The Book of Common Prayer, and Administration of the Sacraments by Thomas Church Brownell (NYC: Stanford & Swords, 1846), Ch. 2:16-26: Of the Origin and Progressive Formation of the Liturgy."
Some discursive notes: 1) English services well received in England, especially the educated classes. 2) A good list of divines gathered for the revision of the 1549 BCP, notably, Cranmer and Ridley. 3) The 1662 BCP is closer to the 1552 BCP than the 1559 BCP. 4) Stalwart Reformed men convene under Elizabeth's reign (or foot to the ecclesiastical neck), namely, Parker, Cox, Pilkington, Grindal and Sandys, all expats during Bloody Mary's barbarous and Romanist rule. 5) Regrettably, the 1559 BCP omits from the Litany that useful and necessary petition, "Good Lord, spare us from the tyranny of the Bishop of Rome and all his detestable enormities." This scribe believes that should be re-inserted and prayed during the use of the Litany. 6) The 1559 BCP omits the "Black Rubric," as a compromise effort or effort at national unity. It was viewed by Elizabeth as a matter of "speculative" opinion. Ergo, the Lutheran and Reformed view of the Eucharist or Communion service was left to the "freedom of one's own mind." 7) Puritans presented a list of problems to King James 1. Notable divines are present: Whitgift, Bancroft, Matthews, and Lancelot Andrewes. The first was a formidable Calvinist, but not a Puritan. 8) The 1662 BCP inserts "Priest" for "Presbyter," a genuine set-back and difference from Cranmer's salutary revision in the 1552 BCP. We strongly believe that emendation or qualifiication is needed for modern Anglicanism, to wit, a rubric calling all congregants, as fellow priests, to join with the vocational priest as he leads in prayer. Or, just follow Cranmer. Call them ministers. Or, with Paul, "Presbytyers." 9) The Savoy Conference gathers in March 1660 with 21 Presbyterians and 21 Anglicans. Notably, Presbyterians wanted the monarchy restored and were willing to talk about the Prayer Book if it had certain changes. Regrettably, Richard Baxter put forward a BCP "on his own" without consultation with historical liturgies. He was no Cranmer with respect to liturgies, although he was quasi-Reformed, being an Amyraldian (we believe). 10) In December 1661, both Houses of Convocation in both provinces, York and Canterbury, pass on the 1662 BCP, including the re-insertion of the "Black Rubric," which was Reformed (Calvinistic, Cranmerian, Bucerian but not Zwinglian) rather than Lutheran. 11) The work below gives a picture of the development of Anglicanism in the post-Revolutionary period in America. 12) Of note, the "false tonguesters," or what I call the Babylonian- Dionysian-yappers, have no place in Reformed worship. None, zero, zippo, nada. No room for charismatics, Pentecostals, etc. 13) Of interest, a reference to Mr. Guest, a learned man, who may have had Lutheran leanings and exerted influence on Elizabeth--perhaps. 14) Of interest, the 1604 BCP may have used "Presybter" rather than "priest" in the rubrics, something changed in 1662. As of now, further evidence is needed. This reform is essential for our days. This scribe will not tolerate the current mis-emphasis and mis-instruction afoot in modern Anglicanism on the matter. The NT knows of no other priesthood than the "priesthood of all believers." Time for the Bishops to "get it."
The old Prayer Book, as Senior Presbyter, Bp. Jeremy Taylor, has noted is a Reformed liturgy, having pruned Romanism out--root and branch. It is a "Reformed Prayer Book" rather than a "Roman" liturgy. Against all "extempory effusions," it brings a congregation to biblical, reasonable and enlightened worship.
As a retired military man, nothing is more conducive to such a temperment. Good order, decency, intelligence, and compliance with governing instructions (God's Word).
http://books.google.com/books?pg=PA5&dq=the%20english%20prayer%20book&lr=&ei=jb1dS-PUMJj0NO_jsecB&cd=17&id=OcSUvAv3hWcC&as_brr=1&output=text
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II.—OF THE ORIGIN AND PROGRESSIVE FORMATION OF THE LITURGY.
Before the Reformation the Liturgy was only in Latin, being a collection of prayers, made up partly of some ancient forms used in the primitive Church, and partly of some others of a later original, accommodated to the superstitions which had by various means crept by degrees into the Church of Rome, and were from thence derived to other Churches in communion with it; like what we may see in the present Roman Breviary and Missal. And these being established by the laws of the land, and the canons of the Church, no other could publicly be made use of: so that those of the laity, who had not the advantage of a learned education, could not join with them, or be any otherwise edified by them. And besides, they being mixed with addresses to the saints, adoration of the host, images, &c. a great part of the worship was in itself idolatrous and profane.
