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Canadian Institute for Historical Microreproductions Institut Canadian de microreproductions historiques

1980

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1 2 3

TO THE READER.

Remember that this History of the Prayer Book is a re-
print of Bishop Mants' great work.

Examine carefully the progress of the work, the number of
changes, by whom made, and under what circumstances and
dates.

Study minutely the whole work, and particularly the
Address to the Members of the Church of England, every line of
which is most important, which goes to shew how necessarj- it is
that another revision should be made, especially in and for
Canada, omitting obsolete Kubricks, ambiguities and superfluitieSi
but keeping the Liturgy as it is, "and does agree with the Thirty-
nine Articles. Do let us have some degree of consistency, and
wipe out all cause of discord.

The First Rubric was condemned in part by our Provincial
Synod, in 1868. by a unanimous resolution ; but it is not known
outside the Synod walls, and so long as we neglect to re-print our
Prayer Book with that resolution to take the place of the First
Rubric, so long will be confusion and conflicting interests tolerated.

The Rubric at the beginning of the Catechism reads thus :
" The Curate of every Parish shall dilligently, upon Sundays and
Holy-days, after the second Lesson at Evening Prayer, openly in the
Church, instruct and examine so many children of his Parish sent
unto him, as he shall think convenient, in some part of this Catechism.''''
Again, the order for the use of the Pra}er Book is headed thus :
The Order for Morning PRAviiR
Daily Throughout the Year.

Now it is well known that these Rubrics are obsolete in
this country, and very properly so, but why require our clergy to
promise to obey such orders "i and why have them there if they
cannot be obeyed ?

The word Priest is introduced without any authority from
the New Testament, Our Saviour gave no titles or n;unes to those
he sent to preach, except the twelve whom He called Apostles, Luke
6 ri ; in the Epistles, we have Elders. Acts 14, 23, and 15, 6 ;
Bishops and Deacons, ist Timothy 3, i and 8 verses, IMiilippians
1 1 ; Apostles, Prophets, Evangelists, Pastors and Teachers, Eph.
4, II ; Ministers, Romans 13, 6 ; i Cor. 3, 5 ; Preachers, i Tim.
2, 7 ; and all (the whole nation) are called a Royal Priesthood,
ist Peter 2, 9.

The above are all the various names used by the Apostles,
as far as ascertained, but no mention of a Priest, except that Our
Saviour is the everlasting High Priest for us Why then use the
word ? and in the Rubrics so continually prefix it to sentences,
which are read by the Deacons if they are presfent Let consis-
tency speak out. and correct errors, or even one if it is proven to
be such. Should Revision take place, it will be the most con-
servative work ever attempted, because tiothing is intended beyond
the correction of a few of the Rubrics which should be removed^ as
the late Bishop Fulford said himself.

AMICUS.

i'7^

ISr

}

• s

AUTHENTIC HISTORY

THE PRAYER BOOK,

,FIVE REVISIONS,

A N D TH E

PERIODS AT WHICH THKV WERE MADE:

SHOWING FROM WHKNCK KACIl OK CUE PRESK.XT CONFLICTING

I^AKIIKS IN rilF, CHURCH I'RKSrMK TO DERIVE

IHKIR ArniORITIES.

BY AM ICUS,

IlnoUilcbnc is -Strength.

MONTREAL: "*" "^

J. STARKK .t CO.. PRINTERS, 54 ST. FRANCOIS XAVIER STREET,

1874.

t
.AtnS

(

j I

AUTHENTIC HISTORY

THE PRAYER BOOK,

ITS

FIVE REVISIONS,

A N D T H E

PERIODS AT WHICH THEY WERE MADE;

SHOWING FROM WHENCE EACH OF THE PRESENT CONFLICTING

PARTIES IN THE CHURCH PRESUME TO DERIVE

THEIR AUTHORITIES.

BY AMICUS

"llnotulcfigc is c^trcngth."

MONTREAL:
J. STARKE & CO., PRINTERS, S4 ST. FRANCOIS XAVIER STREET.

1874.

i.i .1

PEEFACE.

The Compiler of this little work desires to acknowledge the fact that the
History of the Prayer Book here presented to the Members of the Church of
England, is a re-print of the Introduction to the Book of " Common Prayer,"
edited by Richard Mant, D.D., Bishop of Killaloe, published at Oxford,
London, A.D. 1820, wherein he quotes from Wheatley, Dr. Nicholls, and
Bishop Tomline, also Jeremy Taylor, with many other high authorities of the
Church ; consequently, it is but reasonable to hope that this work will be
read with great confidence and satisfaction, as it gives a most perfect account
of how the labour of compiling the Book was begun and continued through its
various stages, from the Latin (or Roman works) A.D. 1537 to A.D. 1661.

The present object is to put within the reach of those who take an interest
in the struggle going on, an authoritative and intelligent history of what was
done at the time of the Reformation, especially while efforts are now being
made in various countries, including Canada, for another Revision, with a
view to harmonize that Book with the Gospels and Writings of the Apostles,
and to unite, as much as possible, all true Christian desciples of our blessed
Lord and vSaviour Jesus Christ, as common brethren.

There is, also, added several other items of great interest bearing on the

various subjects of controversy, which are of equal authority with the first part

of the work. As it is generally admitted that *^ knowledge is strength" so may

this little re-print prove a tower of strength, and enlighten all Churchmen as to

facts, and point out their duty, to be followed up by actions of no uncertain

sound, is the earnest prayer of the Compiler.

AMICUS.
Montreal, 1874.

57v-^f

VERBATIM REPRINT OF THE

HISTORY OF THE PRAYER BOOK.

The Original of " The Book of Common Prayer," and the

SEVERAL alterations WHICH WERE AFTERWARDS MADE IN IT.

Befoue the Reformation the Liturgy was only in Latin,
bein- a collection of prayers, made up partly of some ancient
iorms nsed 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 m
comnmnion with it ; like what we may see in the present
lioman Breviary and Missal. And these being estabUshed
by the law of the land, and the canons of the Church, no
other could publickly 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 samts,
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 VIIL's time was
disposed to a reformation, it was thought necessary to coiTCct
and amend these offices ; and not only have the services of
the Church in the English or vulgar tongue, (that men imght
-pray, not with the spirit only, but with the understanding
also;" and "that he, who occupied the room of the unlearned,
mird'it understand that unto which he was to say Amen;"
ncn'eoably to the precept of St. Paul-L 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
Eeformers (nor indeed ought it to have been) to introduce a
new fomi of worship into the Church, but to correct and
amend the old one ; and to purge it from those gross corrup-
tions 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 Cliristianity. In which reformation they pro-
ceeded gradually, according as they were able.

And first, the Convocation appointed a committee in tlie
year of our Lord 1537, to compose a book, which was called
" The godly and pious institution of a Christian man ;" con-
taining a declaration of the Lord's Prayer, the Ave Maria, the
Creed, the Ten Commandments, and the Seven Sacraments,
&c., wliich 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 Christian man;" and, ;

f as it is expressed in that preface, was "set furthe by the

\ King, with the advyse of his Clergy, the Lords bothe spirituall

' and temporal!, with the nether house of Parliament, having

bothe sene and liked it very well."

