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any accommodation," the commissioners agreeing to report to the King: "That the Church's welfare, that unity and peace, and his majesty's satisfaction, were ends, upon which they were all agreed; but as to the means they could not come to any harmony."

Meanwhile the Convocation, which had assembled May 8th, 1661, was not idle. They drew up a form of prayer for the 29th of May, and also an office for the baptism of adults. After some adjournments Convocation reassembled on Nov. 21st, when, in obedience to the king's letters directing a revision of the Prayerbook, Cosin, bp of Durham, Wren, bp of Ely, Skinner, bp of Oxford, Warner, bp of Rochester, Henchman, bp of Salisbury, Morley, bp of Worcester, Sanderson, bp of Lincoln, and Nicholson, bp of Gloucester, were appointed a committee for that purpose. The work seems to have been already done; for on Nov. 23rd a portion of the corrected Prayerbook was delivered to the prolocutor;

CONCERNING THE

and the whole business was completed by Dec. 20th, when the revised book was adopted and subscribed.

On Nov. 22nd the King wrote to the Archbishop of York, authorizing the northern Convocation to review the Prayer-book. His letter was sent the next day by the prelates of the northern province, who were then in London, to the prolocutor of York, with a request that proxies should be forthwith appointed to represent the lower house of the northern Convocation in the Convocation of Canterbury. Such proxies were appointed on Nov. 30th. They assented to the revised book. And the book, thus adopted by the bishops and the whole clergy, was presented to the King, who, having confirmed it under the great seal, sent it with a royal message to Parliament, Feb. 25th, 1662. The Act of Uniformity, enforcing its use, received the royal assent on the 19th May, 1662. The revised Book came into use on the 24th Aug. 1662.

SERVICE OF THE CHURCH.

This matter was in 1549 and subsequent editions until 1662 styled The Preface. The substance of it is taken from the Preface to the Breviary of Cardinal Quignon, in which the same arguments for revision are used, reading of Scripture is commanded, and frequent interruption by Versicles, Responsories, &c. deprecated. A weekly arrangement of the Psalter is there given.

The Breviary of Cardinal Quignon was composed under the encouragement of Pope Clement VII. Lessons from Holy Scripture were introduced at such length that the greater part of the old and the whole of the New Testament were read in the course of the year, while the offices of ordinary and of feast days were nearly equalized in length; the arrangement of the psalms in the different hours was altered; the capitula and responsories or verses of Scripture, which had been introduced for the use of choral service, were omitted; and the office in honour of the Virgin was suppressed, together with many false legends of the Saints. This Breviary was published in 1536 and 1537 with a dedication to pope Paul III. whose Bull, permitting its use instead of the Roman and other Breviaries, on condition of obtaining special faculties from the Papal See, was prefixed. It went through many successive editions, and was extensively used in the Western Church till the publication of a new revision of the Roman Breviary, under the auspices of pope Pius V., in 1568,

when it was abrogated by the Papal Bull prefixed to that Breviary, together with all other Breviaries which had been composed within the preceding two hundred years. The reform of Cardinal Quignon was not carried so far as to translate the Service into the vernacular language.

The hours of Prayer received in the English and other western churches before the Reformation were seven in number, viz. matins, the 1st, 3rd, 6th, 9th hours, vespers, and compline.

Matins were originally divided into two parts, Nocturn and Matin lauds. Nocturnal service arose as a necessity in time of persecution; it was continued from choice. The midnight and early morning service were united and called Matins.

Prime or the 1st hour service was first appointed as an hour of prayer in the monastery of Bethlehem about the time of Cassian at the beginning of the 5th century.

The 3rd, 6th, and 9th hours are mentioned as times of prayer in the 2nd and 3rd centuries; but public worship appropriate to them does not seem to have been customary before the 5th century. Vespers or evening service is of the most primitive antiquity.

Compline or completorium was held late in the evening. It was first introduced by Benedict in the 6th century.

Although special services had been appointed for certain hours, the observation of the separate times of prayer was not

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.

CONCERNING THE SERVICE OF THE CHURCH.

THERE

HERE 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 uncer tain, 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.

general at the time of the Reformation, nor had these ever become a system of joint public worship for ministers and people.

Synodals were constitutions, made in the diocesan or provincial synods, which were frequently ordered to be rehearsed in parish churches.

This preface underwent some alterations in 1662. The preface of 1549 had after, "It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy,' ""Furthermore, by this order, the curates shall need none other books for their public service, but this book and the Bible; by the means whereof the people shall not be at so great charge for books, as in times past they have been." The paragraph too, containing the references to the Uses, concluded with the words: "And if any would judge this way more painful, because that all things must be read upon the book, whereas before by the reason of so often repetition, they could say many things by heart; if those men will weigh their labour with the profit in knowledge, which daily they shall obtain

by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue thereof." Both these passages were omitted in 1662. The appeal to the Archbishop was added in 1552.

