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the selected portions of Scripture were taken from the best translation. Some new Services were also added, which had become necessary from the circumstances of the time: such as that for Adult Baptism, to meet the case of converts from Anabaptism at home, and from heathenism in the 'Plantations'; and that for use at Sea, to meet the requirements of the rapidly increasing trade and navy of the country. But while all this was done with scrupulous care, it seems that no regard was paid to the objections of the Puritans.1 The use of the Apocrypha at certain times in the Daily Service, the form of the Litany, expressions in the Services for Baptism, Marriage, and Burial, vestments, kneeling at the Communion, the cross at Baptism, the ring at Marriage, the Absolution for the Sick, the declaration touching the salvation of baptized infants2: these were all retained by Convocation, and confirmed by the act of the civil power,3

1 Some changes were made in salvation of infants dying shortly order to avoid the appearance of after their baptism, were continued, favouring the Presbyterian form of yet they could not conform." Long's Church-government: thus, 'church,' Vox Cleri, an. 1690, p. 18.' Cardor 'people,' was substituted for well, p. 383, note. 'congregation,' and 'ministers in' for of the congregation;' 'priests and deacons' were especially named instead of 'pastors and ministers.' 'It was proposed in their behalf in the House of Lords, that the existing Liturgy should be continued, and all the corrections made in Convocation should be abandoned.' Cardwell, Conferences, p. 388.

3 Collier, Eccles. Hist. VIII. 434. The Act of Uniformity required every beneficed person, before the Feast of St. Bartholomew, to read the Prayers according to the amended Book in his church or chapel, and declare his unfeigned assent and consent to all things contained in it; and all succeeding beneficed persons to do this within two months after 2 This was one of the greatest possession of their benefices: Also grievances complained of by the every Ecclesiastical person, and every Dissenters, being, as they said, a Tutor and Schoolmaster, to make a declaration that that is certain by declaration of the illegality of taking God's Word, which at best can only arms against the King, and of conbe proved as a probable deduction formity to the Liturgy, and during from it. Baxter maintained, "That the next twenty years a further deof the forty sinful terms for a com- claration that the Solemn League and munion with the Church party, if Covenant was an unlawful oath, and thirty-nine were taken away, and of no obligation. It deprived of their only that rubric, concerning the benefices every person who was not

Summary

of the Alterations

The Prayer
Book
for Ireland.

which required conforming ministers not only to adopt the new arrangements, but to declare the unlawfulness of their past conduct, and to submit to episcopal ordination.1

At the close of 1661, two Archbishops and four Bishops were consecrated for Scotland 'according to the form of the Church of England, but without prejudice to the privileges of the Church of Scotland: '2 and in the following year it was reported that the Scots had received the Bishops and the Book of Common Prayer with great expressions of joy, notwithstanding the efforts of factious men in England.3

The Irish Convocation (August-November 1662) examined and unanimously approved the Prayer Book which had been revised and settled by law in England, and after an interval of four years its use was enjoined, under penalties, by the Irish Parliament in 1666.4

in Holy Orders by episcopal ordina-
tion, unless he was so ordained Priest
or Deacon before the Feast of St.
Bartholomew. It provided for the
toleration of aliens of the Foreign
Reformed Churches, allowed or to
be allowed in England. The Morning
and Evening Prayer, and all other
prayers and service, might be used in
Latin in the chapels of colleges, and
in Convocations. All Lecturers and
Preachers to be approved and licensed
by the Archbishop, or Bishop of the
Diocese: Common Prayer to be read
before sermons, except at the public
University sermon. The Bishops of
Hereford, St. David's, Asaph, Ban-
gor, and Llandaff to take order for
a true and exact translation of the
Book into the British or Welsh tongue,
before May 1, 1665.

1 Cf. Hallam, Constitutional Hist.
II. 459, and note, p. 462, on the
number of those who were turned
out of the benefices into which they

had been intruded during the troubles. Skeats (Hist. of the Free Churches of England, p. 56) observes that 2,000 were ejected, because the toleration which they had denied to others was now denied to them.' Indeed Gouge, Manton, Calamy, &c., believed in 1648 'that toleration was a doctrine born of hell.'

2 Calendar of State Papers, 1661, Nov. 30, and Dec. 7.

3 Calendar, 1662, July 14. See, however, the report of a Church Session at Edinborough, under the date Oct. 17, p. 520.

4 The MS. Book of Common Prayer that was attached to the Irish Act of Uniformity has been printed by the Eccles. Hist. Society. See Stephens's Introd., pp. lxxxviii. sqq., and clxvi. sqq.; and a sketch of the history of the Irish Prayer Book by Mr. Clay, in British Magazine (Dcc. 1846) xxx. 601–629.

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The revised Prayer Book was translated into French. by John Durel,1 and his version has been chiefly used ever since in the Channel Islands.