But when the nation in King Henry VIII's time was disposed to a reformation, it was thought necessary to correct and amend these offices; and not only have the service of the Church in the English or vulgar tongue (that men might "pray, not with the spirit only, but with the understanding also;" and " that he, who occupied the room of the unlearned, might understand that unto which he was to say Amen;" agreeably to the precept of St. Paul, 1 Cor. xiv. 15, 16,) but also to abolish and take away all that was idolatrous and superstitious, in order to restore the service of the Church to its primitive purity. For it was not the design of our Reformers (nor indeed ought it to have been) to introduce a new form of worship into the Church, but to correct and amend the old one; and to purge it from those gross corruptions which had gradually crept into it; and so to render the divine service more agreeable to the Scriptures and to the doctrine and practice of the primitive Church in the best and purest ages of Christianity. In which reformation they proceeded gradually, according as they were able.
And first, the Convocation appointed a committee in the year of our Lord 1537, to compose a book, which was called, "The godly and pious institution of a Christen man :" containing a declaration of the Lord's Prayer, the Ave Maria, the Creed, the Ten Commandments, and the Seven Sacraments, &c., which book was again published in the year 1540, and 1543, with corrections and alterations, under the title of " A necessary doctrine and erudition for any Christen man :" and, as it is expressed in that preface, was " set furthe by the King, with the advyse of his Clergy; the Lordes both spirituall and temporall, with the nether house of Parliament, having both sene and lyked it very well."
Also in the year 1540, a committee of bishops and divines was appointed by King Henry VIII, at the petition of tho Convocation, to reform the rituals and office of the Church. And what was done by this committee for reforming the offices was reconsidered by the Convocation itself two or three years afterwards, namely, in February 1542-3. And in the next year the King and his Clergy ordered the prayers for processions, and litanies, to be put into English, and to be publicly used. And finally, in the year 1545, the King's Primer came forth, wherein were contained, amongst other things, the Lord's Prayer, Creed, Ten Commandments. Venite, Te Deum, and other hymns and collects in English ; and several of them in the same version in which we now use them. And this is all that appears to have been done in relation to liturgical matters in the reign of King Henry VIII.
In the year 1547, the first of King Edwaid VI, December the second, the Convocation declared the opinion, "nullo reclamante," that the Communion ought to be administered to all persons under "both kind." Whereupon an Act of Parliament was made, ordering the Communion to be so administered. And then a committee of bishops, and other learned divines, was appointed to compose " an uniform order of Communion, according to the rules of Scripture, and the use of the primitive Church." In order to this, the committee repaired to Windsor castle, and in that retirement, within a few days, drew up that form which is printed in Bishop Sparrow's collection. And this being immediately brought into use, the next year the same persons, being impowered by a new commission, prepared themselves to enter upon a yet nobler work ; and in a few months' time finished the whole Liturgy, by drawing up public offices not only for Sundays and Holidays, but for Baptism, Confirmation, Matrimony, Burial of the Dead, and other special occasions; in which the forementioned office for the holy Communion was inserted, with many alterations and amendments. And the whole book being so framed, was set forth by the common agreement and full assent both of the Parliament and Convocations provincial;" that is the two Convocations of the provinces of Canterbury and York.
The committee appointed to compose this Liturgy were,
1. Thomas Cranmer, Archbishop of Canterbury ; who was the chief promoter of our excellent Reformation ; and had a principal hand, not only in compiling the Liturgy, but in all the steps made towards it. He died a martyr to the religion of the Reformation, which principally by his means had been established in the Church of Enland; being burnt at Oxford in the reign of Queen Mary. March 21, 1556.
2. Thomas Goodrich, Bishop of Ely.
3. Henry Holbech, alias Randes, Bishop of Lincoln.
4. George Day. Bishop of Chichester.
5. John Skip, Bishop of Hereford. G. Thomas Tlirlby, Bishop of Westminster.
7. Nicholas Ridley, Bishop of Rochester, and afterwards of London. He was esteemed the ablest man of all that advanced the Reformation, for piety, learning, and solidity of judgment. He died a martyr in Queen Mary's reign, being burnt at Oxford, October 16, 1555.