The injunction to Priests and Deacons to say daily the Morning and Evening Prayer was introduced in 1552. Before the Reformation the clergy were obliged to recite the Canonical Hours either publickly or privately. The exception then and until 1604 was worded, 'except they be letted by preaching, studying of divinity, or by some other urgent cause.' In the Scotch Prayer-book it ran ....by some urgent cause. Of which cause, if it be frequently pretended, they are to make the Bishop of the Diocese, or the Archbishop of the Province, the judge and allower.'

In 1549 the obligation to say daily prayer is expressly confined to those who minister in cathedral, collegiate or parish churches, or in annexed chapels. The direction to say prayer in the church or chapel, where the Curate ministers, was added in 1552.

OF CEREMONIES, &c.

IN 1549 this explanation is placed after the Commination Service. In 1552 it assumed its present position.

Of Edward's First and Second Prayer-books. Edward's First Prayer-book came into use on Whitsunday (June 9th), 1549. The Act of Parliament enforcing it was passed Jan. 15, 1549. Who its editors were is not known; but it is supposed that their names are to be found among the following: Cranmer, archbp of Canterbury, Goodryke, bp of Ely, Holbeach, bp of Lincoln, Ridley, bp of Rochester, May, dn of St Paul's, Taylor, dn (after wards bp) of Lincoln, Haines, dn of Exeter, Robertson, dn of Durham, Redman, mr of Trinity College, Cambridge, and Cox, afterwards bp of Ely.

Whether or not Edward's First Prayerbook received synodical sanction is a disputed point. Those who contend for such sanction allege the message of King Edward to the Devonshire rebels (July 8, 1549), in which he is made to say, "whatsoever is contained in our book, is by our parliament established, by the whole clergy agreed, yea by the bishops of the realm devised" (Fox, Acts and Mon. II. 1270); and the letter of the King to bp Bonner (July 23, 1549), in which the council make him say, "after great and serious debating and long conference of

the bishops, and other grave and well learned men in the holy Scriptures, one uniform order for common prayers and administration of the sacraments hath been and is most godly set forth, not only by the common agreement and full assent of the nobility and commons of the late session of our late parliament, but also by the like assent of the bishops in the same parliament, and of all others the learned men of this our realm in their synods and convocations provincial" (Fox, Acts and Mon. 11. 1266). On the other hand it is contended, that Fox makes no mention of the book having been submitted to Convocation, but speaks of it as set forth and delivered to the King by "the Archbishop of Canterbury with certain of the best learned and discreet bishops and other learned men," and by him forthwith admitted to Parliament; that the Act of Parliament enforcing the book speaks of it in the same way, making no mention of Convocation; and that Heylin, who wrote before the records of Convocation were destroyed by the fire of London, and who appears to have examined them diligently, notices

And forasmuch as nothing can be so plainly set forth, but doubts may arise in the use and practice of the same; to appease all such diversity (if any arise) and for the resolution of all doubts, concerning the manner how to understand, do, and execute, the things contained in this Book; the parties that so doubt, or diversly take any thing, shall alway resort to the Bishop of the diocese, who by his discretion shall take order for the quieting and appeasing of the same; so that the same order be not contrary to any thing contained in this Book. And if the Bishop of the diocese be in doubt, then he may send for the resolution thereof to the Archbishop.

THOUGH it be appointed, that all things shall be read and sung in the Church in the Eng.

lish Tongue, to the end that the congregation may be thereby editied; yet it is not meant, but that when men say Morning and Evening Prayer privately, they may say the same in any language that they themselves do understand.

And all Priests and Deacons are to say daily the Morning and Evening Prayer either privately or openly, not being let by sickness, or some other urgent cause.

And the Curate that ministereth in every Parish-church or Chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the Parish-church or Chapel where he ministereth, and shall cause a bell to be tolled thereunto a convenient time before he begin, that the people may come to hear God's Word, and to pray with him.

OF CEREMONIES,

WHY SOME BE ABOLISHED, AND SOME RETAINED.

F

O such Ceremonies as be used in the Church, good reason might satisfy, here be certain causes

and have had their beginning by the institution of man, some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition: some entered into the Church by undiscreet devotion, and such a zeal as was without knowledge; and for because they were winked at in the beginning, they grew daily to more and more abuses, which not only for their unprofitableness, but also because they have much blinded the people, and obscured the glory of God, are worthy to be cut away, and clean rejected: other there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church, (for the which they were first devised) as because they pertain to edification, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred.

