustration. We need not deny the 
 general doctrine, while we insist that it should at least 
 be carefully and consistently applied. That is unques- 
 tionably the most edifying form of public worship, in 
 which those most gifted in prayer and praise shall lead, 
 while the rest of the assembly accompany or follow 
 them ; but even the inspired prophets and many- 
 tongued psalmists, in the early Church, were admon- 
 ished by the apostle to be intelligible, as well as fervent, 
 and on no pretence to intrude mere private rhapsody 
 into public worship. And how much less excusable is 
 any such abuse or misuse of gifts in a modern assembly? 
 If it be granted that the minister or thechorister "edifieth 
 himself," can it be said that "the church is edified"? 
 And when it is plain that neither party is edified ; that 
 the public praises are a mere display of musical art, 
 and the public prayers a mere exposure of personal 
 feelings, and even conceits, prejudices, and errors, 
 "how shall he that occupieth the room of the unlearned 
 (laymen or private person) say Amen ?" We sometimes 
 hear the devotions criticised not less freely than the 
 sermon as "interesting," "impressive," "beautiful," 
 " eloquent," or the reverse of these. Is it conceivable 
 that this was what the Apostle meant by "excelling in 
 spiritual gifts, to the edifying of the Church," or can 
 such performances themselves, in any proper sense, be 
 regarded as "social acts of homage to the Most High 
 God"? 
 
 And the natural effect of this vicarious system has 
 been, not only to rob the people of their prayers and 
 
REMEDIES UNDER THE DIRECTORY. 37 
 
 praises, but to destroy all wholesome relish on then 
 part for more congregational worship, if not, in some 
 cases, to foster a depraved taste for the impressive, 
 rather than the expressive forms of religious service. 
 How could this be otherwise? The worshipper, from 
 being a passive auditor, easily becomes a mere critic 
 of the whole performance, and craves only what shall 
 pleasantly affect his ear or his imagination, or readily 
 fall in with his taste and prejudices. According as the 
 choir do their part, well or ill, he approves or disap- 
 proves. If his devotional feeling is sometimes stirred 
 by the preacher, it is at other times hindered. And 
 thus he becomes more regardful of the human agents 
 in worship, than of the Divine majesty and presence, 
 and loses that sense of individual responsibility, which 
 would be sustained and kept awake, were he expressing 
 his own feeling by actually taking part, audibly and 
 intelligently, with others in common acts of devotion. 
 
 Now, it must be admitted that these are, to some 
 extent, necessary evils, not absolutely peculiar to our 
 system of worship ; and that the most direct and effect- 
 ive remedy for them is to be sought in the cultivation of 
 an earnest and spiritual piety, on the part of both min- 
 isters and people. It is, indeed, most true, that did 
 both parties habitually live near to God, and come 
 together in the church full of the Holy Ghost, our wor- 
 shipping assemblies would be shaken as with a mighty 
 wind of holy fervor, and pray and sing as with tongues 
 of name; and in times of revival, we are brought to 
 some faint appreciation of this lost ideal. But it is 
 sheer folly, in the face of such facts as have been 
 detailed, to act upon a theory fit only for prophets and 
 psalmists, and even by them only too soon and sadly 
 perverted; and if we would escape that spasmodic 
 type of piety, which at once necessitates and abuses 
 revivals of religion, we must not, in ordinary times at 
 least, disdain the means of normal, healthy growth and 
 culture. 
 
 We would, therefore, advocate the use of any right 
 expedients which can be devised for bringing the con- 
 gregation into more direct sympathy and outward union 
 with the minister, and with one another, in their com- 
 
 
38 CONGREGATIONAL NEGLECTS, AND THEIR 
 
 mon devotions. Nothing which can further such im- 
 portant ends is too insignificant to be considered. In 
 social services, such a trifle as gathering together a 
 thin, scattered assembly, into a compact body, will free 
 them from the sense of formality and coldness that 
 would otherwise prevail; and in more public services, a 
 similar benefit might be attained by bringing the minis- 
 ter down from his stilted pulpit, and the choir out of 
 their distant loft, and more visibly and audibly asso- 
 ciating them with the mass of their fellow-*worshippers. 
 But without dwelling upon such details, we will limit 
 ourselves to one or two general suggestions, which we 
 believe to be legitimate and practical. 
 
 1. It would greatly promote congregational devotion, 
 or true public worship, to restore to the whole assembly 
 their peculiar privilege and bounden duty of "praising 
 God by singing psalms or hymns, publicly in the 
 church."* There is that in the very act of such vocal 
 Utterance which is fitted to express and nourish holy 
 feeling; and choirs, organs, choristers, or precentors, 
 only succeed in their vocation in so far as they develope 
 it from the mass of worshippers. It is accordingly 
 recommended in the Directory, "that we cultivate some 
 knowledge of the rules of music," and that "the whole 
 congregation should be furnished with books, and 
 qught to join in this part of worship;" for both of 
 which duties excellent provision has been made in our 
 Psalmodist and Hymn Book. It may be questioned, 
 however, whether either Rouse's or Watts's version of 
 the Psalms is to be preferred, either on the score of 
 poetry, or of music, or of devotion, to the literal version 
 chanted by the choir and people. The responsive read- 
 ing of the Psalter, though only confusing, and anything 
 but solemn to one not taking part in it, has, however, 
 the recommendation that it engages the attention, and 
 helps the devotion of every worshipper; since all may 
 read, though all cannot sing. 
 
 2. It would also be a great improvement, if the con- 
 gregation could join more intelligently in the publio 
 prayers, as well as praises, by being no less positively 
 
 * Directory, Chap. iv. 
 
REMEDIES UNDER THE DIRECTORY. 39 
 
 associated with the minister than with the chorister. 
 We cannot see any such intrinsic difference between the 
 two services as to demand the diverse practice respect- 
 ing them. If it is indispensable, in the nature of the 
 case, to extemporize the prayers, why not also to impro- 
 vise the hymns? or if an assembly may devoutly use 
 forms of praise, may they not as devoutly use forms of 
 prayer? The mere intellectual effort of composing or 
 following extemporaneous productions, in the solemn 
 act of public devotion, is very often unfavorable to sim- 
 ple, earnest feeling. The listener becomes entangled 
 with the speaker in sentence-making, or is repelled by 
 expressions or sentiments which, to say the least, he 
 cannot readily adopt and offer up as his own. But, 
 could both parties agree, as touching what things they 
 will ask, and unite together in the use of the same 
 words, there would certainly be less to hinder or dis- 
 tract their common act of worship. 
 
 Whether audible responses ought also to be added, as 
 a further help to congregational devotion, is a question 
 of usage and taste, rather than of principle. It cannot 
 be denied, that in the ancient Jewish and early Chris- 
 tian assemblies, the "private person," as the phrase, 
 "he that occupieth the room of the unlearned" might 
 be properly rendered, was wont literally to "say Amen." 
 And when we hear the fervid ejaculations of the Method- 
 ists on the one side, and the methodical responses of 
 Episcopalians on the other, we cannot affirm the custom 
 to be in itself either undevout or indecorous. Nor can 
 it be proved to be wholly un-presbyterian. In our early 
 liturgies, says the author of "Eutaxia," "the prayers, 
 by constant use made familiar to the people, were to be 
 followed silently, or in subdued tones." The minister 
 invited the people to make the Confession of Sins, "fol- 
 lowing in heart these words," or "sincerely saying." 
 And perhaps this mental accompaniment and silent 
 Amen are to be preferred, on the whole, either to the 
 noisy outcries or the confused murmuring of our neigh- 
 bors. The main thing is, that the attention and devo- 
 tion be easily sustained, and whether the voice join or 
 respond, is immaterial, if only the minister's form, (for 
 some form every minister does and must have,) be so 
 
40 CONGREGATIONAL NEGLECTS, 
 
 simple, suitable, and well-known, that each worshipper 
 can follow it without intellectual fatigue or confusion, 
 and with a fully assenting mind. 
 
 Besides the Amen in ancient worship was used the 
 Selah, or pause for silent devotion, which though 
 al»o designed as a "rest" in the musical performance 
 of praise, might equally well, in accordance with 
 modern usage, be employed for prayer. As there 
 are times or moods in which the minister will be 
 prompted to fresh, unpremeditated utterances, for 
 which no formulary can make due provision, so there 
 may be occasions, in solemn assemblies, especially in 
 time of communion at the Lord's table, when intervals 
 of silence will conduce far more than speech to true 
 spiritual worship. Let us not disdain devotional helps, 
 from whatever source they may be taken, but remember 
 that no usage becomes widely prevalent which is not 
 founded in some legitimate want of human nature, 
 whether it be the speechless Quaker meeting, or the 
 revival Exhortation, or the random Amen and Hallelu- 
 jah of the Methodist, or the formal Litany and Collects 
 of the Episcopalian. It is rather the dictate of wisdom 
 to cull out the good from the evil, and, if possible, avoid 
 the abuses and extremes of a partial system, by com- 
 bining occasional free prayer of the minister, and silent 
 prayer of the worshiper, with stated prayers for the 
 whole congregation. 
 
 3. It would complete the ideal we are framing, if the 
 congregation, besides thus participating both in the 
 prayers and in the praises, could also intelligently fol- 
 low the minister through his scheme of lessons, psalms, 
 and hymns, for each Sunday of the yearly course, by 
 means of a service-book or manual, companion to our 
 Directory and Hymn-book. Whatever might be the 
 advantage to the pastor of such a scheme, that to the 
 people would be ten-fold greater, as it would bring them 
 into perfect sympathy with him, and render their public 
 worship what it ought to be — a systematic instruction 
 in the whole letter of Scripture, together with an intel- 
 ligent offering up unto God of those ordinary prayers 
 and praises which are proper to ©very Christian assem- 
 bly. 
 
A FREE LITURGY WITH THE DIRECTORY. 4l 
 
 In a word, supposing such a system of divine service 
 to have been composed or compiled, in any case where 
 the parties should be mutually so disposed, the minister 
 and congregation might agree, under the general rules 
 of our Directory, (as, indeed, has already been done in 
 at least one instance,*) to conduct their public devotions 
 by the aid of a liturgy. There are, we are aware, grave 
 prejudices and objections to this, which ought to be 
 duly weighed; and we therefore propose to consider 
 them in another chapter. 
 
 CHAPTER VI. 
 
 THE CONSISTENCY OF A FREE LITURGY WITH THE 
 DIRECTORY. 
 
 "The Directory for Public Worship," as the name itself 
 implies, is a manual of directions for the regulation of 
 ministers and congregations in performing divine ser- 
 vice, and differs from a Liturgy in being a prescription 
 of thoughts rather than of words, of rules rather than 
 of materials of devotion; it being left to the discretion 
 of the parties whether such materials shall be extem- 
 porized or formulated. The use of a Prayer-book in 
 connection with it would, it is plain, be no more incon- 
 sistent with its theory or structure than is the use of a 
 Hymn-book, provided the prayers, as the hymns, were 
 orthodox and suitable; and such a combination, we 
 know, actually prevailed at one time in the Church of 
 England. f 
 
 * Bee the "Church Book of St. Peters Church." Rochester. X. Y. 
 
 f While Presbytery was established it was made a penal offence to 
 use the Prayer-book, as while Episcopacy was established it was 
 made a penal offence to hold a Prayer-meeting; but there were then, 
 as there are now, some, both Episcopalians and Presbyterians, wro 
 took the liberty to have either, according to circumstances. Com- 
 pare Lightfoot's Journal of the Assembly of Divine* : Complete 
 Works, vol. xiii. p. 323. 341. and Lathbury's History of the Prayer 
 Book, p. 290; Hall's Lit. Reliq., vol. i. p. 38. 
 
42 THE CONSISTENCY OP A 
 
 We are met, however, on the threshold of the ques- 
 tion, by a prejudice and a misconception, neither of 
 which we believe to be reasonable or truly Presbyterian. 
 
 Of the prejudice, which does undoubtedly prevail, let 
 it be said, in the first place, that it is by no means uni- 
 versal, but has taken root most widely and deeply in the 
 Scotch and Scotch-Irish portions of our Church. We 
 do not wish to be misunderstood. It is one of the chief 
 excellencies of our system, whereby its true catholicity 
 is approved, that it is of no mere national or local 
 origin, and cannot be absorbed in any single ecclesias- 
 tical organization, such as the Church of Rome, or the 
 Church of England, or the Church of Scotland ; but 
 flourishes in all lands, in connection with all races, and 
 under all political systems. Besides the Scotch type 
 of Presbytery, we have the Dutch, the German, the 
 French, and the English; and these several elements 
 have been so fused together in our American commu- 
 nion, and in almost every Presbyterian family that has 
 been long enough in the country, that no true son of 
 such a Church can be suspected of blaming or praising 
 one to the disparagement or advantage of the other. 
 While, therefore, we hold to the staunch orthodoxy of 
 John Knox in opposing all relics of Papal superstition 
 and error in the public worship of God, we may, 
 now at least, demur to his destructive zeal against 
 a certain Book of Common Prayers, about which his 
 conscience was straitened in the time of the Frankfort 
 persecutions,* but concerning which, even then, he 
 could draw from his teacher, John Calvin,f no harsher 
 sentence than that it contained multas tolerabiles ineplias 
 (many endurable trifles) ; and if our subsequent history 
 
 * Knox, however, was not opposed to the contents of the Prayer- 
 book in toto, hut rather to its accompanying ceremonies. He could, 
 and did, use it when in England, omitting, by permission of Cran- 
 mer, the parts he disliked; and his reason for not accepting atone* 
 lice in London was, that he was "not willing to be bound to use 
 King Edward's book entire." See "The Puritans and Queen Eliza- 
 beth." by Samuel Hopkins, pp. 77, 78, vol. i. 
 
 f After Knox had returned to Scotland, Calvin again writes to 
 him in 1561 : "With regard to ceremonies, I trust, even should yon 
 displease many, that you will moderate your rigor." Calvin":; Leb 
 ters. Trans, by Jules Bonnet. Vol. iv. p. 181. 
 
FREE LITURGY WITH THE DIRECTORY. 43 
 
 as to other church questions be all that we could desire, 
 yet we may begin to query whether we have succeeded 
 as well in adjusting the liturgical problem ; and whether, 
 upon the whole, such learned and godly Presbyterians 
 as Thomas Manton, Edmund Calamy, William Bates, 
 Richard Baxter, did not show better logic and wisdom 
 in striving to purge out the tolerabiles ineptias, than to 
 throw away the gold with the dross. The truth is, that 
 throughout all these troubles, our Church was passing 
 between the two fires of Prelacy and Independency, 
 liturgy and conventicle — escaping unhurt, indeed, 
 though not without marks of the flame; and to this 
 day the motto of the mother Kirk still suits the 
 dilemma of her American daughter — Nee tamen con- 
 sumebatur, with the difference, that we now lean too 
 near to the Puritan, to be in any danger of the Rit- 
 ualist. 
 
 But, in the second place, it could easily be shown 
 that even our Scotch prejudice against liturgies is both 
 unintelligent and inconsistent. The simple fact is, that 
 the Church of Scotland, although at present non- 
 liturgical, is not, and never has been anti-liturgical, 
 but was driven into its negative position by "the un- 
 justifiable efforts of Laud and his master to force a 
 justly obnoxious liturgy upon a free people;"* and as 
 cne of the ill effects of that unhappy controversy, we 
 inherit a morbid terror of everything approaching to 
 form in public worship. But the earlier usage, even in 
 the days of Knox, as we have seen, was very different. 
 "The Book of Common Order, or the Order of the 
 English Kirk at Geneva, whereof John Knox was Min- 
 ister: approved by the famous and learned man, John 
 Calvin; received and used by the Reformed Kirk of 
 Scotland, and ordinarily prefixed to the Psalms in 
 Metre: A. D. 1600," has all the elements of a complete 
 liturgy, and contains, in common with the Prayer-book, 
 as parts of the ordinary service, a Confession of Sins, 
 the Lord's Prayer, the Apostles' Creed, a Prayer for 
 the whole estate of Christ's Church, &c, besides the 
 marriage service nearly verbatim, the ceremony of the 
 
 • Eutaxia, p. 250. 
 
44 THE CONSISTENCY OP A 
 
 ring excepted. We have seen under what pressure of 
 Prelacy on the one side, and dragging of Independency 
 on the other, we were at length forced away from both 
 these liturgies into the Directory. But it is surely 
 neither wise nor consistent to continue under the 
 dominion of a prejudice due to such causes. 
 
 There is, however, in connection with this prejudice, 
 a misconception which has, no doubt, tended to 
 strengthen and perpetuate it, and which may even 
 remain after it has been exposed, or where it does not 
 prevail. We refer to the common mistake of confound- 
 ing a liturgy with an artistic ritual or elaborate cere- 
 monial service. The very word is associated in some 
 minds with those objects of Puritan dislike, the altar, 
 the surplice, the sign of the cross, bowing in the creed, 
 and all the paraphernalia of a scenic worship. What 
 has been described, however, in these pages, has no- 
 thing to do with such accessories, and would be 
 imperilled by admixture with them.* We have advo- 
 cated no particular style of church architecture and 
 furniture, or of ministerial dress, or of congregational 
 behavior, and have proposed no innovations in such 
 matters; but, leaving them where the Directory leaves 
 them, have simply maintained that there might be, and, 
 in some cases, there ought to be, in connection with the 
 
 * It was from no dislike of art, in itself and in its own sphere, but 
 only from an anxiety to guard the more vital interests of religion, 
 that the Calvinistie cultus, in distinction from the Lutheran, be- 
 came so strongly impressed with an aspect of sobriety and sim- 
 plicity. "We must not forget," says a learned critic of boon 
 systems, "that it was people of the South, among whom Calvin as a 
 Reformer specially labored. Ceremonies which, iu a nation with the 
 more earnest and tranquil character of the Germans. Luther could 
 retain, without a thought of their being abused, not without ground 
 appeared dubious in the case of the most excitable Southern tem- 
 perament, which only too soon would have clung to that "which is 
 outward; and since Calvin well knew that Catholicism., with all its 
 gorgeous splendor, and its superstitions resting on mm p.eteafUons 
 an J emotions, was tne offspring of the glowing South, he must, even 
 on this ground, have found it ne«essary, in order to preserve the 
 evangelical doctrine from all commingling with Catholicism, to pre- 
 Bent it outwardly also iu rugged antithesis to that system."' The 
 Sunday Service according to the Liturgies of the Churches of the 
 Reformation, by Kev. C. F Krauth, D. D., Editor of the Lutheran 
 and Missionary, 
 
FREE LITURGY WITH THE DIRECTORY. 45 
 
 faithful preaching of God's word, a system of common 
 devotions for both minister and people, whereby they 
 could methodically become acquainted with the Holy 
 Scriptures, and statedly, by simple spiritual acts of 
 worship, offer up their public prayers and praises 
 "with the spirit and with the understanding also." 
 With the Presbyterian divines at the Savoy Conference, 
 we have judged that "Prayer, confession, thanksgiving, 
 reading of the Scriptures, and administration of the 
 sacraments, in the plainest and simplest manner, were 
 matter enough to furnish out a sufficient liturgy, though 
 nothing either of private opinion, or of church pomp, 
 of garments, or prescribed gestures, of imagery, of 
 music, of matter concerning the dead, of many super- 
 fluities which creep into the Church under the name of 
 order and decency, did interpose itself."* 
 
 Such a liturgy we believe to be not only consistent 
 with true Presbyterianism, but a legitimate develop? 
 ment of it, which has hitherto been hindered by unto- 
 ward influences, and which is already urgently needed 
 to defend the weak point of our system, and equip it 
 for the work of church- extension in all directions. And 
 its judicious introduction by agreement of the two par- 
 ties concerned, need not occasion any interference with 
 the rights of those congregations which prefer a differ- 
 ent usage, nor any more serious diversity than already, 
 and of necessity, prevails in our practice. 
 
 Of the objections that may be raised to such a liturgy, 
 the most plausible is, that it would tend to formalism in 
 worship. We do not wish to slur this objection, but Jo 
 sift it as thoroughly as can be, in the absence of a fair 
 experiment, by which alone the question could be 
 decided. It would indeed be but right to first take 
 into account the alternative evils to which we are 
 exposed. There may be such things as hypocrisy, 
 cant, extravagance, and superstition, as well as formal- 
 ity in divine service; and when there is no fresh 
 impulse or occasion of devotion, it will not be strange, 
 it will simply be unavoidable, that, in the absence of a 
 
 * The Exceptions against the Book of Common Prayer. Docu- 
 ment XV. 
 
 
46 THE CONSISTENCY OF A 
 
 well-ordered form to excite and cherish holy feeling, 
 there should be forced or feigned excitement. We are 
 not speaking of what ought to be, but of what are, the 
 facts. Let us not deceive ourselves, but look at the 
 question on all sides, and we may possibiy reach the 
 conclusion, that at times a liturgy might prove a help 
 rather than a hinderance to true spiritual worship. When 
 the minister's spirit is clouded and heavy, his written 
 sermon is a great relief, and may even gradually warm 
 him up into genuine fervor, and his whole audience with 
 him ; or if he eschew preparation and paper, and halt 
 and* trip in his utterance, large excuses can still be 
 made for one who comes speaking to the people in the 
 name of God; but when he turns to speak to God in the 
 name of the people, is it perfectly reasonable that the 
 devotions of some hundreds of worshippers should be 
 left dependent upon his bodily condition ? The spirit 
 may be willing, but the flesh is weak. He might, 
 perhaps, take some old familiar words in company with 
 them, and at least not hinder their devotion or his ownj 
 but to absolutely make new prayers for them, ex tempore, 
 every Sunday, under dread of falling into a form of 
 prayer — alas! is it not enough that he should make two 
 able and eloquent sermons? 
 
 Some form there must be, in all edifying worship. 
 Without it, we relapse towards Methodist extravagance 
 or Quaker apathy. Some form there is in every pas- 
 tor's mode of conducting worship. He glides into a 
 service almost as stereotyped as the dreaded liturgy. 
 It is, after all, the thing without the name; and the 
 only question really worth considering, is, whether that 
 liturgy shall be a good one or a bad one. The advo- 
 cates of a supposed impromptu service, springing up in 
 perennial freshness, and ceaseless variety, do not seem 
 rightly to distinguish between public and private devo- 
 tion, or between ordinary and extraordinary states of 
 religious feeling. In social meetings, especially during 
 seasons of revival, or on marked providential occasions, 
 the whole outward expression of worship will indeed be 
 free and artless, and any thing like forms would be felt 
 as an intolerable bondage; but in large assemblies, con- 
 vened for st)?4ed acts of homage, there cannot but be 
 
FREE LITURGY WITH THE DIRECTORY. 47 
 
 more of system, sameness, and pre-arrangement. Nor 
 is it easy to see what advantage would be gained by an 
 ingenious variety, or capricious novelty, so far as that 
 is possible in reference to the ordinary devotions of a 
 congregation, when there might be customary forms of 
 expressing them, which have been used and sanctioned 
 by the learned and godly of all churches and ages; 
 which being largely taken from the very words of Scrip- 
 ture, concisely express the wants, the fears, the doubts, 
 the hopes, and the joys of all Christians; and which 
 are marked by a simple majesty of style, a chaste fer- 
 vor, tenderness, and solemnity, utterly unknown in 
 any modern compositions. In the open, voluntary use 
 of such helps to devotion, both parties might find a 
 mutual relief and profit, which must be foregone so 
 long as either the people are at the mercy of random 
 effusions, or the minister is hampered with a surrepti- 
 tious form of his own. 
 
 We may add, that the objection now under consider- 
 ation is not supported by facts. Some of the most 
 spiritually-minded men that ever lived, have used and 
 contended for a liturgy ; but formalists will be formal 
 under any system. 
 
 Another and kindred objection is, that a liturgy 
 would repress all originality on the part of the minister, 
 and foster a deadly monotony in his services. The life 
 of public worship, it is argued, consists in that vivid 
 impression made by an earnest speaker, with heart 
 aglow, and voice and tone spontaneously giving forth 
 every petition as an expression of his own personal 
 feeling. Such prayers, it is said, are more "interest- 
 ing," "solemn," or "touching," than any recited form, 
 however appropriate. We admit this personal or indi- 
 vidual element to be a great advantage in the sermon > 
 and even, with proper limitations, in the service. The 
 very best preaching and praying are confessedly extem- 
 poraneous, and also the very worst. It depends entirely 
 upon the person, the mood, the occasion, and the cir- 
 cumstances ; and when all of these are not perfectly 
 favorable, then the question presents another aspect 
 The Apostle's rule is, "Let all things be done to edify- 
 ing;" and there may be, as we have seen, individual 
 
48 THE CONSISTENCY OF A 
 
 peculiarities or originalities in public prayer which are 
 not edifying. Because the broken, confused utterances 
 of some private suppliant are far better for him than 
 any form, it does not follow that they will also be more 
 edifying to a whole assembly, nor is it quite clear that 
 any sentimental advantage or pathetic interest gained 
 by their exposure, is not more than balanced by the 
 risk of a certain vanity, embarrassment, or indelicacy, 
 on the one side, together with a certain admiration, 
 regret, or pity, on the other. Ah ! it may be pardona- 
 ble in us to like to hear a good sermon ; but is it wor- 
 shipping God to like to hear how well a man can pray? 
 and do we not sometimes see the " gift of prayer" with- 
 out the grace, as well as the grace without the gift? 
 
 Moreover, the objection we are considering is valid 
 only on the assumption, that the minister is so slavishly 
 tied down to rules and forms, that he cannot, when the 
 fresh mood or new occasion prompts him, break away 
 from them into more spontaneous services. It would, 
 of course, be impossible to frame either directions or 
 samples for every possible emergency ; and the only 
 proper design of a liturgy is, to give edifying expression 
 to those stated public devotions, which are in their 
 nature fixed and invariable, while all the benefits of the 
 most informal worship may still be sufficiently retained 
 in the lecture and prayer-meetings during the week, or 
 in the second service on the Lord's day, as well as by 
 blending free with stated prayer, on all occasions, at 
 discretion. 
 
 A far more specious scruple is, that liturgies foster an 
 "rosthetical" form of devotion, or cultivate the taste 
 and imagination at the expense of the heart and con- 
 science. Some persons, it is asserted, are of a liturgi- 
 cal temperament, and by dwelling critically upon the 
 form in distinction from the matter or spirit of worship, 
 at length become so fastidious, that they are in danger 
 of making their whole religion little better than one of 
 the fine arts ; and this, it is maintained, is a weakness 
 and folly, which ought to be mortified rather than 
 humored. 
 
 It need not be denied that there may be an excess of 
 even &o good a thing as good taste; but, on the other 
 
FREE LITURGY WITH THE DIRECTORY. 49 
 
 band, it must be confessed that the holiest things may 
 be spoiled by so trifling a thing as a little bad taste. 
 And when Presbyterian congregations, on all sides, are 
 to be found worshipping in imitation Parthenons 
 and Westminsters, with the aid of costly music and 
 oratory, we may fairly question, what should be the 
 literary character of their liturgy ; and, whether it 
 would not be wiser, safer, and more consistent to give 
 vent to the irrepressible {esthetic element in the 
 form of a reasonable service, than to lavish it upon 
 artistic surroundings, so little in keeping with the tra- 
 ditional simplicity of our worship. 
 
 It is also sometimes objected that forms of devotion, 
 and especially those in the Prayer-book, are suited only 
 to the worldly classes of society, and to such as are 
 content with a superficial type of Christianity. Even 
 Episcopalian dissent, we are told, with the prestige of 
 a court ritual, is undermining "the Church" in Scot- - 
 land ; the whole fashionable class in our own country 
 are assuming a liturgical mode of worship as one of 
 their prerogatives ; and its general adoption in the pres- 
 ent state of things, could only relax the terms of com- 
 munion, and obscure or weaken the vital distinction 
 between the Church and the world. 
 
 We have no disposition to make light of such appre- 
 hensions. Let it be freely granted, as experience both in 
 the Old and the New world has shown, that an imposed 
 liturgy does thus cramp the evangelizing power of the 
 jninistry, and foster caste, fashion, and worldliness; 
 yet this could not be charged against an optional 
 liturgy to be used or forborne, according to the vary- 
 ing exigency of places and occasions. Nor should we 
 disguise it from ourselves that, without some flexible 
 agency of this kind, we are in danger of losing our hold 
 upon those educated classes who really form the brain 
 and virtue of the state. It is in fact the mission of a 
 true Church of Christ to embrace within itself both 
 extremes of the social scale, and so mould and re adjust 
 all ranks and conditions, as to render them but various 
 members of one and the same mystical body. 
 
 As to the objection, that it would cost us something 
 of church pride and consistency, or expose us to ridicule 
 
 D 
 
60 THE WARRANT FOR THE 
 
 as imitators, if this be so, it is enough to say, in view of 
 the historical facts already presented, that the sooner all 
 parties are rid of such ideas the better. 
 
 The only remaining difficulty we now think of is, the 
 want of a suitable manual or service-book, sanctioned 
 by sufficient Presbyterian authority to insure its ortho- 
 doxy, and encourage its use. We believe this objection 
 to be the most serious that can be raised; but by no 
 means insuperable, as we hope may appear in our next 
 chapter. 
 
 CHAPTER VIL 
 
 THE WARRANT FOR THE PRESPYTERIAN VERSION 01 
 THE PRAYER-BOOK. 
 
 In our previous essays we have advocated these three 
 means of correcting and improving our public worship: 
 1st. In all cases a careful attention to the rules and 
 suggestions of the Directory ; 2d. In many cases a sys- 
 tem of services, with forms or examples, composed or 
 compiled by the minister for his own assistance ; 3d. In 
 some cases, where the parties are so agreed, a liturgy, 
 or scheme of common devotions, for both minister and 
 congregation, containing not merely psalms and hymns, 
 and Directory, but tables of Scripture lessons, form? of 
 stated prayer, and of administration of the sacraments, 
 and other rites of the Church. Advancing a step far- 
 ther, we desire now to show that either or all of these 
 advantages can be secured in an edition of the Book of 
 Common Prayer, as revised by the Royal Commission of 
 Presbyterian Divines, at the Savoy Conference, A. D. 
 1661, and in agreement with our Directory for Public 
 Worship. 
 
 As this was with the writer no foregone conclusion, 
 but a wholly unforeseen result of some studios and 
 efforts in the direction of a truly Presbyterian liturgy, 
 he begs the reader, who has followed him thus far, to 
 
PRESBYTERIAN PRAYER-BOOK. 51 
 
 candidly review the several historical facts upon which 
 it is based, and the arguments upholding it. 
 
 1. The Prayer-book was set aside for the Directory by 
 the Westminster divines on avowed principles which admi\ 
 of its resumption. In their Preface, after recounting the 
 eviU then arising out of its forcible imposition upon the 
 ch arches, they thus declared their motives : 
 
 "Upon these, and many the like weighty considerations, in refer- 
 ence to the whole Book in general, and because of divers particulars 
 contained in it; not from any love to novelty, or intention to dis- 
 parage our first reformers, (of whom we are persuaded that were 
 they now alive, they would join with us in this work, and whom we 
 acknowledge as excellent instruments, raised by God, to begin the 
 purging and building of his house, and desire they may be had of us 
 and posterity in everlasting remembrance, with thankfulness and 
 honor.) but that we may, in some measure, answer the gracious 
 providence of God. which at this time calleth upon us for further 
 reformation, and may satisfy our own. consciences, and answer the 
 expectation of other reformed churches, and the desires of many of 
 the godly among ourselves, and withal give some public testimony 
 of our endeavors for uniformity in Divine worship, which we have 
 promised in our ' Solemn League and Covenaut.' We have, after 
 earnest and frequent calling upon the name of God, and after much 
 consultation, not with flesh and blood, but with his holy word, 
 resolved to lay aside the former liturgy, with the many rites and 
 ceremonies, formerly used in the worship of God, and have agreed 
 upon this following Directory for all the parts of public worship, at 
 ordinary and extraordinary times." 
 
 We believe that both the spirit and the letter of these 
 cautious declarations favor the point we are arguing. 
 When it is remembered that the Directory was mainly a 
 semi-political device,* resulting from the opposite forces 
 of prelacy and independency, and that it utterly failed 
 to secure the " covenanted uniformity," for which it 
 was originally framed ; and when it is remembered that 
 the objections therein enumerated against the Prayer- 
 book, such as the imposition of things indifferent as 
 
 ♦The Parlimentary order to the Assembly of Divines was, that 
 they should confer and treat among themselves '-'concerning the 
 Directory of Worship, or liturgy hereafter to be in the Church." Th« 
 subject occupied them more than two months, and the result was a 
 compromise of the Scotch Commissioners with the Independents, and 
 of both with the English Presbyterians. To escape dicus«ion a very 
 disproportionate number of the former, were appointed on the Com- 
 mittee to prepare the Preface. See Hetherington's History of West- 
 minster Assembly, pp. 153, 154. Lightfoot's Journal of Westminster 
 Assembly, Vol. xiii. p. 17. Baird's Book of Public Prayer, Intro, p. x% 
 
52* THE WARRANT FOR THE 
 
 terms of communion, the suppression of free prayer and 
 preaching, the obtrusion of new papistical ceremonies, 
 and the maintenance of an unedifying, beneficed clergy, 
 were chargeable to the mere political and sectarian 
 surroundings of the book, rather than to its contents, 
 duly purged and amended ; and when, moreover, it is 
 remembered that we, in this land and age of greater 
 light and freedom, are no longer harassed by the unto- 
 ward influences, and driven to the rash extremes, which 
 this liturgy then occasioned, and that all former difficul- 
 ties in regard to its use, in our present necessities and 
 opportunities, have subsided into mere inherited preju- 
 dices; we shall surely not be inconsistent, to say the 
 least, if we return to it as to the work of our revered 
 forefathers, and thereby again illustrate our dearly 
 bought liberty, as well to resume and modify it, as to 
 lay it aside according to the varying exigency of times 
 and occasions. And, lest it be thought we misrepresent 
 them, let the simple fact which afterwards followed be 
 next considered. 
 
 2. The Prayer-booh was actually revised by the framera 
 of the Directory, and their associates, with a view to its 
 resumption. Among the Presbyterian Commissioners at 
 the Savoy Conference, were some of the most distin- 
 guished Westminster divines;* and their own immor- 
 tal writings still rank as the authorized standards of 
 our church, f Both as scholars and theologians they 
 
 * Tuckney, Calamy, Spurstow, Wallis, Case, Reynolds, Newcomen, 
 Conant, Lightfoot, etc. 
 
 •j- Tuckney and Reynolds were members of the Committee which 
 framed our Confession of Faith. Tuckney, Arrowsmith, and New- 
 comen were the committee to prepare the Larger Catechism, the 
 principal part of which was in the very words of Tuckney. Ihus 
 the name first among the revisers of the Prayer-book, had also been 
 first among the framers of our standards. See History of the West- 
 minster Assembly, compiled for the Board of Publication, from the 
 best authorities, pp. 348, 383. The composition of the Shorter Cate- 
 chism is commonly attributed to Wallis. see Hetherington's History 
 of the Westminster Assembly, p. 261. Reid's Memoirs of the Lives 
 and writings of the Westminster Divines, p IS 7 . 
 
 See the 'Non-Conformist's Memorial"; being an account of the 
 Lives, Sufferings and Printed Works, of the two thousand Ministers 
 ejected from the Church of England. 
 
PRESBYTERIAN PRAYER-BOOK. 53 
 
 were unequalled,* either then or since, and were not 
 despised even by their adversaries, "who proffered them 
 the highest honors of that Church establishment which, 
 with the spirit of martyrs, they afterwards abandoned. 
 It cannot be charged, much less proved upon such men, 
 that they were of a compliant or compromising temper. 
 While, as they declared, they had "not the least 
 thought of depraving or reproaching the Book of Com- 
 mon Prayer," yet their "exceptions" against it were 
 not only "general," but "particular" or verbal, with a 
 degree of scrupulous minuteness that would now be 
 deemed superfluous; and these "exceptions," having 
 never been fairly acted upon by both parties, have come 
 down to us without a trace or taint of concession. We 
 have, in fact, all the materials of a thoroughly Presby- 
 terian edition of the Prayer-book in the form of such 
 historical documents as the following : 
 
 1. "The King's Warrant for the Conference at the Savoy." 
 
 2. "The Exceptions of the Presbyterian Ministers against the 
 Book of Common Prayer," (including a written criticism upon both 
 text and rubric, with proposed alterations, emendations, and addi- 
 tions.) 
 
 3. " The Answer of the Bishops to the Exceptions of the Minis- 
 ters." 
 
 4. " The Petition for Peace and Concord, presented to the Bishops, 
 with the proposed Reformation of the Liturgy." 
 
 5. '-The Rejoinder of the Ministers to the Answer of the Bishops 
 — the Grand Debate between the most Reverend the Bishops and 
 the Presbyterian Divines, appointed bv his sacred Majesty, as Com- 
 missioners for the Review and Alteration of the Book of Common 
 Prayer, &c, being an exact account of their whole proceedings. 
 The most perfect copy. London, 1661 : pp. 1 — H8."t 
 
 *See "An Account of the Ministers, Lecturers, Masters and Fel- 
 lows of Colleges who were silenced or ejected by the Act of Unifor- 
 mity in 1661. Designed for the preserving to Posterity, the Memory 
 of their Names, Characters, Writings, and Sufferings," in two vols., 
 by Edmund Calamy, D. D. London, 1713. Also the same enlarged, 
 and edited by Palmer, in 3 vols., entitled the "Non-Conformist's 
 Memorial, being an account of the Lives, Sufferings, and Printed 
 Works, of the two thousand Ministers ejected from the Church of 
 England." 
 
 f As collateral aids »ay also be used, the present English Prayer- 
 book with its Presbyterian emendations, for which the most rev- 
 erend Bishops in their Preface (see the English edition) thought 
 fit to apologize ; the proposed Prayer-book of 1689, which wigf.amei 
 in consultation with the leaders of the ejected Presbyterians, and 
 *hich, in the opinion of Calamy, would have satisfied more than 
 
54 THE WARRANT FOR THE 
 
 The Book, as revised and amended by the aid of these 
 documents, could not be chargeable with any private or 
 modern fancies, but would embody the matured sugges- 
 tions of learned and godly men, who were lawfully 
 charged with the work of revision, and who, in that good 
 work, endured great temptation and persecution. And 
 the whole, besides being a worthy memorial of our 
 Church forefathers, would be at least as truly Presby- 
 terian as our present service-book, which contains a 
 Directory of Worship, originally framed- by ordained 
 ministers of the Church of England, "with the assist- 
 ance of Commissioners from the Church of Scotland," * 
 and a collection of hymns compiled from all accessible 
 sources. But the last shred of an objection, on the 
 score of consistent Presbyterianism, must disappear 
 before our next consideration. 
 
 3. As the Directory is but a skeleton of the Prayer- 
 book, so the Prayer-book itself is but a compilation which 
 is more Presbyterian than Episcopalian in its sources. We 
 mean simply to say that, leaving out of view those por- 
 tions which belong exclusively to neither party, but havs 
 been sanctioned and used by both, (being derived from 
 ancient Christian liturgies, and from Lutheran formu- 
 laries,) the remainder, which is by no means inconsider- 
 able in character or quantity, is almost entirely Presby- 
 terian. This is unquestionably true of the Book as 
 revised by the Savoy Presbyterians, and it is sufficiently 
 true for this argument, of the Book as it is now familiar 
 to the American reader ; as will appear from the follow- 
 ing general reference to its historical sources.f 
 
 The Exhortation, General Confession, Declaration of 
 Absolution, and General Thanksgiving, in the Order for 
 Daily Prayer, and the Ten Commandments as they 
 appear in the Ante-Communion Office, are admitted to be 
 
 two-thirds of their number; and the different Presbyterian editions, 
 dating before the Savoy Conference, especially the Second Book of 
 King Edward VI., to which the Presbyterian Commissioners con- 
 stantly appealed. 
 
 * Of the one hundred and twenty divines in the Westminster 
 Assembly, five were Commissioners from the Church of Scotland, 
 •ix or seven were Independents, several were Episcopalians, and th« 
 itemainder were English Presbyterians. 
 
 i See Chapter ix. for a more particular analysis. 
 
PRESBYTERIAN PRAYER-BOOK. 55 
 
 of Calvinistic origin. All that remains (except the 
 apocryphal Song and Lessons.) viz., the Te Deura, tho 
 Litany, the Creeds, the Collects, Epistles, and Gospels, 
 have passed from their ancient sources through Presby- 
 terian sanctions, and under a Presbyterian revision, to 
 their present form. In other words, the whole Lord's 
 day service, as usually performed, contains but a single 
 prayer* that can be traced to a distinctively Episcopa- 
 lian origin; and for the obvious reason, partly, that that 
 service was framed before the assertion of Prelacy 
 against Presbytery arose, and also that its Protestant 
 additions and emendations are almost exclusively from 
 Calvinistic sources. 
 
