THE PREFACE.

IT T hath been the wisdom of the Church of England, ever since the first compiling of her Publick Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience sheweth, that where a change hath been made of things advisedly established (no evident necessity so requiring) sundry inconveniences have thereupon ensued; and those many times more, and greater than the evils that were intended to be remedied by such change: So on the other side, the particular Forms of Divine worship, and the Rites, and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, and so acknowledged; it is but reasonable, that upon weighty and important considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein as to those that are in place of Authority should from time to time seem either necessary or expedient. Accordingly we find, that in the Reigns of several Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective times were thought convenient: Yet so as that the main Body and Essentials of it (as well in the

THE PREFACE. [A.D. 1662.]

This was placed before the Book of Common Prayer, with a special regard to the circumstances of the times, the country having just emerged from the Great Rebellion, and the Church of England from a very great persecution. Under such circumstances it is impossible not to admire the temperate and just tone which characterizes it throughout.

The writer of this Preface was Sanderson, Bishop of Lincoln, who was probably chosen on account of qualifications such as would fit him for composing in this tone an explanation of the course which it had been necessary to take, and which had been taken, with reference to the Book of Common Prayer. He is, and was then, well known for his works on Conscience, and on the Obligation of an Oath and he was looked up to with great respect by all parties in those days of religious division.

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"For the satisfying all the dissenting brethren and other," says Walton, in his Life of Bishop Sanderson, "the Convocation's reasons for the alterations and additions to the Liturgy were by them desired to be drawn up by Dr. Sanderson, which being done by him, and approved by them, was appointed to be printed before the Liturgy, and may be now known by this Title, The Preface, and begins thus, It hath been the wisdom of the Church, &c." In the Acts of the Upper House of Convocation it is recorded that on Monday the 2nd of December, the Preface or Introduction to the Common Prayer Book was brought in and read." It was referred to a Committee composed of Wren, Bishop of Ely; Skinner, Bishop of Oxford; Henchman, Bishop of Salisbury; and Griffith, Bishop of St. Asaph, and some amendments were made in it as it passed through their hands.

first compiling] This is a phrase which could hardly have dropped from Sanderson's exact pen. No doubt the period referred to is that of the Reformation; but as every page of the following work will shew, the change which then took place in the Divine Worship of the Church of England was founded on offices which were re-formed out of the old ones, not "compiled" in any true sense; and that the addition of "first" to the word adopted is calculated to misrepresent the true origin of our "publick Liturgy."

in their own nature indifferent] This and other apologetic expressions of the Preface must be read by the light of contemporary history. But it is undoubtedly true that in their own nature, Rites and Ceremonies are "indifferent." Their importance arises from the relation in which they are placed with reference to God as the Object of worship, and man as

the worshipper of God. That relation being established, what was indifferent in its own nature becomes of high import through the new character which is thus given to it.

alterable] In the 34th Article of Religion this statement is more elaborately set forth: "Of the Traditions of the Church. -It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgment, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the com. mon order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.

"Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.

those that are in place of Authority] Who are the properly authorized persons may also be known from the 20th Article of Religion: "Of the Authority of the Church.-The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing 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 any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation."

As will be seen from the Historical Introduction to this volume, this principle was carried out by throwing the whole responsibility of revising the older Prayer Book on the Convocations of Canterbury and York, which officially represented the Church of England. Statutable authority was given to the work of the Church by the Crown in Parliament, in 14 Carol. II. c. 4. The principle is further enunciated in the succeeding words of the Preface, where the "Princes" or reigning Sovereigns are named, but the whole work of revision during their respective reigns is attributed to the Church, which "upon just and weighty considerations her thereunto moving, hath yielded to make such alterations in some particulars, as in the respective times of those sovereigns were thought convenient.'

chiefest materials, as in the frame and order thereof) have still continued the same unto this day, and do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made against it by such men as are given to change, and have always discovered a greater regard to their own private fancies and interests, than to that duty they owe to the publick.