8. Dr. William May, Dean of St. Paul's, London, and afterwards also Master of Queen's College in Cambridge.
9. Dr. John Taylor, Dean, afterwards Bishop, of Lincoln. He was deprived in the beginning of Queen Mary's reign, and died soon after.
10. Dr. Simon Heynes, Dean of Exeter.
11. Dr. John Redmayne, Master of Trinity College in Cambridge, and Prebendary of Westminster.
12. Dr. Richard Cox, Dean of Christ Church in Oxford, Almoner and Privy Counsellor to King Edward VI. He was deprived of all his preferments in Queen Mary's reign, and fled to Frankfort; from whence returning in the reign of Queen Elizabeth, he was consecrated Bishop of Ely.
13. Mr. Thomas Robertson, Archdeacon of Leicester.
The commissioners met in May, 1548. Having agreed to change nothing for the sake of change, but merely to endeavour, as far as circumstances would admit, to bring every thing back to the standard of the purer ages of the Gospel, by abolishing the erroneous doctrines, and in particular the unnecessary ceremonies, which Popery had introduced, they proceeded to examine the Breviaries, Missals, and Rituals, together with the books of other offices at that time in use. These they compared with ancient Liturgies, and the writings of the fathers. Whatever they found consonant to the doctrine of Scripture, and the worship of early Christian churches, they generally retained, and frequently improved. But they rejected the numerous corruptions, and superstitious innovations that had been gradually brought in during the latter ages.
The compilers, it is generally said, began with the morning Prayer. I do not know that any one, either of our ritualists, or commentators on the Liturgy, has described the office of Mattins, or Morning Prayer, as this service was performed in the Church of England prior to the reformation. A general and summary account of it may therefore gratify curiosity, where easy access cannot be had to the books in which it is ordained. Such an account will illustrate the principles upon which the leaders of our reformation proceeded: and a comparison of ancient mattins, with the mattins in Edward's first book, will prove, that the object of the compilers of our Liturgy, was. according to their own account, " neither to please those who were so addicted to their old customs, that they thought it a great matter of conscience to depart from a piece of the least of their ceremonies," nor, " on the other hand, those who would innovate all things, and liked nothing that was not new."They attempted" not so much to satisfy either of these parties, as to please God, and profit them both."
Mattins, at this time, began with the Lord's Prayer, Hail Mary, and the Creed, which were said with a low voice, or privately, by the priest and people, all kneeling. Then, all standing up, the four versicles, which in our office follow the Lord's Prayer, are said with a loud voice by the priest and people alternately. When the priest pronounces the first versicle, " O Lord, open thou my lips," he is directed by the rubric, with his thumb to sign his mouth with the sign of the cross ; and at the third versicle, "O God, make speed to save me," he is, with his right hand, to cross himself from his forehead to his breast in one direction, and in a transverse line from the left shoulder to the right. After the versicles, follow Gloria Patri. and in general, Allelujah. Between Allelujah, and the invitatory psalm, or Venite exultemus, comes the Invitatory, which varies according to the season, or day. After Venite, follows a metrical hymn. Then psalms are recited, and lessons read. In this part of the service there is considerable variety on different days.
Thus was our excellent Liturgy compiled by martyrs and confessors, together with divers other learned bishops and divines ; and being revised and approved by the archbishops, bishops, and clergy of both the provinces of Canterbury and York, was then confirmed by the King and the three Estates in Parliament, in the year 1548, who gave it this just encomium, namely, "which at this time BY THE AID OF THE HOLY GHOST with uniform agreement is of them concluded, set forth, &c." This Common Prayer Book is frequently called the first Book of Edward the Sixth ; or the Book of the second year of Edward the Sixth.