Also in the year 1540, a committee of bishops and
divines was appointed by King Henry VIII., at the petition
of the Convocation, to reform the rituals and offices of the
Churcli. And what was done by this Committee for reform-
ing 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 publickly 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 tliem. And this is all that appears to have been

done in relation to liturgical matters in the reij'n of Kin^^
Henry VIII.

In the year 1547, the first of King Edward VI., Decem-
ber the second, the Convocation declared the opinion, " nidlo
reclamante," that the Communion ought to be administered
to aU persons under " both kinds." 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 do this, the Com-
mittee 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 pubHc offices
not only for Sundays and HoHdays, but for Baptism, Con-
firmation, Matrimony, Burial of the Dead, and other special
occasions; in which the forementioned office for the holy
Communion was inserted, with many alterations and amend-
ments. And the whole book being so framed, was set forth
''by the common agreement and full assent both of the
ParHament and Convocations Provincial ;" that is, the two
Convocations of the Provinces of Canterbury and York.

The Committee appointed to compose this Liturgy were

Thomas Cranmer, Archbishop of Canterbury.

Thomas Goodrich, Bishop of Ely.

Henry Holbech, aUas Eandes, Bishop of Lincoln.

George Day, Bishop of Chichester.

John Skip, Bishop of Hereford.

Thomas Thirlby, Bishop of Westminster.

Nicholas Ridley, Bishop of Rochester.

Dr. William May, Dean of St. Paul's, London.

Dr. John Taylor, Dean of Lincoln.

I \

TJii. Simon Heynes, Dean of Exeter.

Dr. John Eedmayne, Master of Trinity College, Cam-
bridge,

Dr. Richard Cox, Dean of Christ Clmrch, Oxford.

Mr. Thomas Robertson, Archdeacon of Leicester.

Thus was our excellent Liturgy comjiiled 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 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 enconium
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 l^ook
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 tliis book,
which were thought to savour too much of superstition. To
remove these objections, therefore. Archbishop Cranmer pro-
posed 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 pre-
pared for them : one Alesse, a Scotch divine, translating it on
purpose for the use of Bucer; and Martyr being furnished
with the version of Sir John Cheke, who liad also formerly
translated it into Latin. The following were the most con-
siderable 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

c, Gain-
ed,
sr.

tyrs anil
ops and
ibishops,
nd York,
;tates in
nconium
.Y Ghost
•rth, &c."
rst ]^ook
:* Edward

inning of
;his book,
bion. To
mer pro-
istance of
tvhoni he
who, not
ions pre-
ting it on
furnished

formerly
most con-
,de ; some
; addition
)lution, at
;es, which
he Lord's
some rites
as the use

" prayers

for s(juls departed," both in tlie Comnuniion Oftice, anO in
that for the Burial of the Dead ; the leaving out of the " invo-
(lation of the Holy Clhost" in the consecration of the eucharist,
and the prayer of " Oblation " that was used to follow it ; the
(tmitting of the rubrick, that ordered " water " to be mixed
with wine, with several other lest material variations. The
" habits " also, that were prescribed by the former book, were
ordered l)y this to be laid aside ; and, lastly, a rubrick 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 tliis, and the former Act made in 1548, were repealed
in the first year of Queen Mary, as not being agreeable to the
Komish superstition, which she was resolved to restore.

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 :

Dii Matthew Parker, afterwards Archbishop of Can-
terbury.

Dr. Piciiard 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. Edwakd (Utest, a very learned man, wlio was after-
wards Archdeacon of Canterl )ury, Almoner to the Cjneen, and
liishop of Eocl) ester and afterwards of Salishury. And this
last person, ]Mr. Strype thinks, had the main care of the whole
bnsiness ; 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 ])rayer of consecration, the delivery of the Sacraments into
tlic mouth of the communicant, &c. But, however, the second
book of King Edward was pitched upon as the book to be
proposed to the Pirliament 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 alterat. in the Litany here mentioned was the
leaving out of a rough expression, namely, " From the tyranny
of the bishop of Home, and all his detestable enormities," which
was a part of the last deprecation in both the books of King
Edward ; and tlio adding of those words to the first petition
for the (Jueen, " 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 King Edward's first book,
and Avere the whole forma then used : whereas in the second
book of that King, tliose 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

ho was after-
3 Queen, and
T. And this
of the whole
by Parker to
h of the two
rid Secretary
;he reception
for the dead,
jraments into
3r, the second
e book to be
D accordingly
alteration or
iinday in the
iorrected, and
•anient to the

ned was the
1 the tyranny
lities," which
ooks of King
first petition
ng of Thee, in
ot in before,
cranient were
ch was given
Christ, which
everlasting
's first book,
n the second
it, and in tlie
k:" this, with
3k both these

3re are some

other variations in this book from the second of King Edward :
namely, the first rubrick, concerning the situation of the
chancel and the proper place of reading divine srrvice, was
altered ; the habits enjoined by tlie 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 (^ueen, and another for
the Clergy. And, lastly, the rubrick that was added at the
end of the Communion office, in tlie second Ijook of King
Edward VI., against the notion that 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 therefore recommended to the divines to see
that there should be no definition made against the aforesaid
notion, but that it should remain as a speculative opinion not
determined, in which every one was left to tlie freedom of his
own mind.

And in this state the Liturgy continued without any
further alteration, till the first year of King James I. ; when
the Puritans, who were now a numerous body, having peti-
tioned 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 Estiiblished
Church on the one side, and the principal leaders among the
dissenters on the other, before himself as president, to hear
what could be alleged for their nonconformity, and to judge
whether an accommodation between the parties W(juld 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 coiitril)uted to
produce some of the following improvements, which were
soon afterwards 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 sub-
joined to the Catechism, which before that time ended witli

-i-r

I I

3 ^

the answer to the question immediately following the Lord's
Prpyer : and the admini'itratiou of private baptism was by the
rubrick expressly confined to a " lawful minister," to prevent
mid wives 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.

There was little done in the English Common Pravcr
Book in King Charles the First's time : but it may be noticed
in passing that in the Scotch Common Prayer Book tliere
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 rubricks is changed into " presbyter ; " the
Epistles and Gospels are set down according to the New
Translations, as are also the Hymns and Psalms ; " Glory be
to thee O Lord," is ordered to be said before the Gospel, and
" Thanks be to thee O Lord," after it.

But to proceed with the account of the English Liturgy ;
which continued in the state that has been described, to the time
of King Charles II., who immediately after his restoration, at the
requjBst of several of the Presbyterian Ministers, was willing to
comply to another rev'.ew, and therefore issued out a commis-
sion, dated March 25., 1661, to impower twelve of the Bishops,
and twelve of the Presbyterian divines, to consider the objec-
tions raised against the Liturgy, and to make such reasonable
and necessary alterations as they should jointly agree upon :
nine assistants on each side being added to supply the place
of any of the twelve principals who should happen to be
absent.