 In the occasional Offices of Baptism, Matrimony, Visi- 
 tation of the Sick, and Burial of the Dead, the question 
 of authorship lies between the Calvinist and the Luthe- 
 ran, or between the French and the German Protestant, 
 rather than between the Presbyterian and the Episcopa- 
 lian. While portions of those formularies are clearly 
 traceable to the Cologne liturgy of the Calvinistic Bucer 
 and Melanchthon, yet, having thus originated outside of 
 the pretentious Anglican Prelacy, they belong to the 
 general class of Reformed or Protestant /iOH-Episcopal 
 rituals, and as such, might have continued in actual use, 
 but for certain doubtful expressions and superstitious 
 ceremonies, by which they were vitiated, and from which 
 our ecclesiastical fathers in the Savoy Conference strove 
 to purge them. 
 
 As to the Psalter, it is well known that it was first 
 restored to the people, in the form of congregational 
 psalmody, in the Church of Geneva, from whence it was 
 copied, as a popular element of worship in the English 
 churches. 
 
 Of the whole compilation, indeed, except the Ordinal 
 or ordination services, and several political or State 
 services, added after the Savoy Revision, it is safe to 
 affirm, that were it amended according to that revision, 
 it would be as thoroughly Presbyterian in its historical 
 sources sa well as sanctions, and, in fact, in every thing 
 
 * Even this exception is doubtful. See Chapter ix. "Prayer foi 
 all Conditions of Men." 
 
56 THE WARRANT FOR THE 
 
 but its present popular associations, as the book now 
 used in our pulpits and pews. The almost universal 
 impression to the contrary has arisen out of the false 
 assumption that our forefathers were as much opposed 
 to Liturgy as Prelacy, or to the literary contents of the 
 Prayer-book, as to the tyrannical statutes and supersti- 
 tious rites accompanying it. It is forgotten, or no longer 
 known among us, that the Presbyterian Church in Eng- 
 land, with her two thousand clergy, her scholars, divines, 
 and patriots of illustrious memory, her prestige of learn- 
 ing, rank, and power, in the act of giving up, for con- 
 science' sake, the high places and rich livings of an estab- 
 lishment which owed its restoration to her loyalty, also 
 abandoned a liturgy to which her ministers had an 
 hereditary right, upon the basis of which their adver- 
 saries were legally compelled to meet them in conference 
 for their satisfaction, and which, at the same time, they 
 declared they had "not the least thought of depraving 
 or -eproaching." And this hard alternative* into which 
 they were driven by the exigencies of a State religion, in 
 an age of sectarian rancor and violence, we have thought- 
 lessly accepted and continued as our sole, normal con- 
 dition. But surely, after two centuries of peaceful 
 progress, in another country, under a government of 
 equal laws, and in the midst of spontaneous tendencies 
 towards a free, spiritual liturgy, it is high time to ask if 
 there be not some safe mean between the wild extremes 
 from which we have so happily escaped, and whether 
 
 * The question has been asked, why the Presbyterian clergy did 
 not set up their revised Liturgy or reformed Prayer-book, outside of 
 the Established Church? But it must be remembered that like the 
 Scotch Presbyterians, they contended for the principle of an Estab- 
 lishment, and but a short time before, by Acts of King and Parlia- 
 ment, legally formed part of it; and moreover, it was only through 
 political intrigue that they lost their former control of it; the " Act 
 of Uniformity," in plain violation of the Royal Declaration, having 
 been expressly so framed as to drive them beyond its pale, strip them 
 of their orders, and place them under civil disabilities which were 
 only removed by the "Act of Toleration " in 1698, when an effort 
 was made, by a new Commission, for their "Comprehension" in tho 
 Establishment; but owing to various causes, "this great and good 
 work at that time miscarried." See Archbishop Tillotson's Works, 
 p. 5, 12. London ed. 1752, and Calamy's Abridgment of Baxter'* 
 Hist, of his Life and Times, p. 317. 
 
PRESBYTERIAN PRAYER-BOOK. 57 
 
 history has not reserved it as a just providential com- 
 pensation, that we should now enter into the labors, 
 while we vindicate the fame, of those faithful men "of 
 whom the world was not worthy." 
 
 4. Our last and conclusive argument is, that the 
 Prayer-book, thus revised, with our American Directory 
 in place of the English Rubric, is the only Presbyterian 
 liturgy that is either desirable or practicable. After what 
 we have stated as to the origin and history of that com- 
 pilation, we shall not now be suspected of any disloyalty 
 in affirming that, with all its faults, it is simply incom- 
 parable. No one who studies the subject, historically 
 and philosophically, can fail to see that it meets the 
 needs of ordinary divine service better than any other 
 formulary that has ever been devised, or become widely 
 prevalent. Afresh worker in this field, taking as his 
 ideal of Christian worship a scheme of stated forms, 
 which should express, in simple Scripture phrase, the 
 common needs of a church assembly, and be redolent of 
 the communion of saints in all lands and ages — such a 
 worker, after all the thought and research he can bestow 
 upon the question, at length finds that he has been antici- 
 pated by a book which is framed to fit the mould of the 
 universal Christian heart, which is wrought out of the 
 warp and woof of ancient and modern piety, which con- 
 tains the cream of all liturgies, both of our own and of 
 other churches, and which has lingering about it a savor 
 of pure and fervent devotion belonging to no other unin- 
 spired composition. If he loves our English Bible, he 
 must also love that English liturgy which was the pro- 
 duct of the same age, and in the same sacred style. To 
 attempt now any better devotional phraseology would 
 be as vain as to frame a better version of the Holy Scripj- 
 tures. To attempt any different compilation would be 
 but to glean in fields already reaped and garnered; 
 and to attempt any ingenious recomposition of its mate- 
 rials, would be but to incur the odium of imitation or 
 invasion, where we ought rather to assert an original 
 right of property and inheritance. It has, in fact, been 
 the chief mistake of our liturgical writers hitherto, that, 
 from a well-meant fear of concession or intrusion, they 
 have so generally striven to ignore a collection which has 
 
58 THE WARRANT FOR THE 
 
 been culled from the gathered wisdom and piety of th« 
 Church universal, and which, after all that has been 
 said and done against it, has continued, for these seve- 
 ral centuries past, the only Christian liturgy deserving 
 the name.* 
 
 We know very well, indeed, that as now viewed by 
 Presbyterians, it has many serious blemishes and incon- 
 veniences, and even pernicious errors, f the still remain- 
 ing dross of the furnace through which it has passed; 
 but none of these, it will be found, have escaped the 
 searching revision and thorough expurgation of the 
 Savoy divines, or need encumber it in the hands of 
 those who are not trammelled with inflexible rubrics. 
 As combined with a Directory, allowing to the minister 
 his liberty to remedy, at discretion, the tedious length 
 and multiplicity of its services, and neither requiring 
 nor precluding responses, on the part of the congrega- 
 tion, nor indeed demanding any other behaviour than is 
 already customary in our assemblies, it would, we hon- 
 estly believe, be the best liturgy that could be desired, 
 or now devised. 
 
 We will even go further, and declare our conviction 
 that, as it is the only liturgy fit to be used, so it is the 
 only one that can be used with any thing like Presbyte- 
 rian consistency. The nature of our system, and the 
 nature of the exigency, combine to shut us up to this 
 alternative. On the one hand the wise, generous spirit 
 of our system will not allow the whole Church to be 
 hampered with any thing more liturgical than a Direc- 
 tory; and, on the other hand, the exigency to be met 
 is such, that it cannot be fully supplied by mere private 
 
 * We do not except the Presbyterian Liturgies of the continent for 
 the reason that they break more entirely with the "Catholic or 
 Universal Church" of the past, tban was deemed necessary by the 
 Savoy Presbyterians; and moreover, being of foreign origin and mod- 
 ern translation, are wanting in that solemn scriptural style, peculiar 
 to the old English of our Bibles, and so desirable in ord«r to separate 
 the language of public worship from that Of ordiuary literature and 
 conversation. 
 
 f For example; the Baptismal offices and the Ordinal, which, it is 
 Well known, are not, in their most natural sense and effect, entirely 
 acceptable even to all Episcopalians, and still less to the great masj 
 of Christians in other churches. 
 
PRESBYTERIAN PRAYER-BOOK. 59 
 
 or voluntary efforts. For any single pastor to compose 
 a liturgy, would be as absurd as to compose a hymn- 
 book; and for him to compile one, exclusive of the 
 Prayer-book, would be as impossible as to compile a 
 new creed or psalter. No man or body of men now 
 living could frame any better, or any other formulary, 
 at all answering to the proper idea of a liturgy, than 
 that which our ecclesiastical forefathers in England 
 have first revised, and then bequeathed to us, invested 
 with the halo of martyrdom ; and by adopting it as the 
 fruit of their orthodoxy, learning and piety, while we 
 gain all the advantages of authority, antiquity, catho- 
 licity, and perfect fitness, we sacrifice neither our 
 liberty, nor our just pride as Presbyterians.* 
 
 * To say that Presbyterians would become Episcopalians by thus 
 returning to a liturgy inherited and revised by the framers of 
 our own Church standards, is like saying that Episcopalians are 
 becoming Presbyterians because they have begun to discover that 
 the framers of their Church standards held to*Apostolical succession, 
 if they held it at all. as prcsbyterial rather than episcopal. A series 
 of learned and able articles have lately appeared in the Episcopal 
 Recorder in which the writer conclusively shows: 
 
 "1. That in the Ordinal, as it was urrunged by Cranmer. Ridley, 
 and their coadjutors, there is no difference in the words of ordaining, 
 to distinguish the office of Bishop from that of Presbyter. This dis- 
 tinction was not made till one hundred years later, by the Bishops 
 under Charles II. 
 
 "2. There is no evidence, in v-he form itself, that the Reformers 
 regarded the office as a distinct ord*.r. deiived from Scripture." 
 
 And in view of the facts and authorities which he cites, he perti- 
 nently asks: 
 
 •' Is it not evident that the Reformers, if they believed in any 
 doctrine of ministerial succession, regarded it as belonging to the 
 order of presbyters by divine appointment? ... If the succes- 
 sion is not in the presbyterate by divine right, why did members 
 h' Id livings by law in the Church of England, who were ordained 
 by presbyters alone, preaching and administering the sacraments to 
 the members of that church for more than a century? What 
 ground, then, is therein the Ordinal (as arranged by the Reform- 
 ers.) for this boasted pergonal, tactual, spostolk- episcopal succession, 
 which has led to sacramental error, defection to Popery, spread dis- 
 cord in our communion, repelied our fellow christians, and pre- 
 vent 1 a union of Protestant Chri-tendom?" He also expresses the 
 "confident hope." on behalf of the Episcopal inns generally, that 
 Ihese views will 'commend them to* the Te-pect and confidence oi 
 intelligent Christians in their -respective churches." See "The 
 View or t>::: Church uro Ministry of Christ, as held by the Pro- 
 testant Episcopal Church, contained in her standards, and explained 
 according to the published expositions of the compilers and revisers 
 
60 THE WARRANT FOR THE 
 
 Nor could its use in common with that highly respect* 
 able denomination, which meanwhile has arisen in our 
 own country, and so faithfully preserved and honored 
 
 of the Book of Common Prayer." — Episcopal Recorder, Art. ix., 
 March 1863. 
 
 While our neighbors are thus proving themselves to he such good 
 Presbyterians, we are tempted to reciprocate, by reminding them 
 that the first American Presbytery, by any test that may be applied 
 to it, is quite as certainly traceable to "the Apostles' time," through 
 the Church of Scotland, as the first American Episcopate, through 
 the Church of England; and although, like the venerable Bishop 
 White, we are somewhat indifferent concerning this question of 
 an Apostolical pedigree, yet it is because we insist only upon our 
 Apostolical doctrine and discipline. Wherever these marks of the 
 true succession appear, we are happy to honor and sanction them, 
 whether in ministers of the Protestant Episcopal Church, or any 
 of its sister denominations. See Alexander's " Essays on the Primi- 
 tive Church Offices," p. 177. 
 
 We have said that Bishop White was somewhat indifferent as to 
 the Episcopal succession. It does not seem to be generally known 
 or remembered, how narrowly that eminent divine and patriot 
 escaped becoming a Pres-byterian. In a learned essay which he 
 published at the time of the Revolution, entitled, " The Case of the 
 Episcopal Churches in the United States Considered," will be found the 
 "sketch of a frame of government," which so substantially accords 
 with the Constitution of the Presbyterian Church, one caunot but 
 regret that the course of events did not favour its adoption. It 
 proposed a series of representative bodies, corresponding respectively 
 to the Presbytery, Synod, and General Assembly, (p. 12.) with the 
 difference that the Moderator of each Presbytery was to be a perma- 
 nent officer, to be invested, however, with no exclusive power of 
 ordination or confirmation, and to be burdened with no duty that 
 should " materially interfere with his employments in the station 
 of a parochial clergyman," (p. 11); and as at that time it was objected 
 that "the very name of Dishop is offensive," he w;'s to be entitled 
 " a President, a Superintendent, or in plain English, and according 
 to the literal translation of the original, an Overseer," (p. -19.) The 
 scheme would, indeed, further comprise "a general approbation of 
 Episcopacy, and a declaration of an intention to procure the succes- 
 sion as soon as conveniently may be." But the author himself 
 declares that "the proposal to constitute a frame of government, the 
 execution of which shall depend on the pleasure of persons un- 
 known, differing from us in language, habits, and perhaps in reli- 
 gious principles, has too ludicrous an appearance to deserve consid- 
 eration," (p. 17); and in view of the existing rapture with the British 
 government, he urges "an immediate exevvtion of the plan, without 
 waiting for the Episcopal succession," "on the presumption that the 
 worship of God, and the instruction and reformation of the people, 
 are the principal objects of ecclesiastical discipline, and to relinquish 
 them from a scrupulous adherence to episcopacy, is sacrificing the 
 substance to the ceremony," (p. 19.) In support of the plan, then 
 follows an admirable argument from history and Scripture against 
 the divine right of episcopacy, (chap, v.,) with this conclusion 
 
PRESBYTERIAN PRAYER-BOOK. 61 
 
 it among us, be other than pleasing to any, in either 
 Church, who "profess and call themselves Christians," 
 or who are ready to rejoice at the many and great 
 things in which Christians can agree, as compared 
 with the few and small things in which they differ. 
 
 We conclude this part of our subject with two infer- 
 ences. The one is, that the liturgical question has 
 already been exhausted, so far as discussion could 
 exhaust it, by a former age. The time for mere argu- 
 ment has gone by. We have here presented, not with- 
 out some needful exaggeration, it may be, a side which 
 Presbyterians have but seldom viewed. We know very 
 well what strong reasonings can be brought from the 
 opposite side; but we know also that no reasonings 
 that could now be brought from either side would equal 
 those of the disputants who were once so terribly in 
 
 " Now if the form of church government rest on no other foundation 
 than ancient and apostolic practice, it is humbly submitted to con- 
 sideration, whether Episcopalians will not be thought scarcely 
 deserving the name of Christians, should they, rather than consent 
 to a temporary deviation, abandon every ordinance of positive and 
 divine appointment," (p. 25.) He further suggests that " should the 
 episcopal succession afterwards be obtained, any supposed imperfec- 
 tions of the intermediate ordinations might, if it were judged proper, 
 be supplied without acknowledging their nullity, by a conditional 
 ordination resembling that of conditional baptism in the liturgy," 
 (p. 20.); but beyond this very dubious intimation, there is not a 
 sentence to show that "the succession supposed necessary to consti- 
 tute the Episcopal character," (p. 15,) was considered by him to be 
 in any view essentia) or fundamental. 
 
 Eventually, however, as it is well known, circumstances altered 
 "the case of the Episcopal churches," and developed in them a dif- 
 ferent theory of ecclesiastical polity. The first General Convention 
 petitioned the EDglish Archbishops that they "would be pleased to 
 confer the Episcopal character," and, on certain terms, the petition 
 was granted by Act of Parliament; Bishop White himself being one 
 of the clergymen who crossed the ocean to receive consecration. If 
 this course indicated a radical change of opinions on his part, ihe 
 above quotations could only appear perplexing to all parties. Under 
 the circumstances, we incline to the hypothesis that, like Bishop 
 Reynolds of Norwich, he continued at heart as good a Presbyterian 
 after as before his promotion to a diocesan charge; fop certainly no 
 one can read his able treatise without feeling what the Bishop him- 
 self says of a similar work of Stillingfleet, that " the book seems 
 easier retracted than refuted.'' (p. 25.) 
 
 The copy from which we quote bears the imprint of William Clay- 
 poole. Philadelphia, 17S2, and contains the autograph of th« 
 teamed author. 
 
62 THE HISTORICAL MATERIALS FOR 
 
 earnest, as to add battles to their books, diplomacy td 
 their logic, and martyrdom to their orthodoxy 
 
 The other inference is, that the whole question is one 
 of the unsolved problems which the Old World has be- 
 queathed to the New. Although so thoroughly can- 
 vassed there, yet it was at length settled only by the 
 strong arm of the law, and in a manner that posterity 
 here refuses to accept as final or satisfactory: The 
 Directory of the Established Church of Scotland, and 
 the Liturgy of the Established Church of England, the 
 several fruits of a sectarian warfare, that would permit 
 neither to live but by exterminating the other, cannot 
 now be viewed, in the light of facts around us, as other 
 than rash extremes, from which the free churches of 
 this land are already verging towards a substantial 
 unity, in the midst of trivial diversity. 
 
 On the 24th of August last, in the city of London, 
 but out of the Church of England, was commemorated 
 the bi-centenary of that black day in her saints' calen- 
 dar, the second St. Bartholomew tragedy, which gave 
 her the Prayer-book, without the pledged alterations, 
 at a cost of so many martyrs for Presbyterian orthodoxy 
 and spirituality. Should the same work as here issued 
 on the basis of their revision, and in their name, do 
 aught towards that spiritual "Act of Uniformity," 
 which neither covenants nor statutes could then com- 
 pel, or now retard, their testimony will not have been 
 in vain. 
 
 CHAPTEE VIII. 
 
 IHB HISTORICAL MATERIALS FOR THE PRESBYTERIAN 
 PRAYER-BOOK. 
 
 We have maintained that the problem of a Presbyterian 
 liturgy can only be met and solved by bringing the 
 American Presbyterianism of the Nineteenth Century 
 into contact with the English Presbyterianism of the 
 
THE PRESBYTERIAN PRAYER-BOOK. 63 
 
 Seventeenth Century, through an edition of the Prayer- 
 book, as revised by the Savoy divines on the one side, 
 and conformed to our Directory of Worship on the other. 
 It alone would be a truly Christian liturgy, since it 
 would be a formulated expression of the devotions of 
 God's people as guided and illumined by the Holy Ghost 
 in all ages of the Church; it alone would be a truly 
 Protestant liturgy, since it would be freed from Mediae- 
 val or Roman errors and superstitions, and retain only 
 such ancient formulas as are consistent with Primitive 
 Christianity, together with the choicest formulas of the 
 Reformation ; and it alone would be a truly Presbyterian 
 liturgy, since it would rest upon the authority of twenty 
 orthodox divines, some of whom were among the 
 framers of our Church standards, some of whom could 
 have been bishops had they not preferred to remain 
 presbyters and Presbyterians, and nearly all of whom 
 maintained their Presbyterianism at a sacrifice of every, 
 worldly interest. We propose now to glance at the his- 
 torical materials for such an e-dition, and the principles 
 which should govern us in applying them. 
 
 "In the beginning of the blessed Reformation," said 
 the framers of our Directory,* "our wise and pious 
 ancestors took care to set forth an order for redress of 
 many things which they then, by the Word, discovered 
 to be vain, erroneous, superstitious, and idolatrous, in 
 the public worship of God. This occasioned many 
 godly and learned men to rejoice much at the Book of 
 Common Prayer at that time set forth; because the 
 mass, and the rest of the Latin service being removed, 
 the public worship was celebrated in our own tongue. 
 Many of the common people also received benefit by 
 hearing the Scriptures read in their own language, 
 which formerly were unto them as a book that is sealed. 
 
 "Howbeifr long and sad experience hath made it mani- 
 fest that the Liturgy used in the Church of England 
 (notwithstanding all the pains and religious intentions 
 of the compilers of it) hath proved an offence, not only 
 fco many of the godly at home, but also to the reformed 
 Churches abroad." 
 
 * Preface to the Westminster Directory. 
 
64 THE HISTORICAL MATERIALS FOR 
 
 The history of the Prayer-book is indeed but the his 
 tory of a struggle between evangelism and ritualism, 
 spirituality and formality, in the Protestant Church of 
 England. The successive revisions of the book were 
 the pitched battles between the two parties, and the 
 Savoy Conference was a last, decisive encounter, which 
 marked the defeat on English soil of those Presbyterian 
 principles which have since arisen and nourished with- 
 out restraint in the Church of Scotland and in the 
 churches of this country. 
 
 At the very dawn of the Reformation, these two ten- 
 dencies began to show themselves. The first Prayer- 
 book of King Edward VI., in 1549, had scarcely been 
 issued before it was eagerly assailed by the more evan- 
 gelical reformers, its relics of papal superstition 
 expunged, and the whole thoroughly reviewed and 
 amended. The result was King Edward's Second Book 
 in 1552, by which the Calvinistic side of the Reforma- 
 tion got a firm foothold in the Church of England. The 
 compilers and first revisers of the liturgy held to 
 diocesan episcopacy simply as a convenient ancient 
 institution which had been kept up in the Church 
 "from the Apostles' time," and formed part of the 
 existing organization of the State, a bishop being also 
 a baron of the realm; and they not only recognised the 
 parity of bishops and presbyters,* but invited foreign 
 Presbyterian divines to occupy chairs of divinity in 
 their universities, and to sit with them in a synod or 
 council for the settlement of doctrine. f More than 
 this; they actually consulted them, while the church 
 service was undergoing reviewal, and drew largely from 
 Presbyterian formularies which were then at hand and 
 in use in the foreign congregations of Lasko and Pol- 
 lanus. The introductory portions of the Daily Prayer 
 
 * Strype's Life of Cranmer, p. 420. Oxford edition ; and similar 
 opinions of Bishops Hooper, Jewel, Grindal, Parkhurst, Ponet, <&c, 
 Jn their writings collected by the Parker Society. They have been 
 admirably ejllated in a series of articles in the Episcopal Recorder, 
 Philadelphia, 1863. 
 
 f See Letters of Cranmer to Calvin, Bullinsrer, Melanchtbon, 
 Bucer, Lasco, and Hardenberg. Remains; Parker Society, pp. 420— 
 434; Strype's Life of Cranmer, vol. i. pp. 260, 410. 
 
THE PRESBYTERIAN PRAYER-BOOK. 65 
 
 and the Communion were the fruit, and still remain as 
 the monuments, of this first revision. 
 
 The fortunes of the book are next to be traced to 
 Frankfort on the Continent, whither it had been carried 
 by the English Reformers in their flight from the perse- 
 cutions of Queen Mary. John Knox was chosen one 
 of the ministers to the congregation of exiles; and 
 attempts were made, though not without some scanda- 
 lous dissensions, at a further reformation of the Church 
 ritual. Men who afterwards became eminent bishops in 
 the English Church, at this time "gave up private bap- 
 tisms, confirmation of children, saints' days, kneeling 
 at the Holy Communion, the linen surplices of the min- 
 isters, crosses, and other things of the like character," 
 retaining, however, "the remainder of the form of 
 prayer and of the administration of the sacraments ;" 
 and "with the consent of the whole Church there was 
 forthwith appointed one pastor, two preachers, four, 
 elders, two deacons; the greatest care being taken that 
 every one should be at perfect liberty to vote as he 
 pleased." Had these large concessions been properly 
 represented to Calvin, to whom both parties appealed, 
 it is fair to presume, he would have been more than 
 satisfied with so near an approach to Presbyterian ideas 
 of polity and worship.* But the controversy became 
 embittered with personal and national antipathies; 
 Knox and Whittingham, through the intrigue of their 
 adversaries, were driven from Frankfort to Geneva, 
 where they set up the Book of Common Order in 
 antithesis to the Book of Common Prayer; and thus 
 were sown the seeds of the great schism between the 
 Church of England and the Church of Scotland. 
 
 Upon the accession of Queen Elizabeth in 1558, the ex- 
 ilesf were admitted to places of authority and influence 
 
 * Compare a " Brieff Discours off the troubles begonne at Frank- 
 ford in Germany, A. D. 1554, Abowte the Booke off Common 
 Prayer and Ceremonies," (reprinted London, 1845.) with the Letters 
 addressed to Calvin by Cox, (afterwards Bishop of Ely,) Saedys, 
 (Archbishop of York,) Qrindal, (Archbishop of Canterbury,) &a 
 Original Letters, vol. ii. pp. 753 — 63. Parker Society edition. 
 
 f "Some of whom, during their absence, had been ordained 
 according to the customs of the countries where thej had resided 
 
66 THE HISTORICAL MATERIALS FOR 
 
 in the English Church, and, as might be expected, they 
 came back prepared to urge the reforms which they 
 had practised while abroad.* Such, at least, was the 
 drift of their emendations, when occupied with the revi- 
 sion of the Prayer-book; but the compromising policy 
 of Elizabeth, who had to deal with Romanists as well as 
 Protestants, prevailed against the ecclesiastical com- 
 mission,! and the liturgy, as re-established, leaned 
 backward from the Second book of King Edward to- 
 ward the First. 
 
 The great movement itself, however, still went for- 
 ward. "The Genevan faction, or Puritan J party," as 
 it is the fashion of certain writers to call them, began 
 to issue modified editions of the Prayer-book, or in 
 social worship to use Calvin's or Knox's liturgy, and 
 even to form presbyteries within the Church establish- 
 ment. $ And when King James ascended the throne in 
 
 These were admitted, without re-ordiDation, to preach and hold 
 benefices. One of them (Whittingham) was promoted to a deanery." 
 Bishop White's Essay on " The Case of the Episcopal Churches," 
 page 22. 
 
 * Strype's Annals, vol. i., p. 127. 
 
 f " Except Archbishop Parker, who had remained in England 
 during the late reign, and Cox, Bishop of Ely, who had taken a 
 strong part at Frankfort against innovation, all the most eminent 
 churchmen, such as Jewell, Grindal, Sandys, Noell, were in favour 
 of leaving off the surplice, and what were called the Popish ceremo- 
 nies. Whether their objections are to be deemed narrow and frivo- 
 lous, or otherwise, it is inconsistent with veracity to dissemble that 
 the Queen alone was the cause of retaining those observances to 
 which the great separation from the Anglican establishment is 
 ascribed." Hallam. Const. Hist, of England, chap. iv. 
 
 X The term Puritan was originally applied to all who sought 
 greater purity in the Church, by freeiug it from the remaining 
 errors and superstitions of Romanism. The Presbyterian Puritans 
 were from the first strict churchmen, agreeing with the Congrega- 
 tional Puritans in being Calvinists, but differing from them on 
 questions of polity and liturgy. As they appeared " in the manor- 
 houses of that old time, they were a stately, polite, religious people; 
 not austere, yet not frivolous; whose theory of life was that the 
 chief end of man is not to amuse and he amused, but to glorify God 
 and enjoy him for ever." Bayne's Historical Introduction. 
 
 § For a lull account of the rise and srread of Presbyteriauism in 
 the Church of England, and its early and continued assertion of 
 itself against Congregationalism on the one side, and Ritualism on 
 the other, see the learned work of Professor Samuel Hopkins, "Th9 
 Puritans and Queen Elizabeth," vol. i. chap x., vol. ii. chaps, xv. 
 xvi. Also Hetherington's History of the Westminster Divines, 
 p. 43 ; Hodge's History of Pres. Church, chap. L 
 
THE PRESBYTERIAN PRAYER-BOOK. 67 
 
 1603, they had grown strong enough to present the 
 famous "Millenary Petition," (so called because of its 
 thousand signatures,) in which they renewed the objec- 
 tions first raised at Frankfort, praying "that the cross 
 in baptism, interrogatories ministered to infants, con- 
 firmations, as superfluous, maybe taken away; baptism 
 not to be administered by women, and so explained; 
 that examination may go before the communion; that 
 it be ministered with a sermon ; that divers terms 
 of priests and absolution, and some other used, with 
 the ring in marriage, and other such like in the book 
 may be corrected ; the longsomeness of service abridged ; 
 church songs and music moderated to better edification; 
 that the Lord's day be not profaned; the rest upon 
 holidays not so strictly urged; that there may be an 
 uniformity of doctrine prescribed; no Popish opinion 
 to be any more taught or defended; no ministers 
 charged to teach their people to bow at the name of 
 Jesus; and that the Canonical Scriptures only be read 
 in church." And in view of this petition, it was deemed 
 debatable by Archbishop Whitgift "whether to over- 
 throw the said book, or to make alteration of things 
 disliked in it." About this time also Lord Bacon pub- 
 lished a pamphlet, in which, says Hallam, "he excepts 
 to several matters of ceremony; the cap and surplice, 
 the ring in marriage, the use of organs, the form of 
 absolution, lay-baptism, &c." The result was that a 
 Conference between the parties was appointed by King 
 James at Hampton Court, and, after some discussion, 
 several emendations made, which, if trivial, at least 
 showed the steady growth of evangelical opinions. 
 
 "While, however, Presbyterian divines were thus 
 striving after a more primitive and Protestant worship, 
 the opposite party were as steadily aiming at a semi- 
 popish ritual, until at length, under the reign of 
 Charles I., in 1637, the long pent storm burst forth. 
 Archbishop Laud, with that passion for mediaeval art 
 which has since ensnared so many tasteful but narrow 
 minds, began his ecclesiological experiments upon the 
 Scots. Then followed the events described in our first 
 chapters — the wild uprising of the Covenanters — their 
 eolemn League with the Puritans — the vain attempt by 
 
68 THE HISTORICAL MATERIALS FOR 
 
 a new and more radical revision of the Prayer-book to 
 stay the revolution — the defeat of Prelacy by the Par- 
 liamentary forces — the Assembly of Divines at West- 
 minster — the Establishment of the Directory in place of 
 the Liturgy — the rapid increase of the Independents — 
 the overthrow of both Church and State in the time of 
 the Commonwealth — the protest of the Presbyterian 
 Clergy of London against the death of Charles the First 
 and the crowning of Charles the Second, by the Scottish 
 Presbyterians — the ultimate restoration of the Mon- 
 archy through their combined efforts and those of the 
 Episcopalian Royalists — the re-action of Presbyterian- 
 ism in favor of a revised Liturgy — its failure to effect a 
 Reformation of the Prayer-book through the Savoy 
 Conference* — and its final extinction by the Act of 
 Uniformity. 
 
 Thus it appears that from the very origin of the 
 Prayer-book, the spirit of English Presbyterianism had 
 been steadily gaining ground with each successive 
 revision, until at length it found itself between two 
 extreme factions, one of which could see nothing good 
 in the book, and the other nothing evil in it ; and in the 
 vain effort by turns to master and conciliate these hos- 
 tile elements within the pale of an Established Church, 
 it finally perished. But it died, only as the martyr dies, 
 for the good of posterity. At the cost of its own life it 
 restored monarchy to England, and gave democracy to 
 America, and to the church universal bequeathed an 
 amended Prayer-book, which, if it is still, as hitherto, to 
 live only in history, must ever remain as the model of a 
 pure, free, and catholic liturgy. 
 
 Now when we come to sift the literary materials which 
 have accumulated during this exciting history, it will be 
 found that, for our present purpose, we need make no 
 account of any documents or writings before the last 
 
 * "The minds of the ruling Episcopalians, irritated by recent suf- 
 ferings, were less intent on conciliation than on retaliation. Bishop 
 Burnet assigns a reason still less excusable: that many great pre- 
 ferments were in the hands of obnoxious persons, who on account of 
 their services towards the restoration, could not otherwise be ejected, 
 than by making the terms of conformity difficult." Bishop White's 
 Essay, p. 23 
 
THE PRESBYTERIAN PRAYER-BOOK. 69 
 
 revision in 1661 : partly because it was not until that time 
 that English Presbyterianism had fully unfolded and 
 defined itself against Independency as well as Prelacy, 
 and also because it then in fact gave a resume (more 
 thorough than any that could now be made,) of the pre- 
 vious Puritan revisions, together with its own matured 
 exceptions and emendations. The records of the Savoy 
 Conference alone, will yield us that expurgated Prayer- 
 book which, in contrast with the Episcopalian editions 
 now in use, shall express the sense of our standards on 
 the authority, and to a great extent, in the very words of 
 the learned divines who first framed and used them. 
 
 And happily, these invaluable records are not only 
 full and explicit, but at length easily accessible.* It 
 would be interesting to take them up in detail, and dis- 
 cuss them in their bearings upon the condition and pros- 
 pects of modern Presbyterianism. But the question 
 before us requires us only to select and present that one 
 important document into which is collected the sense of 
 all the others, and which must ever remain as the basis 
 of anything deserving to be called a Presbyterian 
 Liturgy. 
 
 A glance at the historyf will show that the paper 
 
 * The Editor had been endeavoring to gather these papers from the 
 obscure works in which they have hitherto been scattered, when 
 his attention was called to a full collection of them, entitled <; Docu- 
 ments relating to the Settlement of the Church of England, by the Act 
 of Uniformity of 1662," a list of which will be found in our Appen- 
 dix. The volume is issued by the "United Saint Bartholomew 
 Committee," an organization formed in connection with the recent 
 Bicentenary Celebration of Nonconformity in London; and a 
 Second Edition has a Historical Introduction by the distinguished 
 Essayist, Peter Bayne, Esq., Editor of the Weekly Fevieiv. an Organ of 
 the English Synod. The scries of Documents, thus for the first time 
 Issued in a connected form. ' ; exhibits the relations of the King, the 
 Parliament, the Bishops, and the Presbyterian Divines to each other 
 in the discussions which preceded and resulted in the Act of Uni- 
 formity:*' and the Committee declare it was their " unanimous reso- 
 lution that, in collecting them and presenting them to public notice, 
 the most rigid impartiality should be observed.-' Their republication 
 in our own country wou'd shed much light into this greatly neglec- 
 ted department of our Church History. 
 
 f The fullest account mny be found in Reliquiae Baxterianse, or 
 Baxter's History of his own Life and Times, at first edited by Syl- 
 vester, and afterwards abridged by Calamy, (Chapter viii. London ed., 
 1713,) and by Orme. (vol. i. pp. 181—193, Boston ed , 1831.) Othsi 
 
70 THE HISTORICAL MATERIALS FOR 
 
 entitled " The Exceptions against the Book of Common 
 Prayer" compiled by Reynolds, Wallis, Calamy, ]Sew- 
 comen, Bates, Clarke, Jacomb, &c, and presented at 
 the opening of the Conference, is the only document 
 which fully and authoritatively represents the views of 
 the Presbyterian Commissioners. Other writings were 
 indeed offered in their name, but not, as it would seem, 
 with their full knowledge and sanction; this one being 
 in fact the report of a committee to which had been 
 assigned the duty of preparing the proposed "correc- 
 tions and amendments," while the other papers, "The 
 Petition for Peace and Concord presented to the Bishops 
 with the proposed Reformation of the Liturgy," "The 
 Rejoinder of the Ministers to the Answer of the Bish- 
 ops," and "The Petition to the King at the close of the 
 Conference," were of Baxter's composition alone, and 
 brought forward at a stage of the proceedings when it 
 had become plain that the Conference was a failure, 
 and after several of the Presbyterians, among them 
 Tuckney, had already left, in despair of any reconcilia- 
 tion. We make this discrimination merely to simplify 
 our task; for the writings in question are not only deeply 
 interesting as memorials of the time, but also exceed- 
 ingly valuable for confirming and interpreting that chief 
 document of the revision. 
 
 As to the production known as Baxter's "Reformed 
 Liturgy," it should be observed, that it does not appear 
 among the records,* and according to his statement, 
 was not even read by the opposite party. It was in 
 fact precluded by the terms of the King's Warrant, 
 which extended only to "corrections, alterations, and 
 amendments;" having been ingeniously so framed as 
 to exclude the "additional forms" promised in the 
 King's Declaration. Under this misapprehension, the 
 task of preparing such supplementary forms would seem 
 ,indeed to have been assigned to Baxter; but not, as 
 has been absurdly charged, with the view of substitut- 
 
 pfcetches are given by Collier, Rurnet. Neal. and various later writer?, 
 but they are mainly derived from Baxter's Narrative. 
 
 * It may be found in Calamy '8 Life of Baxter, vol. i., London ed* 
 1713. Also in Hall's Reliquiae Liturgicae. 
 
THE PRESBYTERIAN PRATER-BOOK. 71 
 
 ing them as a new liturgy in place of the Prayer-book. 
 The real object aimed at was to secure freedom of wor- 
 ship, by the "addition or insertion of some other vary- 
 ing forms in Scripture phrase, to be used at the minis- 
 ter's choice,"* as well as to enrich the book with more 
 Protestant models of devotion than the meagre versicles 
 and collects of which it was then chiefly composed. 
 Time may have shown that this scheme was impractica- 
 ble, and set a lower estimate than his own upon Bax- 
 ter's liturgical efforts ; but the defect at which they were 
 aimed was one which the Episcopalian Commissioners 
 themselves afterward endeavored to supply, and which 
 to this day is felt as a serious want by all who are 
 accustomed to the freshness and variety of a less rigid 
 mode of worship. It is a defect, however, which is 
 only to be remedied by the grace of extemporaneous 
 prayer; and the fate of Baxter's effusion should be a 
 warning to every ambitious liturgy-maker not to think 
 slating for that class of devotions which cannot," 
 in the nature of the case, be formulated, but must be 
 left to the pastor or bishop of each flock, as the mood or 
 occasion will prompt him. Of all such rash attempts 
 we may say what Milton said of the imposed Prayer- 
 book: "To imprison and confine by force, within a pin- 
 fold of set words, those two most unimprisonable things, 
 our prayers and that divine spirit of utterance that 
 moves them, is a tyranny that would have longer hands 
 than those giants who threatened bondage to heaven, "f 
 Our present concern, therefore, is only with those 
 ancient and catholic models which alone can properly 
 enter into a free liturgy, and upon which alone the col- 
 lective wisdom of the Presbyterian Commissioners was 
 exercised. And no one can read their paper of correc- 
 tions without being struck at once with its cautious and 
 conservative tenor, and its entire harmony with the 
 genius of Presbyterian worship. It yielded no small 
 share of the emendations which distinguish the present 
 Prayer-bo:k+ of the Church of England, and largely 
 
 * Documents, p. 17. 
 
 f Eikonoklastes, Chapter xvi., upon the Ordinance agaiost th« 
 Co • men Prayer-book. 
 X Preface to the English Prnyer book. 
 
72 THE HISTORICAL MATERIALS FOR 
 
 accords with the exceptions which at this day are taken 
 by the Liberal and Evangelical party. We may add, 
 that whatever comparative excellences are to be found 
 in the edition of the Protestant Episcopal Church in 
 this country,* if not remotely derived from its sugges- 
 tions, are at least in agreement with them. And yet 
 it is, at the same time, so distinctive and unequivocal, in 
 those parts which have hitherto been disregarded, that 
 any sound Presbyterian of the present day will imme- 
 diately recognise in it the work of the large-hearted 
 men to whom we look as the founders and framers of 
 our Church. 
 
 While, however, all this is true of the paper in gene- 
 ral, yet it will be found that, in the actual work of 
 applying it as in this edition, two abatements must be' 
 made in regard to such of its details as are confessedly 
 of minor importance, and involve no question of doc- 
 trine or principle. 
 
 In the first place, it will be seen that the authors of 
 the document themselves carefully discriminate between 
 "some particulars that seem to be corrupt, and to carry 
 in them a repugnancy to the rule of the Gospel," and 
 " others dubious and disputable as not having a clear 
 foundation in Scripture for their warrant," or still 
 others "of inferior consideration, verbal rather than 
 material, which, were they not in the public liturgy of 
 so famous a church, we should not have mentioned." 
 And that they would not have been tenacious of such 
 points, had they been met by the other party with a 
 spirit of .amicable conference, is not only plain from the 
 paper itself, (which was never designed as an ultimatum, 
 being composed mainly of proposals and matters for 
 treaty and consultation,) but was afterwards shown by 
 their own concessions, when some of them, in the year 
 1698, under the reign of King William, united with Til- 
 Iotson, Stillingfleet, Tennison, and other eminent Bish- 
 ops, in a second attempt to revise the Liturgy with a 
 view to their comprehension in the Church Establish- 
 ment.f And though the effort again proved a failure, 
 
 * Preface, fourth paragraph, and p. 75 below. 
 t The MS. of the Alterations in the. Book of Common Prayer p 
 by the Boyal Commissioners for the Bevision of the Liturgy in 1689| 
 
THE PRESBYTERIAN PRAYER-BOOK. 73 
 
 yet it has yielded us additional and most valuable helps, 
 which we have not failed to use, in the interpretation 
 and application of the document before us. 
 
