PREFACE. It is a most invaluable part of that blessed liberty wherewith Christ hath made us free, that in his worship, different forms and usages may without offence be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined to belong to Doctrine, must be referred to discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people, "according to the various exigencies of times and occasions." The Church of England, to which the Protestant Episcopal Church in these States is indebted, under God, for her first foundation and a long continuance of nursing care and protection, hath, in the Preface of her Book of Common Prayer, laid it down as a Rule, that "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 exigencies of times and occasions, such changes and alterations should be made therein, as to those who are in places of authority should, from time to time, seem either necessary or expedient." * The same Church hath not only in her Preface, but likewise in her Articles and Homilies, declared the necessity and expediency of occasional alterations and amendments in her Forms of Public Worship; and we find accordingly, that, seeking to "keep the happy mean between too much stiffness in refusing, and too much easiness in admitting variations in things once advisedly established, she hath, in the reign of several Princes, since the first compiling of her Liturgy in the time of Edward the Sixth, upon just and weighty considerations her thereunto moving, yielded to make such alterations in some particulars, as in their respective times were thought convenient; yet so as that the main body and essential parts of the same (as well in the chiefest materials, as in the frame and order thereof) have still been continued firm and unshaken." Her general aim in these different Reviews and alterations hath been, as she farther declares in her said Preface, "to do that which, according to her best understanding, might most tend to the preservation of peace and unity in the Church; the procuring of reverence, and the exciting of piety and devotion in the worship of God; and, finally, the cutting off occasion, from them that seek occasion, of cavil or quarrel against the Liturgy." And although, according to her judgment, there be not "any thing in it contrary to the Word of God, or to sound doctrine, or which a godly man may not with a good conscience * See the Prefaces to the English Liturgy, which are subjoined.-T. C. B use and submit unto, or which is not fairly defensible, if allowed such just and favourable construction, as, in common equity, ought to be allowed to all human writings;" yet upon the principles already laid down, it cannot but be supposed, that further alteration 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; and tne Civil Authority has not since thought proper to revive it by any new Commission. But when, in the course of Divine Providence, these American States became independent with respect to Civil Government, their Ecclesiastical Independence was necessarily included, and the different religious denominations of Christians in these States were left at full and equal liberty to model and organize their respective Churches, and forms of worship, and discipline, in such manner as they might judge most convenient for their future prosperity; consistently with the Constitution and Laws of their Country. The attention of this Church was, in the first place, drawn to those alterations in the Liturgy which became necessary in the prayers for our Civil Rulers, in consequence of the Revolution. And the principal care herein was to make them conformable to what ought to be the proper end of all such prayers, namely, that "Rulers may have grace, wisdom, and understanding, to execute justice, and to maintain truth;" and that the People "may lead quiet and peaceable lives, in all Godliness and honesty." But while these alterations were in review before the Convention, they could not but, with gratitude to God, embrace the happy occasion which was offered to them, (uninfluenced and unrestrained by any worldly authority whatsoever) to take a further review of the Public Service, and to establish such other alterations and amendments therein as might be deemed expedient. It seems unnecessary to enumerate all the different alterations and amendments. They will appear, and it is to be hoped, the reasons of them also, upon a comparison of this with the Book of Common Prayer of the Church of England. In which it will also appear, that this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship; or farther than local circumstances require. And now, this important work being brought to a conclusion, it is hoped the whole will be received and examined by every true member of our Church, and every sincere Christian, with a meek, candid. and charitable frame of mind; without prejudice or prepossessions; seriously considering what Christianity is, and what the truths of the Gospel are; and earnestly beseeching Almighty God, to accompany with his blessing every endeavour for promulgating them to mankind in the clearest, plainest, most affecting, aad majestic manner, for the sake of Jesus Christ, our blessed Lord and Saviour. THE PREFACE (1) TO THE ENGLISH BOOK OF COMMON PRAYER, AS REVISED IN THE REIGN OF KING CHARLES II. IN THE YEAR 1661. IT hath been the wisdom of the Church of England, ever since the first compiling of her public Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and 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 inconveniencies have thereupon ensued; and those many times more and greater than the evils, that were intended to be remedied by such a change: So on the other side, the particular Forms of Divine worship, and the Rights and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, (2.) 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 (1.) This Preface was written after the review of the Common Prayer in 1661; it is said to have been drawn up by Dr. Sanderson, then bishop of Lincoln; and it should seem by the style to be his. However no mention of his being the author of it is made in the Acts of the upper House of Convocation. It is there only said, that, "on Monday the 2d of December, The Preface or Introduction to the Common Prayer Book was brought in and read." It was referred to a committee of the Upper House the same day to consider of it: who were Dr. Matthew Wrenn, bishop of Ely; Dr. Robert Skinner, bishop of Oxen ; Humphrey Henchman, bishop of Sarum; and Dr. George Griffith, bishop of St. Asaph. On the 13th of that month the Acts say, some amendments were made to the Preface. Dr. Nicholls. Dr. (2.) It is inconceivable what difficulties the bishops at that time had to contend with, about making the alterations. They were not only to conquer their own former resentments and the quick remembrance of their sufferings, together with the unreasonable demands of the Presbyterian 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 public. By what undue means, and for what mischiev. ous 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, among 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 themselves 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 (3.) against the Book of Common Prayer, the old objections mus party; but they had the Court to deal with likewise, who pushed on to all acts of severity, but were willing to let the odium thereof remain with the clergy. And by the management of some great persons, then in power, the minds of the episcopal clergy and zealous conformists were so wrought up, upon the talk of these alterations, that the bishops, who were concerned in them, found it a difficult matter to manage the temper of their own friends. This was the occasion of this apologetical expression in the Preface, for the alterations they had made. And the assertion, that "ceremonies in their own nature are indifferent and alterable," is grounded on the doctrine of the 34th Article of our Church. Dr. Nicholls. (3.) The pamphlets, here pointed at, seem to be "The exceptions against the Common Prayer," London, in 1661; and the "Reply to the Bishops' Answer to the Exceptions." Dr. Nicholls. (4.) What these were, is to be seen in the two "Papers of Proposals, concerning the discipline and ceremonies of the Church of England, humbly presented to his Ma tered up, with the addition of some new ones, more than formerly had been made, to make the number swell.