But about the end of the year 1550, or the beginning of 1551, some exceptions were taken at some things in this book, which were thought to savour too much of superstition. To remove these objections therefore, Archbishop Cranmer proposed to review it: and to this end called in the assistance of Martin Bucer, and Peter Martyr, two foreigners, whom he had invited over from the troubles in Germany: who, not understanding the English tongue, had Latin versions prepared for them: one Allesse, a Scotch divine, translating it on purpose for the use of Bucer; and Martyr being furnished with the version of Sir John Cheke, who had also formerly translated it into Latin. The following were the most considerable additions and alterations that were then made ; some of which must be allowed to be good: namely, the addition of the Sentences, Exhortation, Confession, and Absolution, at the beginning of the morning and evening services, which in the first Common Prayer Book began with the Lord's Prayer. The other changes were the removing of some rites and ceremonies retained in the former book; such as the use of " oil in baptism;" the " unction of the sick;" " prayers for souls departed." both in the Communion office ' and in that for the Burial of the Dead; the leaving out of the " invocation of the Holy Ghost" in the consecration of the eucharist, and the prayer of " oblation" that was used to follow it; the omitting of the rubric, that ordered " water" to be mixed with wine, with several other less material variations. The " habits" also, that were prescribed by the former book, were ordered by this to be laid aside; and, lastly, a rubric was added at the end of the Communion office to explain the reason of " kneeling," at the Sacrament. The book thus revised and altered was again confirmed in Parliament in the year 1551. It is frequently called the second Book of Edward the Sixth, or the Book of the fifth year of Edward the Sixth; and is very near the same with that which we now use. But both this, and the former Act made in 1548, were repealed in the first year of Q,ueen Mary, as not being agreeable to the Romish superstition, which she was resolved to restore.
When we consider the purity and excellence of this Liturgy, and its favourable reception, we are naturally led, to reflect upon the satisfaction and pleasure, with which its venerable authors must have contemplated the successful issue of their labours ; and to indulge a secret wish that they had been permitted to enjoy upon earth a protracted sense of so sublime a gratification.—But scarce was this salutary work completed, when the premature death of Edward made way for the elevation of Mary to the thorne, and the reestablishment of popery in this kingdom.
Though we must lament the fate of such men, as Cranmer, Ridley, and Latimer, and execrate the memory of Mary for bringing to the stake, prelates, to whom the reformation is so essentially indebted, yet we have . t reason to rejoice, that her reign was not of sufficient duration to destroy the fruits of their pious industry, and to restore the superstition, and tyranny of the church of Rome, which were now so justly dreaded and abhorred.
But upon the accession of Queen Elizabeth, the Act of repeal was reversed; and, in order to the restoring of the English service, several learned divines were appointed to take another review of King Edward's Liturgies, and to frame from them both a book for the use of the Church of England. The names of those who, Mr. Cambden says, were employed, are these that follow:
Dr. Matthew Parker, afterwards Archbishop of Canterbury.
Dr. Richard Cox, afterwards Bishop of Ely.
Dr. May.
Dr. Bill.
Dr. James Pilkington, afterwards Bishop of Durham.
Sir Thomas Smith.
Mr. David Whitehead.
Mr. Edmund Grindall, afterwards Bishop of London, and then Archbishop of Canterbury.
To these, Mr. Strype says, were added Dr. Edwin Sandys, afterwards Bishop of Worcester, and Mr. Edward Guest, a very learned man, who was afterwards Archdeacon of Canterbury, Almoner to the Queen, and Bishop of Rochester, and afterwards of Salisbury. And this last person, Mr. Strype thinks, had the main care of the whole business ; being as he supposes, recommended by Parker to supply his absence. It was debated at first, which of the two books of King Edward should be received; and Secretary Cecil sent several queries to Guest, concerning the reception of some particulars in the first book; as prayers for the dead, the prayer of consecration, the delivery of the sacrament into the mouth of the communicant, «fec. But however, the second book of King Edward was pitched upon as the book to be proposed to the Parliament to be established, who accordingly passed and commanded it to be used, "with one alteration or addition of certain lessons to be used on every Sunday in the year, and the form of the Litany altered and corrected, and two sentences added in the delivery of the sacrament to the communicants, and none other, or otherwise."
The alteration in the Litany here mentioned was the leaving out of a rough exnression, namely, " From the tyranny of the bishop of Rome, and all his detestable enormities," which was a part of the last deprecation in both the books of King Edward; and the adding of those words to the first petition for the Queen, " strengthen in the true worshipping of thee, in righteousness and holiness of life," which were not in before. The two sentences added in the delivery of the Sacrament were these, " the body of our Lord Jesus Christ, which was given for thee ;" or " the blood of our Lord Jesus Christ, which was shed for thee ; preserve thy body and soul to everlasting life:" which were taken out of Kinar Edward's first book, and were the whole forms then used: whereas in the second book of that King, these sentences were left out, and in the room of them were used, "take, eat," or "drink" this, with what follows ; but now in Queen Elizabeth's book both these forms were united.