 In the second place, it should be remembered that 
 since this document was prepared, a great change has 
 been steadily working in regard to many matters of mere 
 usage and taste, involving no essential principle of Pres- 
 byterianism. The whole liturgical question, indeed, 
 has meanwhile become reversed. Then it was the lib- 
 erty to use the gift of prayer which was first to be 
 asserted; now it is the liberty to use forms of prayer 
 which is still to be preserved. It is obvious that many 
 things which then were simply intolerable as parts of 
 an enforced liturgy, may now be safely left indifferent 
 under a directory, and that in thus consigning them to 
 the spontaneous action of Christian feeling we are not 
 abandoning, but only following out the principles of our 
 forefathers, who craved no other freedom for themselves 
 than they were willing to concede to their brethren.* 
 Nor should it surprise us to find, after the lapse of two 
 centuries, and in the altered circumstances in which we 
 are now placed, that some of their minor criticisms 
 seem trivial or inapplicable. This may only show what 
 they themselves maintained, how impossible it is to make 
 rules and forms for all cases, and also how invariable is 
 that law of the human mind, by which it reacts from any 
 extreme into which it has been driven. 
 
 after lying hidden under seal in Lambeth Library for more than a 
 century and a half, became at length accessible, by order of Parlia- 
 ment, in the Blue Book of June 2d, 1854. An "Account of the pro- 
 ceedings of the Commissioners," and an Abstract of their proposed 
 Emendations is given by Calamy in his Life of Baxter. Chapter xvii. 
 Vol. i. A summary is also given in Procter's History of Prayer-book, 
 p. 146, and the Revised Collects by Baird in the" Book of Public 
 Prayer. The Alterations have been largely used by Rev. Richard 
 Bingham, in a late work entitled " Liturgice Eecusce Exemplar: the 
 Prayer book as it might be : or Formularies old, revised, and new, 
 suggesting a reconstructed and amplified Liturgy.'' London, 1S63. 
 
 * ■■'W'e would avoid both the extreme that would have no forma, 
 and the contrary extreme that would have nothing but forms. . . . 
 It is a matter of far greater trouble to us. that you would deny ua 
 and all ministers the liberty of using any other prayers besides (the 
 forms in) the liturgy than that you impose these." Rejoinder of the 
 Presbyterians; Documents p. 247. 
 
74 THE HISTORICAL MATERIALS FOR 
 
 And yet, it would be a great mistake to suppose, 
 because this paper was, in some trifling respects, origin- 
 ally defective, and in others has become obsolete, that 
 therefore the editor has been thrown entirely upon hia 
 own taste and judgment, in applying it, or evenin supply- 
 ing its little deficiencies. We fortunately possess certain 
 collateral sources of information, quite as authoritative 
 and explicit, by means of which the two principal docu- 
 ments to be used may be fully confirmed and comple- 
 mented even to the smallest particulars. What is want- 
 ing in the Savoy records, or in our Directory* is more than 
 made up to us by other authorities cotemporary with 
 the former, and cognate to the latter, so that not only 
 upon all the great substantials of doctrine and order, 
 but also upon the veriest minutiae of usage, convenience, 
 and taste, we can converge the light of history from 
 every quarter. 
 
 If now we bring together and arrange the materials 
 chiefly used in discriminating and preparing this edition, 
 they may thus be exhibited at one view: 
 
 THE PRAYER-BOOK OF CHARLES I. 
 
 Presbyterian Exceptions 0/I66I. The Assembly's Directory. 
 
 Presbyterian Kejoinder of 1661. The Assembly's Digest. 
 
 Semi-Presbyterian Revision of 1689. The Calviuistic Liturgies. 
 
 THE PRESBYTERIAN PRAYER-BOOK. 
 
 It will be seen that the editor's task has been simply 
 to take that edition which was in the hands of the Savoy 
 Commissioners, and, in the first instance, apply to it 
 the two documents which respectively represent the 
 English and the American view of its contents; and his 
 duty and aim have been to reject everything inconsis- 
 tent with both, and retain all of either that remains. 
 The text, therefore, or body of the service, has only 
 been a'tered so far as the "Exceptions" require; but 
 the Rubric has been everywhere superseded by the 
 Directory, especially in the sacramental offices, in which 
 it has been inserted literally. Thus the doctrinal frame- 
 work has been taken from our standards, while the form 
 and fashion of the whole have been rendered expressive 
 of their import. 
 
THE PRESBYTERIAN PRAYER-BOOK. 75 
 
 Then, as to the numerous details not reached by 
 these two chief documents, we have used the auxiliary 
 writings severally connected with them. For confirm- 
 ing and supplementing the Exceptions, we have com- 
 pared Baxter's Rejoinder, which exhibits the Presbyte- 
 rians at their farthest extreme from the Episcopalians,* 
 and the Revision of 1689, which exhibits the Episco- 
 palians in their nearest approach to the Presbyte- 
 rians.f For confirming and supplementing the Direc- 
 tory, we have compared the Assembly's Acts and 
 Deliverances, which present the most modern and 
 American phase of Presbyterianism, and the Calvinistic 
 or Reformed Liturgies, which present its most ancient 
 and catholic aspect. And then the several products of 
 these comparisons have been blended in the work of 
 emendation, so far as consistent with each other and 
 with the work as a whole. The result is, unless we 
 greatly over-estimate our labors, a Prayer-book so 
 amended as to contain nothing, however trivial, for 
 which good Presbyterian authority and usage cannot be 
 cited. 
 
 Having thus collected, sifted, and applied our mate- 
 rials, it only remains to analyze the product before us 
 by tracing the several offices to their historical sources, 
 and showing their fitness either as materials or models 
 of divine worship. This we propose to do in our next 
 chapter, leaving the reader, as we proceed, to compare 
 the text with our commentary upon it. 
 
 * "All which considered, we altogether despair of that happy suc- 
 cess which thousands hope and wait for from this his Majesty's 
 commission; unless God shall incline your hearts for the peace and 
 union of the nation, to a more considerable and satisfactory altera- 
 tion of the liturgy." Calamy in the Presbyterian Rejoinder; Docu- 
 ments, p. 204. 
 
 t "Thus much I shall venture to say, that such Amendments as 
 those were, with such an allowance in the point of Orders for Ordi- 
 nation by Presbyters, as is made 13 Fliz., cap. 12, would, in all proba- 
 bility, have brought in two-thirds of the Dissenters in England." 
 Calamy, in his Life of Baxter, vol. i. p. 448. 
 
 We have also made use of the "Proposals for a Comprehension of 
 the Presbyterians." made by Ktillingfleet and Tillotsouin conference 
 with Manton Bates and Baxter in 1668. Ibid. p. 317. 
 
76 ANALYSIS OF THE PRAYER-BOOK. 
 
 CHAPTEE IX. 
 
 HISTORICAL AND CRITICAL ANALYSIS OF THE AMENDED 
 PRESBYTERIAN PRAYER-BOOK. 
 
 As the object we have in view does not take us over 
 the ancient ground common to all Liturgies and Prayer- 
 books, and already pre-occupied by so many learned 
 treatises,* we shall confine ourselves mainly to such in- 
 vestigations as may serve to distinguish this edition from 
 others; and our method will be to penetrate first to 
 the original sources from which the book was compiled, 
 and then, by a more specific criticism of its contents, to 
 trace the changes through which it has passed to its 
 present amended form, together with the reasons active 
 in producing them. 
 
 Sect. I. The Catholic Originals. 
 
 In the early progress of the Reformation, royal 
 injunctions were given that certain portions of the 
 Latin service, then used in the churches, such as the 
 Lord's Prayer, the Creed, and the Epistle and Gospel 
 for the day, should be recited from the pulpit in the 
 mother tongue; that the English Litany should be said 
 plainly by the priest and choir in the midst of the 
 church; and that after matins should be read a Lesson 
 from the New Testament, and after evensong a Lesson 
 from the Old Testament, f At the same time an "Order 
 of Communion" was issued, restoring the cup to the 
 laity, and virtually abolishing the Roman Mass; J and 
 
 * Palmer: Origines Liturgicce. Bingham: Origines Eccksiasti&B. 
 Maskel: Monumenta Ritualia Ecdesice Av.glicance. Freeman: Prin- 
 ciples of Divine Service. 
 
 f Injunctions given by the most Excellent Prince, Edward the 
 Sixth, &c. Appendix to Archbishop Cranmer's Remains, p. 498. 
 Parker Society ed. 
 
 % Liturgies of King Edward the Sixth, pp. 1—8, Parker Society 
 edition. 
 
THE PROTESTANT ORIGINALS. 77 
 
 at length these several elements of a Protestant liturgy 
 became embodied in a ''Book of Common Prayer," 
 designed to supersede the old monastic ritual, and 
 engage the whole people intelligently in every part of 
 divine service.* 
 
 The nucleus cf the Prayer-book was thus immediately 
 derived from the Breviary and Missal, as translated by 
 the English Reformers, and adapted to the uses of con- 
 gregational worship : but remotely it was of much more 
 primitive and less questionable origin; and, as here 
 presented, after all the revisions it has undergone, with 
 its numerous Protestant accretions, erasions, and emen- 
 dations, it will be found to retain scarcely a trace of the 
 Roman and Anglican channels through which it has 
 passed from its ancient sources, and to be indeed, so far 
 as it is not distinctively Presbyterian, simply catholic 
 or common to all churches of Christ. 
 
 Leaving this fact to appear as we proceed, we pass to 
 those more modern originals concerning which there is 
 greater diversity of opinion. 
 
 Sect. II. The Protestant Originals. 
 
 Besides the ancient service-books there were also in 
 the hands of the compilers of the Prayer-book three 
 new formularies, portions of which were incorporated 
 in the first and second editions. These were, 1. Her- 
 mann's Consultation or scheme of doctrine and wor- 
 ship for the Electorate of Cologne. 2. Pollnnus's 
 Liturgy of the Church of French Refugees in England. 
 3. Lasco's Ecclesiastical Service of the Church of 
 German Foreigners in London. It is important to 
 discriminate the sources from which these formularies 
 had been compiled, and the changes they underwent 
 both before and after they were embodied in the Eng- 
 lish liturgy. 
 
 As to the origin of the two last named productions 
 there can be no question. It is conceded by all parties, 
 that they were translated from a form which had been 
 "composed and used by Calvin in the church at Stras- 
 
 * Preface to the Book of Common Prayer, 1549, Strype, vol. ii 
 p. 133. 
 
78 ANALYSIS OF THE PRAYER-BOOK. 
 
 burg, and which became the germ and model of all the 
 Reformed liturgies.* This is clear not only from their 
 structure and contents, but also from the events con- 
 nected with their origin and history. 
 
 Valerandus Pollanus was Calvin's successor at Stras- 
 burg, and on the publication of the Interim, an imperial 
 edict adverse to the Reformers, fled with his congrega- 
 tion to England, where the Lord Protector gave them 
 an asylum in Somersetshire, and allowed them the free 
 use of their ritual in Glastonbury Cathedral. The dis- 
 putes in the English church which led -to the further 
 reformation and amendment of the Prayer-book, turned 
 the attention of both parties to these foreign Protest- 
 ants, and Pollanus in 1550-51, published in Latin, Cal- 
 vin's Strasburg liturgy as used by them, together with 
 a Dedication to King Edward the Sixth, and an Apol- 
 ogy, vindicating them from the aspersions of the 
 Romanists, f 
 
 * This must not be confounded with Calvin's Genevan Liturgy, 
 •which differed from the Strasburg in some of the respects in which 
 the latter agreed, with the Prayer-book. Eutaxia, p. 20, 206. 
 
 The following authorities, representing all varieties of theologi- 
 cal prepossession, may be consulted in regard to the Calvinistic origi- 
 nals of the Prayer-book: 
 
 {Anglican.) History of the Prayer-book, by Archdeacon Berens, 
 published by the Society for Promoting Christian Knowledge, pages 
 39, 41, 43, 87, 88, 141, 355—8; Archbishop Laurence's Bampton Lec- 
 tures, pages 207, 208; Freeman's "Principles of Divine Service,'' vol. 
 i., p. 313; Procter's History of the Prayer-book, pages 31, 32. 4" — 49, 
 341, 346, note; "Private Prayers in the Reign of Queen Elizabeth;" 
 Parker Society, p. 488, note; Strype's Eccl. Mem. vol. ii.. chapter 
 xxix. ; Burnet's History of the Reformation, p. 415 ; Strype's Life of 
 Cranmer, p. 200, and Appendix ; Heylin's History of the Reforma- 
 tion, published by the Eccl. Hist. Society, vol. i. pages 193. 22' ; , 270; 
 IXardwieke's History of the Christian Church during the Reforma- 
 tion, Cambridge edition, pages 222, 223. 
 
 (German.) Daniel's Codex Liturgicus; Eccl. Ref. et Angl., vol. i; 
 Ebrard's Keformirtes Kirchenbuch, p. 323; Hertzog's Encyclopedia. 
 Articles: England, Anglican Church, Cranmer, and Calvin. 
 
 (America)}.) Bishop Brownel's Commentary on the Prayer book, 
 Introduction, p 21. Eutaxia or the Presbyterian Liturgies, chapters 
 x — xii. Mr. Baird's careful researches into the Calvinistic Liturgies 
 place his work in the first rank of authorities 
 
 T Liturgia Szcra, Seu Ritus Ministerii in Ecclesia Peregrinvrum 
 Profagorum propter Efoangelium C/'iristi Argentina', 1551. Cum 
 Apologia pro hoc Liturgia. Par Valerandum PoUanum Flawh-um, 
 The date is incorrectly given by Proctor. Compare with Suype- 
 vol. ii. 379. It may be found in Daniel's Codex Liturgicus, vol. i. 
 
 
THE PROTESTANT ORIGINALS. 79 
 
 About the same time a distinguished P0I3, John A. 
 tiasco, also a Calvinist, or Zwinglian, took shelter in 
 England upon the invitation of Cranmer, and was 
 appointed superintendent of the foreign congregation of 
 refugees in London. The liturgy used in their worship, 
 was prepared by him on the basis of that translated by 
 PollanuB, and was published both in Dutch and in 
 Latin.* Lasco, moreover, was intimately associated 
 with Cranmer, as his guest and adviser, while the 
 liturgy was undergoing revision, and took an active part 
 in the whole work of the English Reformation. 
 
 It is thus evident from the history, that the Calvinistic 
 liturgy was not only in actual use in several congrega- 
 tions to which the framers of the Prayer-book would 
 naturally refer for an example of Protestant worship 
 but that it was also in their hands in several languages. 
 And this historical testimony, as we shall see hereafter, 
 is amply sustained by the internal evidence of- the book 
 itself. 
 
 In regard to the' other work mentioned, that of Bucer 
 and Melancthon, there is more room for doubt. f It 
 
 * Forma ac Ratio tota ecclcsiastici miifisterii in peregrinorum, potis- 
 simum vera Gemnanorum Ecclesia instituta Londim in Anglia per 
 Edvardum Sexlum. Auctore Joh. A. Lasco, Poloniae Barne. Both 
 Lasco's and Pollanus' Liturgies are sketched by Dr. Krauth iD his 
 "Sunday Service according to the Liturgies of the Churches of the 
 Reformation." 
 
 f This -work was not so much a liturgy as a provisional scheme of 
 doctrine and worship, whi"h Melnncthon and Bucer were invited to 
 prepare bj Hermann. " that pious Confessor the late Elector and Arch- 
 bishop of Cologne, who, for adhering to the Protestant religion, and 
 petting on foot the Reformation of his country, was deprived by the 
 Pope and Emperor." It was first published in German in 1543. and 
 in 1545 in Latin atDonn. with the title. "Nostra Hermanni Archepisc. 
 Cblaniensis Simplex et Pia Deliberatio et Christiana in Verbo Dei fun- 
 data Reformatio." An English translation of this Latin work was 
 printed in 1547, and a second revised edition in 1548, entitled, (, A 
 simple and reliclous consultation of us Hermann, by the grace of 
 God. Archbishop of Cologne, and Prince Elector. &c, by what means 
 a Christian Reformation, and founded in God"s word, of doctrine, 
 administration of the divine Sacraments, of ceremonies, and the 
 whole cure of souls, and other ecclesiastical ministries, may bo 
 begun among men committed to our pastoral charge, until the 
 Lord grant a better to be appointed either by a free and Christian 
 council, general or national, or else by the States of the Empire of 
 Germany, gathered together in the Holy Ghost. " Procter's History 
 
 
80 ANALYSIS OP THE PRAYER-BOOK. 
 
 would, in fact, be simply absurd for any party now to 
 lay an exclusive claim to the authorship or purport of 
 a production which was compiled by divines noted for 
 liberal views and union tendencies, and with the express 
 design of reconciling the two extremes of the Reforma- 
 tion. After investigating the history in all directions, 
 and viewing the question on all sides, we have reached 
 the conclusion that, as this liturgy started at some 
 middle-point between Lutheranism and Zwinglianism, it 
 therefore entered the Prayer-book with .a bias toward 
 Calvinism, and that this bias was confirmed at the first 
 revision, increased at each succeeding revision, and 
 finally completed by the Presbyterian Commissioners at 
 the last revision. Our reasons for this view are the 
 following: 
 
 1. It was never used or sanctioned in any Lutheran 
 community, but on the contrary, was opposed and sup- 
 pressed by Luther himself on its first appearance.* 
 
 2. Not only was it compiled from Reformed as well as 
 Lutheran sources,! but both of its compilers were warm 
 personal friends of Calvin, and favorable to a union 
 
 of the Prayer-book, p. 40. The Cologne Liturgy is noticed in Strype's 
 Ecc. Mem., and the German edition of it may he found in Richter's 
 Kirchenordnungen. vol. i. 
 
 * " The Reformation Book, which was mainly Bucer's work, and in 
 which, so far as the liturgy is concerned, the established ritual was 
 followed as closely as possible, the Constitution of the Church 
 retained, and the doctrine of the Strasburg and Hessian Confessions 
 adopted — was sent by Hermann himself to the Elector of Saxony, 
 who submitted it for examination to the Lutheran zealot Ormsdorf. 
 Luther was incensed by it, especially in regard to the Lord's Supper, 
 and first assailed Bucer, and became so much excited against Me- 
 lancthon, that the latter thought seriously of leaving Wittembertf, 
 expecting that Luther would come out publicly against him." Life 
 of Bucer, by J. W. Baum, Prof in Strasburg, p 535. 
 
 f From the formularies of Nuremburg (Lutheran,); Saxony 
 (Lutheran,); Strasburg (Reformed,) and Hesse (Reformed.) See Rich- 
 ter's Evangelischeu Kirchenordnungen, vol. i. 
 
 It appears from a letter of Melancthon that the doctrinal portion 
 was prepared by himself, while the ritual portion, (which is the part 
 tbat appears in the Prayer-book.) was prepared by Bucer. "Retinuit 
 pleraque Osiandri Bucerus; quosdam articulos auxit, ut est copiosus. 
 Mini, cum omnia relegissem, attribuit articulos. de trinitate, de crea- 
 fcione, fie peccati originis, de justitia fidei et operum, de ecclesia, de 
 poenitentia. In his consumpsi tempus hactenus, et legl de cfleremo- 
 niis Baptism et Comae Domini quse ipse coruposuit." Lpist. 2707 
 Opp. v. 112. 
 
THE PROTESTANT ORIGINALS. 81 
 
 with the Calvinistic churches.* This feeling, indeed, 
 in Bucer amounted to a ruling passion, drew upon 
 him the suspicion and persecution of his countrymen, 
 and at length forced him iuto exile and poverty. Cal- 
 vin was the first to offer him an asylum at Geneva, 
 but afterwards advised him to accept Cranmer's Invita- 
 tion to a professorship in Oxford, and addressed him a 
 letter full of the highest consolations of Christian 
 philosophy. f 
 
 3. Whatever may be said of Bucer's seeming incon- 
 sistency and vacillation in Germany, or of the syncretis- 
 tic nature of the liturgy he there compiled, yet it is 
 undeniable that while he was in England, assisting in 
 the revision of the Prayer-book, he represented the 
 views of Calvin, who had written him urging that "all 
 ceremonies may be abolished which in any way savour 
 of superstition,"^ and who often mourned his untimely 
 death as the greatest calamity to the English Reforma- 
 tion. "When I consider what a loss the Church of God 
 has suffered by the death of this one man, I cannot but 
 every now and then renew my grief. He would have 
 done great service in England; and I hoped for some- 
 thing greater from his writings hereafter than what he 
 has hitherto published. "§ And that these hopes|| had 
 been well founded is shown by the strictures or censura 
 of the Prayer-book,^" which Bucer prepared at the 
 
 * See Calvin's Tracts, vol. ii. pp. 211, 281, 354—356. 496; Calvin's 
 Letters, vol. i. p. 137; Zurich Letters, First Series, pp. 161, 234; 
 Second Series, p. 73: Original Letters of Ref. pp. 488, 535, 544—548, 
 585, 688. Published by Parker Society. Strype's Ecc. Mem., vol. ii. 
 pp. 190, 326. Hertzog's Encyclodedia. Art. Bucer, and Calvin. 
 
 + Calvin's Letters, trans, by Jules Bonnet, vol. ii. p. 212. 
 
 ± Ibid. p. 232. g Ibid. p. 312. 
 
 I Milton calls Bucer " that elect instrument of reformation highly- 
 honored, and had in reverence by Edward the Sixth and his whole 
 Parliament'' . . . "whose incomparable youth doubtless had brought 
 forth to the Church of England such a glorious manhood, bad bis 
 life reached it, as would have left in the affairs of religion nothing 
 without an excellent pattern for us now to follow." Prose Works, 
 Bonn's edition, pp. 317, 278. See also Milton's collection of "Te=ti« 
 monies of the high approbation which learned men have given of 
 Martin Bucer."' pp. 274 — 277. 
 
 1f Centura Martini Buceri super libro Sacrorum, sen ordinationis 
 ecclesia? atgue mintsfem ecclesuistici in Regno Anglice, ad petitionem 
 E. Archiepiscopi Gantuariensis, Thomce Cranmeri consciipta. A 
 iummary of the Censura is given by Procter, pages 40— 43. 
 r 
 
82 ANALYSIS OF THE PRAYER-BOOK. 
 
 request of Cranmer, and which are in fact almost iden- 
 tical with those afterwards urged by the Calvinistio 
 party in the Church of England. 
 
 4. Had the Bucerian and Melancthonian portions of 
 the Prayer-book been thus amended according to Bucer's 
 own matured views and suggestions, they would have 
 been rendered almost entirely Calvinistic, and the Eng- 
 lish Church, in ritual as well as doctrine, would have 
 been freed from its Romanist and Lutheran remnants.* 
 But it was reserved for the Puritans, during the hun- 
 dred years which followed, to continue the work of 
 criticism begun by the Calvinistic reformers, and at 
 length for the Presbyterian Puritans, in distinction 
 from the Episcopalian Puritans on the one side, and the 
 Independent Puritans on the other, to complete that 
 work by their strictures oifered in the Savoy Conference. 
 "The Exceptions against the Book of Common Prayer" 
 are at once a resume and enlargement of the "Censura 
 super Libro Sacrorum;" and the two documents, taken 
 together, mark the germ and the flower of a Prayer- 
 book that deserves in every sense to be called Presby- 
 terian. 
 
 If now we survey the originals of the English Liturgy, 
 at one view, from their origin throughout their history, 
 we shall be ready for the general conclusion; that, 
 While King Edward's First Prayer-book exhibited the 
 Protestant as distinguished from the Romanist phase 
 of Christianity, and while King Edward's Second 
 Prayer-book exhibited the Calvinistic as distinguished 
 from the Lutheran phase of Protestantism, the Prayer- 
 book here presented will exhibit the Presbyterian as 
 distinguished from the Episcopalian phase of Calvinism. 
 And the proofs of this will accumulate at every step of 
 that more particular analysis to which we proceed. 
 
 Sect. III. The Revised Rubrics. 
 
 The Rubrics (so called from the red letters ia which 
 they were printed in old copies) are the rules for the 
 
 *"The'Jeath of Edward seems to have prevented a farther ap- 
 proach to the scheme of Reneva i" our ceremouief. and perhaps i» 
 our Church goveruiueut.'' Uullum's Const, iiist., chapiiv. 
 
THE REVISED RUBRICS. 83 
 
 government of Minister and People in Divine Service, 
 and correspond to our Directory. In the ancient Ser- 
 vice-books, as well as in the Lutheran and Reformed 
 Agenda, they are much less imperative and obligatory 
 than in the English Prayer-book, which breathes through- 
 out a tone of punctilious command, better suited to a state 
 ritual than a church service. This has been obviated by 
 substituting in place of the word "shall" the word "will" 
 to indicate what is agreed and customary, or the word 
 "may*' to indicate what is discretionary and variable: 
 a change which simply gains liberty without sacrificing 
 order, since custom soon acquires the force of authority, 
 and authority is of no avail where it loses its hold upon 
 custom, as is shown by the continual conflict of usage 
 with Rubrics and Directories. 
 
 The Introductory rubrics concerning ecclesiastical 
 vestments and furniture, are ommitted as relating to mat- 
 ters which by the Directory are wisely and safely left 
 indifferent. The altar.* and surplice. f were associated 
 in the minds of many Episcopalians, as well as Presby- 
 terians, with a false doctrine of the ministry and sacra- 
 ments, and are at best bat a poor imitation of the sig- 
 nificant ritual in which they originated. The simpli- 
 city and spirituality of Christian worship would seem 
 better represented and promoted by those traditional 
 symbols of Presbyterianism, the pulpit, the communion- 
 table, the baptismal font, and (if anything more official 
 than the ordinary clerical dress is desired) the Genevan 
 robes, customary in the Dutch churches or the scholar's 
 gown, still in use in some of our own pulpits. 
 
 For similar reasons the rubrics concerning behaviour 
 have been expunged, except in the few instances where 
 
 * Cranmer's "Six Reasons why the Lord's Board should rather be 
 after the form of a Table than of an Altar." Remains e.nd Letters, 
 p. bl\. Similar opinions were maintained by Bishops Ridley, 
 Hooper, &c. 
 
 ■'• Bishop Jewel pronounced it "a stage dress, a fool's coat, a relique 
 of the Amoritea." Archbishop Grindal "hesitated about accepting 
 a mitre from dislike of what he called the mummery of consecra- 
 tion." and together with Bishops Sandys and Noel, was "in favor of 
 leaving off the surplice." In these views Bucer and Martyr con- 
 curred. Zurich Letters, 161; Original Letters of Ref-. 4S8, 5S5. 
 Strype'e Ecc. Mem., chap, xxviii; and Life of Cranmer, vtL ii. p. 210; 
 
64 ANALYSIS OF THE PRAYER-BOOK. 
 
 some direction seemed needful, and not likely to trench 
 upon existing usage or liberty. The genuflexions, into- 
 nations, and bowings, practised in the English ritual, 
 were desired by our forefathers to be left free to each 
 worshipper, because of a feeling that nothing is so abhor- 
 rent in the sight of both God and man, as a devout 
 demeanor, which is either enforced or simulated. The 
 Book as here amended may be used either by the min- 
 ister alone, or by the congregation with him, when both 
 are so agreed; the minister leading in the whole ser- 
 vice audibly, and the congregation accompanying him 
 with the heart or with the voice also, in those parts 
 marked as more especially assigned to them, according 
 as each one's devotion shall prompt him. It should be 
 said, however, that the actual reading of divine service 
 by the parties, is a species of pupilage, to be endured 
 only until they have become so familiar with it as to be 
 able to say it from the heart without any danger of say- 
 ing it only from the book. 
 
 As to responses, except where personal feeling is strong 
 enough to impel them above the low tone of ordinary 
 devotion, we may urge the objection, brought against 
 them two hundred years ago, that " they cause a con- 
 fused murmur in the congregation, whereby what is 
 read is less intelligible and therefore unedifying;"* and 
 the difficulty, always encountered of making them gene- 
 ral and accordant, renders them on grounds of taste as 
 well as of devotion, unsuitable to a mixed assembly. 
 They properly belong in fact to the choral or monastic 
 service from which they were borrowed, and in which 
 they were artistically rendered by trained worshippers, 
 and in a Protestant Church must cease to be express- 
 ive precisely in proportion as they become impressive. 
 
 As to posture, we only remark in general, that while 
 standing and kneeling are both of them scriptural atti- 
 tudes in prayer, and alike sanctioned by catholic and 
 Presbyterian usagef yet in using these services it will 
 
 * Presbyterian "Exceptions." No. iii. See Appendix, and Eutaxia, 
 page 27. 
 
 f " i'o pray standing, was in public worship believed to have been 
 an Apostolic usage. The Presbyterians of Scotland, and at times the 
 
THE REVISED RUBRICS. 85 
 
 be most convenient for the worshipper to bow the head 
 or the knee in the Prayers and Confessions, to stand 
 up in the Creeds, Psalms, Hymns and Doxologies, and 
 to remain seated during Lessons, Exhortations, and 
 Sermons. 
 
 In nothing is the rigidity and bondage of an imposed 
 Prayer-book so manifest as in the mode of combining, or 
 rather aggregating together the several offices it pres« 
 cribes. According to the theory of those offices, the 
 Lord's day would be marked by a succession of distinct 
 services each complete in itself, and performed at differ- 
 ent hours; beginning with Morning Prayer at dawn, 
 and ending with Evening Prayer at twilight, with the 
 Litany ; Sermon, and Communion, intervening towards 
 mid- day as the distinguishing or proper services of the 
 day. Instead of crudely joining all of these together 
 in a single morning service, full of needless repetitions 
 and a tedious prolixity of parts, it would seem more 
 reasonable to use each, as originally designed, sepa- 
 rately, or at least to combine them with some discretion. 
 It will be found, by following the rubric as amended, 
 that without any perplexity to either party, the minis- 
 ter may practise either of the following six varieties of 
 devotional service before the Sermon or Communion : 
 
 1. Morning Prayer. 4. Morning Prayer and Litany. 
 
 2. Litany. 5. Litany and Sunday Service. 
 
 3. Sunday Service. 6. Sunday Service and Litany. 
 
 A principal section of one office might also be con- 
 joined to that of another, by proceeding as far as the 
 
 Lutherans of Germany, are probably the only occidental Christians 
 who now observe the one only rubric laid down for Christian wor- 
 ship by the first (Ecumenical Council." Stanley's Eastern Church, 
 page 263. The Direction in Pollanus' Liturgy is "Ac toto hoc tem- 
 pore (during Confession and Absolution,) populus magna cum reve- 
 rentia vel astat, vel procumbit in genua, utut animus <cnjnsque tule- 
 rit." Posture in the Daily service was prescribed only in the Creed and 
 Confession, until the last revision. In the Communion, kneeling 
 was prescribed, but according to I. and II. Edward, it was to " be used 
 or left as every man's devotion serveth, without blame." See Docu- 
 ments, p. 131. Among the Proposals of 16S9, w?.s one, " That if 
 any refuse to receive the Sacrament of the Lord's Supper kneeling, 
 It may be administered to them in their pews." Calamy, p. 453. In 
 the Church of Calvin the communicants came forward by groups to 
 receive the elements. Eutaxia, p. 45. 
 
86 ANALYSIS OF THE PRAYER-BOOK. 
 
 First Lesson, and then beginning the Lord's day service 
 (Ante-Communion,) or by proceeding as far as the Sec- 
 ond Lesson, and then beginning the Epistle and Gospel 
 for the day, (or Proper Service,) according to either of 
 the following conjunctions : 
 
 First Lesson. "| fTe Deum. 
 
 Collect arid Commandments. > or < Epistle and Gospel. 
 
 Collect, Epistle, and Gospel. J (Beatitudes. 
 
 This arrangement would not only obviate the repeti- 
 tious use of Lessons, as well as Creeds, but also afford 
 the means of adapting the service to the church-season 
 by omitting either the Commandments, or the Te Deum, 
 according to the nature of the occasion ; and it ought 
 not to disturb a liturgical purist, as much as the patch- 
 work of inserting the Communion-Absolution, Creed, 
 and Gloria in Excelsis, in the midst of the Daily Prayer. 
 The use of some such discretion as to omissions or vari- 
 ations, will be the more needful if any of the Occa- 
 sional services are to be introduced, or if the cir- 
 cumstances are so extraordinary as to require a modifi- 
 cation of the whole service. The Presbyterian revisers 
 were surely not hypercritical, when they questioned 
 whether it did not savor of "vain repetition," for even 
 the Lord's prayer to be said six times,* by the same 
 assembly ; and that they were neither factions nor 
 eccentric in craving for the minister the judicious " use 
 of those gifts for prayer and exhortation, which Christ 
 hath given him for the service and edification of the 
 church, according to its various and emergent neces- 
 sity,"! is shown by the fact that we have lived to see 
 Episcopalian Prayer-meetings in advance of Presbyte- 
 rian Prayer-books. 
 
 Sect. IV. The Revised Daily Services. 
 
 In all the Reformed Churches it was the custom to 
 have Daily Prayers, J morning and evening, at church 
 as well as at home, in distinction from those of Roman- 
 
 • Documents, &c, p. 124, 306. f Ibid. p. 17, 115. 
 
 X Calvin's Daily Offices. Eutaxia, chap. ill. 
 
THE REVISED DAILY SERVICES. 87 
 
 Ism, which were monastic, rather than congregational 
 or domestic ; and when the Latin was superseded by 
 the English service, the Versicles, Collects, Canticles, 
 and Creeds, which had been hitherto confined to the 
 priest and choir, were transferred in the form of Com- 
 mon Pr avers to the whole worshipping assembly. "The 
 history of the English church tells of ceaseless endea- 
 vors to make these services in practice what they were 
 in theory, the ritual of the whole body of the faithful. 
 But the seven-fold nature of the scheme on which they 
 were framed, and withal their unvernacular shape, for- 
 bad the possibility of any such use of them."* They 
 are in fact the least Protestant portions of the Prayer- 
 book, and are not to be found in any of the Reformed 
 Liturgies, though as here presented, it will be seen that 
 they have been comparatively freed from the objections 
 mentioned. 
 
 The Order for Daily Prayer may be conveniently con- 
 sidered in three parts, 1. the introduction, consist- 
 ing of the Sentences, Exhortation, Confession, and Abso- 
 lution ; 2. the body of the service, consisting of the 
 Lord's Prayer, Gloria Patri, Psalmody, Lessons, Creed, 
 and Collects; and 3. the conclusion, consisting of the 
 Prayers, Thanksgivings, and Benediction. We shall 
 find that of these several parts, the first and third are 
 of Presbyterian origin, while the intermediate portion, 
 after the Presbyterian revisions through which it has 
 passed, retains scarcely anything Roman or Anglican. 
 
 (I.) "The truth respecting the very appropriate 
 opening of our service seems to be," says Procter, 
 "that the hint was taken from two books of service, 
 used by congregations of refugees in England, which 
 were published about this time : the one being the 
 version of Calvin's form by Pollanus; and the other 
 that used by the Walloons under John A. Lasco." The 
 idea of such a penitential introduction, to take the place 
 of private confession and absolution, was due to Caivin, 
 and its whole structure is obviously Protestant, popular, 
 and at variance with mediaeval models.f It therefore 
 
 * Freeman as quoted by Proctor. 
 
 t Compare the Conjiteor with any Reformed Confession, 
 
88 ANALYSIS OP THE PRAYER-BOOK. 
 
 appears in the Prayer-book, prefixed to the Morning 
 Prayer, and is not found in the first edition, nor printed 
 before the Evening Prayer until the last edition.* 
 
 The Sentences form the basis of the Exhortation, and 
 are sundiy texts of Scripture designed to move to the 
 Confession and prepare for the Absolution. In the 
 Morning Prayer, they have been retained without change, 
 as found in the English edition; but in the Evening 
 Prayer others have been added, for alternative use, of 
 a more various import, compiled from different Re- 
 formed Liturgies. 
 
 The Exhortation inculcates the need of Confession 
 and Absolution, or penitence ant pardon, as prelimi- 
 nary to the acts of thanksgiving, praise, hearing of 
 God's Word, and prayer, which are announced as to 
 follow in the body of the service. It was evidently 
 modelled upon similar forms, common in all the Re- 
 formed Churches, and is eminently applicable to a 
 congregation emerging into the light of Protestant 
 worship, or to a congregation needing instruction in the 
 elements of such worship, or to any congregation as a 
 weekly or occasional exhortation, but its use twice 
 every day would be but one of the inconsistencies of a 
 liturgy that allows no discretion. 
 
 The Confession follows as the act of the congregation, 
 incited to repentance by the Sentences and Exhortation, 
 and is necessarily general in its tei ins, though not origin- 
 ally designed to preclude more particular confession, 
 which might be silently made during a brief pause at 
 the close. It was derived from the Calvinistic models 
 of Pollanus and Lasco, but is English, and more scriptu- 
 ral in style, and less doctrinal in its import. Its sup- 
 posed want of an explicit acknowledgment of original 
 as well as actual sin was denied by the Episcopalians,! 
 is still scrupled by Unitarians,! and, if originally 
 
 * Compare Breviarium Romanian. King Edward's First Prayer- 
 book and Primer, and the present English Prayer-book. 
 
 f Answer of the Bishops; Documents, p. 115; Burnet's Hist, of 
 the Ref., p. 415. 
 
 X Compare Common Prayer for Christian Worship, edited by Rev. 
 James Martineau, and the Book of Common Prayer according to the 
 use of King's Chapel, Boston, in both of which the phrase, " there is 
 is no health in us," is omitted. 
 
THE REVISED DAILY SERVICES. Q\) 
 
 intended, could not have been significant in a book 
 that elsewhere abounds in assertions of that doctrine. 
 Such dogmatic confessions, indeed, would seem rather 
 to befit some later stage of the service than its begin- 
 ning; and however valuable and essential they may be 
 in their proper place, it would certainly be a rash hand 
 that, for the sake of them, would now mar this time- 
 hallowed formula. 
 
 The Absolution [or Remission of Sins, as the title was 
 amended after the Hampton revision, in deference to 
 Puritan scruples against a word of popish sound) 
 ensues upon the Confession as the act of the Minister 
 speaking to the people in the name and by the author- 
 ity of Christ. It differs from other official declarations 
 of divine grace only in being more formal and in de- 
 riving peculiar solemnity from its connection with an 
 act of public devotion. Such a formula is found in all 
 the Calvinistic liturgies except the Genevan, from which 
 it was excluded by a scruple. "There is none of us,' 1 
 eays Calvin, "but must acknowledge it to be very use- 
 ful that, after the General Confession, some striking 
 promise of Scripture should follow, whereby sinners 
 might be raised to the hopes, of pardon and reconcilia- 
 tion. And I would have introduced this custom from 
 the beginning, but some fearing the novelty of it would 
 give offence, I was over easy in yielding to them;* so 
 the thing was omitted, and now it would not be season- 
 able to make any change, because the greatest part of 
 our people begin to rise up before we come to the end 
 of the Confession." In most of the Reformed Churches, 
 the Absolution was variable in form, consisting simply 
 of "some striking promise of Scripture," pronounced 
 by the minister, like the "Comfortable Words" after 
 the Confession in the Communion service ; but in 
 Lasco's liturgy, from which the Prayer-book version 
 was taken, -j- it had assumed a more liturgical, though 
 
 * It was, however, adopted, through his advice in other Reformed 
 Churches, and especially incorporated in his Strasburg liturgy, 
 which his disciple and successor Pollanus introduced into England, 
 and upon the basis of which Lasco's Service book was framed. 
 
 f " In this book, (Lasco's,)" says Procter, "there is a form of Con* 
 fession and of Absolution, in which some phrases resemble the cot- 
 
 8* 
 
90 ANALYSIS OF THE PRAYER-BOOK. 
 
 less scriptural style. The petition, or mutual interces« 
 sion of minister and people, with which it concludes, 
 (unhappily turned into an exhortation in late editions, 
 but in this preserved literally,) gathers up the purport 
 of the whole preceding service as preparatory to that 
 which is to follow, and so meets a want felt by the 
 Presbyterian revisionists.* 
 
 (II.) At this point we leave the modern, and enter 
 upon the ancient portion of the office; and that which 
 forms our second general division. It consists mainly of 
 Psalms and Lessons, those catholic elements of all wor- 
 ship, both Hebrew and Christian, Romanist and Protest- 
 ant, but is peculiar in admitting a responsive element 
 more largely than any other congregational liturgy; a 
 peculiarity due to its monastic* origin, and here modi- 
 fied by the Presbyterian emendations. 
 
 The Lord's Prayer, with which it begins, fittingly 
 enters the service as that divine model and rule,f it 
 ever behoves us to use, "when we pray." In the 
 Latin ritual, it had been said secretly by the Priest alone, 
 ,the Choir responding as he raised his voice in the con- 
 cluding petition; but afterwards it was said aloud by 
 the minister, and since the last revision, by both minis- 
 ter and people. The dozology with which it closes, was 
 added at the instance of the Presbyterians, % is scriptu- 
 ral, in accordance with Greek as distinguished from 
 Roman usage, and appropriately connects the preced- 
 
 responding portions which were added to the Second Book of King 
 Edward VI. ' Neque amplius velis mortem peccatoris, sed potius ut 
 convertatur et vivat . . . omnibus vere poenitentibus (qui -videlicet 
 agnitis pecatis suia cum sui accusatione gratiam ipsius per nomen 
 Christi Domini implorant) omnia ipsorum peccata prorsus condonet 
 atque aboleat . . . omnibus, inquam, vobis qui ita nffeoti, estis 
 denuncio, fiducia promissionum Christi, vestra peccata omnia in 
 coelo a Deo Patre nostro undis plane omnibus remissa esse . . . opem 
 tuam divinam per meritum Filii tui dilecti supplices imploramus . . 
 nobi^que dones Spiritiun Sanctum tuum . . . ut lex tua sancti illi 
 (covdi) insculpi ac per nos demum . . . tota vita nostra exprimi ejua 
 beneficio possit ' " 
 
 * Exception XVII. 
 