-In fine, great importunities were used to His Sacred Majesty, (4.) that the said 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 Prac tice of the Church of England, or indeed of the whole Catholic 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 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 judgments (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 to, 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, es. pecially 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 of 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 public Worship of G. 1; and the cutting off occasion from them that seen cca. jesty, by the reverend ministers of the Presbyterian persuasion;" London, printed in the year 1661. Dr. Nicholls. (5.) Rubrics are the rules or orders, directing how, when, and where all things in divine service are to be preformed; which for distinction were formely printed in a red character, as now in an Italic, and therefore called "Rubrics," from Rubrica, which in Latin signifies a red colouring, vermillion, &c. Dr. Bisse.-The Rubrics of the Missal and other Romish offices are still printed in red characters. In our older Books of Common Prayer : sion 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 Rubrics (5.) 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: (6.) 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 ap the Rubrics are distinguished from the text by appearing in a smaller type. In the books of the 17th century the Rubrics are generally printed in Roman letters, while the Liturgy itself remains in the old English or the black letter. In this manner are printed the Sealed Books, and the larger editions of 1662, &c; but in all modern legitimate editions, the whole of the officse, except the responses, is, I believe, universally printed in the Roman character, and the Rubrics in the Italic. Shepherd. (6.) This stricture seems to be levelled against the new proved by all sober, peaceable, and truly conscientious Sons of the Church of England. CONCERNING THE SERVICE. (7.) [Being a Preface to the English Book of Common Prayer, as first set forth in the reign of K. Edward VI.] 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 disputed: 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 (8.) 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, aud to confute them that were adversaries to the truth; and further, that the people (by prayers drawn up by Mr. Baxter, by appointment of the Presbyterian commissioners, in the "Reformation of the Liturgy;" published together with the "Petition for Peace," London, 1661. Dr. Nicholls. (7.) This preface was composed by the original compilers of the Common Prayer; only the two last paragraphs are not in the 1st Book of Ed. VI. Dr. Nicholls. (8.) These words are to shew, that the Latin service, which had been of late years defiled by the mixture of a great many foul and popish errors, did however retain in it many ancient forms, received in the Church in the best times; and that some parts thereof are still to be found in the writings of the ancient Fathers, who mention many of these offices in their books. Dr. Nicholls. (9.) The Scriptures are ordered to be read in the Roman service in so confused a method, that, if they were not read in an unknown tongue, the people could not receive any benefit therefrom. For there are not more than three or four verses to be read at one time; and then follows a response or short anthem to be sung; and then three or four verses of the same chapter again; and then another response: after this rate breaking the chapter into ten or twelve lessons; sometimes mixing parts of another chapter; at other times some of Saint Austin's or Saint Ambrose's Homilies, or passages out of worse books. Dr. Nicholls. (10.) These legendary stories are chiefly read upon the saints' days: but every day in the year being dedicated to some odd saint or other, there is hardle a day free from having some of these idle tales mixed in the service thereof. And indeed there is such an incongruous mixture of Seripture and monkish fiction together, as is calculated to 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 Religiou. But these many years past, this godly and decent order of the ancient Fathers bath been so altered, (9.) broken, and neglected, by planting in uncertain Stories, and Legends, (10.) with multitude of Responds, (11,) Verses, (12.) vain Repetitions, Commemorations, (13.) and Synodals, (14.) 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 one was called a Nocturn : (15.) Now of late time a few of them have been daily make all wise and conscientious Christians to nauseate and abominate their service. This is remarkable, not only in the lessons upon their modern saints' days, concerning whom one would expect nothing else but such stories; but even upon the festivals of the Apostles themselves. Dr. Nicholls. (11.) A respond is a short anthem, brought into the middle of a chapter, which is interrupted by it: and, when the respond is done, the chapter proceeds. This is called the short response. The long responses are used at the close of a lesson. Dr. Nicholls. (12.) Either the verses, which follow after the respond in the Roman Breviary: or else those bymns which are proper to every Sunday and holy-day; which are many of them a despicable parcel of monkish Latin verses, composed in the most illiterate ages of Christianity: only some few of them, being taken from parts of a better character, are pretty tolerable. Dr Nicholls. (13.) These were the recital of the names of famous martyrs and confessors, patriarchs, bishops, kings, great orthodox writers, munificent benefactors; which recitation at the altar took up much time: and these names were anciently wont to be read out of Diptychs, or folded tables; and tedious quarrels have been anciently, about dispunging some names out of the Diptychs, which have run into schisms. Bp. Sparrow. (14.) These were synodical constitutions, or the canons made by provincial synods, which were wont to be read in the parish churches on Sundays, to the great waste of time. Bp. Sparrow, Dr. Nicholls. (15.) So called from the ancient Christians rising in the night to perform them. Dr. Burn. |