CHAP. IX. the question left undecided. The rubric before private baptism was altered, for whereas in the time of Queen Elizabeth and King Edward, it was so framed that in cases of necessity any person present might administer the rite, the matter was now settled by the insertion of the words lawful minister. Some words were added before the declaration of the use of Confirmation, and the questions and answers on the Sacraments were appended to the Catechism. Some few changes were made too in the Calendar. To August 26th this note was added: "The 13th of Daniel, touching the historie of Susanna, is to be read unto these words (and King Astiages), &c.' The same day, at evening prayers, the 30th chapter of Proverbs was substituted for the 14th of Daniel concerning Bel and the Dragon. On the first of October, instead of the fifth chapter of Tobit, a portion of the sixth of Exodus was appointed at morning prayer, and in the evening, the 20th of Joshua was substituted for the sixth of Tobit. On the 2nd of October, the 22nd chapter of Joshua was to be read for the 8th of Tobit; and on the 17th of November, the 46th chapter of Ecclesiasticus was to be read as far as the words, ' after this he told, &c.' Several prayers and collects were also added. After the prayer for the King, one for the Queen and royal family was inserted, and also a petition in the Litany to the same effect. The particular thanksgivings were now added, and these were all the changes made in the book at this time."-Lathbury's Hist. of Convocation, p. 207. London, 1842. Assumptions of James. No differ ** No. 2.-The King's letter to the Commissioners contained the following passages:- "Whereas also by act of Parliament, it is provided and enacted that whenever we shall cause to take further order for or concerning any ornament, rite or ceremony in the book commonly called 'the book of common prayer, &c.,' and our pleasure known therein, either to our Commissioners, authorized under our great seal of England, for causes ecclesiastical, or to the metropolitan of this our realm of England, that then further order should be therein taken accordingly. * * We therefore understanding that there were in the said books certain things which might require some declaration and enlargement by way of explanation; and in that respect having required of you our metropolitan and you the Bishops of London and Chichester, and some other of our Commissioners, &c., according to the intent and meaning of the said statute, and some other statutes also, and by our supreme authority and prerogative royal, to take some care and pains therein, have received from you the said particular things in the said book declared and enlarged by way of explanation, made by you our metropolitan and the rest of our said Commissioners, in manner and form following."-Lathbury's Hist. of Con. p. 206, ut supra. No. 3.-Neal says:-"All the Protestants in the Church, whether ence of doc- Puritans or others, seemed of one mind hitherto about the doctrines of trine. faith, but now there arose a party which were first for softening and then for overthrowing the received opinions about predestination, perseverance, free will, effectual grace, and the extent of our Saviour's redemption. ין The Articles of the Church of England were thought by all men hitherto CALVINto favour the explication of Calvin; but these Divines would make them ISM.. stand neuter, and leave a latitude for the subscriber to take either side of the question. All the Puritans to a man maintained the Articles of the Church to be Calvinistical and inconsistent with any other interpretation, and so did far the greatest number of the conforming clergy; but as the new explications of Arminius grew into repute, the Calvinists were reckoned old fashioned divines, and, at length, branded with the character of doctrinal Puritans."-History of the Puritans, p. 496. Bath, 1793. No. 4.-Dr. Balanqual, one of the representatives from England, The Synod writing to Sir D. Carleton, says :-"We have now divided the business of Dort. among us. Dr. Ward's part is to refute the Arminian doctrine of a decree to save men, considered as believers. My Lord of Landaff's part is to answer and solve such arguments as the Arminians are wont to urge in behalf of that general decree. Dr. Goad's part is to refute the Arminian tenet of election on faith foreseen, and to prove in opposition to it that faith is the fruit and effect of election. Dr. Davenant's part is to vindicate the orthodox doctrine of election from the objections alleged against it by the Arminians. My part is to encounter all the arguments in general which the Arminians bring against the orthodox scheme."— Appendix to Hale's letters, p. 72, 73. Toplady's Works, p. 244. Lon. 1837. No. 5.-Bishop Hall, addressing Mr. W. L., says :-" I would I knew where to find you: then I could tell how to take a direct aim; whereas now I must rove and conjecture. To-day you are in the tents of the Romanists; to-morrow in ours; the next day between both, against both. .. How long will you halt in this indifferency? Resolve one way, and know at last what you do hold; what you should. Cast off either your wings or your teeth; and loathing this bat-like nature, be either a bird or a beast... God crieth with Jehu, Who is on my side? Who? Look at last out of your window to him, and in a resolute courage cast down this Jezebel that hath bewitched you."-Epistles upon different subjects. Bishop Hall's Works. No. 6.-Prideaux addressed the King:-" Do we rejoice, that the Uni- Priversity of Oxford is preserved untainted from the leaven of Popery? We deaur's congratulaare indebted for that preservation to your Majesty's prudential care. Do tions. we congratulate ourselves that our seats remain uninfected by the Arminian pestilence? 'twas your fore-cast which supplied us with the timely antidote. Are the discipline of the Church, the good order of our colleges, and the episcopal government itself preserved from the levelling and confounding innovations of Puritanism? 'tis your royal and experienced wisdom which has damped the rage of Puritans, and restrained them with the bridle they deserve. Yes, to you we owe that Popery hangs its head; that Arminianism is repressed; and that Puritanism does not lay waste our borders. Within the last nine years, Oxford has sent forth seventy-three Doctors in divinity, and more than one hundred and eighty Bachelors in the same sacred science. I, as your Majesty's Divinity Professor, had the honour to be concerned in the conferring of CHAP. IX. those degrees, and I can confidently affirm that all those two hundred and fifty-three divines and more, are warm detestors of Popery, remote from favouring Arminianism, and strong disapprovers of Puritanism."