 + Larger Catechism, p. 187. Westminster Directory. Public Prayer* 
 
 J Exceptions. See Appendix. 
 
THE REVISED DAILY SERVICES. 91 
 
 ing act of penitence with the following office of praise 
 and psalmody. 
 
 In the edition which was before the Savoy Commis- 
 sioners, certain Versicles taken from the ancient service, 
 "Were then added as follows : 
 
 Minister. Lord, open thou our lips, 
 Answer. And our mouth shall show forth thy praise. 
 Minister. God, make speed to save us, 
 Answer. God, make haste to help us. 
 Minister. Glory be to the Father, and to the, &c, 
 As it was in the beginning, is now, &c. 
 Praise ye the Lord. 
 
 In accordance with the Presbyterian Exceptions,* we 
 have retained only so much of this portion as seems 
 needful to mark the transition of the service, and in a 
 form neither requiring, nor precluding the responses. 
 The second couplet in fact breaks the sense and is easily 
 spared, but the Gloria Patri; which is a Trinitarian dox- 
 ology of primitive origin and Presbyterian sanction,! is 
 certainly appropriate to the worshipper, rising from con- 
 fession, absolution, and prayer, to engage in praise. 
 After the minister's invitation, Praise ye the Lord, an 
 additional response, "The Lord's name be praised," 
 was interpolated, by Laud, % in the Scottish Prayer-book 
 of 1637, and is still found in late editions. 
 
 The Venite Fxultemus.% or 95th Psalm, had been sung 
 from an early period, as introductory either to the "whole 
 service, or to the psalmody immediately following it; 
 and for ordinary occasions there could certainly be no 
 Psalm more appropriate ; but there may be times when 
 discretion will suggest some other selection, both here 
 and also at the opening of the Evening Prayer, where 
 auother example is given. 
 
 After the Venite comes the daily portion of the Psal- 
 ter, which, according to mediaeval usage, was sung 
 
 * Exception III. 
 
 t Rejoinder. Documents, pp. 210. 295. According to Bellarmine 
 h was "formed in the Council of Nicae-a, as a particular testimony 
 against the Arians." 
 
 i Proctor's Hist of Prayer-book, p. 213. 
 
 \ The Latin titles, which are remnants of the ancient service, ara 
 »Lc first phrase or words of the Psalm or Hymn to which they refer. 
 
92 ANALYSIS OP THE PRAYER-BOOK. 
 
 through in course once every week, and for this pur- 
 pose divided into seven partt called nocturns; but in 
 the reformed service was appointed to be read through 
 once every month, a change which has the advantage of 
 bringing the whole Book of Psalms into the Sunday 
 Service, though not in their inspired order. It may be 
 questioned, therefore, whether a yearly course of the 
 Psalms, arranged for the Lord's day alone, would not 
 secure a more orderly acquaintance with them, in view 
 of modern usage as to daily services ; and such an 
 arrangement may be found in one of the Tables. 
 
 The responsive reading of the verses by minister and 
 people may have been a rude substitute for the anti- 
 phonal chanting of priest and choir; but it is open to 
 the objection already urged against all unmusical re- 
 sponses ; it is in violation of the sense or rhythm which 
 is often parallelistic in the members of each verse, 
 rather than by alternate verses;* and, except for habit- 
 uated nerves, is even less solemn than the doggerel of 
 Rouse, or Watts unequally yoked with worldly airs. 
 The experience of the whole Church would seem to be 
 fast settling towards the conviction that the Psalms 
 cannot with propriety be either versified or read, but 
 should be simply chanted in prose, f according to their 
 original structure in the temple-service, and the usage 
 of catholic antiquity. In such a view, the extremes of 
 doctrine and culture may meet, the most conscientious 
 advocacy of literal psalmody be reconciled to the high- 
 est style of musical art, and the vexed relations of 
 choir and congregation harmoniously adjusted. And it 
 is this class of considerations which has mainly influ- 
 enced us in here retaining the older version of the 
 Psalter. It is more Calvinistic in origin, and more 
 Saxon in style, than the approved translation; \ and 
 
 * Tholu^k on the Psalms; Introduction. Sect ii. Hengstsnberg 
 on the Psalms; Appendix. The Formal Arrangement of the 
 Palms. 
 
 f Assembly's Digest; Psalmody. 
 
 % The Prayer-book Psalter was derived from several German and 
 Latin versions as translated into English and afterwards twice 
 revised by Covordale. -'a zealous Calvinist, both in doctrine and dis- 
 cipline," who, together with Whittiughain, Knox, Pollanus, and 
 
THE REVISED DAILY SERVICES. 93 
 
 though not to be compared with it for didactic purposes 
 when read as the rest of holy Scripture in lessons, yet 
 it is certainly quite as "smooth and fit for song" as any 
 metrical version, and has the advantage of having been 
 long in use, and of being already pointed as it is to be 
 eung; the colon (:) in each verse marking the division 
 of the chant, throughout the Psalter, as in all the other 
 musical portions of this edition. 
 
 The repetition of the Gloria Patri after each Psalm 
 was questioned by the Presbyterians as a somewhat 
 mechanical performance; is not in accordance with the 
 most catholic usage, and after some Psalms is evidently 
 unsuitable ; but its use at the close of the psalmody 
 may serve to Christianize the Hebrew lyrics, and would 
 seem to be a fitting climax to the act of praise, espe- 
 cially when, upon its first occurrence, it has been, said 
 rather than sung. 
 
 We next enter upon the didactic part of the office, the 
 Reading of the Scriptures, which is assigned exclusively 
 to the Minister of the Word, and fitly follows the con- 
 gregational acts of confession and psalmody, as that 
 "part of the public worship of God wherein we acknow- 
 ledge our dependence upon him, and subjection to him, 
 and one means sanctified by him for the edifying of his 
 people."* Before the Reformation, it had been "so 
 altered, broken, and neglected, by planting in uncer- 
 tain stories and legends, with a multitude of responds, 
 verses, vain repetitions, commemorations, and synod- 
 als,"f as to have become wholly unintelligible. The 
 reading of two Lessons in every service, one from each 
 Testament, and in the order of the canon, is in accord- 
 ance with primitive and Presbyterian usage; serves to 
 mark the development and unity of divine revelation 
 under both dispensations; and instructs both minister 
 and people in the knowledge of God. But we may 
 doubt whether a daily course of Lessons, as of Psalms, 
 
 others, engaged in preparing the Geneva Bible. See Ilorne's Biblical 
 Bibliography, pp. 70 — 75. 
 
 * Westminster Directory: Bending of the Scriptures. 
 
 f King Edward's Praj er-book, Preface concerning the Service ot 
 the Church. 
 
94 
 
 ANALYSTS OP THE PRAYER-BOOK. 
 
 is not less suited to modern habits of public worship 
 than a yearly course for Sundays alone; and have 
 therefore added such a Table, which has the high sanc- 
 tion of the Church of Scotland.* 
 
 As to the Proper Lessons and Proper Psalms, or such 
 as are severally proper to the different Sundays of the 
 church year, we only remark, in passing, that they 
 apparently befit the Lord's Day Service better than the 
 Daily Prayer, which latter office is adjusted to the civil 
 rather than to the ecclesiastical calendar, and would 
 seem to require a rehearsal of the sacred books in their 
 inspired connection and canonical order, "as fundamen- 
 tal and preliminary to trie more dogmatic re-arrange- 
 ment of them in the Sunday service. 
 
 The Apocryphal Scrip>lures are omitted not merely 
 because of their spurious claim and erroneous con- 
 tents, but also because their use in the form of Lessons 
 cannot but adulterate "the very pure Word of God."f 
 And on the same principle, the discarded Lessons from 
 the Book of the Apocalypse are restored. 
 
 It was a primitive custom, and is also directed in the 
 Book of Common Order, J that the reading of the 
 Scriptures should be intermingled with the singing of 
 Psalms; and the Canticles, which are the fixed portions 
 of the office, serve this purpose of relieving the atten- 
 tion after the Lessons, and giving life and variety to the 
 service. 
 
 The Te Deum Laudamus, called in the Breviary the 
 "Canticle of Ambrose and Augustine," from an old 
 legend that at their baptism it was sung alternately by 
 them as composed by inspiration, is one of the earliest 
 Christian hymns of praise, and has also somewhat "the 
 appearance of a choral paraphrase of the Creed." The 
 reading and musical pointing of the English edition are 
 retained without alteration. $ 
 
 * Aids to Devotion, prepared by a Oom. of Gen. Assemb. 
 
 f Preface of 1549. It was also proposed in 16S9, "that the Jpon-y? 
 phcl Lessons a;;d those of the Old Testament which are too Natural, 
 be thrown out." Calamy, p 453. See Conf. of Faitk, chap i 
 
 I Book of Pub. Pr., Appendix 350. 
 
 \ A verbid improvement was proposed in 1089. "That those wo^de 
 in the Te £>cum, ' Thine Honourable, true, and Oulv Son,' be turned 
 
THE REVISED DAILY SERVICES. 95 
 
 The Benedicite, or "Song of the Three Children," was 
 added after the Te Deuni for alternative use, during 
 Lent or at discretion ; but its apocryphal character 
 made it less acceptable to the Presbyterians than 
 " some Psalm or Scripture hymn ;" and the Laudati 
 Dominum, (Ps. 148,) of which it is a lyrical exposition, 
 has been substituted for it, as further recommended at 
 the semi-Presbyterian revision in 1689.* 
 
 The Benedictus, (Luke i. 68,) or "Song of the Prophet 
 Zacharias," was one of the first New Testament hymns, 
 and has been used from a remote period in the position 
 where it occurs, after the Lessons, as expressing praise 
 for the fulfilment of the Old in the New dispensation. 
 
 The Jubilate Deo, (Ps. 100), a Psalm of Thanksgiving, 
 was added as an alternate to the Benedictus, when that 
 Bong should have been read immediately before in the 
 daily course of Lessons. 
 
 The corresponding Canticlesf at Evening Prayer, 
 Magnificat, (Luke i. 46,) or "Song of the Virgin Mary," 
 Nunc Dimittis, (Luke ii. 29,) or "Song of Simeon," with 
 their alternate Psalms, Cantate Domino, (Ps. 98,) and 
 Bene die anima mea, (Ps. 103,) follow the Prophecies and 
 Epistles as appropriate hymns of praise for the bless- 
 ings of a completed revelation, and were early used ia 
 the Calvinistic as well as primitive churches. J 
 
 The Apostles 1 Creed seems naturally to ensue upon the 
 Lessons as a personal confession of faith in the Scrip- 
 tures, of which it is but a doctrinal summary, orthodox 
 in its purport, catholic in its usage, and liturgical in its 
 style. As it was not fully developed until the Second 
 or Third Century, it could not have been compiled by 
 the Apostles, according to the legend, which attributes 
 a clause to each of them; though it appears to have 
 originated in the baptismal formula with gradual accre- 
 tions, and to have been at first the individual profession 
 
 Into 'thine On ly begotten Son,' Honourable being only a civil term, 
 »nd nowhere used in Sctcris." Calainy, p. 454. 
 ■* Exceptions; Appendix. Proctor, p. 147. 
 
 f It was proposed, in 1689, to substitute Psalms for the New Tes- 
 tament Canticles. Compare Calamy, p. 451, and Prot. Episc. Prayer* 
 book 
 I .Lutaxia, p. 27. 
 
 1 
 
96 ANALYSIS OP THE PRAYER-BOOK. 
 
 of converts or catechumens, rather than an ordinary 
 act of public worship.* It was retained in all the Pro- 
 testant Confessions, is the text and frame-work of Cal- 
 vin's "Institutes of Theology," and not only lies at the 
 basis of our own Catechisms, but is given as a formula 
 to be taught to children as part of their training for the 
 Lord's Supper.f 
 
 As in the beginning of the service the minister 
 declares the divine grace after the people have con- 
 fessed their sins, so here at length, after the minister 
 has declared the divine word, the people confess their 
 faith, and are thus in readiness for those more mature 
 devotions, the supplications, intercessions, and thanks- 
 givings which are to follow. 
 
 From this point, according to the Prayer-book in the 
 hands of the Savoy Commissioners, the office was thus 
 continued : 
 
 Minister. The Lord be with you, 
 Answer. And with thy Spirit. 
 
 Minister. Let us pray. 
 Lord have mercy upon us. 
 
 Christ have mercy upon us. 
 Lord have mercy upon us. 
 
 J Tlien the Minister, Clerks, and people shall say the Zor<?s prayer in 
 
 English with a loud voice. 
 
 Our Father, which art in heaven, &c. 
 
 % Then the Minister standing up shall say, 
 
 Lord, show thy mercy upon us. 
 
 Answer. And grant us thy salvation. 
 
 Minister. Lord, save the King. 
 
 Answer. And mercifully hear us when we call upon the9. 
 Minister. Endue thy ministers with righteousness. 
 Answer. And make thy chosen people joyful. 
 Minister. Lord, save thy people. 
 Answer. And bless thine inheritance. 
 Minister. Give peace in our time, Lord. 
 Answer. Because there is none other that fighteth for us, 
 
 but only thou, God. 
 Minister. God, make clean our hearts within us. 
 Answer. And take not thy Holy Spirit from us. 
 
 * The Nicene Creed seems to have been reserved in all the Re- 
 formed Churches for the Communion as the proper Euchanstieal 
 Confession of Faith; the Apostles' Creed being, strictly speaking, a 
 Baptismal Confession. See Dr. Krauth's Sunday Service, pp. 46,47. 
 Proctor, p. 228. Bunsen's Hippolytus, vol. ii. p. 92. 
 
 t Directory, chap*, ix. 
 
THE REVISED DAILY SERVICES. 97 
 
 For the reasons already mentioned,* we have not felt 
 it liberty to retain more of this portion than the con- 
 nection seems to require. The Lesser Litany, the repe- 
 tition of the Lord's Irayer and the versicular petitions 
 for the King, for Ministers, for the People, and for 
 Peace, however beautiful they may be considered in a 
 liturgical light, are suited only to a choral service, and 
 as to their import superseded by the more Protestant 
 forms of prayer which conclude the office. But the 
 mutual Salutation of minister and people, which was a 
 primitive, if not apostolic formula, is appropriate to the 
 parties before entering the divine presence as suppli- 
 ants; and the first and last couplet of versicles, which 
 are respectively taken from the 85th and 51st Psalms, 
 recommend themselves as suitable introductory petitions 
 with which to begin the prayers following. 
 
 The Collect for the Day here enters as a link of the 
 church-year connecting the Daily with the Sunday 
 service, and when the Proper Lessons have been read 
 before it, it may be relevant; but it is better reserved 
 for the office in which it originated, and where alone, in 
 most cases, its fitness can become fully apparent. 
 
 The Collect for Peace, which is not in the ancient 
 Daily office, belongs to a special service in the Sacra- 
 mentary, and is of the nature of an occasional prayer, f 
 suitable to a warlike age, and perhaps to the troubled 
 state of public affairs at the time the Prayer-book was 
 formed.^ It is certainly a beautiful petition, and has 
 acquired new meaning and force from the present dis- 
 tracted state of our country; but that it should have 
 been recited at other times, and for generations, without 
 regard to its irrelevancy, only shows how impossible it 
 is to frame a liturgy on the principle of an enforced uni- 
 formity, and may illustrate the general criticism passed 
 
 * See page '91 above, and also the Episcopalian proposals for the 
 comprehension of the Presbyterians. " To omit all the responsal 
 Prayers to the Litany." Calamy. p. 320. 
 
 .f It appears in the Missa pro Pace, placed after the Missa tempore 
 belli, and also among the Litany Collects; and although found in 
 the Sunday service, yet it was not used in the week day or ferial 
 offices. Compare Miss. Rom., Brev. Rom., and Procter'a Comparative 
 Table p. 448. J Procter, p. 23d. 
 
98 ANALYSIS OF THE PRAYER-BOOK. 
 
 by the Presbyterians upon the Collects, that some of 
 them have "no suitableness with the occasions upon 
 which they are used, but seem to have fallen in rather 
 casually, than from an orderly contrivance."* 
 
 The two Collects for Grace, the one at Morning and 
 the other at Evening Prayer, are of very ancient origin, 
 and the only collects obviously pertinent to a Daily 
 office. The first phrase of the latter, "Lighten our 
 darkness, we beseech thee, Lord," is especially suit- 
 able to a twilight service ; but to use the former, with 
 its expression, " the beginning of this day," so late as 
 noon or mid-day, is a solecism which, together with that 
 involved in the invariable use of the other collects, may 
 be obviated by attention to the preceding rubric con- 
 cerning the use of the Litany. 
 
 (III.) We next enter upon our third and last division, 
 beginning at the point where the old Latin, and the 
 early English office ended. The remaining Prayers are 
 mainly a Puritan accretion of forms which grew out 
 of the felt unsuitableness of the preceding Versicles, 
 and Collects, to Protestant worship in a popular assem- 
 bly, and are framed upon the principle enunciated by 
 the Presbyterians in 1661; "the Holy Scriptures, both 
 of the Old and New Testament, intimating the people's 
 part in public prayer to be only with silence and rever- 
 ence to attend thereunto, and to declare their consent 
 in the close by saying Amen."f 
 
 The Prayer for the Chief Magistrate and all in Author- 
 ity is the English "Prayer for the King's Majesty," 
 adapted to American ideas of government by substitut- 
 ing for the words, "the only Ruler of princes," the 
 more republican and equally scriptural phrase, "the 
 Blessed and Only Potentate," and by inserting less per- 
 sonal petitions in place of the loyal request, " grant him 
 in health and wealth long to live" which is very be- 
 coming under a monarchy, but not so suitable to a ruler 
 whose political existence terminates every four years. J 
 The whole praygr is in accordance with apostolic injunc- 
 
 * Exception XYI. f Exception III. See Appendix. 
 
 % Compare the alterations here made with anal"^ us phrases ii 
 thd Collect for the King; Communion Office; English trayer-book. 
 
THE REVISED DAILY SERVICES. 99 
 
 tion and with universal feeling, is scriptural in style 
 and purport, and no doubt originated at a very early 
 period of the Reformation, though it does not appear in 
 King Edward's First Prayer-book, and was used as the 
 first of the occasional prayers at the close of the Litany 
 until 1G61, when it was transferred to its present 
 position. 
 
 The Prayer for Ministers and Congregations is the 
 ancient Collect, as amended by the Parliamentary Com- 
 mittee in 1641, and the Royal Commission of 1689,* and 
 more exactly conformed to the doctrine of ministerial 
 parity and communion. The title of Bishop, though 
 scriptural and Presbyterian,! is not yet so generally 
 attributed to ministers as to admit of its use in a form 
 of devotion without misapprehension. 
 
 The Prayer for all Conditions of Men, or General 
 Intercession, by whomsoever composed, originated in 
 the Presbyterian revision as a substitute for the Col- 
 lects, and is evidently modelled upon, if not largely 
 quoted from, Calvinistic prayers, already authorized 
 and domesticated in England. % The word "finally" 
 seems inappropriate in so short a form, and is supposed 
 to indicate that originally it was much longer, including 
 such petitions for the ting, clergy, and people, as are 
 found in the preceding Versicles and Collects. But 
 when the latter were retained by the Episcopalians at 
 the last revision, it became necessary to omit the for- 
 mer, somewhat at the expense of the connection. The 
 break might possibly be supplied by restoring, from the 
 sources whence the form was taken, some addition of 
 this kind: "And we also beseech thee, be merciful to 
 all Christian States and Rulers, that under them thy 
 true religion may be everywhere maintained, manners 
 reformed, and sin punished, according to the rule of thy 
 
 * Procter, p. 99. Calaoy aiys it wa? proposed in 16R9 that " thosfl 
 words in the Prayer for the Clergy, who alone workest great marvelS) 
 as subject to te ill interpreted hy persons vainly disposed, shall be 
 thus. Who alone art the Author of all good gifts." Life of Baxter, 
 P : 454 
 
 t Conf. of Faith. ?hap. iv. 
 
 + Compare Exception XVI; Procter, p. 262; Liturgical Service^ 
 ftueen Eliz , p. 266; Eutaxja, pp. 38, 39, 157. 
 
100 ANALYSIS OP THE PRAYER-BOOK. 
 
 Word." Such an amendment, besides being in keeping 
 •with the philanthropic spirit of the prayer, would com- 
 plete the sense without interfering with that of the more 
 particular intercessions preceding it. 
 
 The General Thanksgiving was composed by Reynolds, 
 one of the Presbyterian Commissioners, and in accord- 
 ance with their suggestion, to meet a defect which had 
 been felt from the time of the Hampton Conference.* 
 It breathes a thoroughly evangelical spirit, and in style 
 is distinguishable from mediaeval expressions of grati- 
 tude, which were in the form of Canticles and short 
 Collects. The English edition has it among the "Occa- 
 sional Prayers, to be used before the two final Prayers 
 of the Litany, or of Morning and Evening Prayer;" 
 but as here placed, for habitual use, it follows any 
 Special Thanksgivings which have preceded it, as the 
 General Intercession follows the Special Intercessions, 
 and also forms a fitting climax to the whole office, 
 which, having begun in a General Confession, may 
 fittingly end with a General Thanksgiving. 
 
 The Prayer of St. Chrysostom, though not certainly 
 traceable to that Saint, is of Greek origin, and appears 
 in all ancient liturgies. As a concluding petition, foun- 
 ded upon the promise of divine grace and presence in all 
 common or social prayers, it naturally arises in every 
 heart in view of the petitions before offered. 
 
 The Apostolic Benediction, or benedictory prayer, does 
 not appear in the Latin or early English office, was first 
 placed at the end of Queen Elizabeth's Litany, and was 
 not added to the Daily Prayer until the last revision. 
 It was however customary in the primitive Church as 
 a substitute for the ancient Levitical blessing, and 
 doubtless grew out of the Apostolic valediction, used 
 not only at the close of the Epistles, but also in dismiss- 
 ing worshipping assemblies, for which purpose it should 
 be reserved, according to Presbyterian usage,f when 
 
 * Compare Exception XTIT. g2; Rejoinder, p, 267 ; Procter, p. 263, 
 and authorities there quoted. 
 
 f It was also used in th^Calvinistic Churches as a Salutati-on. in the 
 form in which it occurs at the heginuing of the Apostolic Epistles; 
 the Minister pronouncing it as the first act of Divine Service; and it 
 Is still so used is ihe Reformed Dutch Church in this country. Wf 
 
THE REVISED LITANY. 101 
 
 other services are to follow. Its use in the form here 
 presented (with the pronoun you changed to us) as & 
 common prayer, rather than as an official blessing, 
 thjugh not in strict accordance with the Scripture 
 formula, may relieve any scruples which are felt when 
 the conductor of the service is not an ordained minister. 
 If now the reader, iu the light of these investigations, 
 will compare the Daily Service in this Book with that in 
 King Edward's First Book, he will be able to test the 
 claims we have asserted. He will find that the two have 
 scarcely anything in common, but such scriptural and 
 ancient forms, as originated beyond the pale, and before 
 the existence of the Church of England. So distinguish- 
 able indeed are all late editions by reason of their Cal- 
 vinistic, Puritan, and Presbyterian accretions, that we do 
 not hesitate to admit, that for all the purposes of rhetori- 
 cal impression and artistic effect, they are far inferior to 
 the beautiful service as it was first translated, and 
 before the hand of innovation had marred its symmetry.* 
 And if we prefer the former, it is only because we doubt 
 if there can now beany safe or consistent mean between 
 a liturgy that shall be primitive and Protestant, and one 
 that is essentially mediaeval and monastic. 
 
 Sect. V. The Revised Litany. 
 The Litany, which appears as a distinct office in all 
 Prayer-books, was the earliest English, and probably 
 
 have placed it among the Introductory Sentences, where it may serve 
 the same purpose. Either there or at the close of the service, as a 
 form of greeting, or of dismissing the people, it fulfils its original 
 design; but its occurrence in the midst of the service, as an ordin- 
 ary prayer, is due to a want of such discretionary power in combin* 
 iuir this office with others, as is suggested by the preceding rubric. 
 Compare Conf. of Faith, pp. 444, 447, 503. And Princeton Review, 
 April 18G1. Article v. The Apostolic Benediction. Assembly's 
 Digest, p. 83. Levitical Blessing, Num. vi. 22—26. 
 
 * - In approaching these Calvinistic innovations, our ritualist 18 
 Badly at fault. Loath to refer them to their unmistakeable sources, 
 he takes anew journey into the past, and overhauls his accumula- 
 te I stores of missal?, pontificals, and sacramentaries, but comes back 
 With nothing that ingenuity can twist into a semblance of pater- 
 nity. We shrink from the cruelty of informing him at last, that 
 these forms are the offspring of a system, which however venerated 
 by his fathers, is identified to his mind with ' heresy, false doctrine, 
 and schism,' from which be piously prays, 'Deliver us."' Eutaxia, 
 page 193. 
 
108 ANAirs:? ;-f thz psayeb-eoor. 
 
 llsn : fa e 1 1 rfiesl T n . , : ak form of public snppli* 
 
 ■ 
 s custom oi ng ijers ie minis- 
 
 ter nan: Lag the subject uf the f 
 :.'"■.::_ I 
 
 a this as ig sed to have 
 
 . in which :_r petitions and i 
 ses were always the sa m 5; ind at Length it reached 
 giealpc n solemn recessions of the 
 
 tie gy und people luring :_r church I n occa- 
 
 5 i : a s of pi 
 
 I _ e 1 i : 1 1 - . - b . . 
 r - had derived its framework and body 
 
 St dm the :'- 1 1 1 : in form, hut w is ilso in 5 : :ed for par- 
 ideas and phrases tc 
 B : : 01 ■ tios Boc k . - irell as to the emen i : : a s of the 
 h 7.:::rj:.f. ; The n v&n mount umj 
 : these several portions will ■ the follow- 
 
 ing versi 5 in which the 7 uris iue :: Bucec are in 
 ind those iu a : : >anmer in parentheses 
 
 I the Father, of hearen. have merer ■ : : ■ 1 ? miserable 
 
 [ _-; '. :ie 5:~. ?.rl~— e: ::' :ie -;.".'. hi~e ~ 
 ifr« 
 L : - '. : — the Father and t 
 
 - : . : : .-?- 
 
 :Jid) one 
 
 G : i ~ . ' - — - . . " . : 21 : _ : . - 
 
 E-r-e— ':-e? n:r. L ;•:•: the ofen« 
 
 fathers; neither take thou Tengeanee of oar s 
 
 . tre thy people, whom th ::._-::- _ -._-_-_.-: 
 :.:... _i :.: . _ /.-.". - - : : .-_ .:.--.:_•_;.:: ever, 
 . ; r : : L : : 
 _:"- ill --'. \-'. zzz : .-:~zz:iz z. zz :z :.-:=. :':; :r;f" -.-a 
 "■■..- r:o thy -: iih ad from c - 
 
 zzzz.-:.'.'.: z 
 
 ' 1 . - 
 
 * J ufai - he I M my -: ' - - .- ■ . 
 file Litany prepared by I srfoi itw v " - = 
 
 Prayer, p. 67. ;-:: 
 
 »z 1 I :■-- .. v . _ - . ; _ nayer- •:. 
 
 - -~ . : i ' fa -7 1 - j : - : ■ 
 
 1 - n _ ■ _::. - ; 
 
 from -whence they parsed into Cranm . _ Tension with 
 
 5. ::'z '. z ~.i: -, : :_i 
 
THE REVISED LITANY. 103 
 
 (Prom all blindness of heart ■: from pride, TeJa-glefy. and hypo 
 h .: rt-i. aod malice, and all unchiriiableneBB, 
 (Goc-i m us. 
 
 From fornication, and all other deadly sin; (and from all the 
 I -a. and the devil.) 
 
 -g and tempest; from plague, pestilence, ami famine; 
 from battle and murder, and from sudden d 
 
 . all sedition, privy conspiracy, and rebellion : from all false 
 ._ hardness of heart, and contempt 
 mm 1 men t. 
 By tt -nation ; by thy holy Xatnkty (and 
 
 ■ism. Fisting, and Temptation; 
 By thine Agony and bloody Sweat ; by thy Cross a: . 
 fly precious Death and Buri-il; by thy glorious Resurrection ami 
 Ascension ; and by the coming of the Holy Ghost ; 
 
 In all time of our tribulation ; in all time of our prosperity ; in Me 
 hour of death, and in the day of jndfa 
 
 : i beseech thee too 1 that it 
 
 r **e thee to rule and govern thy holy Church universal (in 
 
 the right way.i 
 
 ' eseech thee to hes- rd.) 
 
 (That it may please thee to illuminate all bishops. pes* 
 
 - -h. with true knowledge and u ( 
 
 . : hat both by their preaching .. . . ney Bay 
 
 • it may please thee to bless md kiep all thy people; 
 That it may please thee to give to all nations unity, peace, ami 
 tX' ~ ~ i 
 That it may please thee fto eive us an heart to lore end dread 
 mmandme- I 
 - may please thee to give to aQ thy people increase of grace, to 
 hear meekly thy W -i. '• resale * v.:'.'i .."- .:- : .:i.-.. mmitn Irir.j 
 forth the fr it; 
 
 IM if miy pmust '\'< t» Irin: ■* 9m way )ftnmn\ .:.".' wmck 1 1 1 m 
 
 That it may please thee to strengthen such as do dand ; amitocomfort 
 and help the weak-hearted ; and to raise up them that fall ; andfrnaU* 
 to burnt ja m* .Sri-i under our fad; 
 
 That it may please thee to succor, help, ami comfort, all that are in 
 danger, necessity, and tribulation ; 
 
 That it may please thee to preserve (all that travel by land or by 
 I :'i women laboring of chUd. all sick persons, and young chil- 
 
 dren ; and to show thy pity upon all prisoners and err: 
 
 That U may f^' ■ iwf pitmultfm, thtfathmitn fH 
 
 d - hat are desolate and oppr - 
 
 That it may please thfe to hive mercy upon all men ; 
 
 That it may please : our enemies, persecutors, and slam' 
 
 dtrers, and to turn their hearts ; 
 
 That it may please thee to give and preserve to our use the 
 :.uita of the earth, uo that in due time we may enjoy 
 I 
 
 -lease thee* repentance: (to I i 
 
 all our ; - Tj;h the 
 
 : ai lives according to tfctj 
 
 Ifeed 
 
 ord;) 
 
104 a: I] ] in. ci'A | Bl i:<»<.k. 
 
 .,,•>„> u« 
 
 th; f„ 
 
 , / II, » |iOH .,r II, > v,, M, l,.,vn 
 
 'II,'. r ' nil, -,f II, I . ,,',,,,,, ,, , (Oil vmI! I,',v/ II, >l wink 
 
 oient litai tn pn 
 
 »■< i /, -, mtonl i, , /■ i,' 
 
 iu.'i ,,, ,'i.;,' i In i i ■ i, ,.i ii j, ,, tl 
 
 'i i,< Inva ■'/'■>i> i whh i< '•'■< <" tin 
 Hon, '"'i i" the old offii " w ' ■ ■. '• 
 to tb< v Ii .'in, to miij" 1 1 n ri <J in eh , 
 npoetli .,i Mm i:<, 
 
 ■ -I h, i |k <,i i i,ii 
 
 .< I but thi li petil Ion I 
 
 fchi KSngll I, i.ii . ," ■ 
 
 Hi i ,,, to ofl '"' oi tnodo rhat tl I bi 
 
 |] 
 'i i,. DeprsoaMoTUf oi p< titlon Coi ft on 
 
 lou i lis ■, i /ii •., und i ilamltie i to whU h •" ink Ind 
 
 villi a 
 
 (|| Ull I'' '" '''I, ,'. Ii ','.' l| n III I I.' Ill I /III / I) 
 
 ii, Penitential J' . i.im ■ und the Litany, md enlarged by 
 
 ,;. rural I - , ',i. i,i,i .i'1'iii Ion a i. n up 1 1 |udi( ■ 'i - 1 ih'i 
 ,.' Mi- 1 tin i pithel " good i,m'I," mi- 1 
 pol iU 'i by I i """• i . i my lm.pi o " i"' "' upon thf 
 ', ' i.ii,- 1 ,. rio i Domini ) Dill on tliti r>( hi i hand, 
 
 .i of ii,' r 
 1.,-r i ,.i, i to oh "i" th< rord Idi n rli ith' 
 
 widdenl 
 tin original, ( , moil in' ,. ,1 i.im 
 
 ■„, • , Bpii ulli'.i'-nlly in' I l,y till 
 
 II,' phi 
 
 Ii', ii 
 
 '//, . , ration ■. •■> pleading foi n 
 
 ■ ,i Hi-- nppll mi i, 'mi iii< ii,- 1 ii i 
 
 iol« em thl I 
 
 'i I,, / foi in ii," m n poi tfon of tbi 
 
 In m , torn '-I 'ii > i I 
 
 
 
Jin i 101 
 
 Bftthon I nl orti ■ Ui in- ,i. .11,1 ■ 
 
 'i i,. )nti - ■ ilofi tin ii i'. ii'. ■■-/ •■■• •' i'ii h 
 
 I I,; I.,, I ', 
 
 n af I ii-. nfl 
 
 fl'.n l',i Mm < .Inn (ill Ufll i.l .i 
 
 ml Crfdl 
 
 i.i. I ■ ■ -il'l l.(t 
 
 ■ 
 I (•, ..II 1 1 
 
 1 1 •...i.i In ilifli* nit |,o hi 
 
 ' 
 
 l.il'/l ."/,,.., H Ui "'•;•' II 
 
 'I 1(1 •-■ 
 |0< u, | | (i ,,, • . .,!,!/ il.. 
 
 1 
 
 I 
 
 I 
 i hi < '.i . ■ j 
 
 ' i 
 j 
 
 I * 
 
 w. i,». . 
 
 l 
 
 A /,,,,.■ l >• ' ' 
 I 
 
 / . / 
 
 H 
 
106 ANALYSIS OF THE PRAYER-BOOK. 
 
 and was probably the germ of the Greater Litany, which 
 afterwards grew up in the Roman Church. It was 
 chaunted responsively in the ancient processions, at the 
 beginning, aa well as at the end of the Litaneutical 
 Service, in connection with Psalmody, and with pauses 
 for the Lord's Prayer and the Collects. As here inserted, 
 and as viewed apart from the ceremonial in which it 
 originated, * it is difficult to see its relevancy, or fitness 
 for Protestant worship. This whole added portion, 
 indeed, though containing separate versicles of great 
 beauty, is confused and fragmentary, owirig to the man- 
 ner in which it was compiled by Cranmer from different 
 parts of the ancient services. The first couplet and 
 collect were taken from Bucer's Litany ;f what follows to 
 the end of the Gloria Patri, from the choral introduction 
 to a Rogation Service; and then are inserted certain 
 Versicles designed to be used in time of War (in tempore 
 belli.)% Perhaps this latter section may serve to distin- 
 guish the discretionary, from the ordinary part of the 
 Litany, as a supplement suitable only to occasions of 
 public calamity. 
 
 Besides the concluding Prayer of St. Chrysostom, a 
 series of Occasional Prayers and Thanksgivings have 
 accumulated since the reign of Elizabeth, which, at the 
 last revision, were placed under a separate heading, 
 and in this edition will be found among the Additional 
 Services, noticed in our last section. 
 
 This Litany might be appropriately used either as a 
 distinct office, according to its original structure, with 
 a selected psalm, lesson, and hymn, or in combination 
 with the Daily or Sunday Service, as suggested in the 
 different rubrics pertaining to these several offices. 
 
 Sect. VI. The Revised Sunday Service. 
 Under both dispensations, the seven-fold division of 
 time, founded in natural as well as divine law, has 
 generally prevailed for purposes alike of rest and of 
 devotion, with the difference only that the Christiac 
 Sabbath falls upon the first day of the week instead of 
 
 * See Miss. Rom. Litaniae. f Book of Public Prayer, p. 70. 
 
 J Proctor, p. 257. 
 
THE REVISED SUNDAY SERVICE. 107 
 
 the last. It was called the Lord's day, after the exam- 
 ple of St. John, and perhaps in allusion to our Saviour's 
 resurrection upon that day of the week; and it is still 
 so called in all ancient liturgies, the English Prayer- 
 book having in this respect departed from scriptural 
 and catholic usage.* Other things being equal, the 
 Dominical or Christian title is certainly preferable, at 
 least in a book of devotion, to the pagan name Sun- 
 day,] or even to the Jewish name Sabbath; and if we 
 have not in all cases adopted this suggestion of the 
 Presbyterian Revisers, J it is only because the introduc- 
 tion of such a phrase as the Lord's day throughout the 
 calendar would now lead to much vague and inelegant 
 circumlocution; and a narrow usage and false taste 
 have combined to make it impracticable. 
 
 It seems to have been the primitive custom to cele- 
 brate the Lord's Supper in connection with the Lord's 
 day, as a weekly communion, and the proper culmina- 
 tion of every Christian service; and all the ancient 
 liturgies are constructed upon this theory. But inas- 
 much as modern habits of worship have rendered the 
 practice obsolete, and its presumed continuance equivo- 
 cal, § and since, moreover, the so-called Ante-Com- 
 munion is already practically dissevered from the 
 Communion itself by the interposition of collects, 
 lessons, and sermons incongruous with it, we have 
 placed the anterior portion of the office where alone it 
 occurs and belongs, after the Daily Service and before 
 the Proper Services with which it is immediately con- 
 nected. This simpler and more consecutive arrange- 
 
 * In the Latin offices. Saturdays are called Sabbaths. (Sabbata:) 
 Sunday, the Lord's day. (Dominica:) and the Sundays after Trinity 
 are reckoned as the Lord's days after Pentecost, (Dominica post Pen- 
 terosten) — a phraseology which certainly has the merit of being 
 scriptural. 
 
 f " The retention of the old Pagan name of 'Dies Solis,' or ' Sun- 
 day,' for the weekly Christian Fe-tival. is. in great measure, 
 owing to the union of Pagan and Christian sentiment with which 
 the first day of the week was recommended by Constantine to bis 
 subjects. Pagan and Christian alike, as the -venerable day of the 
 Sun.' " Stanley's Hist, of Eastern Church, p. 291. 
 
 X Exception XL 
 
 | Compare Presbyterian Exception, Episcopalian Answer, and 
 Presbyterian Rejoinder. Documents, pp. 116, 264, 255. 
 
108 ANALYSIS OF THE PRAYER-BOOK. 
 
 ment may diminish still more that inconvenience of 
 which the Reformers complained in the ancient offices, 
 when ''the manifold changings of the service was the 
 cause, that to turn the book only was so hard and intri- 
 cate 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,"* and at the same time secure the 
 liberty of using the services separately or in combina- 
 tion, as taste, prejudice, or custom will dictate. 
 
 The whole Sunday Office may, therefore, be consid- 
 ered in three general divisions: 1. The Order for Divine 
 Service on the Lord's Day, or the ordinary and fixed 
 portions, consisting of the introductory Collect, the 
 Lord's Prayer, Commandments, Beatitudes, and Creed. 
 2. The Proper Services, or variable portions, consisting 
 of the Collects, Epistles, and Gospels proper to the 
 different Sundays of the Church-year. 3. The Com- 
 munion Service, or Holy Supper to be added to the 
 ordinary service as often as parochial authority will 
 appoint.f We shall find, as we proceed, that of these 
 several parts, the first and third are traceable to primi- 
 tive and Presbyterian sources, while the second has 
 derived its present form from a Presbyterian revision. 
 
 The first division of the office, what we have termed 
 the Order for Divine Service on the Lord's Day, cor- 
 responds in its structure and purport to the service of 
 Catechumens or Hearers of the Word, preliminary to 
 the Eucharist in the primitive Church, and also substan- 
 tially agrees with the '"Order of Worship," now cus- 
 tomary in our churches, its fixed portions serving as 
 examples or summaries of the several parts of our 
 ordinary service. It is essentially a homiletical office, 
 properly culminating in a sermon, and is not necessa- 
 rily connected either with the Festival services or with 
 the Communion, as it existed long before the church- 
 year was matured, and was originally detached from 
 
 * Preface to King Edward's First Prayer-book. 
 
 f An undesigned correspondence may be discerned between those 
 several divisions and the Ordo, P)-oprium. and Canon of the ancient 
 service; but all the details of the arrangement proceed upon totally 
 different principles. 
 
THE REVISED SUNDAY SERVICE. 109 
 
 the Lord's Supper, the catechumens or hearers being 
 dismissed as soon as the Sacrament began.* It is, in 
 fact, the most scriptural, apostolic, catholic, and Pres- 
 byterian form which the book contains. 
 
 The Lcetatus Sum, (Ps. 122,) placed before the 
 office, was one of the fifteen "Songs of Degrees" 
 sung while ascending the steps of the ancient temple to 
 engage in the public service. It is given as an example 
 of an introductory chant, corresponding to the Introit 
 in the Latin office, or to the selected Metrical Psalm 
 in the modern office. It might take the place of the 
 choir Voluntary, becoming so customary in our churches. 
 The English usage was derived from Geneva, though at 
 first it seems to have been a crude addition to the 
 established service rather than an integral part of it.f 
 Were the prose psalmody substituted for the metrical, 
 and the chant selected always of an introductory tenor, 
 a prelude suited to compose the mind according to the 
 nature of the occasion, the fitness and advantage of this 
 initial act of praise would become much more obvious. 
 
