to Edward's second book, but even advanced still farther in the new path, leaving it optional with the communicants to receive the elements either standing or kneeling. The sympathies of the Queen, however, were with Edward's First Book; and under her influence, as it is thought, the advance was stayed and even some steps were retraced. These alterations of Edward's Second Book, which will be found noted in their proper places, were probably made before the Book was submitted to Parliament; for the bill enforcing it passed rapidly through the two houses, having been read a first time in the Commons on the 18th April

Of the Revision

James succeeded Elizabeth on the 26th March 1603; and in the month of April received a petition from the Puritans, praying for further reforms in the Church. This petition, from the number of names attached to it, was called the Millenary petition. The king was willing to consider the prayer of the petitioners, and seems indeed to have welcomed such an opportunity for the display of his polemical powers. He published a proclamation on the 24th Oct., in which he announced that he had intended to hold a consultation respecting the state of the Church on the 1st of Nov., but was compelled by the prevalence of the plague to defer it till after Christmas. Accordingly he summoned representatives of the Church and of the Puritans to meet him at Hampton Court on the 14th Jan. 1604. The Church was represented by the archbp of Canterbury, the bps of Lon

Of the Revision

A few weeks after the restoration of Charles II. certain Presbyterian ministers presented an address to him, praying for a new form of Common Prayer, or at least a revision and effectual reform of the old form. The Church party, while contending for the preservation of the Prayer-book in its integrity, were willing to have it reviewed. Accordingly, on March 25th, 1661, a royal warrant was issued, appointing twelve bishops and twelve presbyterian divines, with nine other divines on each side as assistants, a Commission to advise upon and review the Book of Common Prayer. The Commission met for the first time on April 15th, at the Savoy, whence the title Savoy Conference, when the Presbyterians were called on to deliver in their exceptions to the book and to specify the additions which they desired. They did so at some length. They objected to the

The

1559, a second time on the 19th, and a third time on the 20th. On the 25th April it was sent to the Lords, where it was read a first time on the 26th, a second time on the 27th. On the 28th it was read a third time and passed, all the bps in the house voting against it. act enjoined that the revised Book should come into use on the 24th June 1559. The 26th section of the Act authorized the Queen, under certain circumstances, to make additions to the Prayer-book. In the exercise of this power she put forth a new calendar in 1561 and made a few verbal alterations.

under James I.

don, Durham, Winchester, Worcester, St David's, Chichester, Carlisle, and Peterborough; the dn of the chapel royal and six other deans, with Drs Field and King. For the Puritans there appeared Drs Reinolds and Sparkes, and Messrs Knewstubs and Chaderton. The chief points objected to were confirmation, the cross in baptism, the surplice, private baptism, kneeling at the communion, reading of the Apocrypha, and subscription to the Prayer-book and Articles. The king took a very active part in the conference, and ruled, on the whole, against the Puritans. It was agreed, however, that a few alterations, or rather enlargements and explanations, should be made: and they were authorized by letters patent published the 9th Feb. 1604, as explanations, so bringing them, as it was supposed, within the scope of the 1st Eliz. c. 2, s. 26.

baptismal office, to the use of the surplice, and to kneeling at the receiving of the holy communion. One of their proposals was that the Litany should be changed into one long solemn prayer, another that the minister should be allowed to omit part of the public prayer at his discretion, another that the repetitions and responsals of the clerk and people and the alternate reading of the psalms and hymns should be laid aside. They further proposed that the minister should have full power to admit or repel communicants. The self-sufficiency, not to say arrogance, which these objections and requirements manifest, marked the whole of their conduct. The consequence was just such as might have been expected. The fierce and captious spirit of the Presbyterians made the Church divines still more unyielding, so that the conference between them ended July 25th, 1661, "without

IT hath been the wisdom of the Church of England, ever since the first compiling of her publick Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience sheweth, that where a change hath been made of things advisedly established (no evident necessity so requiring) sundry inconveniences have thereupon ensued; and those many times more and greater than the evils, that were intended to be remedied by such change: So on the other side, the particular forms of Divine worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, and so acknowledged; it is but reasonable, that upon weighty and important considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein, as to those that are in place of Authority should from time to time seem either necessary or expedient. Accordingly we find, that in the reigns of several Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective times were thought convenient: yet so, as that the main body and essentials of it (as well in the chiefest materials, as in the frame and order thereof) have still continued the same unto this day, and do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made against it, by such men as are given to change, and have always discovered a greater regard to their own private fancies and interests, than to that duty they owe to the publick

By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined by the laws of the land, and those Laws never yet repealed) came, during the late unhappy confusions, to be discontinued, is too well known to the world, and we are not willing here to remember. But when, upon His Majesty's happy restoration, it seemed probable, that, amongst other things, the use of the Liturgy would also return of course (the same having never been legally abolished) unless some timely means were used to prevent it; those men who under the late usurped powers had made it a great part of their business to render the people disaffected thereunto,saw themselves in point of reputation and interest concerned (unless they would freely acknowledge theinselves to have erred, which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution thereof. In order whereunto divers pamphlets were published against the Book of Common Prayer, the old objections mustered up, with the addition of some new ones, more than formerly had been made, to make the number swell. In fine, great impcrtunities were used to His Sacred

Majesty, that the sald Book might be revised, and such alterations therein, and additions thereunto made, as should be thought requisite for the ease of tender consciences: whereunto His Majesty, out of his pious inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what persuasion soever, did graciously condescend.