Though, besides these here mentioned, there are some other variations in this book from the second of King Edward: namely, the first rubric, concerning the situation of the chancel and the proper place of reading divine service, was altered ; the habits enjoined by the first book of King Edward, and forbid by the second, were now restored. At the end of the Litany was added a prayer for the Queen, and another for the Clergy. And lastly, the nibric that was added at the end of the Communion office, in the second book of King Edward VI, against the notion of our Lord's " real" and " essential " presence in the holy Sacrament, was left out of this. For it being the Queen's design to unite the nation in one faith, it was recommended to the divines to see that there should be no definition made against the aforesaid notjon, but that it should remain as a speculative opinion, in which every one was left to the freedom of his own mind.
And in this state the Liturgy continued without any farther alterations, till the first year of King James I; when the Puritans, who were now a numerous body, having petitioned for a reform of what they termed abuses, the King appointed a conference to be held at Hampton Court, between a select number of bishops and divines of the Established Church on one side, and the principal leaders among the Dissenters on the other, before himself as president, to hear what could be alleged for their non-conformity, and to judge whether an accommodation between the parties would be practicable. The demands of the Puritans were far too unreasonable to be granted, and very soon set aside the hope of agreement:—but their objections may have contributed to produce some of the following improvements, which were soon after made in the Liturgy. In the Morning and Evening Prayers a collect, and in the Litany a particular intercession, were appointed for the royal family: the forms of thanksgiving upon several occasions were then added: the questions and answers concerning the Sacraments were subjoined to the Catechism, which before that time ended with the answer to the question immediately following the Lord's prayer : and the administration of private baptism was by the rubric expressly confined to a lawful " minister," to prevent midwives or laymen from presuming to baptize. These and some other small additions and improvements were made by the authority of King James I, and universally adopted, although they were not ratified by Parliament. The following is a list of the bishops and other divines of the Church, appointed on this occasion :
Dr. John Whitgift, Archbishop of Canterbury.
Dr. Richard Bancroft, Bishop of London.
Dr. Tobie Matthews, Bishop of Durham.
Dr. Thomas Bilson, Bishop of Winchester.
Dr. Gervase Babbinton, Bishop of Worcester.
Dr. Anthony Rudd, Bishop of St. David's. .
Dr. Anthony Watson, Bishop of Chichester.
Dr. Henry Robinson, Bishop of Carlisle.
Dr. Thomas Dove, Bishop of Peterborough.
Dr. James Mountague, Dean of the
Chapel.
Dr. Thomas Ravis, Dean of Christ
Church.
Dr. John Bridges, Dean of Sarum.
Dr. Lancelot Andrews, Dean of Westminster.
Dr. John Overall, Dean of St. Paul's.
Dr. William Barlow, Dean of Chester.
Dr. Giles Tompson, Dean of Windsor.
Dr. John King, Archdeacon of Nottingham.
Dr. Richard Field, after Dean of Gloucester.
There was little done in the English Common Prayer Book in King Charles the First's time : but it may be noticed in passing, that in the Scotch Common Prayer Book there were several improvements made, some of which were taken into the last review, and more might have been so, but that the nation was not disposed to receive them, the distempers of the late times having prejudiced many against it. Some of the most remarkable alterations in this book are : the word "priest" in the rubrics is changed into "presbyte;" the Epistles and Gospels are set down according to the New Translation, as are also the Hymns and Psalms ; " Glory be to thee, 0 Lord," is ordered to be said before the Gospel, and " Thanks be to thee, 0 Lord," after it.
We come now to a memorable period in the history of our Liturgy, when the descendants and disciples of the Puritans, who had been so clamorous for a reform of ceremonies, and what they termed abuses, in the beginning of James' reign, were but too successful in their schemes of innovation. It is generally known that, by their artful machinations, they contrived to inflame the nation into rebellion, to overturn the government both in church and state, and to erect upon its ruins a Babel of their own. Their triumph however, like that of their infatuated brethren, the builders of confusion on the plain of Shinar, was happily not of long duration. So little reason had the nation at large to be satisfied with that novel form of government, to which it was subjected by the regicides, that upon the decease of the Protector, the presbyterians themselves were willing to accede to the re-establishment of the ancient monarchy.
When the restoration of Charles II. began to be concerted, he published at Breda a declaration concerning liberty of conscience in matters of religion. This was done with a view to soften the animosities that existed between the contending parties, and more especially to conciliate the presbyterians. The committee of nobles and commons appointed afterwards to wait upon the king at the Hague, was accompanied by eight or ten of the most eminent divines of the presbyterian communion. In a private conference with Charles, "they declared themselves no enemies to a moderate episcopacy." The king in return " assured them, that he had no intention to impose hard conditions, or embarrass their consciences: that he would refer the settling of the matters they mentioned to the two Houses of Parliament, who were the best judges of what indulgence or toleration was necessary for the repose of the kingdom."
