IT hath been the wisdom of the Church of England, ever since the first compiling of her public Liturgy, to keep the mean between the two extremes. of too much stiffness in refusing, and too much easiness in adınitting any variation from it. For, as on the one side common experience sheweth that where a change hath been inade of things advisedly established (no evident necessity so requiring) sundry inconveniencies have thereupon ensued; and those many times more and greater than the evils, that were intended to be remedied by such a change: So on the other side, the particular Forms of Divine worship. and the Rights and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, (2.) and so ack nowledged; it is but reasonable. that upon weighty and important considera ions, 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 chiefest materials, as

(1.) This Preface was written after the review of the Common Prayer in 1661; it is said to have been drawn up by Dr. Sanderson, then bishop of Lincoln; and it should seem by the style to be his. However no mention of his being the author of it is made in the Acts of the upper House of Convocation. It is there only said, that," on Monday the 2d of December, The Preface or Introduction to the Common Prayer Book was brought in and read." It was referred to a committee of the Upper House the same day to consider of it: who were Dr. Matthew Wrenn, bishop of Ely; Dr. Robert Skinner, bishop of Oxen; Dr. Humphrey Henchman, bishop of Sarum; and Dr. George Griffith, bishop of St. Asaph. On the 13th of that month the Acts say, some amendments were made to the Preface. Dr. Nicholls.

(2.) It is inconceivable what difficulties the bishops at that time had to contend with, about making the alterations. They were not only to conquer their own former resentments and the quick remembrance of their sufferings, together with the unreasonable demands of the Presbyterian

in the frame and order thereof) have still con. tinued 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 public.

By what undue means, and for what mischiev. ous 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, among other things, the use of the Liturgy would also 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 (3.) against the Book of Common Prayer, the old objections mus

party; but they had the Court to deal with likewise, who pushed on to all acts of severity, but were willing to let the odium thereof remain with the clergy. And by the management of some great persons, then in power, the minds of the episcopal clergy and zealous conformists were so wrought up, upon the talk of these alterations, that the bishops, who were concerned in them, found it a difficult matter to manage the temper of their own friends. This was the occasion of this apologetical expression in the Preface, for the alterations they had made. And the assertion, that "ceremonies in their own nature are indifferent and alterable," is grounded on the doctrine of the 34th Article of our Church. Dr. Nicholls.

(3.) The pamphlets, here pointed at, seem to be "The exceptions against the Common Prayer," London, in 1661; and the "Reply to the Bishops' Answer to the Exceptions." Dr. Nicholls.

(4.) What these were, is to be seen in the two "Papers of Proposals, concerning the discipline and ceremonies of the Church of England, humbly presented to his Ma

tered 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, (4.) 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.

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 Prac tice of the Church of England, or indeed of the whole Catholic 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 tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto: not en. forced 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 judgments (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 to, 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 of 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 public Worship of God; and the cutting off occasion from them that seek ecca. jesty, by the reverend ministers of the Presbyterian persuasion;" London, printed in the year 1661. Dr. Nicholls.

(5.) Rubrics are the rules or orders, directing how, when, and where all things in divine service are to be preformed; which for distinction were formely printed in a red character, as now in an Italic, and therefore called "Rubrics," from Rubrica, which in Latin signifies a red colouring, vermillion, &c. Dr. Bisse.-The Rubrics of the Missal and other Romish offices are still printed in red characters. In our older Books of Common Prayer

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sion 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 Calendars and Rubrics (5.) 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 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: (6.) 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 ap

the Rubrics are distinguished from the text by appearing in a smaller type. In the books of the 17th century the Rubrics are generally printed in Roman letters, while the Liturgy itself remains in the old English or the black letter. In this manner are printed the Sealed Books, and the larger editions of 1662, &c; but in all modern legitimate editions, the whole of the officse, except the responses, is, I believe, universally printed in the Roman character, and the Rubrics in the Italic. Shepherd. (6.) This stricture seems to be levelled against the new