In which review we have endeavoured to observe the like moderation, as we find to have been used in the like case in former times. And therefore of the sundry alterations proposed unto us, we have rejected all such as were either of dangerous consequence (as secretly striking at some established doctrine, or laudable practice of the Church of England, or indeed of the whole Catholick Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such alterations as were tendered to us, (by what persons, under what pretences, or to what purpose soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto: not enforced so to do by any strength of argument, convincing us of the necessity of making the said alterations: for we are fully persuaded in our judgements (and we here profess it to the world) that the Book, as it stood before established by law, doth not contain in it any thing contrary to the Word of God, or to sound doctrine, or which a godly man may not with a good conscience use and submit unto, or which is not fairly defensible against any that shall oppose the same; if it shall be allowed such just and favourable construction as in common equity ought to be allowed to all human writings, especially such as are set forth by authority, and even to the very best translations of the holy Scripture itself.

Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands; but to do that, which to our best understandings we conceived might most tend to the preservation of peace and unity in the Church; the procuring of reverence, and exciting of piety and devotion in the publick worship of God; and the cutting off occasion from them that seek occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by alteration, addition, or otherwise, it shall suffice to give this general account, That most of the alterations were made, either first, for the better direction of them that are to officiate in any part of Divine Service; which is chiefly done in the Calendars and Rubricks: Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: Or thirdly, for a more perfect rendering of such portions of

holy Scripture, as are inserted into the Liturgy; which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation: and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places; particularly for those at Sea, together with an office for the Baptism of such as are of Riper Years: which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the baptizing of natives in our plantations, and others converted to the faith. If any man, who shall desire a more particular account of the several alterations in any part of the Liturgy, shall take the pains to compare the present

Book with the former; we doubt not but the reason of the change may easily appear.

And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein (so far as lay in us) to the consciences of all men ; although we know it impossible (in such variety of apprehensions, humours and interests, as are in the world) to please all; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves: yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England.

THERE was never any thing by the wit of

man so well devised, or so 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. The first original and ground whereof if a man would search out by the ancient Fathers, he shall find, that the same was not ordained but of a good purpose, and for a great advancement of godliness. For they so ordered the matter, that all the whole Bible, (or the greatest part thereof) should be read over once every year; intending thereby, that the Clergy, and especially such as were Ministers in the congregation, should (by often reading, and meditation in God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were adversaries to the truth; and further, that the people (by daily hearing of holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion.

But these many years passed, this godly and decent order of the ancient Fathers hath been so altered, broken, and neglected, by planting in uncertain stories, and legends, with multitude of responds, verses, vain repetitions, commemorations, and synodals; that commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through: after like sort were other books of holy Scripture used. And moreover, whereas St. Paul would have such language spoken to the people in the Church, as they might understand, and have profit by hearing the same; the service in this Church of England these many years hath been read in Latin to the people, which they understand not; so that they have heard with their ears only, and their heart, spirit, and mind, have not been edified thereby. And furthermore, notwithstanding that the ancient Fathers have divided the Psalms into seven portions, whereof every one was called a Nocturn: now of late time a few of them have been daily said, and the rest

utterly omitted. Moreover, the number and

hardness of the rules called the Pie, and the manifold changings of the service, was the cause, that to turn the book only was so hard and intricate a matter, that many times there was more business to find out what should be read, than to read it when it was found out.

These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a Calendar for that purpose, which is plain and easy to be understood; wherein (so much as may be) the reading of holy Scripture is so set forth, that all things shall be done in order, without breaking one piece from another. For this cause be cut off Anthems, Responds, Invitatories, and such like things as did break the continual course of the reading of the Scripture.

Yet, because there is no remedy, but that of necessity there must be some Rules; therefore certain Rules are here set forth; which, as they are few in number, so they are plain and easy to be understood. So that here you have an Order for Prayer, and for the reading of the holy Scripture, much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious, than that which of late was used. It is more profitable, because here are left out many things, whereof some are untrue, some uncertain, some vain and superstitious; and nothing is ordained to be read, but the very pure Word of God, the holy Scriptures, or that which is agreeable to the same; and that in such a language and order as is most easy and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy.

And whereas heretofore there hath been great diversity in saying and singing in Churches within this Realm; some following Salisbury use, some Hereford use, and some the use of Bangor, some of York, some of Lincoln; now from henceforth all the whole Realm shall have but one use.