At a subsequent private audience they represented to Charles, that "as the Common Prayer had been discontinued in England for several years, it might be impolitic for his majesty to revive the use of it in his own chapel immediately on his return. The people, they pretended, would be less shocked if some part of it only were used with other prayers." The king, with some degree of resentment, observed, that by the liberty he granted them, they were not authorised to infringe upon his.' He hoped, he said, " to find the Liturgy regularly received in many places, and, that in his own chapel, he would suffer no other form of worship." The ministers, though disappointed by the king's firmness, proceeded to importune, "that his majesty's chaplains might discontinue the surplice, because the sight of the habit would give offence to the people." The king said, " the surplice nad always been reckoned a decent habit; that though for the present he might be obliged to connive at disorder, he would never abet irregularity by his own practice, nor discountenance the ancient and laudable customs of the church, in which he had been educated."
At the return of the king, the church revived with the monarchy: but its revival was not effected without some struggle and opposition. For more than fourteen years had the hierarchy been broken down, and the Liturgy laid aside. A very different form of ecclesiastical government, and of public worship, now prevailed. Various other circumstances concurred to form a prospect extremely favourable to the presbyterians. The nine bishops, however, that survived the usurpation, were speedily reinstated, six others were soon after consecrated, and in a short time all the sees were filled.
On the 25th of October, 1660, came forth the king's Declaration respecting ecclesiastical affairs, in which a promise was made, that the Liturgy should be reviewed by an equal number of divines of both persuasions. And on the 25th of March following, 42 commissioners, that is, 21 episcopalians, and 21 presbyterians, including the assistants on both sides, were constituted by letters patent. The commissioners were enjoined "to meet at the Master's lodging in the Savoy, and to take into consideration the several directions, rales, forms of prayer, and things in the Common Prayer contained, to review the same, comparing them with the most ancient Liturgies : to advise upon the exceptions and objections that might be made, and if occasion should require, to make such reasonable corrections and amendments as they might judge useful and expedient for giving satisfaction to tender consciences and restoring unity; but avoiding all unnecessary abbreviations of the forms and Liturgy, so long received in the Church of England."
The names of the commissioners are as follows:
These commissioners had several meetings at the Savoy, but all to very little purpose ; the Presbyterians heaped together all the old scruples that the Puritans had for above a hundred years been raising against the Liturgy, and, as if they were not enough, swelling the number of them with many new ones of their own. To these, one and all, they demanded compliance on the Church side, and would hear of no contradiction even in the minutest circumstances. But the completes! piece of assurance was the behaviour of Baxter, who (though the King's commission gave them no farther power, than "to compare the Common Prayer Book with the most ancient Liturgies that had been used in the Church, in the most primitive and purest times ;" requiring them " to avoid, as much as possible, all unnecessary alterations of the Forms and Liturgy, wherewith the people were altogether acquainted, and had so long received in the Church of England") would not so much as allow that our Liturgy was capable of amendment, but confidently pretended to compose a new one of his own, without any regard to any other Liturgy whatsoever, either modern or ancient; which, together with the rest of the Commissioners on the Presbyterian side, he offered to the bishops, to be received and established in the room of the Liturgy. Such usage as this, we may reasonably think, must draw the disdain and contempt of ail that were concerned for the Church. So that the conference broke up, without any thing done, except that some particular alterations were proposed by the Episcopal divines, which, the May following, were considered and agreed to by the whole Clergy in Convocation. The principal of them were, that several Lessons in the Calendar were changed for others more proper for the days; the - prayers for particular occasions" were disjoined from the Litany; and the two prayers to be used in the Ember-weeks, the prayer for the parliament, and that for 'all conditions of men," and the " general thanksgiving," were added: several of the Collects were altered ; the Epistles and Gospels were taken out of the last translation of the Bible, being read before according to-the old translation: the office for " Baptism of those of riper years,'1 the two psalms prefixed to the lessons in the Burial Service, and the " Forms of Prayer to be used at Sea," for " the Martyrdom ot King Charles the First," and for " the Restoration of the Royal Family," were ail added. There were also several other less material additions : and through the whole service, ambiguities were removed, and various improvements were made ; for a more particular account of which the reader is referred to the Preface to the Common Prayer Book. In a word, the whole Liturgy was then brought to that state in which it now stands ; and was unanimously subscribed by both houses of Convocation, of both provinces, on Friday the 20th of December, 1661. And being brought to the House of Lords the March following, both Houses very readily passed an Act for its establishment; and the Earl of Clarendon, then High Chancellor of England, was ordered to return the thanks of the Lords to the Bishops and Clergy of both provinces, for the great care and industry shown in the review of it. Shepherd, Wheatly, Dr. Nicholls, Bp. Tomline.