By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined by the Laws of the Land, and those Laws never yet repealed) came, during the late unhappy confusions, to be discontinued, is too well known to the world, and we are not willing here to remember. But when, upon His Majesty's happy Restoration, it seemed probable, that, amongst other things, the use of the Liturgy also would return of course (the same having never been legally abolished) unless some timely means were used to prevent it; those men who under the late usurped powers had made it a great part of their business to render the people disaffected thereunto, saw themselves in point of reputation and interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution thereof. In order whereunto divers Pamphlets were published against the Book of Common Prayer, the old Objections mustered up, with the addition of some new ones more than formerly had been made, to make the number swell. In fine great importunities were used to His Sacred Majesty, that the said Book might be Revised, and such Alterations therein, and Additions thereunto made, as should be thought requisite for the ease of tender Consciences: whereunto His Majesty, out of his pious inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what persuasion soever, did graciously condescend.

rain attempts and impetuous assaults] The unreasonable conduct of those who opposed the restoration of the Church and her devotional system was scarcely more conspicuous than the fierce energy by which it was characterized. For four months these "impetuous assaults" were carried on in the Savoy Conference; and abundant evidence was given that "private fancies and interests" had much stronger influence than the public good. Baxter, the chief leader of the opposition, composed a substitute for the Prayer Book which dissenting congregations could not be got to use, any more than the Church of England could be prevailed on to adopt it; and yet on such a private fancy as this most of that bitter opposition centred. Nor must it be forgotten that "private interest" was deeply concerned, since the constitutional restoration of the Church and the Prayer Book necessarily involved the restoration of the surviving clergy to the bene. fices which men who were not priests of the Church of England had wrenched out of their hands. These facts are referred to simply to shew that the expressions here used in the Preface are not those of bitterness or controversy, but plain historical statements of what actually occurred; and which it was necessary to mention for the sake of explanation, as ordered by Convocation.

The general attitude of the Puritans towards the Prayer Book is indicated by such words as these: "By daily familiarity and reading of this Book of Common Prayer, so corrupted and transformed by Bishops, we abate and cool in our devotion, cast water upon our zeal, quench the Spirit, practise a standard temptation, prove a sad occasion to the godly, build up that we have destroyed, and entangle ourselves again in the yoke of bondage." [Search of God's Wrath on Cathedrals, 1644.]

divers Pamphlets ] The most important reply to these 1 It may be interesting and useful to append the titles of some of these pamphlets that were published before December, 1660:The Old Nonconformist, touching the Book of Common Prayer and Ceremonies. 4to. 40 pp. 1660.

Presbyterial Ordination vindicated. . ., with a brief discourse concerning imposed Forms of Prayer and Ceremonies. 4to. 48 pp. 1660.

E. astus Junior, by Josiah Webb, Gent., a serious detester of the dregs of the Anti-christian Hierarchy yet remaining among us. 4to. 1660. [The author was supposed to be a Romanist.]

The Judgment of Foreign divines, as well from Geneva as other parts, touching the Discipline, Liturgy, and Ceremonies of the Church of England. With a letter from Calvin to Knox on the same subject. 4to. 1660.

Beans showing the necessity of Reformation of the public doctrine. Offered to the consideration of Parliament by divers Ministers of sundry Counties of England. 4to. 1660.

The Common Prayer unmasked. 4to. 1660.

The Common Prayer Book no Divine Service; or, a small Curb to the 4to. 1660. Bishops' Career, etc. By Vavasour Powell.

Beans of former Light, discovering how evil it is to impose doubtful and disputable Forms and Practices upon Ministers.

4to. 1660.