 The Collect for Purity, with which the office properly 
 begins, was one of the preparatory prayers used in the 
 ancient service, and corresponds in position and import 
 to the introductory petition or "Invocation" prescribed 
 by the Directory. J Such a solemn appeal to the great 
 Searcher of hearts for grace and aid, on entering his 
 presence and engaging in his service, will be the spon- 
 taneous impulse of every true worshipper. 
 
 The Lord's Prayer, which immediately follows, is 
 placed after rather than before the preparatory petition, 
 in accordance with the most catholic a3 well as Presby- 
 terian usage, and also because it is then more likely to 
 be used by the congregation "with understanding, 
 faith, reverence, and other graces necessary to the 
 right performance of the duty of prayer."^ 
 
 The Commandments are not found in King Edward's 
 
 " * See Bunsen's Ilippolytus and his Age, vol. ii. The Church and 
 House-book of the Ancient Christians, pp. 47, 48. Neanders Church 
 History, vol. i. pp. 305, 327, 328. 
 
 + Proctor, pp. 59, 175; Eutaxia. p. 12f>. 
 
 ; Chappy. I Larger Catechism, Q. 187. 
 
110 ANALYSIS OF THE PRAYER-BOOK. 
 
 First Book, which, at this point, in common with th« 
 old office, has the Lesser Litany, or Kyrie eleison, to be 
 said or sung nine times: 
 
 i i i . Lord, have mercy upon us. 
 ii i . Christ, have mercy upon us. 
 i i i . Lord, have mercy upon us. 
 
 At the Calvinistic revision, these responses seem to 
 have been retained, but with the insertion of a com- 
 mandment before each of them, and the addition to 
 each of the further petition, "and incline our hearts to 
 keep this law," and also of the summary' prayer at the 
 close, "and write all these laws in our hearts, we 
 beseech thee." Such a use of the Decalogue in public 
 worship, though common to all the Presbyterian litur- 
 gies, had been hitherto unknown in the mediaeval offices 
 with which it is plainly out of keeping, and it is known 
 to have been borrowed from the Lord's Day Service of 
 Pollanus, from which also was taken the concluding 
 petition.* The same feeling which prompted the peni- 
 tential introduction to the Daily Prayer would seem 
 also to have suggested this addition, and its fitness, 
 especially when the Communion is to follow, must be 
 obvious. The approved translation has been used in com- 
 pliance with the Presbyterian Exceptions; and although, 
 for the same reason, the kneeling posture and audible 
 responses are not enjoined or even suggested, yet it 
 may be doubted whether one should listen to the Read- 
 ing of the Law as to any ordinary lesson of Scripture, 
 or if its due effect, as the instrument of conviction, is 
 not to bring both mind and body into a lowly attitude. 
 
 After the commandments, in the English edition, 
 came two Collects for the King, in place of which the 
 American Episcopalian edition has, very appropriately, 
 our Lord's Summary of the Laiv and the Prophets, together 
 with a suitable Collect — an idea which was also suggested 
 by the Presbyterian revisers, and had already been illus- 
 trated in the liturgy of Pollanus. f Such an epitome of 
 
 * Compare King Edward's First and Second Prayer-books and 
 Pollanus' Liturgia Peregrinorum. 
 
 + The Collect is the second at the end of tho Communion. The 
 following is the Petition in Pollanus' Liturgy: ".Domine Deus, 
 
THE REVISED SUNDAY SERVICE. Ill 
 
 the Old Testament, in the words of its Divine Ex- 
 pouuder, serves to mark the transition to the New Tes- 
 tament, and to carry forward the worshipper from the 
 humbling discipline of the law into the light and 
 liberty of the gospel. 
 
 The Collect, Epistle, and Gospel are the more glad- 
 some devotions which then follow, breathing the Chris- 
 tian in distinction from the Hebrew spirit. As set forth 
 in the ancient offices, they are a series of carefully 
 arranged services, epitomizing throughout the year the 
 whole New Testament history and doctrine in the words 
 of Christ and his apostles, together with appropriate 
 petitions hallowed by immemorial usage, and are 
 unquestionably suited to train up a far more intelligent 
 type of devotion than that induced by the random use 
 of Scripture which prevails in many churches. At the 
 same time, it would be only falling into the other 
 extreme to be so bound even to this beautiful system as 
 to have no discretion when occasions or circumstances 
 plainly require different selections. 
 
 The Beatitudes, which are found only in this edition, 
 may serve as a summary of the Gospel, corresponding 
 to the Commandments as a summary of the Law, the 
 posture of penitents and disciples being now changed 
 to that of thankful worshippers. They are in keeping 
 with the ancient custom, at first retained by the Reform- 
 ers, of standing at the reading of the Gospel with the 
 joyful ascription, "Glory be to thee, Lord;" and were 
 recommended to be placed in this office by the Semi- 
 Presbyterian Commission of 1689, as an occasional sub- 
 stitute for the Commandments with the response, "Lord, 
 have mercy upon us, and make us partakers of this bless- 
 ing." They also appear as a permanent Gospel Lesson 
 in the Sunday Morning Prayer of King Edward's Primer. * 
 But whether used as an ordinary lesson, or as a series 
 
 Pater misericors, qui hoc decalogo per servum tuum Mosen no* 
 Le_ns tiue justitiani docuisti; dignare cordibus nostris earn ita tuo 
 Bplritu inscribere. ut neqaicquam deinceps in vita ni-igis optemus, 
 aut velimus, quam tibi ob^dieutia fphsumatissima placere in onutfr 
 bus, per Jesam Christum filium tuum. Ameu."' 
 • Compare Procter, p. l&L 
 
112 ANALYSIS OF THE PRAYEtt-EOOK. 
 
 of solemn benedictions, they cannot fail to meet with a 
 response in every Christian heart. 
 
 The Gloria in Excelsis Deo, whrch next follows, was 
 transferred at the Calvinistic revision of King Edward'? 
 First Book from the beginning to the close of the office, 
 and there placed as a post- communion doxology. It 
 would, however, occur too seldom if confined to that 
 position, and seems to follow naturally, in our arrange- 
 ment, as an exalted act of praise for the blessings of the 
 gospel already felt, or yet to be fully experienced by 
 the beatified believer. The hymn itself is one of the 
 earliest hymns of the Eastern Church, and is supposed 
 to have been founded upon the angelic song at the birth 
 of the Saviour. The spirit of that divine original seems 
 indeed to linger in its sublime words, lifting the soul 
 beyond the sins and sorrows of life, and bearing it away 
 into a region of heavenly purity and peace. 
 
 The Nicene Creed, also a product of the Eastern 
 Church, may appropriately take the place of the Apos- 
 tles' Creed on communion-days, as being that more pre- 
 cise and full confession of faith proper to a service in 
 which the "hearer" is supposed to have become a 
 "believer," and the catechumen trained into a communi- 
 cant. Born in the great Council of Nicsea, as the fruit 
 of the assembled wisdom of the Church, in an age when 
 doctrinal truth was prized above every worldly interest, 
 it remains among us to this day the most ancient, ortho- 
 dox, and catholic symbol in Christendom, and may more 
 perfectly realize the Communion of Saints on earth than 
 any other uninspired words that could now be recited 
 in a Christian assembly. 
 
 When Morning Prayer is offered immediately before 
 and in connection with this office, the Creed w ill of 
 course be omitted, and the Sermon will follow the 
 Gloria in Excelsis, or such other hymn as may have been 
 appointed by the minister. But otherwise, in order to 
 render the servioe complete, the Litany will here be 
 used, followed by the Hymn, Announcements, and Col- 
 lection. 
 
 The Collect before Sermon, is taken from the ancient 
 form customary at the reading of the Gospel, find 
 expresses «► petition which, whether offered privatelv bj 
 
THE REVISED SUNDAY SERVICE. 113 
 
 the preacher alone, or silently by preacher and hearer 
 together, is always felt to be suitable to the parties at 
 that juncture. 
 
 The Sennon itself has ever been the great central 
 feature of primitive and Protestant worship, and still 
 serves to distinguish the evangelizing from the mere 
 ritualistic type of Christianity. The Directory, espe- 
 cially the Westminster edition, is careful to exalt this 
 function of the Christian ministry, and insists upon a 
 preacher "presupposed to be versed in the whole body 
 of theology, but most of all in the Holy Scriptures, and 
 to have skill in the original languages, and in such arts 
 and sciences as are handmaids unto divinity." Viewed 
 in a liturgical light the Sermon grows naturally out of 
 the Epistle and Gospel, which may either suggest the 
 theme,* or be themselves selected with reference to it, 
 when the occasion is extraordinary, or the minister's 
 taste and judgment shall dictate some different routine 
 of topics. 
 
 The Collect after Sermon is an early English form 
 composed by the reformers, and answers to a rule in the 
 Directory as well as to a common feeling that prayer is 
 needed not only for "the sound preaching and con- 
 scionable hearing of the Word," but also that we may 
 become doers thereof. To further which ends more 
 particular petitions "in relation to the subject treated 
 of in the discourse" will be offered by every workman 
 who rightly divides the Word of truth, f 
 
 The Collects, Ascriptions, and Benedictions, added for 
 discretionary use, may serve as examples of different 
 modes of ending the last prayer or of closing the whole 
 service. They are taken from the Scriptures and from 
 the Ancient liturgies, except the first Collect, which is 
 due to the Proposals of 1689.$ 
 
 In using this Order of Service, it is obvious that 
 much will depend upon the manner in which its variable 
 portions are arranged from Sunday to Sunday ; and to 
 a consideration of this question our second general 
 division is devoted. 
 
 * St^ abrtve, chap. iv. f Direct., chap. v. 
 
 \ See Revised Collects in Book of Pub. Prayer. It appears also la 
 the Institution Office. Prot. Episc. Prayer-book. 
 
 H 
 
114 ANALYSIS OP THE PRAYER-BOOK. 
 
 Sect. VII. The Revised Proper .Services. 
 
 It is the doctrine of our standards that there is no 
 day commanded to be kept holy under the Gospel, except 
 the Lord's Day ; but as it is not enjoined so neither is 
 it forbidden to have a yearly course of Services for the 
 observance and improvement of that day;^nor can there 
 be any sound objection to such an arrangement, but 
 rather much to recommend it, if only it proceed upon 
 some scriptural and rational principle, be not imposed 
 upon the conscience, and be in accordance with the 
 purest and most catholic usage. Besides the good 
 accruing to the Church at large by thus promoting in a 
 practical form the Communion of Saints there will be 
 yielded in each congregation those two essentials of 
 fresh devotion and effective preaching, an occasion for 
 the hearer and a theme for the speaker, and the conse- 
 quent means of celebrating the Lord's days throughout 
 the year with greater profit and solemnity. 
 
 Now, it is undeniable that the elements of such a 
 Bystem originated in the Church of the Apostles and 
 were retained in greater or less perfection by all the 
 Reformed Churches, except the Church of Scotland 
 during its later history and the Church of England during 
 the time when the Presbyterian framers of our standards 
 were in league with the Covenanters and Independents. 
 As soon as they were released from that political com- 
 pact they returned to a more scriptural stand point, and 
 according to Apostolic teaching and example, would 
 have allowed a voluntury observance of such Dominical 
 or Christian festivals as breathe the spirit of the Lord's 
 day, and are, in most cases, actually blended with it.* 
 
 On the other hand, however, it must also be granted 
 that this primitive calendar, having originated in a rude 
 age of the world, has grown up in defiance of all accu- 
 
 * Compare Neander's Hist, of Christian Rel. and Church, vol. i, 
 p. 295; Schaff's History of the Apostolic Chtrch, p. 557; Eutaxia, 
 p. 28. Presbyterian Exceptions and Rejoinder, and the Epistle of St. 
 Paul to the Romans, ebap. xiv 
 
 It is to be observed that the Appendix to the Westminster Directory 
 •gainst Holy Days and Festivals was expunged from our edition at 
 the revision by the Oeueral Assembly. 
 
THE REVISED PROPER SERVICES. 115 
 
 rate chronology and history, and for centuries has been 
 steadily supplanted by the modern civil calendar, until 
 now it remains only as a mass of ingenious anachron- 
 isms. And it may be questioned whether, in the New 
 World, the sentimental advantage of keeping it in con- 
 cert with the churches which adhere to it in the Old 
 World, is to be weighed against its practical inconven- 
 ience and absurdity, when that nest of chronic puzzles 
 which prefaces the Prayer-book could be reduced to 
 a single Table, and the principle of the whole still 
 retained, by so simple a change as that of fixing Easter 
 for the first or second Sunday in April.* 
 
 Easter-day, which at first fell upon a week-day, 
 until by a decree of the Council of Nicrea it was made 
 to fall upon a Sunday, grew out of the Jewish year aa 
 a Christian Passover, in the same manner that the 
 Lord's day grew out of the Jewish week as a Christian 
 Sabbath, the one being an annual and the other a 
 weekly observance of his resurrection. It forms the 
 epoch from which the whole Christian year dates, the 
 seasons before it being mainly devoted to a rehearsal of 
 Christ's life and passion, and those following it, to a 
 rehearsal of his example and doctrine. 
 
 Advent, Epiphany and Lent, are the seasons observed 
 in approaching Easter from about the beginning of De- 
 cember until about the beginning of April, and the 
 Lord's days during that period may commemorate his 
 Incarnation, Nativity, Circumcision, Baptism, Tempta- 
 tion, Agony, Crucifixion, and Burial. Ascension, Whit- 
 sunday or Pentecost and Trinity, are the seasons observed 
 in leaving Easter, from about the first of April until 
 about the beginning of December, and the Lord's days 
 during that period may commemorate his Resurrection, 
 his Glorification with the Father, his Senuing the Holy 
 
 * " There is one point in regard to the settlement of the Pascha] 
 question, which spemi entirely to have escaped the Xicene Fathers, 
 but whi.h. probably, owing to their want of foresight, will, with 
 each succeeding century, widen the divergence between civil 
 and ecclesiastical u«a^es. How mniiy collisions a?d complications 
 might have been avoided, had Easter been then, once for all. mad« 
 a fixed, instead of a movable, festival!" Stanley's Eastern Church, 
 p. 2^3. 
 
116 ANALYSIS OP THE PRAYER-BOOK. 
 
 Ghost, and all the peculiar lessons of the New Tes- 
 tament. 
 
 The devout recognition, with appropriate services, of 
 the week-days commonly called Christmas-day, Good- 
 Friday, and Ascension-day, is in accordance with Pres- 
 byterian and catholic usage ; but the observation of 
 Lent as a religious fast was objected to by the Presby- 
 terians, "the example of Christ fasting forty days and 
 nights being no more imitable nor intended for the imi- 
 tation of a Christian, than any other of, his miraculous 
 works." 
 
 In compliance with the same authority the Proper 
 Services appointed for Saints' days have been expunged, 
 and the names of any Apostles and Evangelists left in 
 the calendar are there simply for the preservation of 
 their memories and other useful purposes. 
 
 The Proper Services which are retained are only 
 such as appertain to the strictly Dominical festivals in 
 honor of our Lord and in connection with his own Holy 
 Day, and their addition to the ordinary service is left 
 wholly discretionary. In the Latin Church they con- 
 sisted of a number of intricate parts adjusted to the 
 minute ritual which had overgrown the primitive order, 
 such as the Introits, Graduals, Tracts, Gospels, Col- 
 lects, Epistles, besides the Offertories, Secreta, Prefaces, 
 Communions, and Post-communions connected with the 
 celebration of the Lord's Supper. Of these none have 
 been retained in the English Prayer-book but the Col- 
 lects, F.pistles and Gospels, which are really the most 
 ancient portions, are in nowise inconsistent with the 
 simple usages of Protestant worship, and owe the 
 improved form in which they now appear to the Pres- 
 byterian revisionists. 
 
 The Colled for the Day is a brief petition collecting in 
 & single sentence the devotional feeling proper to the fes- 
 tival to which it refers, or to the Gospel or Epistle with 
 which it is connected. Many of the collects date from 
 a very remote period, and are of great force and beauty 
 as well in the original Latin as in the pure English in 
 which they have come down to us. Some verbal errors 
 in them were corrected at the instance of the Pres- 
 
THE REVISED PROPER SERVICES. 117 
 
 byterian Commissioners,* and a thorough revision of 
 them was afterwards attempted by the Episcopalian Com- 
 missioners of 1689, on the principle of adapting them 
 more closely to the Epistles and Gospels, and vitk the 
 view of expressing more clearly the evangelical senti- 
 ment of their Presbyterian associates. As an attempt 
 to remedy the vagueness and generality which mark a 
 number of them, especially those for the Sundays after 
 Trinity, the proposed amendments are praiseworthy; 
 but in most cases they mar the ancient model without 
 at the same time sufficiently gaining the object in 
 view. 
 
 The Epistle and Gospel for the Day express in a more 
 didactic form the sense of tbe collect, and are designed 
 to inculcate the leseons proper to the occasion or festi- 
 val to which they belong. They were rendered in the 
 approved translation in accordance with the Presbyte- 
 rian revision, and have been retained without alteration. 
 Their antiquity and general fitness make them prefera- 
 ble to any new selections, and they are useful for devo- 
 tional reading at other times. 
 
 Besides these ancient Proper services, the new fea- 
 tures which have arisen in the modern office may be 
 adapted to the church-year together with the sermon. 
 
 The Introductory Psalm, instead of being appointed 
 at random, or as a mere general prelude, might be 
 suited to the ecclesiastical season on the principle of the 
 Introit retained in King Edward's First Prayer-book. 
 Such a re-adjustment of the Psalter would serve to 
 Christianize it, and to bring it more intelligently into 
 divine worship; and if the whole Psalm were not in 
 every instance relevant, the fit verses only might be 
 used, or, what is better, Canticles formed out of differ- 
 ent verses compiled from any of the poetical portions 
 of the Scriptures. The Table of Proper Psalms, added 
 as a help in making such selections, has been taken 
 
 * Compare the Presbyterian Exceptions to " the two Collects for 
 St. John's day, and Innocent's, for the first day in Lent, for the 
 fourth Sunday after Easter, for Trinity Sunday, for the sixth and 
 twelfth Sunday after Trinity, for St. Luke's day, and Michaelmas 
 day," with the same in the English Prayer-hook. 
 
118 ANALYSIS OP THE PRAYER-BOOK. 
 
 partly from the ancient offices and partly from various 
 modern liturgies.* 
 
 An arrangement of Hymns on the same principle 
 still further ensures unity and beauty to these commem- 
 morative services. 
 
 Even a corrse of Sermons or Homilies, well selected 
 from approved divines, and adapted to the lessons of 
 the yearly course, though it would be too unwieldy to 
 form part of a public liturgy, might be an advantage in 
 the cas? of such worshippers as are deprived of a stated 
 ministry, f 
 
 According to the theory already advocated, the Proper 
 services are suitable t. the Sunday, rather than to the 
 Daily, office; but there may be seasons or circumstances 
 in which both offices can be conveniently and profitably 
 used ; and the Table of Proper Lessons to be read at 
 Morning and Evening Prayer will afford the means of 
 substituting suitable selections in place of those of the 
 Daily course. 
 
 Sect. VIII. The Revised Communion Service. 
 
 We next approach the most sacred portion of the 
 office, or indeed of the whole book, and that for which 
 the other services are but a preliminary training, lead- 
 ing to it as to the very crown and complement of all 
 Christian worship, the "holy of holies" in the Church- 
 service. 
 
 The Ljrd's Supper grew out of the Paschal Supper, 
 with a change of symbols, the broken bread being used 
 in place of the slain lamb to exprers and convey the 
 benefits of Christ's sacrifice, and a Table substituted 
 for the Altar, as the social feature of the rite. In the 
 early Church it was unquestionably observed in the 
 simplest -^auner as a spiritual service of Thanksgiving 
 and Communion; but in process of time it becime.-in 
 the Latin Church, the elaborate ritual called the Mass, 
 And so continued until the Reformation, when the 
 
 * Compare King Edward's First Prayer-book, the Evangelical 
 lutheran Liturgy, and Liturgiae Recusse Exemplar. 
 t Confession of Faith, p. 45-. 
 
THE REVISED COMMUNION SERVICE. 119 
 
 Protestant churches, with greater or less approxima- 
 tion, returned to the simplicity of the primitive insti- 
 tution. 
 
 The Order for the Administration of the Lord's Supper 
 or Holy Communion, as amended by the Savoy Presby- 
 terians, will be found, when historically traced and 
 analj'zed, substantially to contain: 1. The "Lord's 
 Supper" of the Apostolical Church; 2. The "Eucha- 
 rist" of the Primitive Church; 3. The earliest English 
 Protestant "Order of Communion;"* 4. The Calvin- 
 istic " Form of Celebrating the Lord's Supper;" 5. The 
 Westminster and American Directory for "Administra- 
 tion of the Lord's Supper." And it is believed that, as 
 here presented, it retains every thing essential to either 
 of these formularies, and nothing inconsistent with 
 any of them. 
 
 The office may be conveniently considered in three 
 parts: 1. The Ante-Communion, consisting of the Col- 
 lection, the Prayer for the Church Militant, Exhorta- 
 tions, Words of Institution, Admonition and Invitation, 
 Confession, Absolution, and Prayer of Humble Access; 
 2. The Communion, consisting of the Versicles, the 
 Tersanctus, the Prayer of Consecration, the Ministra- 
 tion and Communion of the Bread and Wine; 3. The 
 Post-Communion, consisting of the Thanksgiving, the 
 Closing Hymn, and Benediction. We shall find that, 
 while the first and last portions are essentially Protest- 
 ant in their origin and structure, the intermediate 
 portion retains all of the primitive and catholic service 
 which is consistent with the Scriptures and with our 
 own standards. 
 
 What we have termed the Ante-Communion portion 
 is a series of preparatory and preliminary services 
 through which the communicant passes, by natural 
 
 * This formulary, which was issued and in use some months in 
 advance of the Praver-hook, was substantially taken by the En-li-h 
 Reformers from the Reformed Service of Buc^r and Melancthon, 
 and was also immediately translated and submitted by Coverdale tc 
 the examination of Calvin, who does not seem to have disapproved 
 of it. It may be found in the " Liturgies of King Edward VLj 
 Parker Society." See also Coverdale's Letters to Calvin; Original 
 Letters,, First Series, p. 31. 
 
120 ANALYSIS OP THE PRAYER-BOOK. 
 
 Advances of feeling, to the solemn acts of participation 
 in the Communion itself. They are not found in the 
 ancient office, but were affixed to it before it was trans- 
 lated and popularized, very much as the introductory 
 portion of the Daily Prayer was prefixed to the ancient 
 part of that office. As first used, indeed, they formed 
 a distinct English Communion of the laity, ensuing 
 upon the Latin Mass performed by the clergy, until 
 the Prayer-book was compiled about a year afterwards, 
 when they lost their provisional character, and became 
 blended in a somewhat confused manner with certain 
 translated portions of the old office.* They are here 
 preserved, with but one or two additions, in the exact 
 order in which they were first used, that they may 
 serve the purpose to which they are so beautifully 
 adapted, of inducing charity, penitence, assurance, and 
 humility in the expecting communicant. 
 
 The Rubrics, introductory and concluding, are liter- 
 ally quoted from the Directory, and also those through- 
 out the office, as far as practicable. 
 
 The Exhortations proceed upon the principle of the 
 Apostolic Exhortation, "Let a man examine himself, 
 and so let him eat of that bread and drink of that cup," 
 and answer to the Preparatory Lecture prescribed by 
 the Directory, and customary in Presbyterian churches. 
 They might serve as samples upon which to model such 
 addresses, or be used as stated forms according to the 
 custom of some Calvinistic liturgies. The second Ex- 
 hortation is attributed to Peter Martyr. The other two 
 appear first in the "Order of Communion," but re-appear 
 also in Knox's "Book of Common Order," and are 
 thoroughly Calvinistic in tone and structure. They 
 owe tbeir ^/•sent arrangement to the Presbyterian 
 
 * In the Prayer-book of 1549, the " Order of Communion" appears 
 at the end of the old office unmutilafed; but in 1552 it w^s prefixed 
 to that office, -with the exception of the ' Prayer of Humbie Access," 
 ■which was inserted between the Tersanctus and the Consecration 
 Prayer. At the same time certain portions of the latter prayer were 
 sundered from it, and placed apart at the very extremes of the 
 office, where they form respectively the " Prayer for the Church 
 Militant" and the " Post-Communion Thanksgiving." See the " 1-it- 
 unries of King Edward," Parker Society; and also a comparativ« 
 view in Chevalier Bunsen's Hippolytus, vol. ii. p« 173 — 204. 
 
THE REVISED COMMUNION SERVICE. 121 
 
 Exceptions, as also an added clause for the comfort of 
 doubting Christians, taken from the Larger Catechism. 
 
 The Collection for the Poor and other Pious Purposes, 
 placed next before the office, to be used in connection 
 •with it, or as a distinct act of worship, corresponds to 
 the Oblation in the Eucharist, and to the Offertory in the 
 Latin and English service. It seems at first to have 
 consisted of contributions to the Agapse or Love-Feast, 
 or of gifts for the support of the ministry and the poor; 
 but the multiplied objects of modern charity have dis- 
 connected it from the Sacrament which it might other- 
 wise so fittingly precede, and rendered it scarcely more, 
 sometimes less, than an ordinary part of divine service. 
 For this reason, other Scripture sentences of various 
 import have been added; and in compliance with the 
 Presbyterian Exceptions the. Apocryphal selections have 
 been expunged. 
 
 The Prayer for the Church Militant is also not neces- 
 sarily connected with the Communion, but may appro- 
 priately take the place of the ordinary prayer after 
 sermon, and serve to extend the feeling of charity, 
 expressed in the Collection, from the particul-ar assem- 
 bly of communicants to the whole Church universal 
 into spiritual communion with which they are about to 
 enter. Such a usage was common in the primitive 
 Eucharist, and the form itself is very ancient, though 
 in its structure and in certain expressions it resembles 
 a prayer with the same title in Knox's Book of Common. 
 Order. 
 
 The Words of Institution are inserted in compliance 
 with the Directory, and serve both as a warrant and a 
 lesson to insure the intelligent reception of the Sacra- 
 ment, especially when explained after the manner of 
 the Exhortation following them. They form that por- 
 tion of the rite which our Saviour himself dictated, and 
 are afterwards repeated by the minister, while giving 
 the elements, "in accordance with his example, institu- 
 tion, and command," as a declaration to the people, 
 rather than as part of the consecrating prayer; the 
 latter usage seeming to carry in it a notion of some 
 transubstantiative effect upon the bread and wine to 
 Which the words refer. 
 
122 ANALYSIS OF THE PRAYER-BOOK. 
 
 The Admonition and Invitation have their warrant in 
 the Apostolic Epistles and in the Directory, and owe 
 their form to the "Order of Communion." They also 
 correspond to the primitive usage of dismissing the 
 catechumens and separating the communicants at the 
 close of the ordinary service, with such exclamations 
 as "No Profane!" "Let none depart entitled to sta}'!" 
 and are designed at once to guard the Sacrament from 
 an injurious effect upon "the profane, the ignorant, and 
 the scandalous," and to encourage the timid, penitent, 
 and believing in their advances. 
 
 The Confession is from the same source, somewhat 
 abbreviated in form, and with an added clause from the 
 Calvinistic Confession of Pollanus.* As a preliminary 
 act in coming to the Communion, it is common to all 
 liturgies, and dictated by universal Christian feeling. 
 No language could be more deeply penitential, or more 
 fittingly express the pungent convictions and fervid 
 supplications with which the worthy communicant 
 approaches the Sacrament. 
 
 The Prayer for Absolution, which then immediately 
 follows, is a Protestant version of the old form, and 
 suitably differs from that in the Daily service, by being 
 precatory rather than declaratory in style. It is also 
 appropriately followed by the more scriptural though 
 less liturgical expression of the same sentiment, the 
 Comfortable Words, proceeding on the Calvinistic prin- 
 ciple of "raising sinners to the hopes of pardon" after 
 confession, and also of reciting the revealed grounds 
 upon which that pardon is sought, declared, and 
 granted. 
 
 The Prayer of Humble Access is an entirely Protestant 
 form, which was composed by the English Reformers 
 for the "Order of Communion," and breathes the 
 deeply religious spirit of the age in which it was pro- 
 duced. In the Prayer-book it became transferred to a 
 later stage of the service, where it only breaks the con- 
 tinuity of feeling; but as first used, and here preserved 
 in its original connection, it collects the feelings of min- 
 gled humility and assurance, resulting from the Confes- 
 sion and Absolution preceding it, and prepares the 
 
 * Proctor, p. 346. 
 
•THE REVISED COMMUNION SERVICE. 123 
 
 Suppliant for the more joyous devotions of the Eucha- 
 rist then to follow.* 
 
 At this point we enter upon our second general 
 division, which we have termed the Communion itself, 
 and which is the most primitive and apostolic portion 
 of the office, having been largely in use in the primitive 
 Church, as well as in the modern Calvinistic liturgies. 
 
 The Versiclei with which it begins, may mark the 
 transition from the one portion to the other, with a 
 befitting change of tone and posture, and also them- 
 selves appropriately herald the Thanksgiving. Espe- 
 pecially the Sursum Cordaf ("Lift up your hearts") was 
 used in the early Christian assemblies as a warning to 
 the worshipper to assume the devotional intention 
 proper at this juncture; and the other responses, fol- 
 lowing between the minister and the communicant, may 
 further serve to stir up and provoke an attentive mood 
 and solemn expectancy as the critical part of the service 
 approaches. 
 
 The Preface, which then introduces the acts of Thanks- 
 giving and Praise, bears traces of the more liturgical 
 style of a later age, when the free usages of primitive 
 worship had begun to harden into a ritual. It varied, 
 in the Latin office, with the recurring festivals of the 
 Church year, and was designed to present the event or 
 doctrine celebrated in each as the special ground of the 
 following thanksgiving. Of these Proper Prefaces, 
 only the five relating to the Nativity, Resurrection, and 
 Ascension of Christ, the Mission of tho Holy Ghost, and 
 the Trinity, were retained in the EnglLh office. This ia 
 certainly, as far as it goes, an improvement. To cele- 
 brate the Lord's Supper in commemoration of an apos- 
 tle, saint, or martyr, is a manifest perversion; but it is 
 still doubtful whether even such an event as the Birth 
 or Ascension of Christ is entirely congruous with a rite 
 
 * The last clause is amended in accordance with the Presbyterian 
 Exceptions. Compare it also with ' ; Order of Communion" and 
 First and Second Prayer books of Edward VI. Parker Society 
 edition. 
 
 f See Presbyterian Rejoinder, Documents, p. 210; "Apostolical 
 Constitutions " in Bunsens Hippolytus, vol. ii. p. 48: and Pollanuy 
 Litureia Peregrinorum. 
 
124 ANA7,YSIS OF THE PRAYER-BOOK. * 
 
 expressly framed to symbolize his death and convey the 
 benefits of his passion. Moreover, the interjection of 
 Buch foreign ideas at this moment can only tend to 
 interrupt the flow of devotion toward the Sacrament, 
 and confuse the grateful feeling proper to it. We have 
 therefore retained but a single Preface, setting forth 
 the burden of the Eucharist itself, the great sacrifice 
 of Christ upon the Cross, as the theme of exultant 
 praise in receiving it. The language used for this pur- 
 pose is taken from another portion of the office where it 
 seems to occur less appropriately than in this connec- 
 tion.* 
 
 The Tersanclus, or Trisagion, so called from its 
 threefold ascription of the word Holy, then follows in 
 fulfilment of the Preface, as an exalted act of adoration 
 and gratitude, lifting the worshipper into communion 
 with the whole heavenly host, as if in anticipation of 
 that glorious realization of the Eucharistic symbol, 
 when the Lamb, appearing as it had been slain, becomes 
 the centre of universal praise. This sublime hymn 
 seems to have derived its theme from the seraphic 
 vision in Isaiah, and has been in use in the Christian 
 Church, as part of this service, from the most primitive 
 times, f 
 
 The Prayer of Consecration is designed, in accordance 
 with the Directory, to "set apart the elements from 
 common use," by charging them with their appointed 
 significance as emblems and pledges of that broken 
 body and shed blood of Christ which they exhibit, by 
 invoking the Holy Spirit to render them ceans of 
 spiritual nourishment, and by imploring those inward 
 graces necessary to their worthy reception. The Ian. 
 guage of the form is derived from very ancient sources, 
 so anended by the English Reformers as to exclude all 
 Ideas of transubstantiation in the elements themselves, 
 and with an added clause from the Westminster Cate- 
 chism, expressing their effect in the believing recipient. 
 The petition for the consecrating or blessing the ele- 
 
 * Compare Prefaces iu Miss. Rom. and in English Prayer-book 
 Wit.h this edition, 
 f See the Primitive Eucharist in Bunsen, p. 49. 
 
THE REVISED COMMUNION SERVICE. 125 
 
 ments, "with the Word and Holy Spirit," is taken from 
 Sing Edward's Prayer-book, and is an addition suggested 
 by the Presbyterians, and in accordance with the doc- 
 trine of our standards.* 
 
 The Breaking of the Bread is a ceremony which be- 
 longed to the rite as instituted by Christ and described 
 by the apostles, which was common in the primitive and 
 reformed liturgies, which is required by the Directory, 
 and in accordance with the Presbyterian Exceptions, 
 and which itself enters into the symbolical structure of 
 the Sacrament by representing the breaking of Christ's 
 body for us, and our communion with him and with one 
 another as his members. f 
 
 The Administration of the Elements is prescribed 
 according to the rules in the Directory, and is designed 
 to be a devout repetition, as near as may be, of the origi- 
 nal scene of the Lord's Supper; the Minister standing 
 at a table rather than at an altar, and the communi- 
 cants being assembled around or before it, while he 
 gives them the sacred emblems in the name and with 
 the words of Christ. J 
 
 The Sentences of Scripture to be pronounced, during 
 the distribution of each element, and the rubric explain- 
 ing their use, are from the Ca-lvinistic and Knoxian 
 liturgies, and allowable according to the Directory, 
 which prescribes no form of words for "putting the 
 communicants in mind of the grace signified by the 
 Sacrament." Such inspired declarations, aptly chosen, 
 
 * Confession of Faith, chap, xxix.; Larger Catechism, Q. 160, 170; 
 Early Prayer-books and Presbyterian Exceptions. 
 
 f Dodge's Outlines of Theology, p. 505. 
 
 X In the Liturgy of Pollanns, the words used were. " Panis quem 
 frangimus communicatio est corporis Christi; accipite, comedite 
 memores corpus Christi pro vobis es?e fractum. Calix benedictionia 
 cui benedicimus communicatio est sanguinis Christi, qui pro vobis 
 est fusus in lemissiouem pecatorum" — a form compiled from the 
 different Scriptures relating to the Sacrament. The Westminster 
 Directory has the following: " According to the holy institution, 
 command, and example of our blessed Saviour Jesus Christ. I take 
 this bread, and having given thanks, break it, and give it unto you. 
 (There the minister, who is also himself to communicate, is to break 
 the bread, aud give it to the communicants :) Take ye, eat ye ; this is 
 the body of Christ which is broken for you: do this in remembrand 
 •/ him." 
 
126 ANALYlSIS of the prayer-book, 
 
 would seem to be preferable either to the repetition of 
 the same formula to each communicant, or to the loose 
 harangues to the whole assembly, which sometimes mai 
 f .he service. It is a time when the simple Word of Goct 
 will prove a better help to devotion than any words of 
 man, uttered with rhetorical propriety, or in strained 
 exhortation; and the practice has been found as accept- 
 able as it is profitable.* 
 
 The Silent Prayer, after receiving the elements, is a 
 primitive and catholic usage, would seem to be dictated 
 by a spontaneous feeling, and has, besides, the inci- 
 dental advantage of affording the minister as well as 
 the communicant an interval for secret devotion. 
 
 The third and concluding portion of the office, termed 
 the Post-Communion, is a brief series of services suited 
 to incite and express the sentiments proper to the com- 
 municant on leaving the Lord's Table. Like the Ante- 
 Communion or Preparatory Lecture, it is sometimes 
 reserved as a separate service in the after part of the 
 day, with a sermon or exhortation, designed to express 
 the thankful feeling of the communicants, or to admon- 
 ish them to walk worthy of their vocation as Christ's 
 followers. As here arranged, it forms a fitting conclu- 
 sion to the office, and is more in accordance with the 
 Directory than a distinct service after the first glow of 
 the sacramental devotion has faded. 
 
 The Scripture Sentences after Communion are taken in 
 part from King Edward's Prayer-book, and may appro- 
 priately mark the transition to this portion of- the office 
 by expressing, according to the selection used, the feel- 
 ings which will spontaneously arise at the moment. 
 
 The Thanksgiving after Communion is an act of devo- 
 tion prescribed by the Directory, and common in all 
 Presbyterian liturgies. The first of the two examples 
 given formed the conclusion of the Consecration Prayer 
 in 1549; but at the Calvinistic revision in 1552 it was 
 transferred to its present position,* where alone it is 
 
 * Eutaxia, p. 56. Bonk of Public Prayer. Book of Common Order. 
 Liturgies of German Keformed Church and Evangelical Lutheran 
 Church. 
 
 * In the American Episcopal edition it is transferred back again 
 to the Consecration Prayer, where it appears in connection with cer 
 
THE REVISED CO CMUXION SERVICE. 127 
 
 y offered, and where, moreover, it no longer 
 :3 a material oblation of the elements, but a spirit- 
 ual oblation made by the communicants of their own 
 persons, with praise and thanksgiving, in the language 
 of St. Paul's exhortation to "present our bodies a living 
 sacrifice, holy, acceptable to God, as our reasonable 
 service." Such an act of grateful personal dedication 
 of himself to Christ will be a spontaneous impulse of 
 the communicant at this juncture, and could scarcely be 
 expressed in more scriptural terms. The second exam- 
 ple is also a strictly Protestant form, composed by the 
 Calvinistic Reformers, and may serve to vary the feeling 
 resulting from the Sacrament by expressing more the 
 feeling of praise in connection with prayer for self- 
 consecration. If the Lord's Prayer has not been used 
 in the preceding service, it will be in accordance with 
 liturgical law and usage to offer it also with the Thanks- 
 giving. 
 
 The Hymn and Dozology will express, in still more 
 is form, this thankfulness, and conclude the office 
 as our Lord and his apostles concluded it, when they 
 "sang an hymn and went out into the Mount of Olives." 
 The '-Gloria in Excelsis," or Greater Doxology, is pre- 
 scribed in late editions; but the "Song of Simeon," 
 "Lord, now lettest thou thy servant depart in peace," 
 was in universal use at the close of the Calvinistic lit- 
 urgy, and beautifully connects together ideas of the 
 earthly and the heavenly Communion at the moment of 
 dismissing the communicants. "They can rise no higher 
 in this life. There is nothing beyond but heaven. Their 
 longings find fit expression in the Nunc £)imi!lis."j 
 
 The Blessing follows in accordance with catholio 
 usage. The form, compiled by Bucer, is here given in 
 other editions, but in this is placed for ordinary use 
 among the forms at the close of the Sunday service. 
 The benediction, inserted in place of it, is taken from 
 
 tain other expr?=- : ons taken from the Scottish Prayer-book of Laud. 
 *The resait of the patch-work," says Bunsen, "is (with a little 
 g-ammati'^1 inaccuracy) the following remarkable prayer/' (Then 
 follows the prayer a? found in the Prayer-book of the Protestant 
 Episcopal Church.) Vol. ii. p. 198. 
 f Eutaxia, p. 46. Preface to Lutheran Liturgy. 
 
128 ANALYSIS OF THE PRAYER-BOOK. 
 
 the Directory, and besides being in the very words of 
 Scripture, has the advantage of rising into a solemn 
 doxology of both minister and people at the close. 
 
 Sect. IX. The Revised Baptismal Services. 
 
 The Baptismal offices form a class of initiatory rites 
 and services by means of which the children of the 
 Church and converts from the world may be personally 
 trained for the communion of the faithful. As here 
 arranged, they contain the Directory inserted as liter- 
 ally as possible in place of the English Rubric, and will 
 be found to be substantially in agreement with primi- 
 tive and Presbyterian usage. 
 
