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But it is the work of man: and like all his works will become less fit for use, unfuited to the advancing state of religious knowledge, if it be not from time to time repaired, and adapted to an age which has outgrown refpect for the authority of the fcholaftic and dogmatic theology, -the prevailing, and indeed the almost universal expreffion of Christian faith, at the period in which this Liturgy was compiled, or in which its separate parts were constructed.

The principles of Divine Truth are unalterable. Once revealed they will abide for ever. But the ftyle, the language, the thoughts or interpretations in which men express them, will be perpetually changing. In whatever form they exhibit their views of the doctrines of the gofpel, even if those views are incorrect, fo long as the faith of the people repofes upon their representation, comparatively flight harm will be done to the religious character, by doctrinal errors; for none can eclipse the unbounded love of God in the gift of his beloved Son to redeem and fave a loft and finful world. But a form of devotion, encumbered with phrases and doctrines, which the mind enlightened with a knowledge of Divine Truth, cannot conscientiously approve, cannot be one, which perfect fincerity and fervent, but intelligent piety can profitably use and enjoy.

The conviction of the neceffity of change-of improvement of the removal of things contrary to Chriftian truth, or even objectionable in lefs important refpects, was felt when our Liturgy was first conftructed. The first "Book of Common Prayer" was issued, in the reign of Edward the Sixth, A.D. 1549; and was followed in three fhort years, A.D. 1552, by a revifion called "The Second Book."

Again in the reign of Elizabeth, a further attempt was made for its improvement and fanctioned by authority A. D. 1559. The work of revision and correction was refumed in the reign of James the First, A.D. 1604. The Scotch Book, reluctantly formed by Archbishop Laud in obedience to the command of Charles the First was fanctioned A.D. 1637: and in the reign of Charles the Second the Book was, as we are told, carefully revised and settled, a. D. 1662. Thus from the first formation of The Book of Common Prayer, during fifty-five years no less than four times was it revised and altered. In the following fifty-eight years,-excepting the years during which the service was fuppreffed-only about fortyeight years, the only revifion which took place, befides the Copy prepared for Scotland, was that in the reign of Charles the Second, 1662.* But from that time to the present, nearly two hundred years, not the flightest alteration or improvement has been admitted.

Is this because in its prefent and paft ftate, it has given general fatisfaction? In the year 1689, an attempt was made to effect fuch alterations as would conciliate all Proteftants; but it was rejected; and the refult of the labours of the dignitaries of the Church on that occafion is locked up in the Archbishop's Palace at Lambeth. Clergymen of high dignity, of unquestionable learning and piety have fucceffively expreffed their earneft wish for reform. And it has been the most anxious wifh of a large portion of the pious and intelligent body of the Laity

See Keeling's "Liturgia Britannica," published by W. Pickering, 1851, in which all the variations of these separate Liturgies are carefully pointed out.

that fome needful reform should be undertaken and fanctioned. This wish has ftrengthened during the late diftreffing agitations and divifions within and without the pale of the Church.

The highest dignitary in the Church has recently declared that in its present state of collision with the claims of the Roman Catholic Church the period of reforming the ritual is put off farther than ever.* But with all due deference to the declaration of a Prelate so deservedly reverenced in his position in the Church; it may be justly faid, that in the opinion of a vast multitude of the pious and intelligent members of our national Church, this appears to be the precife time, when Protestantism should fhew its power, and the glory of its boafted right of private judgement, unchecked by the authority of names, inftitutions and traditions: by cafting off all that was mere compromife, all that fanctioned a facramental instead of a spiritual religion, all that is not to the letter strictly in accordance with the language of the documents which Chriftians commonly agree to regard as the primary fource and the infallible warrant of our holy faith.

As there is no reasonable hope that a revifion, long imperatively called for, will come from the quarter, whence, but for the long filence amidst complaints and wishes fo freely and widely expreffed, it might

"3. Men's minds are at present in so excited a state, that any alteration of the Prayer Book, or Act of Uniformity, is further removed than ever. Those who object to any part of the Liturgy should be reminded that it treats of fubjects in which there has always been difference of opinion amongst members of the Church. J. B. Cantuar."

See a Letter of Suggestions of the Archbishop of Canterbury to the Laity in reply to application from them for his advice.

be expected to proceed, the following attempt to render this Book of Common Prayer fuitable for general ufe, iffues from a more humble quarter, where there is nothing to be dreaded, from a fincere effort to do justice to the cause of truth and righteousness.

Certainly the letter of Scripture is nothing without the Spirit; but that which can reasonably lay claim to universal adoption, must adhere to the letter, or it becomes, in the creation of new terms to express what is fuppofed to be its doctrines, a matter of private interpretation; about which disputes must arife, and destroy the spirit of Christian love; and by which fchifm muft be caufed,-the unfcrupulous being retained and the conscientious forced to feparate themselves. If the language be that of Christ and his Apostles, all may amicably use it, and each in the exercise of his own understanding, will for himself interpret it. And thus diverfity of opinion, which will always prevail, may be confiftent with Christian charity and fincerity and unity in ufing the fame devotional forms.

The revifion of The Book of Common Prayer, here presented to the public is then, an attempt to ascertain whether the service may not be rendered fuitable for general adoption amongst all claffes of Proteftant Christians. And the only process which can adapt it for universal use has been followed: i. e. all expreffions, which find no countenance verbally in the books of Sacred Writ, are removed; while the language of Scripture, its figures of fpeech, its peculiar forms of expreffion to convey to the human mind "the truth of God" have been carefully preferved and when required, introduced. If, as it has been honestly attempted, this process has been fairly

carried out, there can be no facrifice of any vital doctrines of Christianity; for all these are plainly stated and taught, according to the universal opinion of those who maintain the fufficiency of the Holy Scriptures as the guide to eternal life. In the use of Liturgy thus conftructed is it not practicable that all can amicably join, while the common bond of a truly fcriptural form preferves the Unity of the Spirit, and gives the latitude of free and diverse interpretation without the permiffion of which the right of private judgement, the Proteftant privilege and duty cannot exift? It may reasonably be hoped, that many Church-people uneafy at the reading of certain portions of the service, may, with this book, join in the general worship, with pleasure and profit, finding none but expreffions which they can approve; while fome of thofe in the common form, grate difcordantly upon their fincerity in their devotions. And without laying claim to any thing like perfection, this revifion would not have been put forth, had it not appeared, that in fome portions at least, it might be usefully fuggeftive, when the time fhall come, in which to remove obftructions to the univerfal prevalence of, the Unity of the Spirit-the Spirit of Chrift-will appear to be far more important than any vain attempt to attain uniformity in doctrinal opinions.

It remains now only that the principles and rules on which the present revision has been formed should be clearly stated. Without a knowledge of these, the present attempt cannot be fully understood or fairly appreciated.

1. It is extremely important and defirable to keep up the series of historical references in the arrange

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