These Commissioners had^several meetings at 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

'-.. Ll

SBSB

ng the Lord's
ini was by the
r," to prevent
}. These and
.vere made by
ally adopted,

aimon Prayer
ay be noticed
r Book tliere
h were taken
1 so, but that
le distempers
ist it. Some
re : the word
sbyter;" the
to the New
1 ; " Glory be
! Gospel, and

[ish Liturgy ;
d, to the time
)ration, at the
as willing to
it a commis-
the Bishops,
er the objec-
h reasonable
agree upon :
)ly the place
ippen to be

t Savoy, but
)ed together
e a hundred
r they were

not enough, swelling the number of them with many new
ones of tlieir own. To tliese, one and all, they demanded
compliance, on the Church side, and would hear of no contra-
diction even in the minutest circumstances. But the com-
pletest piece of assurance was the behaviour of Mr. Baxter,
{Frcsbytcrian) who (though the King's Commission gave them
no farther power, than " to compare the Common I'rayer
" 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 Presby-
terian side, he offered to the bishops, to be received and estab-
lished in the room of the Liturgy. Such usage as this, we
may reasonably think, must draw the disdain and contempt
of all that were concerned for the Church. So that the con-
ference 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 wliole 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 disjointed 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 "gene-
ral 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 ofldce for " Baptism of those of Riper Years,"
the two psalms prefixed to the lesson in the Burial Service,
and the " Forms of Prayer to be used at Sea," for " the

r ' E I

Martyrdom of King Charles the First," and for " the Restora-
tion of the Royal Family," were ,'dl added. There were also
several otli(.r less material additions : and tlirough 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 wf^p unanimously subscribad by
both Houses of Convocation, of both provinces, on Friday, the
20th December, 1G61. And being brought to the House of
Lords the March following, both Houses very readily passed
Act for its establishment ; and the Earl of Clarendon, then
High Chancellor of England, was ordered to return tlie thanks
of the Lords to the Bishops and Clergy of both provinces, for
the great care and industry shewn in the review of it. —
Wlieatley, Dr. Nicliolls, Bp. Tomline.

RESUME BY COMPILER.

It thus appears that the ]3ook of Conmion Prayer is the
result of several revisions and additions, beginning with the
Reformation under King Henry the Eighth, who authorized
portions of the Roman Book, which was then in Latin only, to
be translated in part into English. In 1540 a Committee was
appointed to do the work ; in 1542-3 a portion of the work
done, and in

1st. 1545 the King's I'rimer came forth, amongst other
things the Lord's Prayer, Creed, Ten Commandments, Venite,
Te Deum and other Hymns and Collects were printed in
English, this appears to be all that was done in Liturgical
matters in this Reign.

2ncl. In 1547, the 1.st year of King Edward the Sixth,
the actual practical work of Revision began, and what they
' did was confirmed by Parliament in 1548, and was called the
first Book of Edward tlie Sixth.

:he Restora-
re were also
1 the whole
iprovements
1, the reader
Book. Ill a
hat state in
bscribad by
Friday, the
he House of
idily passed
endon, then
1 the thanks
rovinces, for
ew of it. —

*rayer is the
ng with the
) authorized
itin only, to
mmittee was
of the work

longst other

ints, Venite,

printed in

1 Liturgical

d the Sixth,
1 what they
IS called the

3rd. In 15b0 51, some excei)tions being taken at some
things in tlie Bo^^k so set forth, this led to another Eevision,
whicli was sanctioned by Act of Parliament in the year 1551,
and was called tlie Second liook of Edward the Sixth. But
this and the former Act were repealed in 1557-58, by Queen
]\Iary when she came to the Throne, she being a Romanist
was determined to upset 1'rote.iauitism.

4th. In 1558, when (,)uecn Elizabeth succeeded to Mary,
the Act of repeal was reversed and another revision (No. 4)
was undertaken, when several additions, &c., &c., to the 2nd
Book of Edward the Sixth were adopted and sanctioned by
Act of Parliament.

In 1603 King James the First began to reign, and the
Puritans petitioned for certain reforms. During liis reign some
additions to the Liturgy were made and immediately adopted
by the King and others, although not ratified by Parliament.
There' was little done in the English Prayer Book in King
Charles the First's time.

5th. In 1661 Revision (No. 5) took place under King
Charles the Second, and confirmed by Act of Parliament in
1662. In this Book were many additions made to the Liturgy,
and is the same as we now have it.

Be it remembered that the Book of the Second Year of
Edward the Sixth (or his first book) had in it many of the rites
of the Roman Church, and some of these were considered so
very superstitious, (such for instance as the use of "Oil in Bap-
tism, unction of the sick, prayers for souls departed, invocation
of the Holy Ghost, Oblation, Water to be mixed with wine, and
the habits or dress," (Romish) that they were omitted in the
Second Book of Edward the Sixth ; 15lit in our present version*
the first Rubrick revives all these superstitions, which are con-
trary to the Resolution passed by Our Provincial Synod in
September, 1868, (for copies of which see below,) contrary to

The Rev. Canon Balch's amendment was then put, and carried tmani'
moiisly in the following form : —

Whereas, the elevation of the elements in the celebration of the Holy

1 T

the usages of the Churcli for the laiit three centuries, (juntraiy
to the sph'it of our Articles of Religion, whicli are Vrottnstant,
and contrary to what can bo proved by the New Testanient, as
requisite and necessary to be followed and believed by Christ-
ians. Therefore Revision is again necessary ; and as there
is no State Church in Canada, the work also hitherto done in
compiling the Book of Common Prayer being so done by
Divines, Laymen, Martyrs and Reformers, all human beings
like ourselves, surely there can be no reasonable objection to
again revise, cori'ect and harmonize the same Book, so that the
Rubricks, Liturgy, Articles of Religion and the admitted prac-
tices of the Church as may be proved from the New Testament
only, may be accepted by all.

ECCLESIASTICAL WRITERS

Prefixed to Wheatley's Illustration of the Conmion T'rayer
Book, with the years they flourished :
A.D. 65. Clemens of Rome.
101. Ignatius.
108. Polycarp.
" 140. Justin Martyr.

Communion, the use of incense during Divine Service, and the mixiii^L,' with
water the sacramental wine, are illegal, it is resolved by this .Synod that the
above-mentioned practices are hereby forbidden in the Church of this Province ;
and, whereas, the Rubric at the end of the Communion Office enacts that the
bread shall be " such as is usual to be eaten," the use of wafer bread is hereby
fcjrbiddcn.

This Synod would express their disapprobation of the use of lights on tlic
Lord's Tal)Ie, and vestments, except the surplice, stole or scarf, and hood, in
I saying the public prayers, or ministering the sacraments or other rites of the
Cluuch, and their determination to prevent, by every lawful means, their intro-
duction into the Churches in this Province.

When the Rev. Cation BalcKs resolution was put to the vote, a demand
was made that it should be taken by orders, and while the names were being
called it zvas found that with but tivo or three exceptions, all were voting yea. So
it was decided by all that it be recorded as having passed unanimously.

The above note of facts is by a Delegate present when the voting took
place.

A.D.