To the foregoing historical account of the origin and progressive formation of the English Liturgy, it may be proper to subjoin a brief notice of the alterations, that have been thought expedient, in accommodating it to the circumstances of the American branch of the Church.
In the progress of the revolutionary war, the Episcopal Church, in this country, was reduced to a melancholy state of depression and desolation. Her places of public worship were in ruins, her clergy greatly diminished in number, and her scattered Congregations without any regular organization, or bond of union.
The first measures towards the re-establishment of the Church, originated in Connecticut. In March, of the year 1783, there was a meeting of the Clergy, which resulted in recommending the Rev. Dr. Samuel Seabury to the English Bishops, for consecration to the Episcopate ; as a preparatory step to the regular organization of the Church in this State.
On the 13th of August, in the same year, there was a Convention of the friends of the Church in the State of Maryland. The chief measure of this body, was the making of " A declaration of certain fundamental rights and liberties of the Protestant Episcopal Church of Maryland." In one of the articles of this instrument, it is declared that " it will be the duty of the said Church, when duly organized, and represented in Convention, to revise her Liturgy, forms of prayer, and public worship; in order to adapt the same to the late Revolution, and to other local circumstances of America; which, it is humbly conceived, will, and may be done, without any other or farther departure from the venerable order and beautiful forms of worship of the Church from which we sprung, than may be found expedient in the change of our situation from a daughter to a sister Church." At a subsequent Convention, in June 1784. the articles of this declaration were again approved, and certain fundamental principles of ecclesiastical government were framed and agreed to.
In Pennsylvania there was a Convention of the Church, held at Philadelphia, in May 1784. Among other principles agreed on by this body, it was determined " That the doctrines of the Gospel be maintained, as now professed by the Church of England; and uniformity of worship continued, as near as may be, to the Liturgy of the said Church."
In September 1784, a meeting of the Clergy of Massachusetts was held in Boston, where measures were adopted of a similar nature with those agreed upon in Pennsylvania ; and among others, a Resolution in the same words which have just been quoted.
The first step of a general nature, in relation to the organization of the Church in this country, was taken at a meeting of several of the Clergy convened at NewBrnnswick, N. Jersey, on the 13th of May 1784, on the business of the society for the support of Widows and Children of deceased Clergymen. Here it was determined to procure a more general meeting from the several States in the Union, to be held at New-York, on the 5th of the ensuing October ; not only in relation to the objects of the Society, but " to confer and agree on some general principles of an union of the Episcopal Church throughout the States." A meeting was held accordingly. And though the members were clothed with no legislative powers, they with great unanimity, agreed upon a few general principles, to be recommended to the several States, as the ground on which a future ecclesiastical government should be established. These principles contained an approbation of Episcopacy, and of the Book of Common Prayer, and provided for a representative body of the Church, contesting of clergy and laity. The fourth article provided, " That the said Church shall maintain the doctrines of the Gospel, as now held by the Church of England ; and shall adhere to the Liturgy of the said Church, as far as shall be consistent with the American Revolution, and the Constitutions of the respective States."
Pursuant to the recommendations of this meeting a Convention assembled at Philadelphia on the 27th of September, 1786, consisting of clerical and lay deputies, from seven of the thirteen United States; viz. From New-York to Virginia, inclusive, with the addition of South Carolina. They applied themselves in the first place, to the making of such alterations in the Book of Common Prayer, as were necessary in order to accommodate it to the late changes in the State.
The alterations then adopted, were as follows : viz.
1. In the versicles after the Creed and Lord's Prayer, the words O Lord, savfi the King, were changed to O Lord, bless and preserve these United States.
2. The Prayers for the Royal Family, in the Morning and Evening Service, were omitted.
3. In the Litany, the 15, 16,17, and 18th petitions were omitted; and instead of the 20, and 21st petitions, the following words were substituted:—that it may please thee to endue the Congress of the United States, and all others in authority, legislative, executive, and judicial, with grace, wisdom and understanding, to execute justice and maintain truth.