 The Order of Baptism of Infants is simply our Bap- 
 tismal Directory interwoven with appropriate forms or 
 examples of each part of the service, originally derived 
 in part from the ancient office, and in part from the 
 formulary of Bucer and Meiancthon, and afterwards 
 subjected at first to the Calvinistic revision of 1552, and 
 finally to the Presbyterian revision of 1661. The effect 
 ©f these emendations has been, 1. The abolition of the 
 office of Sponsors or Pro-parents, except in the anoma- 
 lous cases mentioned in the last rubric; 2. The careful 
 removal of expressions declaring the absolute and inva- 
 riable regeneration of children in baptism; 3. The 
 exclusion of chrism, the sign of the cross, and other 
 superstitious ceremonies practised in the mediaeval 
 ritual. The Presbyterian revisers were willing that ihe 
 use of the sign of the cross should be left free to the 
 choice of the parents; but the phrase in our Directory, 
 "without adding any other ceremony," seems to allow 
 no such option. The alterations and amendments ex- 
 press the sense of our standards in their own language 
 or in that of their framers, as far as can be, and the 
 whole office, whether used as a model or as a fixed form, 
 is suited to redeem this Sacrament from the practical 
 neglect into which it has fallen, both as to its doctrine 
 and the mode of administration.* 
 
 * For the sources of this form, see the Westminster and Am u ri< nn 
 Directory and Confession of Faith, the Presbyterian Exceptions and 
 Rejoinder. Baxter's Reformed Liturgy the Proposed Alterations oJ 
 
THE REVISED BAPTISMAL SERVICES. 129 
 
 The Catechism, defined "an instruction to be learned 
 by baptized children and others before they come to the 
 Communion," belongs to a class of strictly Protestant 
 formularies which sprang up in great numbers at the 
 Reformation, and were designed to ensure the early 
 indoctrination of the rising generation. They proceed 
 upon the principle of the catechetical schools in the primi- 
 tive Church, and the Sunday-schools in the modern 
 Church, and are a private and laic mode of teaching, a9 
 distinguished from the more public and official preach- 
 ing of the Word. The need of a Larger Catechism, to 
 be added to that which Cranmer placed in the Prayer- 
 book, and used for the instruction of persons of riper 
 years, was very soon felt, and several manuals of the 
 foreign Reformers came into use, among them the 
 Larger and Shorter Catechisms of Calvin, which were 
 ordered by statute to be taught in the University of 
 Oxford as late as 1578.* The meagreness of the 
 Prayer-book Catechism led the Presbyterians to pro- 
 pose a number of amendments, in which it is plain they 
 had before their minds those Westminster models which 
 form our only authorized expositions of Christian doc- 
 trine. And we have therefore complied with both 
 authorities by inserting the Creed, the Decalogue, and 
 the Lord's Prayer, as the instruction for very young 
 children, and the Westminster Catechism as the expli- 
 cation of those formularies for the indoctrination of the 
 more advanced catechumen. At the same time, how- 
 ever, we are free to admit that another and simpler and 
 more personal form, somewhat on the model of that in the 
 Prayer-book, with the emendations of the Presbyterian 
 revisers, is a great desideratum; and nothing but an 
 unwillingness to risk the introduction of a disturbing 
 element has prevented the insertion of it in this 
 edition.f 
 
 1668 and 1689, and the Presbyterian Liturgies of the Continent. 
 Knox's Book of Common Order. Digest of Acts of the General 
 Assembly. 
 
 * Eutaxia, p. 196. Procter, p. 392. 
 
 f After the Exceptions against the Catechism were presented, the 
 argument was thus continued: 
 
 Episcopalian Answer. " The Catechism is not intended as a whohi 
 
130 ANALYSIS OP THE PRAYER-BOOK, 
 
 The Order of Admission to the Lord's Supper of Ckil- 
 dren Baptized and come to Years of Discretion, is the 
 logical, and, in a normal state of the Church, would be 
 the invariable sequel and complement of the Baptismal 
 service and the Catechetical training. Such a form or 
 rite was no doubt practised from the apostles' time, 
 until at length it became magnified into the pseudo- 
 sacrament called Confirmation ; and even those Reformed 
 Churches which have discarded the name have still 
 retained the thing in the shape of some usage, more or 
 less ceremonial, by which baptized persons are publicly 
 admitted to the Communion. The form here given is 
 simply chap. ix. of the Directory, prefixed as a rubric 
 to the English office, so amended by the Presbyterians 
 as to preclude several grave errors. The principal 
 points of difference are, 1. Candidates are not simply 
 required to recite memoriter the Commandments, the 
 Apostles' Creed, and the Lord's Prayer, but must "be 
 free from scandal," and "be examined as to their 
 knowledge and piety."* 2. The "officers of the church 
 are the judges of their qualifications,"! and the act of 
 their admission to the Communion is not restricted to 
 
 body of divinity, but as a comprehension of the articles of faith, 
 and other doctrines most necessary to salvation; and being short, 
 is fittest for children and common people, and, as it was thought, 
 sufficient upon mature deliberation, and so is by us." 
 
 Presbyterian Rejoinder. "The Creed, Decalogue, and the Lord'o 
 Prayer, contain all that is absolutely necessary to salvation at least. 
 If you intended no more, what need you make a Catechism? If you 
 intend more, why have you no more? But except in the very words 
 of the Creed, the essentials of Christianity are left out. If no expli- 
 cation is necessary, trouble them with no more than the text of the 
 Creed, &c. If explication be necessary, let them have it; at least in 
 a Larger Catechism fitter for the riper." Documents, p. 328. 
 
 * " We desire that the credible, approved profession of faith and 
 repentance be made necessaries." Presbyterian Rejoinder. 
 
 f "There exists a difference between the traditionary views and 
 practice of the Presbyterian and Congregational Churches with 
 respect to the ability, the right, and the duty of church officers, of 
 forming and affirming a positive official judgment upon the inward 
 spiritual character of applicants for church privileges. The Congre* 
 gationalists understand by 'credible profession,' the positive evi- 
 dence of a religious experience which satisfies the official judges of 
 the gracious state of the applicant. The Presbyterians understand 
 by that phrase only an intelligent profession of true spiritual faith 
 In Christ which is not contradicted by the life." Hodge's Outlines of 
 Theology, p. 515. 
 
THE REVISED BAPTISMAL SERVICES. 131 
 
 any superior order of diocesan clergymen, but exer- 
 cised as an ordinary ministerial function by the pastor 
 in connection with the parochial presbytery or elders of 
 the congregation.* 3. The ancient benedictory symbol 
 of the imposition of hands upon the head of the candi- 
 date is neither enjoined nor forbidden, and if practised, 
 would appear neither as an apostolic rite nor as a sac- 
 lamental sign conveying special grace, but only as an 
 ordinary pastoral blessing and token of religious conse- 
 cration, that might accord with the spontaneous feeling 
 of the parties at the moment. The office, thus amended, 
 forms a natural link between the two sacraments of 
 infant Baptism and adult Communion, and is fitted not 
 only to exhibit the truth in contrast with the error of 
 Confirmation as practised in the Roman and Anglican 
 Churches, but also to magnify the Sacraments rather 
 than to depreciate them, and to develope the organic life 
 of the Church by its own normal increase-! 
 
 The Order of Baptism for Adults and such as are out 
 of the Visible Church, is a comparatively modern office; 
 
 * Prelatical as distinguished from Presbyterial Confirmation, is not 
 practised in the Greek Church or in the Lutheran Church, and as 
 retained in the Anglican Church is most naturally regarded as a 
 remnant of Romanism, and one of the fruitful sources of a false 
 theory of the ministry and Sacraments which has pervaded both 
 bodies." See Stanleys History of Eastern Church, p. 518. 
 
 f "This passage (Heb. vi. 2) abundantly testifies that this rite had 
 its beginning from the apostles, which afterwards, however, was 
 turned into superstition, as the world almost always degenerates 
 into corruptions, even with regard to the best institutions. They 
 have, indeed, contrived the fiction that it is a Sacrament by which 
 the spirit of regeneration is conferred, a dogma by which they have 
 mutilated baptism; for what wa< peculiar to it, they transferred to 
 the imposition of hands! Let us then know that it was instituted 
 by its first founders that it might be an appointed rite for prayer, 
 as Augustine calls it. The profession of faith which youth made, 
 after having passed the time of childhood, they indeed intended to 
 confirm by ibis symbol, but they thousrht of nothing less than to 
 destroy the efficacy of baptism. Wherefore the pure institution at 
 thi* day ought to be retained, but the superstition removed. And 
 this passage tends to confirm pedo-baptism: for why should the 
 same doctrine be called as to some baptism, but as to others the 
 imposition of hands, except that the latter, after having received 
 baptism, were taught in the faith, so that nothing remained for 
 them but the laying on of hands?" Calvin's Commentary on He- 
 brews, p. 134. See also Schaffe History of Apoa. Church, p 584 
 Neander's Hist., vol. i p. 315. 
 
132 ANALYSIS OP THE PRAYER-BOOK. 
 
 although Adult, as well as Infant, Baptism doubtless 
 prevailed in the Church of the apostles as it must 
 still prevail in unevangelized communities. As here 
 amended, it consists of rubrics taken from our stand- 
 ards, and illustrated by forms derived from the same 
 sources which yielded the Order of Infant Baptism, 
 with such additions and alterations as the difference 
 between them requires. 
 
 Sect. X. The Revised Occasional Services. 
 
 Under the head of Occasional Services we may con- 
 veniently class such as do not enter stated!} into the 
 Public Services as congregational acts of worship, but 
 grow out of the special occasions of Matrimony, Sick- 
 ness, Death, and Burial, when the Church comes in 
 contact with domestic and social life. They are in no 
 sense Sacraments, though they proceed upon natural 
 relations and instincts which are recognised in the 
 Scriptures as of divine appointment, and which it is 
 the mission of the Christian ministry to cherish, exalt, 
 and sanctify. As here presented, they will be found to 
 have been derived from the same liturgical sources, and 
 through the same revisions, to which we owe the ser- 
 vices already reviewed. 
 
 The Form of Solemnization of Matrimony is derived in 
 part from the ancient office, and in part from the formu- 
 laries of Melancthon, Bucer, and Lasco. The greater 
 portion of it also appears in the Genevan liturgy of 
 Knox and Whittingham. The introductory and con- 
 cluding rubrics are taken from the Directory, and, 
 together with the few emendations made in the text 
 according to the Presbyterian Exceptions, serve to 
 guard the rite on the one hand from the superstition 
 which would exalt it into a church-sacrament, and on 
 the other from the sensuality which would degrade it 
 into a mere civil compact. Certain expressions also 
 have been dropped, which, though scriptural and salu- 
 tary, and deserving to be read and pondered, are in 
 questionable taste as recited in a public service; whilo 
 at the same time enough has been retained to inculcate 
 
THE ADDITIONAL SERVICES. 133 
 
 the sacredness and purity of true marriage both upon 
 Christians and upon unbelievers. 
 
 The Order for the Visitation of the Sick is almost en« 
 tirely due to the ancient office, the Absolution being 
 omitted as liable to be perverted to superstitious ends, 
 and the rubrics so amended as to better accord with 
 American customs. Whether used as a model upon 
 which to construct sick-room devotions, or as a form in 
 cases where any is desired or needed, its fitness as an 
 office of consolation cannot be questioned. 
 
 The Order for the Communion of the Sick, which may 
 properly be blended with or added to the preceding 
 service, is simply the English form, prefaced with a 
 rubric, which is in the words of an Act passed by the 
 last General Assembly, and by which it will be suf- 
 ficiently guarded from superstition and perversion. 
 
 The Order for the Burial of the Dead is also mainly 
 derived from the ancient service, but has been freed 
 from mediaeval superstitions and unsafe expressions by 
 the Protestant additions and Presbyterian emendations 
 which it has received. The Words of Committal* are 
 from Bucer, amended with phrases from the Advent 
 Collect, and from B,ev. xx. 13 ; and the Prayers after 
 Burial were added at the Calvinistic revision in 1552, 
 and in the unmutilated form, in which they are here 
 retained, bear internal evidence of their origin. f 
 
 The Presbyterian Exceptions also have been carefully 
 applied, and the whole office thus rendered "consistent 
 with the largest rational charity" towards the dead, as 
 well as with that "instruction and comfort of the 
 living," for which it is universally acknowledged to be 
 bo beautifully fitted. 
 
 Sect. XL The Additional Services. 
 
 Besides domestic occasions for the exercise of the 
 pastoral or ministerial function, there will arise other, 
 more pyblic emergencies, when the Church comes in 
 
 * The use of these words, after some discussion, was decided to be 
 allowable by the Westminster Assembly. See Lightfoot's Journal. 
 
 f Compare also with the; -Forme and Maner of Buriall usit inth« 
 Kirk of Montrois." Published by Wodrow Society. Miscellany, 
 vol.i. 
 
134 ANALYSIS OP THE PRAYER-BOOK. 
 
 contact with the State; and the forms suited to them 
 must vary according to the social usages or civil laws 
 ■which prevail in different countries. To this class 
 belong the Additional Services in this edition, printed in 
 different type, as a supplement to the ordinary Prayer- 
 book, and designed to adapt it more completely to the 
 political and religious peculiarities of American society. 
 They are taken from a Manual lately prepared by the 
 editor, and examined and recommended by a number 
 of clergymen of national reputation in the different 
 Christian denominations of the country, and are, as far 
 as possible, a compilation from the Holy Scriptures, the 
 ancient liturgies, and the modern formularies of the 
 Reformed Churches; the few examples not afforded by 
 such sources having been composed out of scriptural 
 and liturgical expressions after the same models. 
 Although free from sectarian peculiarities, and com- 
 Diled before the idea of this Prayer-book was formed, 
 their addition to it may give it greater fulness and fit- 
 aess, if not for actual use, yet at least as a help toward 
 something better.* 
 
 * "A Manual of Worship, suitable to be used in Legislative and 
 •sther Public Bodies, in the Army and Navy, and in Military and 
 Naval Academies, Asylums, Hospitals, «fcc. Compiled from the 
 Forms and in accordance with the Common Usages of all Christian 
 Denominations." 
 
 RECOMMENDATION. 
 
 "The undersigned cordially unite in recommending this Manual of 
 Worship as suitable for discretionary use in National and State 
 Legislatures, in the Army and Navy, and in Military and Naval 
 Institutions, in cases where our own respective rules and customs pf 
 worship cannot le exclusively maintained." 
 
 Rev. Albert Barnes, Pastor of the First Presbyterian Church, 
 (N. S.,) Philadelphia. 
 
 Rev. H. W. Bellows, D. D., Minister to the First Congregational 
 Ch'irch, (Unitarian,) New York. 
 
 Rev. II. A. Boaedman, D. D , Pastor of the Tenth Presbyterian 
 Church, (0. S..) Philadelphia. 
 
 REV. Charles D Cooper, D. D., Rector of St. Philip's Church, 
 (Episcopal,) Philadelphia. 
 
 Rev. J. B. Dales, I). D., Pastor of the First United Presbyterian 
 Church, Philadelphia. 
 
 Rev. Thomas De Witt, D.D., Pastor of Collegiate Refcrmed Dutch 
 Church. New York. 
 
 REV. J. P. Durbin, D.B., Methodist Episcopal Church, New York- 
 
THE ADDITIONAL SERVICES. 135 
 
 The Form of Visitation of Mourners is a social service, 
 neither public nor domestic, strictly speaking, though 
 it corresponds somewhat to the Visitation of the Sick. 
 Its chief warrant, however, is the existing usage of 
 having au office of devotion at the house of the deceased 
 person, before proceeding to the church or to the grave, 
 or in cases where it is not convenient or desirable for? 
 all the company to attend either of those services. Oa 
 such informal occasions, the practice of reading aptly 
 chosen portions of Scripture, and accompanying them 
 with a brief address, if need be, and suitable petitions, 
 has heen found more acceptable than set lessons and 
 collects, or than the opposite extreme of desultory 
 exhortation and prayer. 
 
 The Forms of Public Humiliation and Public Thanks- 
 giving, like the English state-services, are modelled 
 upon the Order of the Daily and Sunday Offices, and 
 may be either blended with or added to corresponding 
 portions of those offices, as circumstances will dictate. 
 The examples given are mainly of early English origin, 
 with such modern emendations and additions as our 
 political system demands; and it is believed that they 
 comprise all the ordinary public vicissitudes which will 
 
 Rev. H. B. IIackett, D. D., Prof, in Newton (Baptist) Theological 
 Institution. Mass 
 
 Rev. H. Haebatjgh, D. D., Pastor of St. John's Church, (German 
 Reformed.) Lebanon. Pa. 
 
 Rev. Charles Hodge, D. D., Professor of Theology, Princeton, 
 New Jersey. 
 
 Rev. C. P. Krauth, D. D., Evangelical Lutheran Church, Phila* 
 delphia. 
 
 Right Rev. C. P. McIlvaixe, D. D., D.C.L., Protestant Episcopal 
 Church, Diocese of Ohio. 
 
 Right Rev. Alonzo Potter, D. D., LL. D., Protestant Episcopal 
 Church. Diocese of Pennsylvania. 
 
 Rev. Barnas Sears, D. D., President of Brown University, Provi- 
 dence, R. I. 
 
 Rev. Thomas H Stockton, D. D.. Methodist Protestant Church. 
 
 Bev. Thatcher Thayer. D.D., Pastor of the Congregational Church, 
 Newport. R. I. 
 
 Jos. P. Thompson, D. D., Pastor of the Tabernacle (Congrega* 
 tional) Church, New York. 
 
 Rev. William R. Williams, D.D., Pastor of the Baptist Church, 
 Amity Street, New York. 
 
 Rev. Theodore D. Woolsey, D. D., LL.D., President of Yale College 
 New Haven, Conn. 
 
136 ANALYSIS OP THE PRAYER-BOOK. 
 
 be likely to become, by appointment of the civil author- 
 ity, an occasion either of humiliation or of thanksgiving. 
 
 The Forms of Daily Prayer to be used in Legislatures, 
 in the Army and Navy, in Schools and Families, and 
 other like recurrent occasions, are examples cf a class 
 of devotions, incident to civil and social life, for which 
 the Prayer-book does not make adequate provision, as 
 is shown by the numerous manuals which are issued to 
 meet the want. The peculiarity of those .here given is, 
 that they are derived from catholic sources, and framed 
 upon scriptural and liturgical models. 
 
 The Various Prayers and Various Thanksgivings, to be 
 used in connection with the immediately preceding 
 forms, or in the Daily or Sunday Office, as the special 
 occasion will require, correspond to the miscellany usu- 
 ally placed after the Litany, but differ from them in 
 being more numerous and various, and therefore too 
 unwieldy a collection to be inserted in the midst of the 
 ordinary service. They also are mainly classic in their 
 origin and style, and may serve either as samples or as 
 set forms, by means of which public, social, or private 
 worship may be varied and adapted to the different 
 emergencies and vicissitudes of human life. 
 
 The date and authorship of these forms, as far as 
 ascertainable, will appear in our General Index to the 
 Historical Sources of the Prayer-book, to which we must 
 also refer the reader for a variety of other minute 
 information respecting its contents, which could not be 
 included in our previous review without pedantic and 
 wearisome citations at every step of our progress. The 
 accuracy of the Index, in any particular case, can 
 easily be tested by referring to the authorities already 
 quoted. 
 
APPENDIX I. 
 
 A CHRONOLOGICAL LIST OF THE PRINCIPAL HISTORICA1 
 AND LITURGICAL DOCUMENTS CONNECTED WITH THE 
 COMPILATION AND REVISION OF THE PRAYER-BOOK, 
 AND USED IN THE PREPARATION OF THIS EDITION. 
 
 The following List may sufficiently exhibit, at one view, th« 
 literary history of the Prayer-book, but comprises only such . 
 writings as are most authoritative in deciding questions relating to 
 it, without pretending to include the numerous collateral works in 
 the shape of histories, expositious, editions, and versions to which 
 it has given rise, and which by themselves form a bibliography too 
 extensive to be brought within the limits of this treatise. 
 
 King Edward's First Prayer-book (1549.) 
 
 The Latin Breviary, Missal, and Ritual. 
 The English Litany of Henry the Eighth. 
 The German Reformation- byok of Bucer and Melano- 
 thon, prepared for Hermann, Elector of Cologne. 
 The English "Order of Communion." 
 
 King Edward's Second Prayer-booh (1552 ) 
 
 Calvin's Letters to the Lord Protector, to King Ed- 
 ward the Sixth, and to Bucer$ urging further Reforma- 
 tion. 
 
 Bucer's Censura of the Prayer-book. 
 
 The Calvinistic Liturgy of Pollauus. 
 
 The Calvinistic Liturgy of Lasco. 
 
 King Edward's Prymer, or Book of Private Prayer. 
 
 Original Works and Letters of the English Reformers, 
 collected by the Parker Society. 
 
 (137) 
 
138 APPENDIX. 
 
 The Frankfort Prayer-booh (1553.) 
 
 Brief Discourse of the Troubles at Frankfort, by 
 Knox and Whittingham. 
 
 Original Letters and Works of the English Exiles at 
 Frankfort. 
 
 Knox's Book of Common Order for the English 
 Church at Geneva. 
 
 Queen Elizabeth's Prayer-book (1558.) 
 
 The Litany used in the Queen's Chapel. 
 
 Original Works and Letters of Elizabethan Reformers 
 
 The Puritan Editions of the Prayer-book. 
 
 The Prayer-book of King James I. (1603.) 
 
 The Millenary Petition for Revision. 
 Alterations or Explanations made in 1604. 
 
 The Prayer-book of Charles I. (1639.) 
 
 Archbishop Laud's Prayer-book for Scotland. 
 
 The Parliamentary Committee's Considerations upon 
 the Book of Common Prayer. 
 
 The Parliamentary Order for Revision of the Liturgy. 
 
 The Calvinistic and Knoxian Liturgies before the 
 Parliamentary Assembly of Divines. 
 
 The Westminster Assembly's Directory for Publia 
 Worship. 
 
 The Prayer-book of Charles II (1661.) 
 
 Declaration of King Charles II. from Breda. 
 
 Interview of the Presbyterian Ministers with King 
 Charles II. at Breda. 
 
 Discourse of the Ministers with King Charles II. in 
 London. 
 
 The First Address and Proposals of the Ministers. 
 
LTST OF AUTHORITIES. 139 
 
 Archbishop Usher's Model of Church Government. 
 
 Requests verbally presented to King Charles II. in 
 Consequence of the Act for restoring the English Clergy. 
 
 The Bishops' Answer to the First Proposals of the 
 London Ministers, who attempted the work of recon- 
 cilement. 
 
 A Defence of our Proposals to His Majesty for Agree- 
 ment in Matters of Religion. 
 
 His Majesty's Declaration to all his loving subjects 
 of his kingdom of England and dominion of Wales con- 
 cerning Ecclesiastical affairs. 
 
 The Petition of the Ministers to the King upon the 
 first draft of his Declaration. 
 
 Alterations in the Declaration proposed by the Min- 
 isters. 
 
 Humble and grateful acknowledgment of some Min- 
 isters of London for the Declaration. 
 
 A Proclamation prohibiting all unlawful and seditious 
 meetings and conventicles under pretence of religious 
 Worship. 
 
 The King's Warrant for the Conference at the Savoy. 
 
 The Exceptions against the Book of Common Prayer. 
 
 The Answer of the Bishops to the Exceptions of the 
 Ministers. 
 
 The Petition for peace and concord presented to the 
 Bishops with the proposed Reformation of the Liturgy. 
 
 The Rejoinder of the Ministers to the Answer of the 
 Bishops. 
 
 Paper offered by Bishop Cosins, and Answer thereto. 
 
 The Discussion on Kneeling at the Lord's Supper. 
 
 The Discussion on the Sinfulness of the Liturgy. 
 
 The Reply to the Bishops' Disputants which was not 
 answered. 
 
 Petition to the King at the close of the Conference. 
 
 The Act of Uniformity, 14 Car. ii. cap. 4. 
 
 Efforts of Presbyterian Ministers to have the King's 
 Declaration of October, 1660, enacted. 
 
 Extracts from Journals of Parliament relating to the 
 passing of the Act of Uniformity. 
 
 The Six Hundred Alterations made in the Book of 
 Common Prayer by Convocation, and adopted by Par- 
 liament. 
 
140 APPENDIX. 
 
 The Publication of the Book of Common Prayer. 
 
 The King's Declaration of the 27th of December, 
 1662. 
 
 Proceedings in Parliament upon the King's Declara- 
 tion of 26th December, 1662. 
 
 The Conventicle Act, 1664; 16 Car. ii. cap. 4. 
 
 The Five Mile Act, 17 Car. ii. cap. 2. 
 
 The Conventicle Act, 1670; 22 Car. ii. cap. 1. 
 
 The Test Act, 25 Car. ii. cap. 2. 
 
 The Prayer-booh of King William III. 
 
 Proposals for the Comprehension of the Presbyteri- 
 ans, and Indulgence to the Independents, between 
 Bishops Stillingfleet, and Tillotson, etc., and Drs. Bates, 
 Manton, and Baxter. 
 
 Declaration of William, Prince of Orange, to endeavor 
 a good agreement between the Church of England and 
 Protestant Dissenters. 
 
 Alterations in the Book of Common Prayer prepared 
 by the lloyal Commissioners for the Revision of the 
 Liturgy in 1689. 
 
 The Toleration Act, 1 Ouil. ei Maar. 
 
APPENDIX II. 
 
 THE PRESBYTERIAN EXCEPTIONS AGAINST TUB 
 BOOK OF COMMON PRAYER, 
 
 PRESENTED AT THE SAVOY CONFERENCE, A. D. 1.661. 
 
 From the preceding list of authorities we select, for the reasons 
 given in chap, via., the following document, and here present it, not 
 only as the basis of this edition, but as a historical nucleus of all" 
 previous and subsequent editions and revisions, as will appear iu 
 the notes which we have collated from the different authorities 
 dating before and after it. The references are to pages in this trea> 
 tise, which, in connection with corresponding portions of the 
 Prayer-book, will show the manner in which these Exceptions have 
 been applied. 
 
 Acknowledging with all humility and thankfulness, 
 his majesty's most princely condescension and indul- 
 gence, to very many of his loyal subjects, as well in hia 
 majesty's most gracious Declaration, as particularly in 
 this present commission, issued forth in pursuance 
 thereof; we doubt not but the right reverend bishops, 
 and all the rest of his majesty's commissioners intrusted 
 in this work, will, in imitation of his majesty's most 
 prudent and Christian moderation and clemency, judge 
 it their duty (what we find to be the apostles' own prac- 
 tice) in a special manner to be tender of the churches' 
 peace, to bear with the infirmities of the weak, and not 
 to please themselves, nor to measure the consciences of 
 other men by the light and latitude of their own, but 
 seriously and readily to consider and advise of such 
 expedients as may most conduce to the healing of our 
 breaches, and uniting those that differ. 
 
 And albeit we have a high and honorable esteem of 
 
 (141) 
 
142 
 
 APPENDIX. 
 
 those godly and learned bishops and others, who wera 
 the first compilers of the public liturgy, and do look 
 upon it as an excellent and worthy work, for that time, 
 when the Church of England made her first step out of 
 such a mist of popish ignorance and superstition wherein 
 it formerly was involved; yet, considering that all 
 human works do gradually arrive at their maturity and 
 perfection, and this in particular, being a work of that 
 nature, hath already admitted several emendations 
 since the first compiling thereof: — 
 
 It cannot be thought any disparagement or deroga- 
 tion either to the work itself, or to the compilers of it, 
 or to those who have hitherto used it, if after more than 
 a hundred years, since its first composure, such further 
 emendations be now made therein as may be judged 
 necessary for satisfying the scruples of a multitude of 
 sober persons, who cannot at all (or very hardly) com- 
 ply with the use of it, as now it is, aud may best suit 
 with the present times after so long an enjoyment of 
 the glorious light of the gospel, and so happy a reforma- 
 tion: especially considering that many godly and learned 
 men have from the beginning all along earnestly desired 
 the alteration of many things therein; and very many 
 of his majesty's pious, peaceable, and loyal subjects, 
 after so long a discontinuance of it, are more averse 
 from it than heretofore; the satisfying of whom (as far 
 as may be) will very much conduce to that peace and 
 unity which is so much desired by all good men, and so 
 much endeavored by his most excellent majesty.* 
 
 And therefore, in pursuance of this his majesty's 
 most gracious commission, for the satisfaction of tender 
 consciences, and the procuring of peace and unity 
 amongst ourselves, we judge meet to propose, 
 
 I. First, that all the prayers and other materials of 
 
 * This Preface, in which a hundred years of grievance and protest 
 find utterance, was warmly discussed, paragraph by paragraph, iq 
 the Ep.scopalian Answer and Presbyterian Rejoinder; and though 
 
 its lofty conservatism and catholicity were disregarded by the Eng< 
 lish prelates in the day of their power, yet its spirit still lives in the 
 liberal and spiritual portion of the Church of England, and cannot 
 but increase in the corresponding class of American Episcopalians 
 in proportion as the common enemy of ritualism shall force them. 
 Into closer practical union with their hereditary Presbyterian allies. 
 
THE PRESBYTERIAN EXCEPTIONS. 143 
 
 the liturgy may consist of nothing doubtful or questioned 
 amongst pious, learned, and orthodox-persons, inasmuch 
 as the professed end of composing them is for the de- 
 claring of the unity and consent of all who join in the 
 public worship ; it being too evident that the limiting 
 of church-communion to things of doubtful disputation, 
 hath been in all ages the ground of schism and separa- 
 tion, according to the saying of a learned person.* 
 
 "To load our public forms with the private fancies 
 upon which we diifer, is the most sovereign way to per- 
 petuate schism to the world's end. Prayer, confession, 
 thanksgiving, reading of the Scriptures, and administra- 
 tion of the sacraments in the plainest and simplest 
 manner, were matter enough to furnish out a sufficient 
 liturgy, though nothing either of private opinion, or of 
 church-pomp, of garments, or prescribed gestures, of 
 imagery, of music, of matter concerning the dead, of 
 many superfluities -which creep into the Church under 
 the name of order and decency, did interpose itself. To 
 charge churches and liturgies with things unnecessary, 
 •was the first beginning of all superstition, and when 
 scruple of conscience began to be made or pretended, 
 then schism began to break in. If the special guides 
 and fathers of the Church would be a little sparing of 
 incumbering churches with superfluities, or not over- 
 rigid, either in reviving obsolete customs, or imposing 
 new, there would be far less cause of schism or super- 
 stition; and all the inconvenience were likely to ensue 
 would be but this, they should in so doing yield a little 
 to the imbecility of their inferiors; a thing which St. 
 Paul would never have refused to do. Meanwhile, 
 wheresoever false or suspected opinions are made a 
 piece of church-liturgy, he that separates is not the 
 schismatic; for it is alike unlawful to make profession 
 of known or suspected falsehood, as to put in practice 
 unlawful or suspected action." 
 
 * In this first exception is presented that ideal of orthodoxy 
 blended with charity, authority with liberty, and unity with variety, 
 which Presbyterian churches, not only in England, but iu all coun- 
 tries, have steadfastly pursued, oftentimes, as in this instance, at 
 the expense of their worldly interests. 
 
144 APPENDIX. 
 
 II. Further, we humbly desire that it may be seri* 
 ously considered, that as our first Reformers out of theh 
 great wisdom did at that time so compose the liturgy 
 as to win upon the papists, and to draw them into their 
 church-communion, by varying as little as they well 
 could from the Romish forms before in use: so whether 
 in the present constitution, and state of things amongst 
 us, we should not, according to the same rule of pru- 
 dence and charity, have our liturgy so composed as to 
 gain upon the judgments and affection of all those who, 
 in the substantials of the Protestant religion, are of the 
 same persuasions with ourselves: inasmuch as a more 
 firm union and consent of all such, as well in worship as 
 in doctrine, would greatly strengthen the Protestant 
 interest against all those dangers and temptations which 
 our intestine divisions and animosities do expose us 
 unto from the common adversary.* 
 
 III. That the repetitions, and responsals of the clerk 
 and people, and the alternate reading of the psalms 
 and hymns, which cause a confused murmur in the con- 
 gregation, whereby ^hat is read is less intelligible, and 
 therefore unedifying, may be omitted: the minister 
 being appointed for the people in all public services 
 appertaining unto God, and the Holy Scriptures, both 
 of the Old and New- Testament, intimating the people's 
 part in public prayer to be only with silence and rever- 
 ence to attend thereunto, and to declare their consent 
 in the close by saying Amen.f 
 
 IV. That in regard the litany (though otherwise con- 
 taining iu it many holy petitions) is so framed that the 
 petitions for a great p&rt are uttered only by the people. 
 
 * An exception first raised at Frankfort in 1555, renewed at Hamp- 
 ton Court in 1603, adopted in the Westminster Assembly in 1646, 
 disputed in the Episcopalian Answer, re-affirmed in the Presbyterian 
 Rejoinder, partially conceded in 166S by the Episcopalian Proposals 
 for the Comprehension of the Presbyterians, and practically guaran. 
 teed in 1689 by the Act of Toleration. 
 
 I First broached at Frankfort. Practised for a century afterwards 
 bj the English Puritans. Authorized by tbc Parliamentary Assem- 
 bly. Negatived in the Answer. Re-affirmed in the Rejoinder. Made 
 illegal by the Act of Uniformity, and finally allowed by the Act of 
 Toleration. Partially adopted by the American Episcopalian* 
 Applied, pp. 58, 84. 
 
THE PRESBYTERIAN EXCEPTIONS. 145 
 
 which we think not to be so consonant to Scripture, 
 which makes the minister the mouth of the people to 
 God in prayer, the particulars thereof may be composed 
 into one solemn prayer to be offered by the minister 
 unto God for the people.* 
 
 V. That there be nothing in the liturgy which may 
 seem to countenance the observation of Lent as a reli- 
 gious fast; the example of Christ fasting forty days 
 and nights being no more imitable, nor intended for the 
 imitation of a Christian, than any other of his miracu- 
 lous works were, or than Moses his forty days' fast was 
 for the Jews; and the act of Parliament, 5 Eliz., for- 
 bidding abstinence from flesh to be observed upon any 
 other than a politic consideration, and punishing all 
 those who, by preaching, teaching, writing, or open 
 speeches, shall notify that the forbearing of flesh is of 
 any necessity for the saving of the soul, or that it is the 
 service of God, otherwise than as other politic laws 
 are.f 
 
 VI. That the religious observation of saints' days, 
 appointed to be kept as holy-days, and the vigila 
 thereof, without any foundation (as we conceive) in 
 Scripture, may be omitted. That if any be retained, 
 they may be called festivals, and not holy-days, nor 
 made equal with the Lord's day, nor have any peculiar 
 service appointed for them, nor the people be upon such 
 days forced wholly to abstain from work, and that the 
 names of all others now inserted in the Calendar, which 
 are not in the first and second books of Edward the 
 Sixth, may be left out. J 
 
 VII. That the gift of prayer, being one special quali- 
 fication for the work of the ministry bestowed by Christ 
 
 * First questioned at Frankfort Disputed in the Answer. Defended 
 in the Rejoinder. Left indifferent in this edition. 
 
 f Proposed in the "Westmiuster Assembly. Denied in the Answer. 
 Defended in the Rejoinder. Conceded by the English Episcopalians 
 in the Commission of 1689. Adopted by the Ame.ican Episcopalians 
 in the Convention of 17S6. Applied. P. 11G. 
 
 J Partially conceded by the Episcopalians in 1641. Made an p- 
 pendix to the Westminster Directory in 1646. Refused in the 
 Answer. Left indifferent in the Rejoinder. Dropped from the Ameri- 
 can Directory. Partially adopted in the Ameiicttn Episcopalian 
 Prater book. Applied. P. 116, 
 
146 APPENDIX. 
 
 in order to the edification of his Church, and to bg 
 exercised for the profit and benefit thereof, according to 
 its various and emergent necessity ; it is desired that 
 there may be no such imposition of the liturgy, as that 
 the exercise of that gift be thereby totally excluded in 
 any part of public worship. And further, considering 
 the great age of some ministers and infirmities of others, 
 and the variety of several services oft-times concurring 
 upon the same day, whereby it may be inexpedient to 
 require every minister at all times to read the whole, it 
 may be left to the discretion of the minister to omit 
 part of it, as occasion shall require; which liberty we 
 find to be allowed even in the First Common Prayer- 
 book of Edward VI.* 
 
 VIII. That in regard of the many defects which have 
 been observed in that version of the Scriptures which is 
 used throughout the liturgy (manifold instances whereof 
 may be produced, as in the epistle for the first Sunday 
 after Epiphany, taken out of Romans xii. 1, "Be ye 
 changed in your shape;" and the epistle for the Sunday 
 next before Easter, taken out of Philippians ii. 5, " Found 
 in his apparel as a man;" as also the epistle for the 
 fourth Sunday in Lent, taken out of the fourth of the 
 Galatians, "Mount Sinai is Agar in Arabia, and border- 
 eth upon the city which is now called Jerusalem;" the 
 epistle for St. Matthew's day, taken out of the second 
 epistle of Corinth, and the ivlh, "We go not out of 
 kind;" the gospel for the second Sunday after Epiph- 
 any, taken out of the second of John, "When men be 
 drunk ;" the gospel for the third Sunday in Lent, taken 
 out of the x\th of Luke, "One house doth fall upon 
 another;" the gospel for the Annunciation, taken out 
 of the first of Luke, "This is the sixth month which 
 was called barren:" and many other places,) we there- 
 fore desire, instead thereof, the new translation allowed 
 by authority may alone be used f 
 
 ♦Practised for a century before by the Puritans. Authorized by 
 the Parliamentary Assembly of Divines. Refused in the Answen 
 Defended in the Rejoinder. Forbidden by the Act of Uniformity, 
 Allowed by the Act of Toleration. Practised, to some extent, by 
 •* Evangelical" Episcopalians. Guaranteed bythe Directory.. 
 
 t Conceded by the Episcopalians Adopted in all subsequent 
 Prayer-books throughout, except in the Commandments aud th« 
 Psalter. Applied in the Commandments. 
 
THE PRESBYTERIAN EXCEPTIONS. 147 
 
 IX. That inasmuch as the holy Scriptures are able to 
 make us wise unto salvation, to furnish us throughly 
 unto all good works, and contain in them all things 
 necessary, either in doctrine to be believed, or in duty 
 to be practised; whereas divers chapters of the apocry- 
 phal books appointed to be read, are charged to be in 
 both respects of dubious and uncertain credit: it is 
 therefore desired, that nothing be read in the church for 
 lessons, but the holy Scriptures of the Old and New 
 Testament. * 
 
 X. That the minister be not required to rehearse any 
 part of the liturgy at the communion-table, save only 
 those parts which properly belong to the Lord's Sup- 
 per; and that at such times only when the said holy 
 Supper is administered. f 
 
 XI. That as the word "minister," and not priest or 
 curate, is used in the Absolution, and in divers other 
 places ; it may throughout the whole book be so used 
 instead of those two words ; and that instead of the 
 word " Sunday," the word " Lord's day" may be every- 
 where used. J 
 
 XII. Because singing of psalms is a considerable part 
 of public worship, we desire that the version set forth 
 and allowed to be sung in churches may be amended ; 
 or that we may have leave to make use of a purer 
 version. \ 
 
 XIII. That all obsolete words in the Common Prayer, 
 and such whose use is changed from their first signifi- 
 cancy, as "aread" used in the gospel for the Monday 
 and Wednesday before Easter; " Then opened he their 
 
 * First proposed at Hampton Court. Queried by the Episcopalians 
 In 1641. Adopted by the Westminster Prpsbyterians. Discussed in 
 the Answer and Rejoinder. Conceded by the Episcopalian Commis- 
 sioners of 1688 and 1689. Retained in the American Confession of 
 Faith. Applied. P. 94. 
 
 t First proposed by Bucer in 1549. Advocated by the Elizabethan 
 Puritans. Maintained by the Episcopalians in 1641. Denied in the 
 Answer. Defended in the Rejoinder. Applied. P. 107. 
 
 i Conceded by the Episcopalian Commissioners in 1689. Applied 
 as far as now practicable. P. 107. 
 
 \ This Exception doe:* not refer to the prose Psalter, but to Psalmt 
 In metro- Se# Answer and Rejoinder, and p. 92. 
 
148 APPENDIX. 
 
 wits," used in the gospel for Easter Tuesday, &c ; may 
 be altered unto other words generally received and 
 beLter understood.* 
 
 XIV. That no portions of the Old Testament, or of 
 the Acts of the Apostles, be called "epistles," and 
 read as such.f 
 
 XV. That whereas throughout the several offices, the 
 phrase is such as presumes all persons (within the com- 
 munion of the church) to be regenerated, converted, 
 and in an actual state of grace, (which, had ecclesiasti- 
 cal discipline been truly and vigorously executed, in 
 the exclusion of scandalous and obstinate sinners, 
 might be better supposed ; but there having been, and 
 still being a confessed want of that, (as in the liturgy 
 
 .is acknowledged,) it cannot be rationally admitted in 
 the utmost latitude of charity :) we desire that this 
 may be reformed. J 
 
 XVI. That whereas orderly connection of prayers, 
 and of particular petitions and expressions, together 
 with a competent length of the forms used, are tending 
 much to edification, and to gain the reverence of people 
 to them ; there appears to us too great a neglect of 
 both, of this order, and of other just laws, of method. 
 
 PARTICULARLY. 
 
 1. The collects are generally short, many of them 
 consisting but of one, or at most two sentences of peti- 
 tion ; and these generally ushered in with a repeated 
 meution of the name and attributes of God ; and presently 
 concluding with the name and merits of Christ ; whence 
 are caused many unnecessary intercisions and abruptions 
 which, when many petitions are to.be ofi°ered at the same 
 time, are neither agreeable to scriptural examples, nor 
 suited to the gravity and seriousness of that holy duty.$ 
 
 * Conceded and generally adopted in the Prayer-book. 
 
 f Partially conceded and adopted. 
 