167. lienacuH.

lies, (;untrury
■e l*^()tt^stallt,

((

168. Thoophilu.s Antiocheii.

<«

172. Tatian.

L'cstaiuent, as

3d by Christ-

aud as there

177. Athenagoras.

192. Clemens of Alexandria.

192. Tertullian.

lerto done in

220. Municius Felix.

; so done by
uman beinj^s
3 objection to

230. Origen.

248. Cyprian.

251. Pontius Diaconus.

k, so that the
imitted prac-

254. Dionysius of Alexandria.
303. Aruobius.

3W Testament

((

303. Lactantius.

315. Eusebius.

326. Athanasius.

350. Cyril of Jerusalem.

union Trayer

362. Dionysius, falsely called the Areopagite

368. Epiphanius, and Optatus Melevitanus.

370. Basil the Great.

((

370. Gregory Nazianzen.

;./

((

370. Gregory Nyssen.

-.ii

374. Ambrose.

378. Hierom, or Jerom.

the mixing with

390. Ruffinus.

Synod thai the

396. Augustin.

of tliis Province ;

i enacts that the

((

398. Chrysostom.

r bread is hereby

((

410. Synesius.

((

412. Isidore Peleusiota.

>e of lights on the

420. Paulinus.

■arf, and hood, in

)ther rites of the

423. Theodoret.

neans, their intro-

434. Proclus.

438. Codex Theodosianus.

e vote, a demand

439. Socrates.

names 7aere being

<re voting yea. So

440. Sozomen.

lously.

_„

450. Constitutions, called Apostolic.

the voting took

495. Gannadius Massiliensis.

■A

A.l)

. r)i)().

Gregory tin- ( iieat.

594.

Euagriiis Sriiuliisticu.s

595.

Isidore TrispalinsLs.

757.

Paulua Diaconus.

780.

Alcuin.

105(3.

Cediiiiius.

1077.

Thcophylact.

1080.

Micvo]()L,'us.

1115.

Bernard.

1131.

Gratiaii.

1286.

Durandus JMiiiiatcnsis

1303.

Nicepliorus Oalistus.

I I-

ON THE XXXIX. ARTICLES OF KELIOION,

Agreed upon hj the Arclibishops and Bishojys of hoth Provinces
and the ivJiole Clergy, in the Convocation holden at
London, in the year lfiGi,fur the aeoidinfj of Diversi-
ties of Opinions, and for the esteddishiny of Consent
toiichiny true Iteliyion : Reprinted hy His Majesty s
Commandment, 'with his Royal Declaration prefioxd
thereunto.
" The design of tlieso Creeds was to establish the genuine
doctrines of the Gospel, in opposition to the errors whicli tlien
prevailed ; and to exclude from communion witli the orthodox
Church of Christ all Avho held heretical opinions. New dis-
sentions and controversies continually arose : and we have to
lament, that in process of time " the faith which was once
delivered unto the saints," became corrupted in tlie highest
degree ; and that those very councils, which were convened
according to the practice of the Apostolick age for the purpose
of declaring " the truth as it is in Jesus," gave their sanction
and authority to the grossest absurdities and most palpable
errors. These corruptions, supported by secular power and
favoured by the darkness and ignorance of the times, were
almost universally received through a succession of many ages,

' ^„

LKIION,

both Province-^
Hun, lioldcn at
iKj of Diversi-
nfj of Consent

His Majedys
"ation '^rcfiMd

sli tliG n-cuuine
ors wliicli then
\\ the ortliodox
)ns. New dis-
lul \vc have to
Inch was once

in tlie liigliest
^verc convened
for the purpose
1 their sanction

most palpable
lar power and
he times, were
1 of many ages,

till at last the glorious light of tlie Ivel'ormation dispelled the
clouds, which had so h)ng ohscured the Christian world."

"At that interesting peri(jd tlie several Churches, which
had separated themselves from the lloman communion, found
it expedient to puhlish confessions of their faith: and, in
conformity to this practice, Edward the Sixth, the first Pro-
testant King (jf Kngland, caused to he pul)lished by his royal
authority, forty-two "Articles agreed upon hy the bishops and
other learned and good men, in the Convocation held at
London in tlie year 1552, to root out the discord of opinions,
and establish the agreement of true religion." These Articles
were rejiealed by (Jueen Mary, soon after her accession to the
throne. But Queen Elizabeth in the beginning of her I'cign
gave her royal as.sent to " Thirty-nine Articles, agreed upon
by tlui Archbisho])s and bishops of both provinces, and the
whole Clergy, in the Convocation holdcn at London in the
year 15G2, for the avoiding diversities of ujnnion, and for the
establishiiijr of consent touching true religion." These Articles
were revised, and some small alterations Uicde in them, in
the year 1571 ; since which time they have co!itinued to be
the criterion of the faith of the members of the Church of
England. The Articles of 15G2 were drawn up in Latin only ;
but in 1571 they were subscribed by the members of the two
Houses of Convocation l)otli in Latin and English; and
therefore tlie Latin ami English copies are to be considered
as equally authentick. The original manuscripts, subscribed
by the Houses of Convocation, were burnt in the fire of
London : but Dr. Bennet has collated the oldest copies now
extant, and it ajjpears that there are no variations of any
importance."

" It is generally believed that Craumer and Ridley were
chiefly concerned in framing the forty-two Articles, upon which
our thirty-nine arc; founded. lUit Bishop Burnet says, that
" questions relating to them were given about to many bishops
and divines, who gave in their several answers, which were
collated and examined very maturely : all sides had a free

' I hi

and fair hearing before conclusions." Indeed, cavtion and
moderation are no less conspicuous in them, than a thorough
knowledge of the Scriptures, and of the early opinions and
practices of Christians."

" These thirty-nine Articles are arranged with great judg-
ment and perspecuity, and may be considered under four
general divisions : '.he first five contain the'Christian doctrines
concerning the Father, the Sor and the Holy Ghost ; in the
sixth, seventh, and eighth, the rule of faith is established, the
ten next relate to Christians as individuals ; and the remain-
ing twenty-one relate to them as they are members of a religi-
ous society. But as all confessions of faith have had a reference
to existing heresies, we shall here find, not only the positive
doctrines of the Gospel asserted, but also the principal errors
and corruptions of the Church of Eome, and most of the
extravagancies into which certain Protestant sects fell at the
time of the Reformation, rejected and condenmed." — [Notes by
Bishop Tomline.]

{Extracts from His Majesty's Declaration.)

" That the Articles of the Church of England (which have
" been allowed and authorized heretofore, and which our Clergy
" generally have subscribed unto) do contain the true Doctrine
" of the Church of England ageeable to God's Word: which
" We do therefore ratify and confirm, requiring all our loving
" Subjects to continue in the uniform Profession thereof, and
" prohibiting the least diflerence from the said Articles ;
" which to that end We command to be new printed, and
" this Our Declaration to be published therewith." Note. —
" The Articles were again ratified by King James the First, in
these words, which are commonly prefixed to them. It
appears, however, from papers, ascertaining the reign and the
time in which the Declaration before the thirty-nine Articles
was first publislied, subjoined to Dr. Winchester's Dissertation
on the seventeenth Article, that the Declaration was prefixed,

First,

not by King James, but by King Charles tl

King

cartion and
11 a thorough
opinions and

,h great judg-
under four
ian doctrines

■host ; in the
tablished, the
i the remain-
srs of a religi-
id a reference
T the positive
incipal errors

most of the
cts fell at the
d,r— [Notes by

'on.)

id (which have
ich our Clergy
true Doctrine
Word: which
all oar loving
n thereof, and
said Articles;
V printed, and
ith." Note.—
!S the First, in
to them. It
reign and the
'^-nine Articles
■'s Dissertation
I was prefixed,
i First. King

James ratified the Articles, but it was by ratifying the Canons
made in 1603. Mit."