4. In cases when the Litany is not to be said, the Prayer for the high courts of Parliament, was altered to a Prayer for Congress, nearly in the words in which it now stands in our occasional prayers. And the Prayer for the King's majesty, was changed to a prayer for the civil rulers of the United States, of the same tenor as that now entitled a Prayer for the President of the United States, and all in civil authority.
5. In the Communion Service, the first collect for the King was omitted ; and the second altered so as to apply to the rulers of these States.
6. In the answer, in the Catechism, to the question—" what is thy duty towards thy neighbour ?" Instead of the words to honour and obey the King, was substituted to honour and obey my civil rulers, &c.
7. The observation of the 5th of Novem
ber, the 30th of January, the 29th of May, and the 25th of October, were directed to be discontinued.
8. In the forms of Prayer to be used at sea, two of the collects were so altered that the words referring to the King and government of Great Britain, were made to apply to our own country.
Besides the foregoing alterations, the Convention went extensively into the further review of the Prayer Book, Offices, and Articles ; and proposed the result of their deliberations to the consideration of the Church, to be acted upon at a future Convention. These alterations were printed, and acquired the name of the proposed Book.
The two next Conventions, the first of which met at Philadelphia the 20th of June, 1786, and the other at Wilmington, Delaware, the 10th of October in the same year, were chiefly occupied in measures to obtain the Episcopacy in this country. At the latter meeting, however, the Nicene Creed, which had been omitted in the proposed Book, was again restored by general consent, while the Athanasian Creed was rejected.
At a meeting of the General Convention at Philadelphia, commencing the 29th of September, 1789, the Liturgy underwent a general revision. It was now that a house of Bishops was for the first time formed, as a distinct branch of the Convention, although two of them only were present—Bishops White and Seabury.
" The principal act of this session," says Bishop White, in his Memoirs of the Church, " was the preparing of the book of Common Prayer, as now the established Liturgy of the Church. The Journal shows that some parts of it were drawn up by the house of clerical and lay deputies, and other parts of it, by the house of Bishops. In the latter, owing to the smallness of the number, and a disposition in both of them to accommodate, business was dispatched with great celerity ; as must be seen by any one, who attends to the progress of the subjects recorded on the Journal. To this day, there are recollected with satisfaction, the hours which were spent with Bishop Seabury, on the important objects which came before them; and especially the Christian temper which he manifested all along."
At the General Convention in 1792, the Ordinal was revised; and underwent a few alterations which seemed necessary to accommodate it to local circumstances. And at the Convention of 1.795, a service was prescribed for the consecration of a Church or Chapel. It is substantially the same with a service composed by Bishop Andrews, in the reign of James the First; and since commonly used by the English Bishops in such consecrations; but without the authority of Convocation, or act of Parliament.
It was not till the Convention of 1801, that the subject of the Articles was definitively settled. " After repeated discussions and propositions, it had been found, that the doctrines of the Gospel, as they stand in the 39 Articles of the Church of England, with the exception of such matters as are local, were more likely to give general satisfaction, than the same doctrines in any new form that might be devised. The former were, therefore, adopted by the two houses of Convention, without the altering of even the obsolete diction of them; but with notices of such changes as change of situation had rendered necessary. Exclusive of such, there is one exception ; that of adapting the article concerning the creeds to the former exclusion of the Athanasian." (8.)
footnote. (8.) Bishop White's Memoirs, p. 28.
At the next triennial Convention in 1804, an Office of Institution was framed, to be used at the Induction of Ministers to the rectorship of Churches. And at the Convention of 1808; thirty Hymns were added to the Book of Psalms and Hymns. Since which time, no changes have been made in our Liturgy, except a farther revision of this part of the service, adopted by the General Convention of 1832.
With respect to the more considerable alterations, those which were made by the General Convention of 1789, it is not thought necessary to go into a detail of them in this place. The greater part of them were mere verbal emendations, 01 such only as were rendered necessary by the change of political relations. Those which are most deserving of notice, will be pointed out in the course of the subsequent Commentary, together with the considerations on which they were founded.
In all the deliberations of the several Conventions, the object kept in view, says Bishop White, "was the perpetuating of the Episcopal Church, on the general principles which she had inherited from the Church of England; and of not departing from them, except so far as local circumstances required, or some very important cause rendered proper. To those acquainted with the Church of England, it must be evident, that the object here stated was accomplished on the ratification of the Articles."
The foregoing summary is taken chiefly from Bp. White's valuable " Memoirs of the Protestant Episcopal Church." T. C. B.
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