 X Urged by liucer in 1549, and by th Puritans from the begin- 
 ning. Enjoined by the Westminster formularies. Discussed in the 
 Answer and Rejoinder without result. Conceded aud proposed in 
 1608, and 1698. Carefully applied throughout this edition. 
 
 § Denied in the Answer, but partially conceded »nd adopted in 
 the Proposed Collects of 1698. 
 
THE PRESBYTERIAN EXCEPTIONS. 149 
 
 2. The prefaces of many collects have not any clean 
 *nd special respect to the following petitions ; and par- 
 ticular petitions are put together, which have not any 
 due order, nor evident connection one with another, nor 
 suitableness with the occasions upon which they are 
 used, but seem to have fallen in rather casually, than 
 from an orderly contrivance. 
 
 It is desired, that instead of those various collects, 
 there may be one methodical and entire form of prayer 
 composed out of many of them.* 
 
 XVII. That whereas the public liturgy of a church 
 should in reason comprehend the sum of all such sing 
 as are ordinarily to be confessed in prayer by the 
 church, and of such petitions and thank.givings as are 
 ordinarily by the church to be put up to God, and the 
 public catechisms or systems of doctrine, should sum- 
 marily comprehend all such doctrines as are necessary 
 to be believed, and these explicitly set down ; the pres- 
 ent liturgy as to all these seems very defective. 
 
 PARTICULARLY. 
 
 1. There is no preparatory prayer in our address to 
 God for assistance or acceptance ; yet many collects in 
 the midst of the worship have little or nothing else.f 
 
 2. The Confession is very defective, not clearly 
 expressing original sin, nor sufficiently enumerating 
 actual sins, with their aggravations, but consisting only 
 of generals ; whereas confession being the exercise of 
 repentance, ought to be more particular. J 
 
 3. There is also a great defect as to such forms of 
 public praise and thanksgiving as are suitable to gospel- 
 worship. $ 
 
 4. The whole body of the Common-prayer also con- 
 sisteth very much of mere generals: as, "to have our 
 prayers heard — to be kept from all evil, and from all 
 
 * Denied, but afterwards adopted, in several examples, in both 
 English and American Prayer- books. Pp. 99, 98. 
 
 f Disproved in the Answer. Not applied. P. 91. 
 
 X Discussed in the Answer and Rejoinder, but neither before not 
 afterwards. Not applied. P. 90. 
 
 g Queried in the Answer, but finally admitted and remedied in alJ 
 subsequent editions. Applied. P. 99. 
 
150 APPENDIX. 
 
 enemies, and all adversity, that we might do God's 
 will;" without any mention of the particulars in which 
 these generals exist. 
 
 5. The Catechism is defective as to many necessary 
 doctrines of our religion; some even of the essentials 
 of Christianity not mentioned except in the Creed, and 
 there not so explicit as ought to be in a catechism,* 
 
 XVIII. Because this liturgy containeth the imposi- 
 tion of divers ceremonies which from the first reforma- 
 tion have by sundry learned and pious men been judged 
 unwarrantable, as, 
 
 1. That public worship may not be celebrated by any 
 minister that dare not wear a surplice. 
 
 2. That none may baptize, nor be baptized, without 
 the transient image of the cross, which hath at least 
 the semblance of a sacrament of human institution, 
 being used as an engaging sign in our first and solemn 
 covenanting with Christ ; and the duties whereunto we 
 are really obliged by baptism being more expressly 
 fixed to that airy sign than to this holy sacrament. 
 
 3. That none may receive the Lord's Supper that 
 dare not kneel in the act of receiving ; but the minister 
 must exclude all such from the communion : although 
 such kneeling not only differs from the practice of 
 Christ and of his apostles, but (at least on the Lord's day) 
 is contrary to the practice of the catholic church for 
 many hundred years after, and forbidden by the most 
 venerable councils that ever were in the Christian world. 
 All which impositions are made yet more grievous by 
 that subscription to their lawfulness which the canon 
 exacts, and by the heavy punishment npon the non- 
 observance of them which the act of uniformity inflicts. 
 
 And it being doubtful whether God hath given power 
 unto men, to institute in his worship such mystical 
 teaching signs, which not being necessary in genere, fall 
 not under the rule of "doing all things decently, 
 orderly, and to edification," and which once granted, 
 will, upon the same reason, open a door to the arbitrary 
 imposition of numerous ceremonies of which St. Augus- 
 tine complained in his days ; and the things in contro- 
 
 * See below. Exceptions against the Catechism 
 
 
TITE PRESBYTERIAN EXCEPTIONS. 151 
 
 vers}' being in the judgment of the imposers confessedly 
 indifferent, vrho do not so much as pretend an] 
 goodness in them of themselves, otherwise than what is 
 derived from their being imposed, and consequently the 
 imposition ceasing, that will cease also, and the worship 
 of God not become indecent without them: 
 
 Whereas, on the other hand, in the judgment of the 
 opposers, they are by some held sinful, and unlawful in 
 themselves ; by others very inconvenient and unsuitable 
 to the simplicity of gospel worship, and by all of them 
 very grievous and burthensome, and therefore not at all 
 fit to be put in balance with the peace of the church, 
 which is more likely to be promoted by their removal 
 than continuance: considering also how tender our 
 Lord and Saviour himself is^of weak brethren, declar- 
 ing it much better for a man to have a "millstone 
 hanged about his neck, and be cast into the depth of 
 the sea, than to offend one of his little ones:'' and how 
 the apostle Paul (who had as great legislative power in 
 the church as any under Christ) held himself obliged 
 by that common rule of charity, "not to lay a stumb- 
 ling block, or an occasion of offence before a weak bro- 
 ther, choosing rather not to eat flesh whilst the world 
 stands" (though in itself a thing lawful) "than offend 
 his brother for whom Christ died:" we cannot but 
 desire that these ceremonies may not be imposed on 
 them who judge such impositions a violation of the 
 royalty of Christ, and an impeachment of his laws as 
 insufficient, and are under the holy awe of that which 
 is written, Deut. xii. 3"2; "What thing soever I coni- 
 mand you, observe to do it; thou shalt not add thereto, 
 nor diminish from it;" but that there may be either a 
 total abolition of them, or at least such a liberty, that 
 those who are unsatisfied concerning their lawfulness 
 or expediency, may not be compelled to the practice 
 of them, or subscription to them ; but may be permit* 
 ted to enjoy their ministerial function, and communion 
 ■with the church, without them. 
 
 The rather because these ceremonies have for above 
 an hundred years been the fountain of manifold evils 
 in this church and nation, occasioning sad divisions 
 between ministers and ministers, as also between 
 
152 APPENDIX. 
 
 ministers and people; exposing many orthodox, pious, 
 and peaceable ministers to the displeasure of their 
 rulers, casting them on the edge of the penal statutes, 
 to the loss not only of their living and liberties, but 
 also of their opportunities for the service of Christ and 
 his church ; and forcing people either to worship God 
 in such a manner as their own consciences condemn, or 
 doubt of, or else to forsake our assemblies, as thousands 
 have done. And no better fruits than tihese can be 
 looked for from the retaining and imposing of these 
 ceremonies, unless we could presume that all his 
 majesty's subjects should have the same subtilty of 
 judgment to discern even to a ceremony how far the 
 power of man extends in the things of God, which is 
 not to be expected; or should yield obedience to all the 
 impositions of men concerning them, without inquiring 
 into the will of God, which is not to be desired. 
 
 We do therefore most earnestly entreat the right 
 reverend fathers and brethren, to whom these papers 
 are delivered, as they tender the glory of God, the 
 honor of religion, the peace of the Church, the service 
 of his majesty in the accomplishment of that happy 
 union, which his majesty hath so abundantly testified 
 his desires of, to join with us in importuning his most 
 excellent majesty, that his most gracious indulgence, as 
 to these ceremonies, granted in his royal Declaration, 
 may be confirmed and continued to us and our posteri- 
 ties, and extended to such as do not yet enjoy the benefit 
 thereof.* 
 
 XIX. As to that passage in his majesty's Commission, 
 where we are authorized and required to compare the 
 present liturgy with the most ancient liturgies which 
 have been used in the Church in the purest and most 
 primitive times; we have in obedience to his majesty's 
 Commission, made inquiry, but cannot find any records 
 
 * These ceremonies were abandoned by the English Episcopalians 
 at Frankfort; opposed by the Puritans at Hamilton Court : minutely 
 enjoined in the Scottish Prayer-book; abolished by the Parliament- 
 ary Assembly; defended in the Answer; deplored in the Rejoinder; 
 left indifferent in the Proposed Prayer-book of 1698, and also to 
 some extent in the Protestant Episcopal Praver-book, and in this 
 edition. Pp. 83, 84. 
 
THE PRESBYTERIAN EXCEPTIONS. 153 
 
 of known credit, concerning any entire forms of liturgy, 
 within the first three hundred years, which are con- 
 fessed to be as the most primitive, so the purest ages of 
 the Church ; nor any impositions of liturgies upon any 
 national Church for some hundreds of years after. We 
 find indeed some liturgical forms fathered upon St. 
 Basil, St. Chrysostom, and St. Ambrose, but we have 
 not seen any copies of them, but such as gi^e us suf- 
 ficient evidence to conclude them either wholly spuri- 
 ous, or so interpolated, that we cannot make a judg- 
 ment which in them hath any primitive authority.* 
 
 Having thus in general expressed our desires, we 
 come now to particulars, which we find numerous and 
 of a various nature ; some, we grant, are of inferior 
 consideration, verbal rather than material, (which, 
 were they not in the public liturgy of so famous a 
 Church, we should not have mentioned,) others dubious 
 and disputable, as not having a clear foundation in 
 Scripture for their warrant: but some there be that 
 seem to be corrupt, and to carry in them a repugnancy 
 to the rule of the gospel ; and therefore have adminis- 
 tered just matter of exception and offence to many, 
 truly religious and peaceable, — not of a private station 
 only, but learned and judicious divines, as well of other 
 reformed Churches as of the Church of England, — ever 
 since the Reformation. 
 
 We know much hath been spoken and written by way 
 of apology in answer to many things that have been 
 objected ; but yet the doubts and scruples of tender 
 consciences still continue, or rather are increased. We 
 do humbly conceive it therefore a work worthy of thoso 
 wonders of salvation, which God hath wrought f?r his 
 majesty now on the throne, and for the whole kingdom, 
 and exceedingly becoming the ministers of the gospel 
 of peace, with all holy moderation and tenderness to 
 endeavor the removal of everything out of the worship 
 of God which may justly offend or grieve the spirits of 
 sober and godly people. The things themselves that 
 
 * Disputed in the Answer. Defended with a learned argument In 
 the Rejoinder. 
 
154 
 
 APPENDIX. 
 
 are desired to be removed, not being of the foundation 
 of religion, nor the essentials of public worship, nor the 
 removal of them any way tending to the prejudice of 
 the Church or State; therefore their continuance and 
 rigorous imposition can no ways be able to countervail 
 the laying aside of so many pious and able ministers, 
 and the unconceivable grief that will arise to multitudes 
 of his majesty's most loyal and peaceable subjects, who 
 upon all occasions are ready to serve krm with their 
 prayers, estates, and lives. For the preventing of 
 which evils we humbly desire that these particulars 
 following may be taken into serious and tender consid- 
 eration. 
 
 CONCERNING MORNING AND EVENING PRAYER. 
 
 Rubric. 
 That morning and even- 
 ing prayer shall be used in 
 the accustomed place of 
 the church, chancel, or 
 chapel, except it be other- 
 wise determined by the or- 
 dinary of the place; and 
 the chancel shall remain as 
 in times past. 
 
 Exception. 
 We desire that the words 
 of the first rubric may be 
 expressed as in the book 
 established by authority of 
 parliament 5 and 6 Edw. 
 VI. thus : " The morning 
 and evening prayer sho,U 
 be used in such place of 
 of the church, chapel, or 
 
 chancel, and the minister 
 shall so turn him, as the people may best hear, and if 
 there be any controversy therein, the matter shall be 
 referred to the ordinary."* 
 
 Rubric. 
 And here is to be noted, 
 that the minister, at the 
 time of the communion, 
 and at other times, in his 
 ministration shall use such 
 ornaments in the church, 
 
 Exception. 
 
 Forasmuch as this rubric 
 seemeth to bring back the 
 cope, albe, &c, and other 
 vestments forbidden by the 
 Common Prayer-book 5 and 
 6 Edw. VI. and so our rea- 
 
 * Substantially conceded by tbe Episcopalians in 1641. Refused 
 In the Answer. Formally proposed by the Episcopalian Comniis* 
 jioners of 1G98. The rubric is omitted in the 1'rot. Epis. Prayer* 
 book, and iu this editiou. 
 
THE PRESBYTERIAN EXCEPTIONS. 155 
 
 as were in use by authori- 
 ty of parliament, in the 
 second year of the reign of 
 Edward the Sixth, accord- 
 ing to the act of parlia- 
 ment. 
 
 Rubric. 
 
 sons alleged against cere- 
 monies under our eigh- 
 teenth general exception, 
 we desire it may be wholly 
 left out.* 
 
 Exception. 
 
 The Lord's Prayer after 
 the absolution ends thus, 
 '* Deliver us from evil." 
 
 We desire that these 
 
 words, f "For thine is the 
 
 kingdom, the power and 
 
 the glory, for ever and 
 
 ever. Amen," may be always added unto the Lord's 
 
 prayer; and that this prayer may not be enjoined to be 
 
 bo often used in morning and 'evening service. 
 
 Rubric. 
 
 Exception. 
 
 And at the end of every 
 psalm throughout the year, 
 and likewise in the end of 
 Bmedictus, Benedicite, Mag- 
 nificat, and Nunc Dimittis, 
 shall be repeated, " Glory 
 be to the Father," &c. 
 
 By this rubric, and other 
 places in the Common 
 Prayer-books, the Gloria 
 Patri is appointed to be 
 said six times ordinarily in 
 every morning and evening 
 service, frequently eight 
 times in a morning, some- 
 times ten ; which we think carries with it at least 
 an appearance of that vain repetition which Christ for- 
 bids: for the avoiding of which appearance of evil, we 
 desire it may be used but once in the morning, and 
 once in the evening. J 
 
 Rubric. 
 
 Exception. 
 
 In such places where The Lessons, and the 
 they do sing, there shall Epistles, and Gospels, be- 
 the Lessons be sung, in a ing for the most part nei- 
 
 * The history is the same as that of the preceding Exception. 
 
 f Conceded by the Episcopalians in 1641. Disputed in the Answer, 
 but adopted in all subsequent Prayer-books, in most instances. 
 
 % Conr?ilHd by th;> Episcopalians in 1641. Refused in the Answer. 
 Proposed by the Episcopalians in 1698. Applied. P. 92. 
 
156 
 
 APPENDIX. 
 
 plain tune, and likewise 
 the Epistle and Gospel. 
 
 ther psalms nor hymns, wo 
 know no warrant why they 
 should be sung in any 
 place, and conceive that the distinct reading of them 
 with an audible voice tends more to the edification of 
 the church.* 
 
 Rubric. 
 Or this canticle, Benedi- 
 cite omnia opera. 
 
 Exception. 
 
 We desire that some 
 psalm or scripture hymn 
 may be appointed instead 
 of that apocryphal.f 
 
 IN THE LITANY. 
 
 Rubric. 
 From all fornication, and 
 all other deadly sin. 
 
 Exception. 
 In regard that the wages 
 of sin is death; we desire 
 that this clause may be 
 thus altered ; "From fornication, and all other heinous, 
 or grievous sins."J 
 
 Rubric. Exception. 
 
 From battle, and mur- Because this expression 
 der, and sudden death. of "sudden death hath 
 
 been so often excepted 
 against, we desire, if it be thought fit, it may be thus 
 read: "From battle and murder, and from dying sud- 
 denly, and unprepared. "g 
 
 Rubric. Exception. 
 
 That it may please thee, We desire the term "all" 
 
 to preserve all that travel may be advised upon, as 
 
 by land or by water, all seeming liable to just ex- 
 
 * Proposed by the Episcopalians in 1641. Disputed in the Answer. 
 Adopted in oil subsequent Prayer books. 
 
 t Conceded by the Episcopalians in 1641. Refused in the Answer. 
 Applied. P. 93. 
 
 | Conceded by the Episcopalians in 1641. Refused in the Answer. 
 Defended in tbe Rejoinder. 
 
 # First broached at Frankfort. Renewed at Hampton Court. De- 
 Died in the Answer. Conceded and proposed in 16'J8. Not Applied. 
 P. 104. 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 157 
 
 tromen laboring with child, ceptions; and that it may 
 all sick persons, and young be considered, whether it 
 children, and to show thy may not better be put 
 pity upon all prisoners and indefinitely, "those that 
 captives. travel," &c, rather than 
 
 universally.* 
 
 THE COLLECT ON CHRISTMAS DAY. 
 
 Rubric. Exception. 
 
 Almighty God, which We desire that in both 
 
 hast given us thy only be- collects the word "this 
 
 gotten Son, to take our day" may be left out, it 
 
 nature upon him, and this being according to vulgar 
 
 day to be born of a pure acceptation a contradic- 
 
 virgin, fee. tion.f 
 
 Rubric. 
 Then shall follow the 
 collect of the Nativity, 
 which shall be said con- 
 tinually unto new-years- 
 day. 
 
 THE COLLECT FOR WHITSUNDAY. 
 
 Rubric. 
 God, which upon this 
 day, &c. 
 
 Rubric. 
 
 The same collect to be 
 read on Monday and Tues- 
 day in Whitsun-week. 
 
 Rubric. Exception. 
 The two collects for St. We desire that these col- 
 John's day, and Innocent's, lects may be further con- 
 the collects for the first sidered and abated, as 
 day in Lent, for the fourth having in them divei'S 
 
 * Denied in the Answer. Defended in the Rejoinder, 
 t Conceded and substantially adopted in all subsequent Prayer 
 books. 
 
153 APPENDIX. 
 
 Sunday after Easter, for things that we iudge fit 
 Trinity Sunday, for the to be altered, 
 sixth and twelfth Sunday 
 after Trinity, for St. Luke's 
 day, and Michaelmas day.* 
 
 THE ORDER FOR THE ADMINISTRATION OP THE LORD'S 
 SUPPER. 
 
 Rubric. Exception. 
 
 So many as intend to be The time here assigned 
 partakers of the holy com- for notice to be given to 
 munion shall signify their the minister is not sur- 
 names to the curate over ficient.-j- 
 night, or else in the morn- 
 ing before the beginning 
 of morning prayer, or im- 
 mediately after. 
 
 Rubric. Exception. 
 
 And if any of these be We desire the ministers' 
 & notorious evil liver, the power both to admit and 
 curate, having knowledge keep from the Lord's table, 
 thereof, shall call him and may be according to his 
 advertise him in any wise majesty's Declaration, 25th 
 not to presume to the Oct., 1660, in these words: 
 Lord's table. "The minister shall admit 
 
 none to the Lord's supper 
 till they have made a credible profession of their faith, 
 and promised obedience to the will of God, according as 
 is expressed in the considerations of the rubric before 
 the catechism ; and that all possible diligence be used 
 for the instruction and reformation of scandalous offend- 
 ers, whom the minister shall not suffer to partake of the 
 Lord's table until they Lave openly declared themselves 
 to have truly repented and amended their former 
 
 * Evaded in tlie Answer, but adopted in the Prayer-book, 
 f Queried by the Episcopaliaus iu 1641. Conceded in the An&wer 
 »nd adopted. 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 159 
 
 naughty lives, as is partly expressed in the rubric, and 
 more fully in the canons."* 
 
 Rubric. 
 Then shall the priest re- 
 hearse distinctly all the ten 
 commandments, and the 
 people kneeling, shall after 
 every commandment, ask 
 God's mercy for transgress- 
 ing the same. 
 
 Exception. 
 We desire, 
 
 1. That the preface pre 4 
 fixed by God himself to the 
 ten commandments may be 
 restored, f 
 
 2. That the fourth com- 
 mandment may be read as 
 inExod. xx., Deut. v., "He 
 
 blessed the Sabbath-day."}; 
 
 3. That neither minister nor people may be enjoined 
 to kneel more at the reading of this than of other parts 
 of Scriptures, the rather because many ignorant per-, 
 sons are thereby induced to use the ten commandments 
 as a prayer. § 
 
 4. That, instead of those short prayers of the people 
 intermixed with the several commandments, the minis- 
 ter, after the reading of all, may conclude with a suit- 
 able prayer. || 
 
 Rubric. 
 After the Creed, if there 
 be no sermon, shall follow 
 one of the homilies already 
 set forth, or hereafter to be 
 set forth by common au- 
 thority. 
 
 Exception. 
 We desire that the preach- 
 ing of the word may be 
 strictly enjoined, and not 
 left so indifferent, at the 
 administration of the sac- 
 raments; as also that min- 
 isters may not be bound to 
 those things which are as 
 yet but future and not in 
 being.fl 
 
 * Conceded by the Episcopalians in 1641. Conceded in the Answer, 
 " »nd substantially adopted. 
 
 t Conceded, but not adopted. 
 
 i Ibid. 
 
 | Refused in the Answer, but conceded and proposed in 1668. Lefl 
 Indifferent in this edition. P. 110 
 
 il See last note. 
 
 S Urged by the Puritans for a century. Denied in the Auswer. 
 Defended in the Rejoin ler. Applied. P. 113. 
 
160 
 
 APPENDIX. 
 
 After such sermon, hom- 
 ily, or exhortation, the 
 curate shall declare, &c, 
 and earnestly exhort them 
 to remember the poor, say- 
 one or more of these sen- 
 tences following. 
 
 Then shall the church- 
 wardens, or some other by 
 them appointed, gather the 
 devotion of the people. 
 
 Two of the sentences 
 here cited are apocryphal, 
 and four of them more 
 proper to draw out the 
 people's bounty to their 
 ministers, than their char- 
 ity to the poor.* 
 
 Collection for the poor 
 may be better made at or 
 a little before the depart- 
 ing of the communicants. f 
 
 If it be intended that 
 these exhortations should 
 be read at the communion, 
 they seem to us to be un- 
 seasonable.! 
 
 Exhortation. 
 
 We be come together at 
 this time to feed at the 
 Lord's supper, unto the 
 which in God's behalf I 
 bid you all that be here 
 present, and beseech you, 
 for the Lord Jesus Christ's 
 sake, that ye will not refuse to come, &c. 
 
 The way and means thereto is first to examine your 
 lives and conversation ; and if ye shall perceive your 
 offences to be such as be not only against God, but also 
 against your neighbors, then ye shall reconcile your- 
 selves unto them, and be ready to make restitution and 
 satisfaction. 
 
 And because it is requi- 
 site that no man should 
 come to the holy commu- 
 nion but with a full .trust 
 in God's mercy and with a 
 quiet conscience. 
 
 We fear this may dis- 
 courage many from com- 
 ing to the sacrament, who 
 lie under a doubting and 
 troubled conscience. g 
 
 * Refused in the Answer, but conceded partially in 1698. Applied. 
 P. 121. 
 
 t Queried by the Episcopalians in 1641. Left indifferent in this 
 edition. 
 
 J Disputed, but parti-ally conceded and adopted. 
 
 2 Disputed in the Answer. Defended in the Rejoinder. Partially 
 conceded in 16S9. Applied. P. 12 L 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 161 
 
 We desire it may be made 
 by the minister only.* 
 
 [Rubr.] Before the Confes- 
 sion. 
 Then shall this general 
 confession be made in the 
 name of all those that are 
 minded to receive the holy communion either by one of 
 them, or else by one of the ministers, or by the priest 
 himself. 
 
 [Rubr.~\ Before the Confes- 
 
 Then shall the priest or 
 the bishop (being present) 
 stand up, and turning him- 
 self to the people, say 
 thus. 
 
 [Proper] Preface on Christ' 
 
 mas day, and seven days 
 
 after. 
 
 Because thou didst give 
 Jesus Christ, thine only 
 Son, to be born as this day 
 for us, <fec. 
 
 [Proper Preface] Upon 
 Whitsunday, and six days 
 after. 
 According to whose most 
 true promise, the Holy 
 Ghost came down this day 
 from heaven. 
 
 Prayer before that which is 
 at the consecration. 
 Grant us that our sinful 
 
 Exception. 
 The minister turning 
 himself to the people is 
 most convenient through- 
 out the whole ministra- 
 tion.f 
 
 First, we cannot peremp- 
 torily fix the nativity of 
 our Saviour to this or that 
 day particularly. J Second- 
 ly, it seems incongruous to 
 affirm the birth of Christ 
 and the descending of the 
 Holy Ghost to be on this 
 day for seven or eight days 
 together. $ 
 
 We desire that, whereas 
 
 * Queried by the Episcopalians in 1641. Partially conceded and 
 adopted. Applied. 
 
 f Queried by the Episcopalians in 1641. Refused in the Answea 
 Defended in the Rejoinder. Applied. 
 
 % Denied in the Answer. Proved in the rejoinder. 
 
 J Not noticed in the Answer, but adopted in the Prayer-book. 
 
162 
 
 APPENDIX. 
 
 bodies may be made clean 
 by his body, and our souls 
 ■washed through his most 
 precious blood. 
 
 Prayer at the consecration. 
 Hear us, merciful Fa- 
 ther, &c, who in the same 
 night that he was betrayed 
 took bread, and when he 
 had given thanks, he brake 
 it, and gave to his disci- 
 ples, saying, Take, eat, &c. 
 
 Rubric. 
 Then shall the minister 
 first receive the commu- 
 nion in both kinds, &c.j 
 and after deliver it to the 
 people in their hands, 
 kneeling; and when he de- 
 livered the bread, he shall 
 say, "The body of our 
 Lord Jesus Christ, which 
 was given for thee, pre- 
 serve thy body and soul 
 unto everlasting life, and 
 take and eat this in re- 
 membrance," &c. 
 
 these words seem to give a 
 greater efficacy to the 
 blood than to the body of 
 Christ, they may be altered 
 thus, "That our sinful 
 souls and bodies may be 
 cleansed through his pre- 
 cious body and blood."* 
 
 We conceive that the 
 manner of the consecrat- 
 ing of the elements is not 
 here explicit and distinct 
 enough, and the minister's 
 breaking of the bread is 
 not so much as mentioned. f 
 
 We desire, that at the 
 distribution of the bread 
 and wine to the communi- 
 cants, we may use the 
 words of our Saviour as 
 near as may be, and that 
 the minister be not requir- 
 ed to deliver the bread and 
 wine into every particular 
 communicant's hand, and 
 to repeat the words to each 
 one in the singular num- 
 ber, but that it may suffice 
 to speak them to divers 
 jointly, according to our 
 
 Saviour's example. J 
 We also desire that the kneeling at the sacrament (it 
 being not that gesture 1 which the apostles used, though 
 
 * Disputed in the Answer. Defended in the Rejoinder. Conceded 
 aud proposed in 1668, and 1C89. Applied. P. 123. 
 
 t Partially conceded. Fully applied. P. 124. 
 
 t Refused in the Answer. Defended in tVie Rejoinder. Applied. 
 P. 125. 
 
THE PRESBYTERIAN EXCEPTIONS. 163 
 
 Christ was personally present amongst them, nor that 
 ■which was used in the purest and primitive times of the 
 church) may be left free, as it was 1 and 2 Edw. 
 [VI,] "As touching kneeling, &c, they maybe used or 
 left as every man's devotion serveth, without blame."* 
 Rubric. Exception. 
 
 And note that every par- Forasmuch as every par- 
 ishioner shall communicate ishioner is not duly quali- 
 at the least three times in fied for the Lord's supper, 
 tke year, of which Easter and those habitually pre- 
 to be one, and shall also pared are not at all times 
 receive the sacraments and actually disposed, but ma- 
 other rites, according to ny may be hindered by the 
 the order in this book ap- providence of God, and 
 pointed. "some by the distemper of 
 
 their own spirits, we de- 
 sire this rubric may be either wholly omitted, or thus 
 altered: — 
 
 "Every minister shall be bound to administer the 
 sacrament of the Lord's supper at least thrice a year, 
 provided there be a due number of communicants mani- 
 festing their desires to receive. "f 
 
 And we desire that the following rubric in the Com- 
 mon Prayer-book, in 5 and 6 Edw. [VI,] established by 
 law as much as any other part of the Common Prayer- 
 book, may be restored for the vindicating of our church 
 in the matter of kneeling at the sacrament (although 
 the gesture be left indifferent :) " Although no order can 
 be so perfectly devised but it may be of some, either for 
 their ignorance and infirmity, or else of malice and 
 obstinacy, misconstrued, depraved, and interpreted in a 
 wrong part; and yet, because brotherly charity willeth 
 that, so much as conveniently may be, offences should 
 be taken away; therefore are we willing to do the 
 same. Whereas it is ordained in the book of Common 
 Prayer, in the administration of the Lord's supper, 
 
 * Maintained by Burer in 1549. Partially conceded by tbe Epis- 
 copalians in 1641. Rpfused in tbe Answer. Defended in the Rejoin* 
 der. Conceded and proposed in 1668, and 1689. 
 
 f Conceded by tbe Episcopalians in 1641. Refused in tbe AnawiB 
 Conceded and proposed in 1689. 
 
164 APPENDIX. 
 
 that the communicants kneeling should receive the holy 
 communion, which thing being well meant for a signifi* 
 cation of the humble and grateful acknowledging of the 
 benefits of Christ given unto the worthy receivers, and 
 to avoid the profanation and disorder which about the 
 holy communion might else ensue, lest yet the same 
 kneeling might be thought or taken otherwise, we do 
 declare, that it is not meant thereby that any adoration 
 is done, or ought to be done, either unto the sacramen- 
 tal bread or wine there bodily received, or unto any 
 real and essential presence there being of Christ's natu- 
 ral flesh and blood : for as concerning the sacramental 
 bread and wine, they remain still in their very natural 
 substances, and therefore may not be adored ; for that 
 were idolatry to be abhorred of all faithful Christians : 
 and as concerning the natural body and blood of our 
 Saviour Christ, they are in heaven, and not here; for it 
 is against the truth of Christ's natural body to be in 
 more places than in one at one time."* 
 
 OP PUBLIC BAPTISM. 
 
 There being divers learned, pious, and peaceable 
 ministers who not only judge it unlawful to baptize 
 children whose parents both of them are athiests, infi- 
 dels, heretics, or unbaptized, but also such whose pa- 
 rents are excommunicate persons, fornicators, or other- 
 wise notorious and scandalous sinners ; we desire they 
 may not be enforced to baptize the' children of such, 
 until they have made due profession of their repent- 
 ance, f 
 
 Before Baptism. 
 Rubric. Exception. 
 
 Parents shall give notice We desire that more 
 over night, or in the morn- timely notice maybe given. J 
 ing. 
 
 * Procured by Knox. Approved by Bucer. Denied in the An, 
 swer, but partially adopted in the Prayer-book. Fully conceded- 
 enlarged, and amended in 1689. 
 
 f Disputed in the Answer. Defended in the Rejoinder. Conceded. 
 and proposed in 1689. Applied. 
 
 % Denied in the Answer. Defended in the Rejoinder. Applied. 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 165 
 
 Rubric. 
 And the godfathers, and 
 the godmothers, and the 
 people with the children. 
 fee. 
 
 Exception. 
 Here is no mention of 
 the parents, in whose right 
 the child is baptized, and 
 who are fittest both to 
 dedicate it nnto God, and 
 to covenant for it : we do not know that any persons 
 except the parents, or some others appointed by them, 
 have any power to consent for the children, or to enter 
 them into covenant. We desire it may be left free to 
 parents, whether they will have sureties to undertake 
 for their children in baptizm or no.* 
 
 Rubric. 
 Ready at the font 
 
 In the first Prayer. 
 By the baptism of thy 
 well-beloved Son. i:c. didst 
 sanctify the flood Jordan. 
 and all other waters, to the 
 mystical washing away of 
 sin, kc. 
 
 The Third Exhortation. 
 Do promise by you that 
 be their sureties. 
 
 Mxttptitm. 
 
 We desire it may be so 
 placed as all the congrega- 
 tion may best see and hear 
 the whole administration. f 
 
 It being doubtful whether 
 either the flood Jordan or 
 any other waters were sanc- 
 tified to a sacramental use, 
 list's being baptized, 
 and not necessary to be 
 asserted, we desire this 
 may be otherwise express- 
 ed.; 
 
 We know not by what 
 right the sureties do prom- 
 ise and answer in the name 
 of the infant : it seemeth 
 to us also to countenance 
 
 * First proposed at Hampton Court Refused in the Answer. 
 
 Defended in the Rejoinder. Conceded and proposed in 166S and 
 
 1689. Partially adopted in the American Episcopalian Prayer-book. 
 
 Bucer in 1549. Discuss*!, bat left indifferent. 
 
 _ i by Bucer in 1549. Conceded in 1641. Disputed in th« 
 
 r. Defended in the Rejoinder. _ Conceded and proposed is 
 
 166S and 1669. Adopted in subsequent tTajer-books. Applied- 
 
166 
 
 APPENDIX. 
 
 Tks Questions. the Anabaptistical opinion 
 
 Dost thou forsake, &e. of the necessity of an ac« 
 Dost thou believe, &c. tual profession of faith and 
 Wilt thou be baptized, repentance in order to bap- 
 Ac. tism. That such a profes- 
 sion may be required of 
 parents in their own name, and now solemnly renewed 
 when they present their children to baptism, we will- 
 ingly grant: but the asking of one for- another is a 
 practice whose warrant we doubt of: and therefore we 
 desire that the first two interrogatories may be put to 
 the parents to be answered in their own names, and the 
 last propounded to the parents or pro-parents thus, 
 ** Will you have this child baptized into this faith ?"* 
 
 The second Prayer before 
 Baptism. 
 
 May receive remission 
 of [their] sins by spiritual 
 regeneration. 
 
 This expression seeming 
 inconvenient, we desire it 
 may be changed into this ; 
 " May be regenerated and 
 receive the remission of 
 sins."f. 
 
 In the Prayer after Baptism. 
 
 That it hath pleased thee 
 to regenerate this infant by 
 thy Holy Spirit. 
 
 We cannot in faith say, 
 that every child that is 
 baptized is "regenerated 
 by God's Holy Spirit;" at 
 least it is a disputable 
 point, and therefore we 
 desire it may be otherwise 
 expressed. J 
 
 * Suggested by Bucer in 1549. Urged at Hampton Court in 1603. 
 Conceded and proposed in 1668 and 1689. Applied. 
 
 \ Discussed in the Answer and ltejoinder. Conceded and proposed 
 |1» 1668 and 1689. Applied. 
 
 X Disputed in the Answer. Defended in the Rejoinder. Conceded 
 and proposed in 1668. Applied. 
 
THE PRESBYTERIAN EXCEPTIONS. 167 
 
 [Rubric] after Baptism. 
 
 Then shall the priest Concerning the cross in ' 
 make a cross, &c. baptism, we refer to our 
 
 18th general.* 
 
 OF PRIVATE BAPTISM. 
 
 We desire that baptism may not be administered in a 
 private place at any time, unless by a lawful minister, 
 and in the presence of a competent number : that whera 
 it is evident that any child hath been so baptized, no 
 part of the administration may be reiterated in public, 
 under any limitations : and therefore we see no need of 
 any liturgy in that case.f 
 
 OF THE CATECHISM. J 
 
 Catechism. Exception. 
 
 1. Quest. What is your We desire these three 
 name, &c. first questions may be al- 
 
 2. Quest. Who gave you tered ; considering that the 
 that name? far greater number of per- 
 
 Ans. My godfathers and sons baptized within these 
 
 my godmothers in my bap- twenty years last past, had 
 
 tism ; wherein I was made no godfathers or godmo- 
 
 a member of Christ, the thers at their baptism. The 
 
 child of God, and an in- like to be done in the sev- 
 
 heritor of the kingdom of enth question, 
 
 heaven. We conceive it might be 
 
 3. Quest. What did your more safely expressed thus; 
 godfathers and godmothers " Wherein I was visibly ad- 
 do for you in baptism ? mitted into the number of 
 
 \_Ans. They did promise the members of Christ, the 
 
 * Urged at Hampton Court in 1603. Queried by the Episcopalians 
 in 1641. Refused in the Answer. Defended in the Rejoinder. Con- 
 (V'lpd and proposed in 1668 and 1683. Adopted in the American 
 Prayer-books. 
 
 f Suggested by Bucer and at Hampton Court. Discussed in the An« 
 Bwer and Rejoinder. Conceded and proposed in 1668. Applied. 
 
 % The various changes proposed in the Catechism were discussed 
 in the Answer and Rejoinder without result; and though virtually 
 conceded and proposed in 1689, have never been adopted. 
 
168 
 
 APPENDIX. 
 
 and vow three things in my 
 name, &c] 
 
 children of God, and the 
 heirs (rather than ' inheri- 
 tors') of the kingdom of 
 heaven." 
 
 Of the Rehearsal of the Ten 
 Commandments. 
 10. Ans. My duty to- 
 wards God is to believe in 
 him, &c. 
 
 We desire that the com- 
 mandments be inserted ac- 
 cording to the new trans- 
 lation of the Bible. 
 
 In this answer there 
 seems to be particular respect to the several command- 
 ments of the first table, as in the following answer to 
 those of the second. And therefore we desire it may 
 be advised upon, whether 'to the last word of this 
 answer may not be added, "particularly on the Lord's 
 day," otherwise there being nothing in all this answer 
 that refers to the fourth commandment. 
 
 14. Quest. How many 
 sacraments hath Christ or- 
 dained, &c. ? 
 
 Ans. Two only as gene- 
 rally necessary to salva- 
 tion. 
 
 19. Quest. What is re- 
 quired of persons to be 
 baptized ? 
 
 Ans. Repentance, where- 
 by they forsake sin; and 
 faith, whereby they stead- 
 fastly believe the promises 
 of God, &c. 
 
 20. Quest. Why then are 
 infants baptized when by 
 reason of their tender age 
 they cannot perform them ? 
 
 Ans. Yes : they do per- 
 form them by their sure- 
 ties, who promise and vow 
 them both in their names. 
 
 That these words may 
 be omitted, and answer 
 thus given; "Two only, 
 baptism and the Lord's 
 supper." 
 
 We desire that the en- 
 tering infants into God's 
 covenant may be more wa- 
 rily expressed, and that 
 the words may not seehi to 
 found their baptism upon 
 a really actual faith and 
 repentance of their own ; 
 and we desire that a prom- 
 ise may not be taken for a 
 performance of such faith 
 and repentance: and espe- 
 cially, that it be not as- 
 serted that they perform 
 these by the promise of 
 their sureties, it being to 
 the seed of believers that 
 the covenant of God is made; and not (that we can 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 169 
 
 find) to all that have such believing sureties, who are 
 neither parents nor pro-parents of the child. 
 
 In the general we observe, that the doctrine of the 
 sacraments which was added upon the conference at 
 Hampton Court, is much more fully and particularly 
 delivered than the other parts of the Catechism, in 
 short answers fitted to the memories of children, and 
 thereupon we offer it to be considered: — 
 
 First, Whether there should not be a more distinct 
 and full explication of the Creed, the Commandments 
 and the Lord's Prayer. 
 
 Secondly, Whether it were not convenient to add 
 (what seems to be wanting) somewhat particularly con- 
 cerning the nature of faith, of repentance, the two 
 covenants, of justification, sanctification, adoption, and 
 regeneration. 
 
 OF CONFIRMATION. 
 
 The last Rubric before the 
 Catechism. 
 
 And that no man shall 
 think that any detriment 
 shall come to children by 
 deferring of their confir- 
 mation, he shall know for 
 truth, that it is certain by 
 God's word that children, 
 being baptized, have all 
 things necessary for their 
 salvation, and be undoubt- 
 edly saved. 
 
 Rubric after the Catechism. 
 
 So soon as the children 
 can say in their mother- 
 tongue the Articles of the 
 Faith, the Lord's Prayer, 
 
 Although we charitably 
 suppose the meaning of 
 these words was only to 
 exclude the necessity of 
 any other sacraments to 
 baptized infants ; yet these 
 words are dangerous as to 
 the misleading of the vul- 
 gar, and therefore we de- 
 sire they may be ex- 
 punged.* 
 
 We conceive that it is 
 not a sufficient qualifica- 
 tion for confirmation, that 
 children be able memoriter 
 
 * Conceded in 1641. Partially conceded in the Answer, but not 
 adopted in the Prayer book. Defeuded in the Rejoinder. Adopted 
 In the Protestant Episcopal Prayer-book. 
 