Article XIX declares " The visible Church of Christ is a
Congregation of faithful men, in which the pure Word of God
is preached, and the Sacraments be duly ministered according
to Christ's ordinance in all those things that of necessity are
requisite to the same. As the Church of Jerusalem, Alexan-
dria, and Antioch have erred, so also the Church of Rome
hath erred, not only in their living and manner of Ceremo-
nies, but also in matters of Faith."

TJiis Article declares tvhat is a Church, " a Congregation
of faithful men, &c., and that the Church of Rome hath erred
loth in Ceremonies and matters of Faith.

Article XX. — " The Church hath power to decree Eites
or Ceremonies and authority in Controversies of Faith : and
yet it is not lawful for the Church to ordain anything that is
contrary to God's Word written, neither may it so expound
one place of Scripture, that it be repugnant to another.
Wherefore, although the Church be a witness and a keeper of
Holy Writ, yet as it ought not to decree anything against the
same, so besides the same ought it not to enforce anything to
be believed for necessity of Salvation."

Here again the authority of the Church is limited to what
cayi he proved from Holy Writ, and heing under a New Dispen-
sation must he also limited to the New Testament.

Article XXVIII.—" The Supper of the Lord is not only
a sign of love that Christians ought to have among tHeinselves
one to another ; but rather is a Sacrament of our Redemption
by Christ's death : insomuch that to such as rightly, worthily
and with faith, receive the same, the Bread which we break
is a partaking of the Body of Christ ; and likewise the Cup
of Blessing is a partaking of the Blood of Christ."

" Transubstantiation (or the change of the substance of
Bread and Wine) in the Supper of the Lord, cannot be proved
by Holy Writ, but is repugnant to the plain words of Scrip-
ture, overthroweth tlie nature of a Sacrament, and hath given

\ i

occasion to many superstitions. The Body of Christ is given,
taken and eaten, in the Supper, only after a heavenly and
spiritual manner, and the mean whereby the Body of Christ
is received and eaten in the Supper, is Faith."

" The Sacrament of the Lord's Supper WAS NOT by Christ's

ORDINANCE RESERVED, CARRIED ABOUT, LIFTED UP, OR WOR-
SHIPPED."

At the end of the Communion Services the following
a2)])ears :

" Whereas it is ordained in this oftice for the Adminis-
' tration of the Lord's Supper, that the Communicants should
' receive the same kneeling (which order is well meant, for a
' signification of our humble and grateful acknowledgment of
' the benefits of Christ therein given to all worthy Eeceivers,
' and for tlie avoiding of such profanation and disorder in the
' Holy Connnunion, as might otherwise ensue) ; yet, lest the
' same kneeling should by any persons, either out of igno-
' ranee and infirmity, or 'out of malice and obstinacy, be
' misconstrued and depraved : It is hereby declared. That
' thereby no adoration is intended, or ought to be done, either
' unto the Sacramental Bread or Wine there bodily received,
' or unto any Corporal Presence of Christ's natural Flesh and
' Blood. For the Sacramental Bread and Wine remain still
' in their very natural substances, and therefore may not be
' adorned ; (for that were idolatry to be abhorred of all faith-
' ful Christians) ; and the natural Body and Blood of Our
' SaviomfChrist are in Heaven, and not here ; it being against
' tlie truth of Christ's natural Body to be at one time in
' more places tl)an one."

^■^-T-

hrist is given,

heavenly and

ocly of Christ

3T BY CiIKIST'S
UP, OR WOR-

the foUoivin/j

the Adminis-
iiicants should
LI meant, for a
)wledgment of
thy Eeceivers,
Jisorder in the
; yet, lest the
jr out of igno-
obstinacy, be
leclared. That
be done, either
odily received,
iiral Flesh and
le remain still
>re may not be
ed of all faith-
Blood of Our
t being against
b one time in

ADDRESS

TO THE

MEM15EKS or THE CHURCH OF ENGLAND.

»• »

Under a deep sense of responsil)ility to (lotl, we feel con-
strained to address yon on the present peculiar circumstances
of our Clmrcli and our country.

We believe it to be an indisputable fact tliat the Church
of England as a system, and a large proportion of the English
people, are becoming gradually and rapidly unprokstantizcd.
Some may doubt ; we tlicrefore (piote a few Ijrief statements,
and give facts in support of those statements.

Some forty years ago a movement was originated at Ox-
ford, the object of winch was to destroy the work of the Eefor-
mation, and the results of which may be seen by the following
quotations. The Lord Bishop of Gloucester and Bristol, in a
I'ccent charge to liis clergy, says : *

" Catholic truth, tliey uryed {i.e. the Ritualists, must now not only be
preached, but seen and felt. The*eye must influence the soul ; the outward
nuist suffgcst the reality of the inward ; tlie trade of scepticism must be con-
trasted with the tangible realities of a material worshij) ; the negative and tlic
novel must, for the very truth's sake, be contrasted with tlie affirmative and the
traditional. Hence, almost step Ijy step, ^as doubt and suspended belief liaii
advanced, Ritualism and Ceremonialism— he feared lie might even say, super-
stition — had advanced in exactly tlie opposite direction. What they had,
therefore, to deal with \\'as not a sort of fanciful and prelusive Ritualism, but a
settled materialistic form of worship, which on the one hand claimed to be con-
sidered a [iractical protest against the lawlessness of modern thought, and, on
the other hand, the symbol of that longed-for union which had •''ways been a
ruling principle of the Ritualistic movement. And wliat w \v the final
issue? Why, obviously, direct antagonism to that earlier re. movement

which cither modified or abolished those usagss — our English Relormation. It

* London Times, Oct. 24, 1873.

i S

*ir

i 1

I I"

was now no use in disguising the fact. What was, or rather, had been, called
the Ritualistic movement, had now passed into a counter-reformation move-
ment, and would, whenever sufficiently sustained by numbers and perfected in
organization, reveal its ultimate aims with clearness and decision. Such were
the grn ve difficulties with which the loyal members of the Church of England
had anxiously to contend."

" It is," observes the Quarterly Review* " a distinct anti-
Reformation movement, a systematic attempt to undo the
work of the sixteenth century."

"The work going on in England," writes the Union
Eevieiv, " is an earnest and carefully organized attempt on the
part of a rapidly increasing body of priests and laymen, to
bring our Church and Country up to the full standard of
Catholic faith and practice, and eventually to plead for her
union with the Church of Kome." f

Again, " If we were to leave the Church of England, she
would simply be lost to Catholicism. Depend upon it, it is
only througli the English Church itself that Enyland can be
Catholicised " \

Again, " We hope to draw the Protestants to the Church
of Eome. But when ? ah ! when ? The time cannot be very
far off. We derive our confidence from the progress of the
past. In twenty years hence Catholicism will have so leav-
ened our Church, that she herself, in her corporate capacity,
will be able to come to the Church of Rome and say, ' Let
the hands which have been parted" these three hundred years
be once more joined.' " §

" The whole purpose of the great Eevival has been to
eliminate the dreary Protestantism of the Hanoverian period,
and to restore the glory of Catholic worship," ||

In illustration of these statements, we give the following
facts : —

The Eev. H. Barne, writing in 1864, says i. is a melanc-
holy fact that more than five hundred of our number (clergy)

•January, 1868. +Jiily> 1867, p. 397.

i Id. p. 410. § Id. p. 384.