—Works of Augustus Toplady, p. 249, ut supra. Laud's No. 7.-The following are specimens of the retrogressive character of Laud's Prayer Book, introduced into Scotland: "The absolution, or Remission of Sins to be pronounced by the Presbyter only, he standing up and turning himself to the people, but they still remaining humbly on their knees." This implies that the Priest in the confession is not turned to the people. In the absolution itself, the following change was made: "who hath given power and commandment to the Presbyters of his Church, the ministers of his Gospel, to declare, &c." The people are directed to answer, "glory be to God," at the announcement of the Gospel, and at the close to say, "Thanks be to thee, O Lord." The fourth rubric is, "The Holy table having at the Communion time a carpet, and a fair white linen cloth upon it, with other decent furniture, meet for the high mysteries there to be celebrated, shall stand at the uppermost part of the chancel or church, where the Presbyter standing at the north side or end thereof, shall say the Lord's Prayer, with this collect following for due preparation." The direction as to "other decent furniture," left a wide margin for the introduction of crosses, &c. No option was left as to the situation of the table. The rubric as to the Homily is: "After the creed, if there be no sermon, shall follow one of the Homilies, which shall hereafter be set forth by common authority." The following rubric directs the Deacon or Churchwarden "to receive the devotions of the people there present in a basin provided for that purpose." "And when all have offered, he shall reverently bring the said basin, with the oblations therein, and deliver it to the Presbyter, who shall humbly present it before the Lord, and set it upon the holy table. And the Presbyter shall then offer up and place the bread and wine prepared for the sacrament upon the Lord's table, that it may be ready for that service." The Prayer for the whole state of Christ's Church contained a thanksgiving for the departed, as follows;-" And we also bless thy holy name for all those thy servants, who, having finished their course in faith, do now rest from their labours. And we yield unto thee most high praise and hearty thanks for the wonderful grace and virtue declared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations: most humbly beseeching thee that we may have grace to follow the example of their steadfastness in thy faith, and obedience to thy holy commandment, that at the day of the general resurrection, we, and all they which are of the mystical body of thy Son may be set on his right hand, and hear that his most joyful notice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, O Father," &c. Воок. The Presbyter is directed, during the prayer of consecration, to "stand LAUD'S at such a part of the holy table, where he may, with more ease and decency, use both his hands." Immediately after shall be said the memorial or prayer for oblation, as followeth :-" Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants, do celebrate and make here, before thy divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make, having in remembrance his blessed passion, mighty resurrection, and glorious ascension, rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same. And we entirely desire," &c. In the delivery of the elements the Presbyter is directed to say this benediction :The body of our Lord," &c. The words "take and eat this, &c., and the corresponding words, in reference to the cup are omitted. After communion, the celebrant is to cover "with a fair linen cloth, or corporal," that which remaineth. In the first prayer in the baptismal service, the following words occur: -"And by the baptism of thy well-beloved Son, Jesus Christ, didst sanctify the flood Jordan, and all other waters to the mystical washing away of sin; Sanctify this fountain of baptism, thou which art the sanctifier of all things. And, further, we beseech thee for thine infinite mercies," &c. In the prayer immediately preceding baptism it is said, "And grant that all thy servants which shall be baptized in this water (which we here bless and dedicate in thy name to this spiritual washing) may receive," &c. CHAP. X. HISTORY OF THE PRAYER BOOK IN THE REIGN OF CHARLES II. THE RE- THE republican form of government, with the abolition of STORA- policy. Episcopacy and the Liturgy, did not realize the expectations of its admirers. A sense of insecurity in course of time spread far and wide, and as divisions increased in political matters, and sects in religion, an earnest desire was created in the minds of the majority for a strong Government both in Church and State. Englishmen naturally reverted to the old Monarchy and the old Church. Presbyterianism, though unpopular, still retained a considerable influence; for the old clergy, who were deprived of their livings by the Commonwealth, were succeeded, in most instances, by devoted adherents of the Presbyterian form of government. They were of course followed by many amongst The Royal the people, and the King considered it necessary to proceed cautiously and in a conciliatory spirit. He issued a declaration, in which he referred to the Presbyterians, with whom he had been brought in contact, as men who were "neither enemies to episcopacy or liturgy," but who were modestly desirous of "such alterations in either, as without shaking foundations, "might best allay present distempers."* This character was true of the majority, but there were undoubtedly some who were of strong democratic tendencies, and who did not hesitate to express their opinions. The Presbyterians adopted the precaution of sending representatives with the Commissioners, who were appointed by the Lords and Commons, to wait upon the King, who received them graciously, and assured them that he was desirous of relieving them in matters of conscience, but adding that "the two Houses of Parliament would best judge what degree of indulgence and toleration was necessary for the peace and quiet of the kingdom."+ The Puritans, amongst whom were the Puri Reynolds, Calamy, Manton and Case, now overstepped the bounds of propriety, by rather impertinently suggesting that his Majesty should abstain from using the liturgy in strict form † Ibid. p. 245. Impru dence of tans. * Cardwell's Hist. of Con. p. 245. Oxford, 1851. |