Evons showing the Necessity of the Reformation of the Public Doctrine, Worship, Rites and Ceremonies, Church government and discipline. Repated to be (but indeed are not) established by Law. By Corn·lius Burges. 4to. 1600.

pamphlets, next to the Prayer Book itself, was "A Collection of Articles, Injunctions, Canons, Orders, Ordinances, and Constitutions Ecclesiastical, with other Public Records of the Church of England; chiefly in the times of K. Edward VIth, Q. Elizabeth, and K. James. Published to vindicate the Church of England, and to promote Uniformity and Peace in the same. And humbly presented to the Convocation." This collection was made by Dr. Sparrow, afterwards Bishop successively of Exeter and Norwich. It was pub lished in 1661, and was a kind of legal or constitutional sequel to a well-known work which he had printed in December, 1660, "A Rationale upon the Book of Common Prayer, wherein that Service is vindicated from the grand accusation of Superstition, by showing that it is a Reasonable Service, and so not Superstitious."

great importunities] This refers to the deputations sent to the King before and after he came into England, by the Presbyterians; which led to the Savoy Conference. The word "persuasion" was introduced at this time to indicate one or the other side of those who supported and those who opposed the Prayer Book.

for the ease of tender Consciences] It was the practice of the Puritans to represent that they had tender consciences, but that Churchmen had no consciences worth considering. The Bishops at the Savoy Conference took an opportunity of vindicating the supporters of the Prayer Book in the following plain-spoken language, which is a reply to the Exceptions of the Puritans against it :

"It is no argument to say that multitudes of sober pious persons scruple the use of it, unless it be made to appear by evident reasons that the Liturgy gave the just grounds to make such scruples. For if the bare pretence of scruples be sufficient to exempt us from obedience, all law and order is gone.

"On the contrary, we judge that if the Liturgy should be altered, as is there required, not only a multitude, but the generality of the soberest and most loyal children of the Church of England would justly be offended, since such an alteration would be a virtual confession that this Liturgy were an intolerable burden to tender consciences, a direct cause of schism, a superstitious usage (upon which pretences it is here desired to be altered); which would at once both justify all those which have so obstinately separated from it, as the only pious tender-conscienced men, and condemn all those that have adhered to that, in conscience of their duty and loyalty, with their loss or hazard of estates, lives, and fortunes, as

In which review we have endeavoured to observe the like Moderation as we find to have been used in the like case in former times. And therefore of the sundry Alterations proposed unto us, we have rejected all such as were either of dangerous consequence (as secretly striking at some established Doctrine, or laudable Practice of the Church of England, or indeed of the whole Catholick Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such alterations as were tendered to us (by what persons, under what pretences, or to what purpose soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto: Not enforced so to do by any strength of Argument, convincing us of the necessity of making the said Alterations: For we are fully persuaded in our judgements (and we here profess it to the world) that the Book, as it stood before established by Law, doth not contain in it any thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good Conscience use and submit unto, or which is not fairly defensible against any that shall oppose the same; if it shall be allowed such just and favourable construction as in Common Equity ought to be allowed to all Human Writings, especially such as are set forth by Authority, and even to the very best Translations of the holy Scripture itself.

Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands; but to do that, which to our best understandings we conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence, and exciting of Piety, and Devotion in the publick Worship of God; and the cutting off occasion from them that seek occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give this general account, That most of the Alterations were made, either first, for the better direction of them that are to officiate in any part of Divine Service; which is chiefly done in the Kalendars and Rubricks: Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy; which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation: and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places; particularly for those at Sea, together with an office for the Baptism of such as are of riper years: which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in

men superstitious, schismatical, and void of religion and conscience." [CARDWELL'S Conf. p. 336.]

In which review WE have endeavoured] This is the language of men who were sure of the ground, constitutional and ecclesiastical, upon which they were treading. They could speak as the Church of England, because the Convocations of Canterbury and York faithfully represented her.