II The Church and the World, by Mr. Blcnkinsopp.

, had been, called
reformation move-
rs and perfected in
ision. Such were
;!hurcli of England

a distinct anti-
b to undo the

ies the Union
attempt on the
md laymen, to
ill standard of
plead for her

)f England, she
1 upon it, it is
ngland can be

to the Church
cannot be very
)rogress of the

have so leav- ^
)orate capacity,
and say, ' Let
hundred years

il has been to
overian period,

e the following

I i. is a melanc-
lumber (clergy)

have, since the year 1842, openly joined the Komish Com-
munion." *

In 1865 one Imndred and ninety-eight clergymen wrote
to Cardinal Patrizzi, Prefect of the Sacred College at Eome,
requesting to be admitted into the Communion of the Church
of Ptome, and were refused on the ground that they were not
prepare^' to acknowledge the place and prerogatives claimed

by the Pope.

Eleven hundred clergymen recently petitioned for union
between the Church of England and the Church of Eome ;
and four hundred and eighty lately petitioned the House of
Convocation for the establishment of a priestly confessional.

Our Protestant worship is gradually losing its spiritual
character, and, in the Ptitualistic churches, is becoming more
and more assimilated to that of the Church of Eome. Such
churches have vastly increased, and are still increasing in
number, and "^om them there is a continual stream of converts
drifting towards Eomanism. -j-

According to the report of the Protestant Educational
Institute, the number of Eoman Catholic Priests in England
and Scotland have increased since the year 1829 from 447 to
1824 ; of Chapels, from 449 to 1227, and of Convents and
Monasteries, from 16 to 295.

Dr. Pusey says in his Eirenicon : — " The building arises
without noise or hammer. Never, I am satisfied, was the
work of God so wide and deep as now, . . . because the
leaven which was hidden in the meal has worked secretly."

The Eev. H., Wagner, of Brighton, says : — Protestantism
as a religion, is on its death bed. . . . It is fast falling,
and, by God's favour, will soon be at an end."— See Rock,
Nov. 20, 18G8.

* The Recent Charge of the Right Rev. the Lord Bishop of Oxford consid-
ered in a Letter to a Friend, by Henry Barne, M.A., Vicar of Farringdon,
Berks, &c. London, Nisbet & Co., p. ii.

+ "From every Ritualistic congregation in London there is a cout.nuv[i
stream of converts drifting towards us. — Catholic Register,

1 V

' 1

: il

1 '!

If asked, how are we to account for the fact that Komaii-
ism, which is losing power and influence in every country of
Europe, is thus spreading in England, we are compelled to
confess, and we do so with great pain, that we believe it is
in great measure, attributctble to our present Prayer Booh as the
prime source and cause.

The subject demands calm and impartial examination.

Let us then glance at the history of the Prayer Book,
and look at its contents. The facts ought to be known by all,
especially by members of the Church in Canada.

We have had five revisions of the Prayer Book. The
First and Second in the reign of Edward VI., the Third in the
reign of Elizabeth, the Fourth in that of James I., the Fifth
in that of Charles II., and a Sixth in the reign of William III.,
which was never adopted.

The First Prayer Book of Edward VI. (a.d. 1549,) con-
tained many remnants of Eomish doctrines, and authorized the
use of the Romish sacerdotal vestments.

In the Second Prayer Book of Edward VI., adopted three
years afterwards, (a.d. 1552,) the work of reformation was con-
tinued, the use of the Romish vestments was forbidden, and
the sacerdotal and sacramental superstitions were boldly dealt
with, and in a great measure removed.

The Tliird Prayer Book was drawn up in the reign of
Queen Elizabeth, when a Commission was appointed, and
" directed to favour the First Prayer Book of Edward VI., and
so take some backward steps in the direction of Rome ; and
the book thus revised by the Commissioners, was, in opposition
to their recommendations, stiU further altered in the same
direction by the Queen in Council " * The use of the Romish
vestments was restored, the Rubric against the presence of
the body and blood of Christ in the Sacrament was wholly
expunged, a part of the 26th Article, which denies the " opus
operatum " of the Sacraments, and " which cuts up by the

* TJie Revision of the Prayer Book, by the Rev, G- A. Jacobs, D.D.
Hodges & Co., p. n.

lat Koinaii-
country of
)mpelled to
elieve it is
Booh as the

111 illation,
'rayer Book,
nown by all,

Book. The

Third in the

[., the Fifth

WiUiamllL,

I. 1549,) con-
uthorized the

adopted three
,tion was con-
Drbidden, and
e boldly dealt

the reign of
)pointed, and
ward VI., and
f Rome; and
, in opposition

in the same
3f the Eomisli
) presence of
t was wholly
les the "opus
its lip by the

A. Jacobs, D.D.

root baptismal regeneration, was entirely omitted" * and in
that state it was imposed upon tlie nation. The object of the
Queen was to make the Prayer Book as lit;tle offensive to the
Roman Catholics as possible, and to introduce a certain
amount of Romanism, " softened down, indeed, and diluted,
so as not to shock and alienate her Protestant subjects, but
still sufficient to conciliate the great bulk of the Romanist
population." "|* Thus the Prayer Book was corrupted to please
the Roman Catholics, and the Queen's object was so far
attained, that " for ten years," as Heylin remarks, " the
Roman Catholics repaired to the Parish Churches without
doubt or scruple."

Two more revisions were made in the 17th century,
" which rendered matters rather worse than they had been
before." +

The Third Prayer Book of Elizabetli was further Roman-
ized in 1604 under James I., when, by injunction of the King,
and without the authority of Parliament, the words, " verily
and indeed, taken and received," deri^'ed from the Romish
formulary, were introduced into the Catechism in connexion
with " the Body and Blood of Christ " in the Lord's Supper. §
That part of the Catechism which dogmatically teaches bap-
tismal regeneration was also still further strengthened by the
changes made in other formularies. ||

The Fourth Prayer Book thus corrupted was still more

* Burnet's History Rjf,, vol. ii. p. 627, and Three Tracts on Revision by
Rev. E. Nangle.

t Rev. Dr. G. A.Jacob, p. 13. "There was great care taken, writes
the learned Ileylin, "for expunging all such passages in it as might give any
scandal or offence to the Popish party, or be used by them in excuse for their
not coming to church.

t Rev. Dr. G. A, Jacob, p. 14.

§ This little sentence, unwarrantably introduced into our Prayer Book 50
years after its compilation, has been pregnant with most mischevious results.
By it, we, who deny the "real bodily presence," are condemned as heretics,
and by it the Ritualists maintain that the Mass is secure in the Church of Eng-
land. It has been expunged from the American Prayer Book.

1; See Call for Revision, by the Rev. J. N. Griffin, D.D.