And although the keeping or omitting of a Ceremony, in itself considered, is but a small thing; yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God, "Let all things be done among you," saith Saint Paul," in a seemly and due order:" the appointment of the which order pertaineth not to private men; therefore no man ought to take in hand, nor presume to appoint or alter any publick or common order in Christ's Church, except he be lawfully called and authorized thereunto.

And whereas in this our time, the minds of men are so diverse, that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies, they be so addicted to their old customs; and again on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing can like them, but that is new: it was thought expedient, not so much to have respect how to please and satisfy either of these parties, as how to please God, and profit them both. And yet lest any man should be offended, whom

rendered, why some of the accustomed Ceremonies be put away, and some retained and kept still.

Some are put away, because the great excess and multitude of them hath so increased in these latter days, that the burden of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the estate of Christian people was in worse case concerning that matter, than were the Jews. And he counselled that such yoke and burden should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used among us; whereunto the multitude used in his time was not to be compared? This our excessive multitude of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's benefits unto us. And besides this, Christ's Gospel is not a Ceremonial Law (as much of Moses' Law was), but it is a religion to serve God, not in bondage of the figure or shadow, but in the freedom of the Spirit; being content only with those Ceremonies which do serve to a decent order and godly discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified. Furthermore, the most weighty cause of the abolishment of certain Ceremonies was, that they were so far abused, partly by the superstitious blindness of the rude and unlearned, and partly by the unsatiable avarice of such as sought more their own lucre, than the glory of God, that the abuses could not well be taken away, the thing remaining still.

But now as concerning those persons, which peradventure will be offended, for that some of the old Ceremonies are retained still: If they consider that without some Ceremonies it is not possible to keep any order, or quiet discipline

the allegation "that neither the undertaking was advised, nor the book itself approved, in a synodical way, by the bishops and clergy," and admits its truth. The first Prayer-book did not satisfy that section of English Churchmen, which sympathized with the Swiss Reformers, and which, even in 1550, seems to have been in the ascendant at court. Their dissatisfaction was loudly expressed; and they succeeded in winning over the king, or rather his chief advisers, to their views. Accordingly a revision of the book was determined on, which was entrusted to Cranmer, with some others whose names are not known. The criticisms of the foreigners, Martin Bucer and Peter Martyr, Regius Professors of divinity at Cambridge and Oxford, were invited and given freely: and their

objections were, for the most part, either anticipated or allowed by Cranmer and his assistants; so that many important changes were made. The result of the revision was the second Prayer-book.

Edward's Second Prayer-book was put forth by authority of Parliament, April 6, 1552, and came into use 1st Nov. 1552. It is generally admitted that the second book was not submitted to Convocation.

On this subject of synodical sanction it is to be noted that, before the Reformation, the assent of Convocation does not appear to have been thought necessary for the putting forth of forms of prayer. It seems, as has been stated on p. 17, "as if each bishop might in his own particular diocese direct the form in which the public service was to be performed."

OF THE READING OF THE PSALTER.

UNTIL 1604 inclusive the succession of Psalms for February was appointed to commence on the last day of January and end on the 1st day of March. In the Scotch Prayer-book our present practice was enjoined.

Concerning Leap Year it was noted, until the last revision, that on the 25th day of February, which is counted for two days, neither Psalm nor Lesson should alter.

The direction to use the Doxology at the end of every Psalm and of each portion of the 119th Psalm was introduced here in 1662. For the history of its use see p. 227

The rubric before the Te Deum has stood as now from 1549.

For the difference between the division of the Hebrews and the Vulgate division see p. 245.

OF THE READING OF THE REST OF HOLY SCRIPTURE.

THE lessons in the Unreformed offices were in general very short. The matins lessons, the longest selections, do not average more than three verses each.

In the admonition to all ministers ecclesiastical, prefixed to the second Book of Homilies in 1574, the following discretion is allowed: "Where it may so chance some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holy Days which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well of such chapters beforehand.'

In 1604 the following directions were introduced. " So oft as the first chapter of Saint Matthew is read either for

Lesson or Gospel, ye shall begin the same at (The birth of Jesus Christ was on this wise, &c.).

"And the third chapter of Saint Luke's Gospel shall be read unto (So that he was supposed to be the Son of Joseph, &c.).'

The second paragraph of "The Order," which assumed its present form in 1871, was till then, "The New Testament is appointed for the Second Lessons at Morning and Evening Prayer, and shall be read over orderly every year thrice, besides the Epistles and Gospels; except the Apocalypse, out of which there are only certain Proper Lessons appointed upon divers Feasts.' The fourth, fifth, seventh, and eighth paragraphs were added in 1871.

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