170 
 
 APPENDIX. 
 
 and the Ten Command- 
 ments, and can answer 
 such other questions of 
 this short Catechism, &c, 
 then shall they be brought 
 to the bishop, &c, and the 
 bishop shall confirm them. 
 
 to repeat the Articles of 
 the Faith, commonly call- 
 ed the Apostles' Creed, 
 the Lord's Prayer, and the 
 Ten Commandments, and 
 to answer to some ques- 
 tions of this short Cate- 
 chism ; for it is often found 
 that children are able to do all this at four or five years 
 old. 2dly. It crosses what is said in the third reason 
 of the first rubric before confirmation, concerning the 
 usage of the church in times past, ordaining that con- 
 firmation should be ministered unto them that were of 
 perfect age, that they being instructed in the Christian 
 religion, should openly profess their own faith, and 
 promise to be obedient to the will of God. And there- 
 fore, 3dly, we desire that none may be confirmed but 
 according to his majesty's Declaration, viz., " That 
 confirmation be rightly and solemnly performed by the 
 information, and with the consent of the minister of 
 the place.'** 
 
 Rubric after the Catechism. 
 
 Then shall they be 
 
 brought to the bishop by 
 one that shall be his god- 
 father or godmother. 
 
 The Prayer before the Impo- 
 sition of Hands. 
 
 "Who hast vouchsafed to 
 regenerate these thy ser- 
 vants by water and the 
 Holy Ghost, and hast giv- 
 
 This seems to bring in 
 another sort of godfathers 
 and godmothers, besides 
 those made use of in bap- 
 tism ; and we see no need 
 either of the one or the 
 other, f 
 
 This supposeth that all 
 the children who are 
 
 brought to be confirmed 
 have the Spirit of Christ, 
 
 * Urged by Bucer Disputed in the Answer. Defended in the 
 Rejoinder. Fully conceded and proposed in 1689. Applied. . 
 
 f Discussed without result. Adopted in the Protestant Episcopal 
 Prayer-book. 
 
THE PRESBYTERIAN EXCEPTIONS. 171 
 
 en unto them the forgive- and the forgiveness of all 
 ness of all their sins. their sins ; whereas a great 
 
 number of children at that 
 age, having committed many sins since their baptism, 
 do show no evidence of serious repentance, or of any 
 special saving grace ; and therefore this confirmation 
 (if administered to such) would be a perilous and gross 
 abuse.* 
 
 Rubric before the Imposition 
 of Hands. 
 
 Then the bishop shall This seems to put a high- 
 lay his hand on every child er value upon confirmation 
 severally. than upon baptism or the 
 
 Lord's supper ; for accord- 
 ing to the rubric and order in the Common Prayer- 
 book, every deacon may baptize, and every minister 
 may consecrate and administer the Lord's supper, but 
 the bishop only may confirm. f 
 
 The Prayer after Imposition 
 of Hands. 
 
 We make our humble We desire thr.t the prac- 
 Bupplications unto thee for tice of the apostles may 
 these children; upon whom, not be alleged as a ground 
 after the example of thy of this imposition of hands 
 holy apostles, we have laid for the confirmation of 
 our hands, to certify them, children, both because the 
 by this sign, of thy favor apostles did never use it in 
 and gracious goodness to- that case, as also because 
 wards them. the Articles of the Church 
 
 of England declare it to 
 be a ''corrupt imitation of the apostles' practice," Acts 
 xxv. 
 
 We desire that imposition of hands may not be made, 
 a« here it is, a sign to certify children of God's grace 
 and favor towards them : because this seems to sneak it 
 
 * Discussed without result. Conceded and proposed in 1668. 
 Applied. 
 
 I Conceded at Frankfort in 1555 Discussed in the Answer and Re 
 joinder without result. Applied P. 136. 
 
172 
 
 APPENDIX. 
 
 a sacrament, and is contrary to that fore-mentioned 
 25th Article, which saith, that " confirmation hath no 
 visible sign appointed by God."* 
 
 The last Rubric after Con- 
 firmation. 
 
 None shall be admitted 
 to the holy communion, 
 until such time as he can 
 say the Catechism, and be 
 confirmed. 
 
 We desire that confirma- 
 tion may not be made so 
 necessary to the holy com- 
 munion, as that none 
 should be admitted to it 
 unless they be confirmed.! 
 
 OF THE FORM OF SOLEMNIZATION OF MATRIMONY. 
 
 Seeing this ceremony of 
 the ring in marriage is 
 made necessary to it, and a 
 significant sign of the vow 
 and covenant betwixt the 
 parties ; and Romish ritu- 
 alists give such reasons for 
 the use and institution of 
 the ring, as are either fri- 
 volous or superstitious ; it is desired that this cere- 
 mony of the ring in marriage may be left indiiferent, 
 to be used or forborne. J 
 
 The man shall give the 
 
 woman a ring, &c, 
 
 shall surely perform and 
 keep the vow and covenant 
 betwixt them made, where- 
 of this ring given and re- 
 ceived is a token and 
 pledge, &c. 
 
 The man shall say, With 
 my body I thee worship. 
 
 This word " worship" 
 being much altered in the 
 use of it since this form 
 was first drawn up, we de- 
 sire some other word may 
 be used instead of it.g 
 
 * Discussed without result. Conceded and proposed in 1668. 
 
 + Partially conceded and adopted. 
 
 j Discussed without result. Applied. 
 
 \ Proposed at Hampton Court in 1603. Conceded in 1641. Con« 
 eeded in the Answer, but not adopted in the English Prayer-book. 
 Adopted in American Prayer-books. 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 173 
 
 In the name of the Fa- These words being only 
 ther, and of the Son, and used in baptism, and hero 
 of the Holy Ghost. in the solemnization of ma- 
 
 trimony, and in the abso- 
 lution of the sick; we desire it may be considered, 
 whether they should not be here omitted, lest they should 
 seem to favor those who count matrimony a sacra- 
 ment.* 
 
 This word " depart" is 
 here improperly used, f 
 
 Exception. 
 
 We conceive this change 
 of place and posture men- 
 tioned in these two rubrics 
 is needless, and therefore 
 desire it may be omitUd.J 
 
 Till death us depart. 
 
 Rubric. 
 
 Then the minister or 
 clerk going to the Lord's 
 table, shall say or sing this 
 psalm. 
 
 Next Rubric. 
 
 The psalm ended, and 
 the man and the woman 
 kneeling before the Lord's 
 table, the priest standing 
 at the table, and turning 
 his face, &c. 
 
 Collect. Exception. 
 
 Consecrated the state of Seeing the institution of 
 matrimony to such an ex- marriage was before the 
 cellent mystery. fall, and so before the 
 
 promise of Christ, as also 
 for that the said passage in this collect seems to coun- 
 tenance the opinion of making matrimony a sacrament, 
 we desire that clause may be altered or omitted. § 
 
 Rubric, Exception. 
 
 Then shall begin the This rubric doth either 
 communion, and after the enforce all such as are un- 
 
 * Discussed without result. Not applied. 
 
 f Conceded and adopted in all Pra}'er-books. 
 
 % Discussed. Modified and proposed in 1689. Adopted in the Pro 
 testant Episcopal Prayer book. 
 
 I Discussed without result. Conceded and proposed in 1608, 
 Applied. 
 
174 
 
 APPENDIX. 
 
 Gospel shall be said a ser- 
 mon, &c. 
 
 Last Rubric. 
 The new married per- 
 sons the same day of their 
 marriage must receive the 
 holy communion. 
 
 fit for the sacrament to 
 forbear marriage, contrary 
 to Scripture, which ap- 
 proves the marriage of all 
 men; or else compels all 
 that marry to come to the 
 Lord's table, though never 
 so unprepared: and there- 
 fore we desire it may be omitted, the rather because 
 that marriage festivals are too often accompanied with 
 such divertisements as are unsuitable to those Chris- 
 tian duties, which ought to be before and follow after 
 the receiving of that holy sacrament.* 
 
 OF THE ORDER FOR THE VISITATION OF THE SICK. 
 
 Rubric before Absolution. 
 
 Exception. 
 
 Here shall the sick per- 
 son make a special con- 
 fession, &c, after which 
 confession the priest shall 
 absolve him after this sort: 
 Our Lord Jesus Christ, &c, 
 and by his authority com- 
 mitted to me, I absolve 
 thee. 
 
 Forasmuch as the con- 
 ditions of sick persons be 
 very various and different, 
 the minister may not only 
 in the exhortation, but in 
 the prayer also be directed 
 to apply himself to the 
 particular condition of the 
 person, as he shall find 
 most suitable to the pres- 
 ent occasion, with due regard had both to his spiritual 
 condition and bodily weakness; and that the absolution 
 may only be recommended to the minister to be used or 
 omitted as he shall see occasion. 
 
 That the form of absolution be declarative and con- 
 ditional, as, "I pronounce thee absolved" — instead of, 
 *'I absolve thee" — "if thou dost truly repent and 
 l>elieve."f 
 
 * Queried in 1601. Discussed without result. Modified and pro* 
 posed in 16S9. Adopted in the Protestant Episcopal Prayer-book 
 
 f Proposed in 1001. Refused in the Answer. Modified and pro 
 posed in 1689. Expunged from American Prayer-books. 
 
THE PRESBYTERIAN EXCEPTIONS. 175 
 
 OF THE COMMUNION OF THE SICK. 
 
 Rubric. 
 
 But if the sick person Consider, that many sick 
 
 be not able to come to the persons, either by their 
 
 church, and yet is desirous ignorance or vicious life, 
 
 to receive the communion without any evident mani- 
 
 in his house, then he must festation of repentance, or 
 
 give knowledge over-night, by the nature of the disease 
 
 or else early in the morn- disturbing their intellectu- 
 
 ing, to the curate: and als, be unfit for receiving 
 
 having a convenient place the sacrament. It is pro- 
 
 in the siek man's house, he posed, that the minister be 
 
 shall there administer the not enjoined to administer 
 
 holy communion. - the sacrament to every sick 
 
 person that shall desire it, 
 
 but only as he shall judge 
 
 expedient.* 
 
 OF THE ORDER FOR THE BURIAL OF THE DEAD. 
 
 We desire it may be expressed in a rubric, that the 
 prayers and exhortations here used are not for the ben- 
 efit of the dead, but only for the instruction and com- 
 fort of the living, f 
 First Rubric. 
 
 The priest meeting the We desire that ministers 
 corpse at the church-stile, may be left to use their 
 shall say, or else the priest discretion in these circum- 
 and clerk shall sing, &c. stances, and to perform 
 the whole service in the 
 church, if they think fit, for the preventing of those 
 inconveniences which many times both ministers and 
 people are exposed unto by standing in the open air.J 
 The second Rubric. 
 
 When they come to the 
 grave, the priest shall say, 
 &c 
 
 * Discussed without result. Applied. 
 
 f Applied. 
 
 X Ridiculed in the Answer, hut adopted in the Prayer-book.» 
 
176 APPENDIX. 
 
 Forasmuch as it hath These words cannot in 
 pleased Almighty God, of truth be said of persons 
 his great mercy to take living and dying in open 
 unto himself the soul of and notorious sins.* 
 our dear brother here de- 
 parted ; we therefore commit his body to the ground 
 in sure and certain hope of resurrection to eternal 
 life. 
 
 The first Prayer. 
 
 "We give thee hearty These words may harden 
 thanks for that it hath the wicked, and are incon- 
 pieased thee to deliver this sistent with the largest ra- 
 our brother out of the mis- tional charity, f 
 eries of this sinful world, 
 &c. 
 
 That we, with this our brother, and all other depart- 
 ed in the true faith of thy holy Name, may have our 
 perfect consummation and bliss. 
 
 The last Prayer. 
 
 That when we depart These words cannot be 
 this life, we may rest in used with respect to those 
 him, as our hope is this persons who have not by 
 our brother doth. their actual repentance 
 
 given any ground for the 
 hope of their blessed es- 
 tate. % ■ 
 
 OF THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH, 
 COMMONLY CALLED CHURCHING OF WOMEN. § 
 
 Rubric* 
 The woman shall come In regard tha,t the we~ 
 tmto the church, and there men's kneeling near the 
 
 * Conceded or Queried in 1641. Discussed in the Answer and Re- 
 
 {oinder. Conceded and proposed in 1668, and 1698. Adopted in 
 'rotestant Episcopal Prayer-book, 
 t See preceding note, 
 t Ibid. 
 
 \ The proposed changes were discussed with as little result as in 
 previous instances The office having become obsolete, is omitted, 
 •r retained in the form of an occasional Prayer and Thanksgiving. 
 
THE PRESBYTERIAN EXCEPTIONS. 
 
 1/7 
 
 •hall kneel down in some 
 convenient place nigh un- 
 to the place where the ta- 
 ble stands, and the priest 
 standing by her shall say, 
 &c. 
 
 Rubric. 
 
 Then the priest shall say 
 this Psalm cxxi. 
 
 Lord, save this wo- 
 man thy servant. 
 
 Ans. Which putteth her 
 trust in thee. 
 
 Last Rubric. 
 The woman that comes 
 to give thanks, must offer 
 the accustomed offerings. 
 
 The same Rubric. 
 And if there be a com- 
 munion, it is convenient 
 that she receive the hoiy 
 communion. 
 
 table is in many churches 
 inconvenient, we desire 
 that these words may be 
 left out, and that the min- 
 ister may perform that ser- 
 vice either in the desk or 
 pulpit. 
 
 Exception. 
 This Psalm seems not to 
 be so pertinent as some 
 other, viz., as Psalm cxiii. 
 and Psalm cxxviii. 
 
 It may fall out that a 
 woman may come to give 
 thanks for a child born in 
 adultery or fornication, and 
 therefore we desire that 
 something may be required 
 of her by way of profes- 
 sion of her humiliation, as 
 well as of her thanksgiv- 
 ing. 
 
 This may seem too like a 
 Jewish purification, rather 
 than a Christian thanks- 
 giving. 
 
 We desire this may be 
 interpreted of the duly 
 qualified ; for a scandal- 
 ous sinner may come to 
 make this thanksgiving. 
 
 Thus have we, in all humble pursuance of his majes- 
 ty's most gracious endeavors for the public weal of this 
 Church, drawn up our thoughts and desires in this 
 weighty affair, which we humbly offer to his majesty's 
 commissioners for their serious and grave consideration; 
 wherein we have not the least thought of depraving or 
 
178 
 
 APPENDIX. 
 
 reproaching the Book of Common Prayer, but a sincere 
 desire to contribute our endeavors towards the healing 
 the distempers, and (as soon as may be) reconciling the 
 minds of brethren. And inasmuch as his majesty hath 
 in his gracious Declaration and Commission mentioned 
 new forms to be made and suited to the several parts of 
 worship ; we have made a considerable progress therein, 
 and shall (by God's assistance) offer them to the rev- 
 erend commissioners with all convenient speed. And if 
 the Lord shall graciously please to give a blessing to 
 these our endeavors, we doubt not but the peace of the 
 Church will be thereby settled, the hearts of ministers 
 and people comforted and composed, and the great 
 mercy of unity and stability (to the immortal honor of 
 our most dear sovereign) bestowed upon us and oux 
 posterity after us. 
 
APPENDIX III. 
 
 GENERAL INDEX 
 
 OF THE HISTORICAL SOURCES OP THE PRESBYTERIAN 
 PRAYER-BOOK. 
 
 A.D. 
 
 Emendation, Presbyterian, 1661. 
 
 Preface, Editor. 
 
 Tables of Daily Psalms and LesO 
 
 Tables'of Proper Psalms and Les- } B*W *&***, 1549. 
 
 sons, J 
 
 Table of Lessons for the Lord's 
 
 days Church of Scotland. - 
 
 MORNING PRAYER. 
 
 Sentences, "j (Calvin, 1545. 
 
 Exhortation, I J Pollanus, 1550. 
 
 Confession, J ] Lasco, 1551. 
 
 Absolution, J [Cranmer, 1552. 
 
 Doxology in the Lord's Prayer, Presbyterian, 1661. 
 
 Versicle, (Ps. lv. 15,) Ancient Usage, 500. 
 
 Gloria Patri, Aicene, 451. 
 
 Venite, (Ps. xcv.,) Ancient Usage, 
 
 Monthly Arrangement of Psalter, English Usage, 1549. 
 
 ( St. Ambrose. (?) 
 Te Deum, -< St. Augustine. \f) 
 
 [Hilary, 355. 
 
 Laudate Dominum, (Ps cxlviii.,).. Presbyterian, 1661. 
 
 Benedictus, (Luke i. 68,) Ancient Usage. 
 
 Jubilate Deo, (Ps.c.,) First Revision, 1552. 
 
 Apostles" Creed, Rvffinus, 250. 
 
 Salutation Primitive. 
 
 Versicles, (Ps. li. 10, 11,) Ancient Usage. 
 
 dMftrth.1* {tfSt SST U* 
 
 «»•*** *•* {tgSfW, iSt 
 
 (179} 
 
180 APPENDIX. 
 
 Collect for Grace, {2K3W ffi 
 
 Prayer for the Chief Magnate,... j fgg *g^ ȣ 
 
 Prayer for Ministers and People,.. { G ^Uhm m , iSnl 
 Prayer for all Conditions of Men,.. Presbyterian Revision, 1661. 
 
 General Thanksgiving, Presbyterian Revision, 1661. 
 
 Prayer of St. Chrysostom,._ St. Chrysostom, 400. 
 
 Benediction, (2 Cor. xiih 14,) English Usage, 1661. 
 
 EVENING PRAYER. 
 
 Sentences, Exhortation, &c, Calvinistic Revision, 1552. 
 
 First Versicle, (Ps. lv. 15,) English Usage, 1552. 
 
 Magnificat, (Luke L 46,)| „ Ancient Usage. 
 
 Cantate Domino, (Ps. xcviii.,) English Usage, 1552. 
 
 Nunc Dimittis, (Luke ii. 29,) Ancient Usage. 
 
 Benedic Anima, (Ps. ciii.,) American Usage, 1798. 
 
 CoHect for Peace, {SSSW «& 
 
 Collect for Grace, Ancient Usage, 494. 
 
 THE LITANY. 
 
 f Apostolical Constitutions, 300. 
 
 Roman, 590. 
 
 Anglo-Saxon, 900. 
 
 Bucer, 1543. 
 
 Cranmer, 1549. 
 
 Amended, 1661. 
 1798. 
 
 THE LORD'S DAY SERVICE. 
 
 Collect for Purity, fggf ^ ^ 
 
 f Catom, 1545. 
 
 Ten Commandments, < Polianus, 1550. 
 
 {Cranmer, 1552. 
 
 Summary of the Law, American Usage, 1798. 
 
 CO the C Dayf Stle ' ^ G ° SPel **} Ancient Usa ^ m - 
 
 Eight Beatitudes, Proposed Revision, 1698. 
 
 Gloria in Excelsis...... Greek Church, 300, 
 
 Nicene Creed, Council of Nicaia, 451. 
 
 Collect before Sermon, Ancient. 
 
 Collect after Sermon, English Reformed, 1549, 
 
 Benediction, Bucer, 1545. 
 
 First Concluding Collect, Proposed Revision, 1698. 
 
 Second, Third, and Fourth Con- 1 ._.- 
 eluding Collects, / Ancient - 
 Benedictions, M New Testament. 
 
HISTORICAL INDEX OF PRATER-BOOK. 181 
 
 THE COLLECTS FOR THE CHRISTIAN YEAR. 
 
 A. D. 
 
 First and Second in Advent, English Reformed, 1549. 
 
 Third in Advent, ~ Composed, 1661 
 
 Fourth in Advent, Gelasius, 494. 
 
 Christmas English Reformed, 1549. 
 
 Sunday after Christmas, Altered Ancient, 1549. 
 
 Circumcision of Christ, Gregory, 590. 
 
 Epiphany, ~ " •* 
 
 First, Second, Third and Fifth) „ u 
 
 aft»r Epiphany. J 
 
 Fourth after Epiphany, Altered Ancient, 1661. 
 
 Sixth after Epiphany, Composed, 1661. 
 
 Septuagesima, Gregory, 590. 
 
 Sexagesima. Altered Gregory, 1549. 
 
 Quinquagesima, English Reformed, 1549. 
 
 Ash Wednesday, " " " 
 
 First in Lent, " « « 
 
 Second, Third, Fourth, and Fifth-/ n *..„»~*. K«rt 
 
 in Lent. j G r W°n(, 590- 
 
 Sunday next before Easter, Gelasius, 494. 
 
 Good Friday, First Collect, Gregory, $90. 
 
 " Second " Gelasius, 494. 
 
 " Third " English Reformed, 1549. 
 
 Easter Even, „ Composed, 1661. 
 
 Easter Day, Gelasius, 494. 
 
 First and Second after Easter, English Reformed, 1549. 
 
 Third after Easter, Leo, 483. 
 
 Fourth " Altered Ancient, 1661. 
 
 Fifth " Gelasius, 494. 
 
 Ascension Day Gregory, 590. 
 
 Sunday after Ascension, Altered Ancient, 1661. 
 
 Whitsunday, Gregory, 590. 
 
 Trinity, •• " 
 
 First after Trinity, Gelasius, 494. 
 
 Second " Altered Ancient, 1661. 
 
 Third, Fourth. Fifth Gregory, 590. 
 
 Sixth, Seventh, Eighth, Gelasius, 494. 
 
 Ninth, Tenth, Leo, 483. 
 
 Eleventh Gelasius, 494. 
 
 Twelfth, Thirteenth. Fourteenth,.. Leo, 483. 
 
 Fifteenth. Sixteenth, Gelasius, 494. 
 
 Seventeenth Gregory, 590. 
 
 Twentieth, Twenty-first, Gelasius, 494. 
 
 Twenty second, Anglo-Saxon. 900. 
 
 Twenty-third, Twenty-fourth) areann, «»QO 
 
 Twenty-fifth, / - ^^^V* S9 °- 
 
 THE COMMUNION SERVICE. 
 
 First Rubric, Directory, 1788. 
 
 Second Rubric, Larger Catechism, 1644. 
 
 Exhortations, \ ^ er '' , \\f: 
 
 ' ( Peter Martyr, 155A 
 
182 
 
 APPENDIX. 
 
 ( Calvinistic Revision, 
 ^Rubrics before Exhortations, < Presbyterian Revision, 
 
 I Directory, 
 
 f Ancient. 
 Prayer for Church Militant, < Reformed, 
 
 I Rp,vised, 
 Words of Institution, Directory, 
 
 ^-»w» i ssr ""* 
 
 »** I SSJS5" ""* 
 
 £ Bucer, 
 Confession, . I Pollanus, 
 
 I Presbyterian, 
 
 Absolution, (Altered Ancient, 
 
 \ Revised, 
 Comfortable Words, Cologne Liturgy, 
 
 Pravpr of Humble Access $ English Reformed, 
 
 Prayer ot Humble Access, \ Presbyterian Revision, 
 
 Versicles, *} ( Apostolic. 
 
 Preface, > < Latin Usage, 
 
 Tersanctus, ) ( Ante Nicene, 
 
 (Altered Ancient, 
 Consecrating Prayer, A Calvinistic Revision, 
 
 [Shorter Catechism, 
 
 f Calvinistic Liturgies. 
 Breaking of the Bread, J Directory, 
 
 [Presbyterian, 
 Administration of Bread and Wine, " 
 
 Sentences of Scripture, ( Reformed Liturgies, 
 
 * ' \ Book of Common Order, 
 
 Thanksgivings, English Reformed, 
 
 Gloria in Excelsis, English Usage, 
 
 Nunc Dimittis, Calvinistic Usage, 
 
 Benediction, Directory, 
 
 Rubrics, „ Confession of Faith, . 
 
 A. D. 
 
 1552. 
 1661. 
 1788. 
 
 1549. 
 1552. 
 1788. 
 1549. 
 1645. 
 1549. 
 1645. 
 1545. 
 1550. 
 1661. 
 1549. 
 1552. 
 1545. 
 1545. 
 1661. 
 
 300. 
 
 400. 
 1549. 
 W>2. 
 1661. 
 
 1645. 
 1661. 
 
 1545. 
 
 1555. 
 1552. 
 1552. 
 1545. 
 1788. 
 1645. 
 
 BAPTISM OF INFANTS. 
 
 First Rubric, Directory, 
 
 Second Rubric, Westminster Catechism, 
 
 (Luther, 
 | Melancthon, 
 .< Bucer, 
 j Cranmer, 
 [Amended, 
 
 Second Prayer, Amended Ancient, 
 
 Bucer, 
 Amended, 
 Directory, 
 ' 'Luther, 
 
 Petitions, . ^ Bucer, 
 
 ^Amended, 
 
 The Gospel, 
 Exhortation, 
 Thanksgiving 
 First Prayer, 
 
 Address to Parents, 
 Questions to Parents, 
 
 164b. 
 1645. 
 1533. 
 1545. 
 1551. 
 1552. 
 1661. 
 1661. 
 1551. 
 1661. 
 178S. 
 1533. 
 1551. 
 1661. 
 
HISTORICAL INDEX OF PRAYER-BOOK. 183 
 
 A. D. 
 
 Words of Administration, Our Lord. 
 
 Words of Reception, {SSSJ**"* l8£ 
 
 Exhortation 
 
 3T, >, 
 
 ( Galvinistic Revision, 1552. 
 
 Lords Prayer, i- \ Presbyterian Revision. 1661. 
 
 Thanksgiving, J \ ' 
 
 ti- ^ iaa 4. t> * ( English Reformed, 1549. 
 
 Final Address to Parents, j Sb***' Ztfto^*. 
 
 Rubrics, Confession of Faith, 1645. 
 
 Rubric concerning Guardians, Assembly's Acts, 17S7. 
 
 CATECHISM. 
 
 Rubric, Directory, 1788. 
 
 The Lord's Prayer, "| 
 
 The Commandments, y Shorter Catechism, 1788. 
 
 The Creed, ) 
 
 The Catechism, " Westminster Assembly, 1645. 
 
 ADMISSION TO THE LORD'S SUPPER. 
 
 Rubrics, Directory, 1788. 
 
 Yersicles, ) ( English Reformed, 1549. 
 
 Collect, J jjlvtwnded, 1661,1668. 
 
 Questions to Candidate, Amended Ancient. 
 
 BenedictionaT Prayer, Calviniztic Revision, 1552. 
 
 «*«"- {255 iS 
 
 Second Collect, Ancient. 
 
 BAPTISM OF ADULTS. 
 
 First Rubric, Confession of Faith, 1645. 
 
 Second Rubric Directory. 17S8. 
 
 Addre 8 ses,Prayers,etc., {f^/J^ ***"» Jft 
 
 SOLEMNIZATION OF MARRIAGE. 
 
 First Rubric, Directory, 1645. 
 
 Second " " 1788. 
 
 Third " Ancient. 
 
 Fourth " Directory, 1788. 
 
 CBucer, 1545. 
 
 ■*»«*» 1 &5L> ifS: 
 
 (.Zhoas, 1555. 
 
 The Espousals, ) j„„w 
 
 The Ceremony of the Ring, J ^««i<. 
 
 The First Prayer, ^memfeci? Ancient, 1549. 
 
184 APPENDIX. 
 
 A.D. 
 
 The Second Praver ( Amended Ancient, 1549. 
 
 The becond Prayer j Presbyterian Revision, 1661, 
 
 Declaration to the Witnesses, Cologne Liturgy, 1545. 
 
 Benedictions, Ancient. 
 
 Homily, T . English Reformed, 1549. 
 
 VISITATION OP THE SICK. 
 
 First Rubric, Directory, 1645. 
 
 Prayers ' > -f Amended Ancient, 1549. 
 
 Exhortations, J "* '" \ Presbyterian Revision, 1661. 
 
 De Profundis, American Usage, 1798. 
 
 Benedictions, English Reformed, 1549. 
 
 The Four Occasional Prayers, Revision, 1661. 
 
 The Communion of the Sick, {JS^ Ad> 1M8# 
 
 BURIAL OF THE DEAD. 
 
 First Rubric, Presbyterian, 1661. 
 
 First Sentence of Scripture, J Ancient. 
 
 Second " " J 
 
 Third " " English Reformed, 1549. 
 
 Psalms, ) „ H „ 
 
 Lesson, $ 
 
 The Sentences at the Grave {fXf 1533 . 
 
 The Words of Committal, Bucer, 1552. 
 
 The Sentence after Committal Ancient Usage, 
 
 The Prayers after Buria. { gKgj**** \f£ 
 
 Benediction, Revision, 1661. 
 
 Prayer after Burial at Sea, Manual of Worship. 
 
 INDEX OF THE ADDITIONAL SERVICES. 
 
 The word Compiled will, in most instances, indicate those exam- 
 ples which are not afforded, in a complete form, by any ancient or 
 modern formulary, but which the Editor has woven, after the classic 
 models, out of such scriptural and liturgical expressions as seemed 
 to be most suitable. The word Ancient indicates those which data 
 before the Reformation, and the authors of which are unknown. 
 
 VISITATION OF MOURNERS. 
 
 Lessons Lutheran Liturgy. 
 
 o— :«4-„.« <z« n t a „„oa f Presbyterian Hand-book, 
 
 Scripture Sentences, {Baptist Hand-book. 
 
 First, Second, Fourth, Fifth, ) /w„,7-,7 
 
 Sixth Prayers, \ Cbayntaf. 
 
 Third Prayer, Clergyman's Companion. 
 
 Seventh Prayer, Jeremy Taylor. 
 
HISTORICAL INDEX OF PRAYER-BOOK. 186 
 
 PUBLIC HUMILIATION. 
 
 A. D. 
 
 STnl^Confession, | ***** ^ lish ^.Services. 
 
 Proper Psalms and Lessons, Compiled. 
 
 The Collect, Ancient. 
 
 A Prayer in Time of Pestilence, Compiled. 
 
 In Time of Plague,* Old English, 1552. 
 
 In Time of Drought, Compiled. 
 
 In time of Dearth or Famine,*) 
 
 For Fat Weather, [ Old English, 1552. 
 
 In Time of War, J 
 
 In Time of Insurrections and) r . ■&■ 
 
 Tumults, } JohnKrwx. 
 
 In Troublous Times, Bishop A. 
 
 For the Preservation of the Nation, Compiled. 
 For the Return of Peace, 1 
 
 For the Restitution of all things, \ ' Ancient. 
 Concluding Prayer, 
 
 PUBLIC THANKSGIVING. 
 
 len^rThanksgiving, } Amended English State-Servicu. 
 
 Proper Psalms and Lessons, Compiled. 
 
 The Collect, Ancient. 
 
 Thanksgivings after Harvest, English Occasional Ofli&. 
 
 For American Independence, *) 
 
 For the Bounties of Providence, > Compiled. 
 
 For the Removal of Pestilence, j 
 
 For Deliverance from Plague, 1 o; , P ,.. _„.. 
 
 Second Example. '/- Old English, 1604. 
 
 For Removal of Famine, Compiled. 
 
 For Rain, "j 
 
 For Fair Weather, f ^ 7 , ~„ 7 .t, ,„. 
 
 For Plenty, f Old English, 1604. 
 
 For Victory, J 
 
 For any Great Public Deliver-*] 
 
 ^Restoration of Peace at \ Amended Old English, 1661 
 
 Home, J 
 
 For Restoration of Peac» Abroad, \ ^ m ■,, 
 
 For Promise of Millenium, J wnpiiea. 
 
 DAILY PRAYERS. 
 
 Introductory Collects, ") . . . 
 
 Morning and Evening Collects, \ Ancxt ™» 
 For the Civil Authorities, i 
 
 In Legislatures, \ Compiled. 
 
 In the Army, ) 
 
186 APPENDIX. 
 
 A. D, 
 
 In the Navy, English, 1661. 
 
 In Schools, Compiled. 
 
 In Families, Ancient. 
 
 Concluding Collects, Ancient. 
 
 VARIOUS PRAYERS. 
 
 First Collect, ... English Reformed, 1549. 
 
 Second " Calvin, 1550. 
 
 Third " Compiled. 
 
 Fourth" Ancient. 
 
 A Confession of Original Sin, Calvin, 1544. 
 
 Of Sins of the Heart, {cfrmaTkeform^, 1563. 
 
 Of Thought, Word, and Deed, Ancient. 
 
 First Collect for Pardon, Ancient. 
 
 Second " ■ " Old English, 1560. 
 
 First Collect for Penitence, " " 1560. 
 
 Second " K Ancient. 
 
 For Holy Living, Old English, 1560. 
 
 For Purity, Ancient. 
 
 KnoWj «***(* 1560. 
 
 ISrSS'S ^* 
 
 For Perseverance, } 
 
 For Hope, > Old English, 1560. 
 
 For Witness of the Holy Spirit, ) 
 
 Before the Communion, ) Ancient 
 
 At the Communion \ ^nciem. 
 
 Before Baptism of Children, Reformed Dutch Liturgy. 
 
 For Baptized Children, Amended Ancient. 
 
 Before the Election of Elders or ) 
 
 Deacons, > Compiled. 
 
 For the General Assembly, ) 
 
 For the Church Universal, English, ■ 1698. 
 
 For Congress, Amended English, 1661. 
 
 At the Beginning of the Day, 1 
 
 Against Worldly Carefulness, \ ... . Old English, 1560, 
 
 At Night, ) 
 
 For Absent Friends, Compiled. 
 
 & the 6 lyfeg, j ^-*« ^-** 
 
 After Instances of Mortality, Clergyman's Companion. 
 
 After a Burial, Compiled. 
 
 %l 82233 :$Sf } 4—*« a— . 
 
 For Food, 
 
 For Rain, } Amended Ancient, 
 
 For Fair Weather, 
 
 .1 
 
 Prayer, i. Storm, at Sea, {^^J 
 
Irish Prayer-look, 171L 
 
 HISTORICAL INDEX OF PRATER-BOOK. 187 
 
 A. D. 
 
 Among Enemies, 
 
 Kr^ a s r oSrr ardEnemieS ' I" Am ^ AnC 
 
 For the Wounded, 
 
 For a Person Cast into Prison, 
 
 For Imprisoned Malefactors, 
 
 For Persons under Sentence of 
 
 Death, 
 After a Disaster in War, Compiled. 
 
 i£?£5£} «*»»* ™ 
 
 Collects in reference to Tarious ") A ■ f 
 
 Sacred Events and Persons. / Ancienz. 
 
 A Prayer For Christian Missions,.. English Occasional Office. 
 For Christian Rulers and N*0 
 
 Tortus, [- *<"**■ 
 
 For Infidels and Heretics, I 
 
 A General Prayer Containing! ■ ni , Vy , nl - % ,-Rn 
 
 the Duty of Every Christian" J - 0U En 9^n, 1560. 
 
 VARIOUS THANKSGIVINGS. 
 
 For the Benefits of Redemption, ") -. -a. i_ ,,,, 
 
 After the Communion, / Knox s Liturgy, 1555, 
 
 After Child-hirth Amended Ancient. 
 
 After Baptism of Children, Reformed Dutch. 
 
 AttheBesiDningof the Day, 1 n7 , ,, ... , iKCA 
 
 Second Example! / Old English, 156a 
 
 For the Beginning of Recovery, 1 t, . . . ■* . , 
 
 For Recovery of Sickness. * \ Protestant Episcopal. 
 For Recovery of Sick or WoundO 
 
 Fof'suppliesofFood, [ Amended Ancient. 
 
 For Returning Rain, 
 
 For Deliverance from Storms, Compiled. 
 
 *»■**■«■* {$$£*£. 
 
 For Deliverance from Enemies, Old English, 1604< 
 
 For Safe Return of Prisoners, Amended Ancient. 
 
 For Safe Return from Sea, Protestant Episcopal. 
 
 For Safe Return from Campaign,.. Compiled. 
 
188 
 
 APPENDIX IV. 
 
 
 S 
 
 H 
 
 M 
 05 
 
 g 
 
 i 
 | 
 
 (Morning Prayer.) 
 
 Collect for Purity. 
 
 Lord's Prayer. 
 
 Ten Commandments. 
 
 Summary of the Law. 
 
 Collect of the Day. 
 
 Epistle. 
 
 Gospel. 
 
 Beatitudes. 
 
 Gloria in ExcelsiB. 
 (Creeds.) 
 (Litany.) 
 
 Sermon. 
 
 Prayer and Hymn. 
 
 Bencdiotion. 
 
 1 
 1 
 
 e 
 
 (Collection.) 
 Prayer for Church Militant 
 Words of Institution. 
 Admonition. 
 Invitation. 
 Confession. 
 Absolution. 
 Comfortable Words. 
 Prayer of Humble Aooesfl. 
 Sursum Corda. 
 Preface and Tersanctus. 
 Consecrating Prayer. 
 Breaking of the Bread. 
 Communion. 
 
 (The Lord's Prayer.) 
 Thanksgiving. 
 Hymn and Doxolofy. 
 Benediction. 
 
 W 
 
 s 
 
 P3 
 p 
 
 a 
 
 H 
 
 -< 
 
 PL, 
 
 c 
 o 
 
 K3 
 £ 
 
 g 
 
 o 
 
 I 
 
 s 
 5 
 
 s 
 
 (Morning Prayer.) 
 The Lord's Prayer. 
 Collect for Purity. 
 Ten Commandmeuts. 
 Summary of the Law. 
 Collect of the Day. 
 Epistle. 
 Gloria. 
 
 Oo?pel. 
 
 (Creeds.) 
 Sermon. 
 Prayer and Hymn. 
 
 Benediction. 
 
 s 
 
 £ 
 1 
 
 Offertory. 
 
 Prayer for Church Militant. 
 
 The Exhortation. 
 
 The Invitation. 
 
 Confession. 
 
 Absolution. 
 
 Comfortable Worda. 
 
 Sursum Corda. 
 
 Preface, with Tersanctus. 
 
 Prayer of Humble Access. 
 
 Prayer of Consecration. 
 
 Words of Institution. 
 
 Communion. 
 
 The Lord's Prayer. 
 
 Thanksgiving. 
 Gloria in Exuelsia. 
 
 Bonediotion. 
 
 W 
 
 P3 
 
 w 
 
 P-i 
 Pm 
 n 
 P 
 
 Fh 
 
 O 
 
 > 
 
 < 
 
 1 
 
 Psalmody. 
 
 Ten Commandments. 
 
 Invocation. 
 
 Confession. 
 
 Absolution. 
 
 New Testament Losaon. 
 
 Sermon. 
 General Prayer. 
 Creed. 
 Psalm. 
 
 Benediction. 
 
 1 
 1 
 
 The Lord's Prayer. 
 
 Invocation. 
 
 Creed. 
 
 Words of Institution. 
 
 Exhortation. 
 
 Conseorating Prayer. 
 
 Breaking of the Bread. 
 
 Words of Christ. 
 Communion. 
 
 Thanksgiving. 
 Nuno Dimittis. 
 
 Benediction. 
 
 W 
 
 rH 
 > 
 
 > 
 
 P3 
 
 Ph 
 
 o 
 o 
 
 55 
 
 < 
 m 
 
 X 
 Eh 
 
 S 
 is 
 
 1 
 
 Introit. 
 Exhortation. 
 Confession. 
 Kyrie Eleison. 
 Gloria in Exoelsis. 
 Collect of the Day. 
 Epistle. 
 
 Gospel. 
 Creeds. 
 Litany. 
 Sermon. 
 Hymn. 
 Benediction. 
 
 1 
 
 S 
 B 
 
 Salutation. 
 Sursum Corda. 
 Preface, with Sanctus. 
 Exhortation. 
 Consecration Prayer. 
 The Lord's Prayer. 
 Worda of Institution. 
 Agnus Dei or Hymn. 
 
 Communion. 
 Nuno Dimittia. 
 
 Thanksgiving. 
 Benediction. 
 
 -II 
 
 o 
 
 3 
 
 a 
 
 1 
 s 
 | 
 
 1 
 o 
 
 Versicles with Gloria. 
 Confiteor, Absolutio. 
 Introit (Anthem). 
 Kyrie Eleison. 
 Gloria in Exoelsis* 
 Collect of the Day. 
 Epistle. 
 
 Gradual. 
 
 Gospel. 
 Nicene Creed. 
 
 i 
 1 
 
 Offertorium. 
 Oblation. 
 Sursum Corda. 
 Preface, with Sanctua. 
 Prayer for the Church. 
 Commemoration of Dead. 
 Words of Institution. 
 The Lord's Prayer. 
 Breaking of the Hoat. 
 Agnus Dei. 
 
 Priest's Prayer of Aooeas. 
 Priest's Communion. 
 
 Thanksgiving. 
 Post-Communion Anthem. 
 Ite Miasa eat. 
 Bcnedicamns. 
 
 
 > 
 § 
 
 s 
 
 .'-■-.' 
 I 1 
 
 Psalmody with Gloria 
 Patri. 
 
 Old Testament Lesson. 
 
 New Testament Lesson. 
 
 Sermon. 
 
 General Prayer. 
 Dismissal of Hearers 
 with Benediction. 
 
 l. 
 it 
 
 J! 
 
 at 
 
 Oblation. 
 Admonition. 
 Invitation. 
 Sursum Corda. 
 Tersanctus. 
 Thanksgiving. 
 Consecrating Prayer. 
 (Word* of Institution.) 
 
 ComniuniOD. 
 Thanksgiving. 
 
 (Lord's Prayer.) 
 Doxology. 
 Bencdiotion. 
 


 M 
 
 
m 
 
 H 
 
 
 ■ 
 
 &'• 
 
 9 
 
 ■ 
 
 ^^H 
 
■ 
 
 ■ 
 
 IK 
 
 H 
 
 
 Kili 
 91 
 
 B 
 
 W 
 
 mm