' 7

< f:

Romanized in 1661, under Charles II., when a further step
was taken in the anti-Reformation road. In this edition, the
word "^ncs^ " was substituted for ^'pastor," and "deacon"
for " minister." These last revisers did their best to make
the service [of baptism] inculcate a baptismal regeneration of
the grossest form," * The Sanctification of the element of
water in baptism was introduced, (compare offices of infant
and adult baptism,)

In the reign of William III., tlie Prayer Book was again
revised by a Commission. The Commission was composed of
ten bishojjs and twenty divines, " men eminent for their piety
and learning, whose names shone out as bright lights." "^ By
them was proposed a thorough revision which would, it was
thought, have brought into the Church at least two-thirds of
the Dissenters. This Prayer Book, revised by Evangelical
Protestants, was approved by the King, but as a large num-
ber of the clergy were against it, it was never proposed to
Convocation,

Thus the Protestant Prayer Book, the second of Edward
VI., has been altered again and again, as a matter of State
policy, in the direction of Eome, Some would liave us regard
the present Prayer Book as a sacred relic of antiquity, framed
by men of God, according to a Scriptural standard, and sup-
ported by Apostolic authority, whilst, in reality, we are 'n
the humiliating position of having it imposed upon us as it
has been corrupted, for an unholy purpose, by the imperious
Elizabeth, by the vain and frivolous James, and, finally, by
the Romish and profligate Charles.

It is remarkable that during the damaging changes of the
Formularies, in the reign of Elizabeth, no alteration was made
in the Articles, but, after all attempts by her to effect a recon-
ciliation with the Pope, the Articles were framed as we now
have them. Some new articles, of a decidedly Protestant
character, were introduced — the alterations in Formularies
remaining unchanged — and thence has arisen tlie contradic-

Rev. Dr, Jacob, p, 14.

tDr. Griffin's Call, p. 251.

i further step
is edition, the
ind "deacon"
best to make
egeneraticjii of
the element of
ices of infant

ook was again

,s composed of

; for their piety

lights." t By

would, it was

i two-thirds of

by Evangelical

a large num-

3r proposed to

ond of Edward
matter of State
I have us regard
itiquity, framed
idard, and sup-
ity, we are 'u
d upon us as it
' the imperious
and, finally, by

g changes of the
?ation was made
jO effect a recon-
iied as we now
Bdly Protestant
in Formularies
the contradic-

P.2SI.

tions between them and tlie Articles with all the manifest
evils arising therefrom.

These Articles are Evangelical in their character. They
acknowledge and establish the great Protestant principle —
the primo authority of the Word of God, '' so that whatsoever
is not read therein, nor may be proved thereby, is not to be
required of any man, that it should be believed as an article
of the faith, or be thought requisite or necessary to salvation."

By these repeated corruptions of the Prayer Book, we are
brought into a strange and, we must acknowledge, a painful
dilemma. We have a Prayer Book, which is a combination of
truth and error, of light and darkness, of Protestantism and
essential Eomanism. We have Protestant Articles as a stand-
ard of our faith, and llomish formularies which rule tmr prac-
tice. And we are a divided house, composed of several parties.
We have right and left, and extreme right and extreme left ;
and each side or party has its zealous supporters. On the one
aide, it is said, we must liave a thorough revision of the for-
mularies ; on the other, we must get rid of the Articles. On
the one side, we will carry out the principles of the Eeforni-
ers ; on the other, " We have nothing to do with their prin-
ciples — we will have nothing to do with such a set." * Each
party is equally decided and determined. There can be no
compromise in matters of principle, without the extinction of
conscience and all sense of responsibility to God to maintain
what each holds as true.

(3n various occasions the great question, whether certain
formularies of the Church of England are to be understood in
an Evangelical or Romanistic sense, has been brought before
the legal tribunals, and decisions have been obtained, -some-

* " What has the Church of Englahd to do with the spirit and principles
of the Reformers, except to get rid of them as quickly as pqssible ? We will
have nothing to do with such a set." — Church News, Feb. 19, 1868. "The
Articles," it is commonly observed, " must be got rid of as Protestant and
heretical." — Keiimiy for Romanism in the Church of England^ by the Rev.
Henry Fry, D.D., p. 25.

times favourable to one side, and sometimes to the other.
The most grave decision, perhaps, is that in a recent case, in-
asmuch ns it is looked upon qb final, and as it bears upon the
chief doctrines and ordinances of the sacerdotal and sacra-
mental system. In that case a clergyman was charged with
holding and teaching —

(I.) The Real Presence of the body and blood of the Lord Jesus Christ
in the consecrated bread and wine on the altar ;

(2.) That in the Holy Communion there is a sacrifice of our Lord by
the priest, in which the mediation of our Lord ascends from the altar to plead
for the sins of men ; and

(3.) That adoration is due to Christ present on the altar, in the Sacra-
ment, under the form of bread and wine ;

and this teaching, according to that decision, is not condemned
and forbidden. These doctrines, utterly inconsistent as they
are with our Articles and other portions of our formularies,
may now be preached without let or hindrance, and enforced
as authoritatively as any truth of the Word of God. *

Thus we enter a new era in the history of the Church of
England,

In the face of these facts, it is puerile to deny that cer-
tain forms of the Prayer Book inculcate Romanism. To deny

* The Times says : — "It is now established that a clergyman of the
Church of England may teach any doctrines within limits which only extreme
subtlety can distinguish from Roman Catholicism on the one side, from Calvan-
ism on another side, and from Deism on a third."

The Echo says : — " Except the recognition of the authority of the Pope,
what is there left to distinguish that Church from the Church of Rome, or a
Protestant from a Romanist ? "

The IVestmhtster Gazette, the reputed organ of Archbishop Manning,
says : — " That the effect of recent legal judgments is to allow the most contra-
dictory doctrines to be publicly held and taught in the Anglican Church."
Again, "Anglo-Catholics . . . may continue now without fear of penal
consequences, to leaven the immense .mass of Protestantism with Catholic
truths. The adoration of the Eucharist, the sacrifice of the Mass, the sacra-
mental character of penance and confession, the invocation of the Mother of
God and of the Saints, prayers and masses for the dead, are Christian verities
which are not now denounced as idle fables or blasphemous inventions, but are
permitted to be taught in the Protestant Church."

it would expose ourselves to the suspicion of either insincerity
or imbecility.*

" We appeal," writes the Union Ecvicw, " to the Rubrics
and forniuhp of our present Book of Common Prayer, in proof
that the Church of England retains the same doctrines and
usages since the Reformation as before." "f*

Speaking of some of the formularies. Dr. Newman writes,
" They were drawn up with the purpose of including Catho-
lics," and again, " We are using them for the purpose for
which their autliors framed them."

The Ritualists affirm that they " are bound by their ordi-
nation vows to observe the ordinances of the Prayer Book,
and tliftt these ordinances prescribe the sacramental services
of the Roman Church." j

"Their priesthood," they maitain, " is the same in office
and authority as that of tin Church of Rome, seeing that
their ordination is in the same form as that of the Church of
Rome."

The Divine authority of the Church of Rome, they main-
tain, is acknowledged by the Church of England, seeing that
the validity of its priesthood and their right to enter into the
ministry and benefices of the Anglican Church witliout being
re-ordained, is formally acknowledged, whilst the ministers of
tlie Nonconformist Churches are treated as schismatical lay-
men.