Catholick Church of Christ] This is one of many places in which the position of the Church of England towards the Catholic Church is taken for granted as sound and firm. Another such has been pointed out already in the Title-page of the Prayer Book.

frivolous and vain] It is very remarkable to see how trifling these objections, officially made at the Savoy Conference, often were. One of them was to the reading of any part of the Burial Service at the grave, as the minister was sure to catch cold by doing so. The Bishops replied that a cap would remedy this inconvenience; and this was the reply given by the Dissenting Ministers: which, though long, is inserted as being very characteristic of the tone of the whole objections that were offered: "We marvel that you say nothing at all to our desire (that it be expressed in a Rubrick, that prayers and exhortations there used, be not for the benefit of the dead, but only for the instruction and comfort of the living). You intend to have a very indiscreet Ministry, if such a needlesse Circumstance may not be left to their discretion. The contrivance of a Cap instead of a Rubr. sheweth that you are all unacquainted with the subject, of which you speak and if you speak for want of experience of the case of souls, as you now do about the case of men's bodies, we could wish you some of our experience of one sort (by more converse with all the members of the flock) though not of the other. But we would here put these three or four Questions to you.

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"1. Whether such of ourselves as cannot stand still in the

cold winter at the grave, half so long as the Office of Burial requireth, without the certain hazard of our lives (though while we are in motion we can stay out longer), are bound to believe your Lordships, that a Cap will cure this better than a Rubr., though we have proved the contrary to our cost? and know it as well as we know that cold is cold. Do you think no place but that which a cap or clothes do cover, is capable of letting in the excessively refrigerating air?

2. Whether a man that hath the most rational probability, if not a moral certainty, that it would be his death, or dangerous sickness (though he wore 20 caps) is bound to obey you in this case?

"3. Whether usually the most studious, laborious ministers, be not the most invaletudinary and infirm? and

"4. Whether the health of such should be made a jest of, by the more healthful; and be made so light of, as to be cast away, rather than a ceremony sometime be left to their discretion? And whether it be a sign of the right and genuine spirit of Religion, to subject to such a ceremony, both the life of godliness, and the lives of ministers, and the people's souls? Much of this concerneth the people also, as well as the ministers." [Grand Debate, p. 145.]

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It is to be hoped the time can never return when such trifling and selfish arguments can be used on such a question. the growth of Anabaptism] The effect of this upon the generation in which this Preface was written must have been very awful and the necessity for the Service spoken of was strongly felt by the Convocation. In a work on the Bills of Mortality, written in 1665, there are some incidental remarks which strikingly corroborate those of this Preface: "The keeping of Parish Registers having been taken out of the hands of every Parish Minister, and committed to some inferior fellow elected by the people, and confirmed by the Justices of Peace, had been much neglected, and was again reduced into

amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our Plantations, and others converted to the Faith.

If any man, who shall desire a more particular account of the several Alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former; we doubt not but the reason of the change may easily appear.

And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein (so far as lay in us) to the consciences of all men; although we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) to please all; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves: Yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England.

better order. And till this year the account of Christenings had been neglected more than that of Burials; one and the chief cause whereof was a religious opinion against the baptizing of Infants, either as unlawful or unnecessary. If this were the only reason, we might, by our defects of this kind, conclude the growth of this opinion, and pronounce that not half the people of England between the years 1650 and 1660 were convinced of the need of baptizing. .. Upon the whole matter it is most certain that the number of heterodox believers was very great between the said year 1650 and 1660, and so peevish were they as not to have the births of their children registered . "It may well be believed that this privation of the grace of Baptism was one of the causes which led to such fearful profligacy and infidelity in the time of Charles II. and his immediate successors.

1 Grant's Obstructions on the Bills of Mortality. 8vo. 1635.

Convocations of both Provinces] For greater expedition in the work of revision certain Commissioners were appointed by the Convocation of York to sit in the Convocation of Canterbury as their representatives; and thus was accomplished a selection of representatives from the whole body of the Church of England clergy.

sober, peaceable, and truly conscientious sons] The last words of this Preface contain an appeal to other times than those in and for which they were written. The safe path which was marked out so wisely by the Reformers has proved to be one which has approved itself to all subsequent generations, and it was the effort of the 1661 Revisers to walk in it faithfully, by returning, wherever they could, to the original English Prayer Book of 1549. Had they attempted to do this to a greater extent, there might have been danger of their whole work being set aside. Sobriety in wild and fanatical times, peace in a controversial age, and conscientiousness when so many were unscrupulous, were wise watchwords.