APPENDIX I

PREFACE TO "AN ABRIDGMENT OF THE BOOK OF COMMON PRAYER"

THE Editor of the following abridgment of the Liturgy of the Church of England thinks it but decent and respectful to all, more particularly to the reverend body of clergy, who adorn the Protestant religion by their good works, preaching, and example, that he should humbly offer some reason for such an undertaking. He addresses himself to the serious and discerning. He professes himself to be a Protestant of the Church of England, and holds in the highest veneration the doctrines of Jesus Christ. He is a sincere lover of social worship, deeply sensible of its usefulness to society; and he aims at doing some service to religion, by proposing such abbreviations and omissions in the forms of our Liturgy (retaining everything he thinks essential) as might, if adopted, procure a more general attendance. For, besides the differing sentiments of many pious and well-disposed persons in some

speculative points, who in general have a good opinion of our Church, it has often been observed and complained of, that the Morning and Evening Service, as practiced in England and elsewhere, are so long, and filled with so many repetitions, that the continued attention suitable to so serious a duty becomes impracticable, the mind wanders, and the fervency of devotion is slackened. Also the propriety of saying the same prayer more than once in the same service is doubted, as the service is thereby lengthened without apparent necessity; our Lord having given us a short prayer as an example, and censured the heathen for thinking to be heard because of much speaking.

Moreover, many pious and devout persons, whose age or infirmities will not suffer them to remain for hours in a cold church, especially in the winter season, are obliged to forego the comfort and edification they would receive by their attendance at divine service. These, by shortening the time, would be relieved, and the younger sort, who have had some principles of religion instilled into them, and who have been educated in a belief of the necessity of adoring their Maker, would probably more frequently, as well as cheerfully, attend divine service, if they were not de

tained so long at any one time. Also many welldisposed tradesmen, shopkeepers, artificers, and others, whose habitations are not remote from churches, could, and would, more frequently, at least, find time to attend divine service on other than Sundays, if the prayers were reduced to a much narrower compass.

Formerly there were three services performed at different times of the day, which three services are now usually joined in one. This may suit the convenience of the person who officiates, but it is too often inconvenient and tiresome to the congregation. If this abridgment, therefore, should ever meet with acceptance, the well-disposed clergy who are laudably desirous to encourage the frequency of divine service may promote so great and good a purpose by repeating it three times on a Sunday without so much fatigue to themselves as at present. Suppose, at nine o'clock, at eleven, and at one in the evening; and by preaching no more sermons than usual of a moderate length; and thereby accommodate a greater number of people with convenient hours.

These were general reasons for wishing and proposing an abridgment. In attempting it we do not presume to dictate even to a single Christian. We are sensible there is a proper authority

in the rulers of the Church for ordering such matters; and whenever the time shall come when it may be thought not unreasonable to revise our Liturgy, there is no doubt but every suitable improvement will be made, under the care and direction of so much learning, wisdom, and piety, in one body of men collected. Such a work as this must then be much better executed. In the meantime this humble performance may serve to show the practicability of shortening the service near one half, without the omission of what is essentially necessary; and we hope, moreover, that the book may be occasionally of some use to families, or private assemblies of Christians.

To give now some account of particulars. We have presumed upon this plan of abridgment to omit the First Lesson, which is taken from the Old Testament, and retain only the Second from the New Testament, which, we apprehend, is more suitable to teach the so-much-to-be-revered doctrine of Christ, and of more immediate importance to Christians; although the Old Testament is allowed by all to be an accurate and concise history, and, as such, may more properly be read at home.

We do not conceive it necessary for Christians to make use of more than one creed. Therefore,

in this abridgment are omitted the Nicene Creed and that of St. Athanasius. Of the Apostles' Creed we have retained the parts that are most intelligible and most essential. And as the Father, Son, and Holy Ghost are there confessedly and avowedly a part of the belief, it does not appear necessary, after so solemn a confession, to repeat again, in the Litany, the Son and Holy Ghost, as that part of the service is otherwise very prolix.

The Psalms being a collection of odes written by different persons, it hath happened that many of them are on the same subjects and repeat the same sentiments-such as those that complain of enemies and persecutors, call upon God for protection, express a confidence therein, and thank him for it when afforded. A very great part of the book consists of repetitions of this kind, which may therefore well bear abridgment. Other parts are merely historical, repeating the mention of facts more fully narrated in the preceding books, and which, relating to the ancestors of the Jews, were more interesting to them than to us. Other parts are local, and allude to places of which we have no knowledge, and therefore do not affect us. Others are personal, relating to the particular circumstances of David or Solomon, as kings, and