• " Now with these facts before us," writes Dr. Griffin, " what is the use
of attempting to deny them ? What is the use of stultifying ourselves by flying
in the face of history ? Its testimony cannot be ignored. It is far better at
once to admit the truth, and instead of meeting the statements of modern Ritu-
alists with a stupid negative, that has neither reason nor argbment in it, to say
we cannot deny that the revision under Elizabeth was a compromise, one which
was intended to comprehend the doctrine of the real and essential presence of
the body of Christ in the sacrament. To this position they hold, and it is
vain to attempt to dislodge them." — A Call for Revision, by J. N. Griffin,
D.D,, p. 109. + 1867, p. 384.

% The Real Cause of Romanism in the Church of England, by the Rev.
Henry Fry, D.D. Johnson, London, p. i.

Thus, by an appeal to Lho I'layer liook, the. liitualists
intrench themselves in their present position, and we cannot
(lishxlge them. We charge them with dishonesty and unfaith-
fidne.ss ; they retort, in like manner, upon ourselves.

" Wiiich," writes Dr. Pusey, "is the most faithful to the
Church of P^ngland; we, priests and laity, who take solei.in
words of hers in their literal meaning, or they who do not ? "
—Letter to the Timc», Nov. 29, 18G6.

" Surely the people of England," writes the Rev. F, Mur-
ray, " will consider him to be the most honest man, who
believes the words of the Ordination Service, and acts as a
Priest, rather than the man who, in fact, calls the Prayer Book
a lie and a sham, and denies the very title which, by his own
consent, he permitted to be openly, solemnly, distinctly given
to him." — Letter to the Times, Oct. 25, 1866.

Thus we are charged with inconsistency, and we cannot
dispute it. We have sanctioned the Romish leaven, and now
we complain that it is leavening the lump.

We deny that under the gospel dispensation there is any
office of priesthood, except as all Christians are thus regarded,
and assert that he who assumes the title of Priest in a sacer-
dotal or sacrificial sense, thereby identifies himself with the
great Apostacy ; and yet we train up a distinct order of
" Priests," and we profess to endow them with the mysterious
gift of the Holy Ghost, using words of which an English
Bishop observed, "if they are not solemn truth, they are
blasphemous frivolity."

We say, with Dr. Daly, the late venerable Bishop of
Cashel : — " In the whole New Tstament there is not a text
asserting the existence of the priesthood, and consequently
absolution by a priest," * and yet we ordain men for this very
office of priest.

We protest against the confessional (in the words of the
late Canon StoAvell) as " a slaughter-house of freedom and
purity," and yet we invite members of the Church to use it.

* A Short Criticism, &c. Herbert, Dublin, p. 6,

We reproach the minister wlio ado}>ts it, tVjr presuming to
imagine that lie can remit or retain sin.s as lie may judge fit,
and yet, until lately, we instructed him to assume this power
and to say, " By His (^Christ's) authority conmiitted to mc,
/ absolve thee from all thy sins."
, And now, we appeal to you, whether the evidence which

i we have brought forward does not indisi)utably prove, that the

Romish element has been largely introduced into our Prayer
Book, for the very purpose of winning over thelioman Catho-
lics, and including them in the Church ? We appeal to you,
also, whether this compromise has not been the source and
spring of an extensive defection from the Vrotestant faith?
Aiul, moreover, we submit, if this Iiomish element was intro-
duced, not l)y the Ileformers, not by I'rotestant lUshops, not
by Convocation, but by the Crown, as a matter of State
policy, why should there be a moment's hesitation in remov-
ing it ?

If it be now decided by the supreme legal tribunal, that
the Prayer Book permits what is barely distinguishalde from
that which the Articles condenui as " blasphemous fables and
dangerous deceits " — if it be now indisputable that the Prayer
Book is used for the purpose of propagating thatnioral rinder-
pest which plagues our land, is there a friend of evangelical
truth who will not demand its (horouijh revision ?
^ If he who mixes poison with the food of a child, would

be liable to the extreme penalty of the law, what penalty
would not they deserve who would mix poison with the
spiritual food of hundreds of thousands of the children of the
Church for generations to come ?

Protestants of Canada, we are brought into an anomalous
position. That organization which we have been accustomed
to regard as the Church of the lieformation, is now being used,
not for the diffusion of its principles, but for their extermi-
nation !

And where is our consistency — where our sense of
honour ! We unsparingly condemn the Ritualists as traitors

to the Protestant religion, whilst we are actually accompUces
with them, by leaving with them the very weapon which they
use for its destruction !

Is it not intolerable that we should be subjected to the
taunt that our Church is " a nursery for Eomanism," and that
we should be unable truthfully and indignantly to repel it ?

Pardon us, then, if we address you with unwonted bold-
ness. You might well doubt our sincerity if we did not use
great plainness of speech. The occasion calls for vigorous
and immediate action. Let every member of our Church,
then, use his utmost influence for the establishment of the
truth. Let electors of Synodsmen vote only for those who
are in favour of revision upon three points : — (1.) Baptismal
regeneration ; (2.) The doctrine of the Ileal Presence of Christ
in the Sacrament; and (3.) The Ordinal, Confession and
Priestly Absolution. And let them petition the General Synod
praying that the revision may be thorough. It is the sacred
duty of every lover of truth to avow his principles at the
present juncture. The question is, w^hether germs of Romish
error shall be perpetuated in our Prayer Book or not. We
cannot be neutral in this matter. To do nothing is practically
to encourage the evil. To be silent is to consent. If we
acquiesce, though we may profess to be Protestants, we belie
our profession.

And, in furtherance of this cause, we appeal, not to you
only, but to all true Protestants. It is not a question of mere
sectional or local interest. It is a national question. It
affects the Protee^r^nts of the whole British Empire. A large
number of our nobility and gentry have already been ensnared.
Tens of thousands of our people have been led over to Rome.
Others are on the way. Inroads are being made every day on
our common faith. Active measures are imperatively
demanded. To carry them on large resources are required.
Who will have the honour of taking the lead in this holy
cause ?

We have two objects in view — to purge our Prayer Book

B^fW

of error, and to present to the world a pure Evangelical Epis- .
copal Church, and then, in the strength of victory, to aid our
brethren in England, where redoubled exertions are needed to
withstand the unceasing efforts of that powerful combination
which is labouring avowedly to unprotestantize both our
Church and our nation. " England," (says Dr. Manning) " is
the fortress of heresy. If we can strike down heresy in Eng-
land, it will be struck down throughout the world, and the
world will be at the feet of the -Pope."

This question has a most solemn aspect. It has relation-
ship to God. We are engaged in the reconstruction of that
which professes to be His House, and we cannot conceal from
ourselves the responsibility that attaches to that office. Wliat
is to be our standard — what our guide ? Are we to follow
the traditions of men, or the Word of God ? Are we at liberty
to order God's House without seeking to be subject to God's
Word ? If the curse of God is pronounced upon those who
would corrupt the Gospel, (see Gal. i.,) shall we join in per-
petuating some of the worst principles of the Apostacy, as if
antiquity could sanctify liersey and convert error into truth ?
Let those do so, who will and who dare : as for ourselves, we
declare, before God and our country, we will not.

T. H. T.

JV. B. — Copies of this Reprint can be had on application to the Publisher,
and at Messrs. Dawson^ s and F. E. Grafton^ s. Booksellers.