1 Chaplain of the French congre- Psalms and Scripture portions from gation in the Savoy Chapel, Dean of the Sarum Breviary and Missal. Windsor, and Canon of Durham. Another, but inferior, Latin version Among the State Papers is an Order appeared afterwards, and passed by the King that John Durel's French through several editions, by Thomas translation of the Prayer Book be Parsell, of Merchant Taylors School. used, as soon as printed, in all the His Psalms and Scriptures are taken parish churches of Jersey and Guern- from Castellio's version. Besides the sey, &c., in the French congregation usual contents, and the Ordinal, the of the Savoy, and all others con- book has also Forma Precum in formed to the Church of England, utraque domo Synodi, &c.; Formula with licence to him for the sole Precum 2da die Septembris (for the printing of the said translation. Fire of London); and Forma StruCalendar, 1662, Oct. 6, p. 508. The mosos attrectandi. These Latin Prayer French version appears to have been Books have now been succeeded by published in 1667. Durel was the Libri Precum Publicarum Ecclesia author of A View of the Government Anglicana Versio Latina, by Bright and Public Worship of God in the and Medd (1865), who have adopted reformed Churches beyond the seas: the original phraseology wherever it wherein is shewed their Conformity can be traced, and have rendered the and Agreement with the Church of more recent portions into Latin of a England; 1662: and S. Ecclesiæ similar character. Cf. Blunt, AnnoAnglicana, adversus iniquas atque tated Prayer Book, [p. 19. In 1665 inverecundas schismaticorum crimi- a Greek version was published by nationes, vindicia: 1669. In 1670 Dr. James Duport, the Greek Prohe published a Latin version of the fessor at Cambridge. revised Prayer Book, taking the

The Praye Book for Ireland.

Comprehension and Toleration.

Proposals of
Bishop

Stilling fleet.

APPENDIX.

HISTORICAL NOTICES CONNECTED WITH THE BOOK OF
COMMON PRAYER SINCE THE LAST REVISION.

SECT. I.-Attempted Revision in the Reign of William III. SINCE the year 1662, the Book of Common Prayer has remained in the state to which it was then brought,-the Sealed Books being preserved, and presenting the exact form of words in which it was signed by the Members of Convocation, and ratified by Parliament. Attempts have been made to introduce changes in its language; but hitherto it has resisted the efforts both of latitudinarian and of Romanizing innovators.

In 1668, Tillotson and Stillingfleet united with Bates, Manton, and Baxter, in preparing the terms in which a Bill for the Comprehension of Dissenters might be proposed to Parliament, upon the model of the King's Declaration from Breda. But although recommended in the speech from the throne, the Commons utterly refused the project.1 In 1673, and again in 1675, motions were made for the relief of Dissenters; and then Tillotson declined making further efforts, which would be a prejudice to himself, and could not effect the object desired. These efforts were, however, continued by Stillingfleet, afterwards Bishop of Worcester, who, in 1681, proposed to allow an alteration, or freedom of choice, in such particulars as the surplice, the sign of the cross and sponsors in Baptism, kneeling at Communion, Apocryphal lessons, and subscription to thirty-six only of the Articles. But the temper of the times would not allow the Dissenters to accept these condescensions:3 even toleration in the latter years of Charles II. and

1 Cardwell, Conferences, p. 394.
2 Tillotson, Letter to Baxter (April

11, 1675); Cardwell, p. 396.

3 Long's Vox Cleri, p. 3: Card well, p. 396, note.

throughout the short reign of James II. was suspected, not indeed without reason, of bringing with it an equal toleration of popery. The declaration issued by William, Prince of Orange, promised 'to endeavour a good agreement between the Church of England and Protestant Dissenters, and to cover and secure all who would live peaceably under the government, from all persecution upon the account of their religion.' It was natural that he should desire to repay with his favour those classes of his new subjects who had most readily received him; and the disabilities of Dissenters, arising from the sacramental test, which was originally levelled against Papists, were mentioned in the royal speech to the Parliament (March 16th, 1689), in which the King said, 'As I doubt not but you will sufficiently provide against Papists, so I hope you will leave room for the admission of all Protestants that are willing and able to serve.' The proposal, however, for the comprehension of Dissenters was rejected, although toleration was allowed; and finding that ecclesiastical questions were under discussion, while the King had not yet summoned the Convocation, both Houses concurred in an address (April 16th), praying that, 'according to the ancient practice and usage of the kingdom, his Majesty would be graciously pleased to issue forth his writs, as soon as conveniently might be, for calling a Convocation of the Clergy to be advised with in ecclesiastical matters.'3

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Commission

to revise the

Arrangements were made for the meeting of Convocation by a commission issued (Sept. 17th, 1689) to ten bishops and twenty Prayer Book divines, to prepare such alterations of the Liturgy and Canons and such proposals for the reformation of ecclesiastical courts, and to consider such other matters as might most conduce to the good order, and edification, and unity of the Church of England, and to the reconciling as much as possible of all differences.' On the same day, Tillotson drew up a paper of 'Concessions which would probably be made by the Church of England for the union of Protestants.' The Commissioners began their labours on the 3d

4 The commission included some well-known names: Stillingfleet, Patrick, Tillotson, Sharp, Hall, Beveridge, Tenison, Fowler, Grove, and Williams were subsequently raised to the episcopal bench. Lathbury, p. 321, note; Cardwell, p. 412, and Appendix, pp. 427 sq.

1 Cardwell, Conferences, p. 405. 2 Ibid. p. 406. 3 lbid. p. 410. With the Convention Parliament, by whom William and Mary were seated on the throne, the Convocation did not assemble. It was the second Parliament, in the first year of the new reign, which petitioned the throne to summon the Ibid. p. 413. The following are Convocation. Lathbury, Hist. of the heads of this paper: (1) Cere monies to be left indifferent. (2) To L

Convoc. p. 320.

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