some holiday before its administration, and for notice to be given by communicants beforehand; the admonition against Transubstantiation; the introduction of the office for the Baptism of Adults, of the Prayers to be used at Sea, and of the five last prayers in the Visitation of the Sick; and the annexation of the services for the anniversaries of King Charles' Martyrdom, and the Restoration; together with some rubrical and other changes.

33. How do the reviewers themselves speak of the motives by which they were actuated in conducting this revision of the Book of Common Prayer?

In the preface to the Prayer Book thus revised, the reviewers thus speak of their aim and motives :-" Of the sundry alterations proposed to us, we have rejected all such as were either of dangerous consequence, or else of no consequence at all, but utterly frivolous and vain. But such alterations as seemed to us in any degree requisite or expedient, we have willingly assented unto, and not enforced so to do by any strength of argument; for we are fully persuaded in our own judgments, and we here profess it to the world, that the book, as it stood before established by law, does 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. 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 conceive 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 occasion of cavil or quarrel against the Litany of the Church."

34. Has any subsequent revision been attempted”; and, if so, with what success?

This was the last revision of the Prayer Book. A commission was indeed appointed in 1689, but though there was a very general feeling among the commissioners to make considerable concessions to the Nonconformists, such violent disputes respecting the alterations proposed arose in Convocation, that they were at length abandoned in despair.

35. Mention any alterations which have been made in order to meet the changing circumstances of the times.

Some few changes have been introduced, which were required to adapt the Prayer-Book to the circumstances of the times. Thus the union with Ireland called for an addition to the title; several new Tables were inserted in the Calendar in conformity with an act of Parliament made in 1751; and the direction respecting the publication of Banns of Marriage was removed from the rubric after the Nicene Creed by an act passed in 1753.

36. By what obligations is the use of the PrayerBook in the Church services solemnly enforced upon the Clergy?

Every minister of the Church of England is bound to an undeviating use of the Book of Common Prayer, by subscription to the 36th Canon, by a solemn declaration that he "will conform to the Liturgy of the United Church of England and Ireland, as it is now by law established ;" and by his ordination vow. The use of the Liturgy is also most stringently enforced in the 4th, 28th, and 38th Canons.

37. Describe briefly the characteristic features by which the Liturgy is distinguished.

The Liturgy of the Church of England is characterized by its warmth of devotion expressed in a dignified simplicity of language. Its peculiar excellence consists in its being a reasonable service, selected from the accumulated piety of ages, and so constructed that a whole congregation, always in the spirit, and frequently in the very words of Scripture, may with one mind and one mouth glorify their common God and Saviour. There is a variety in the service, and in the several attitudes of sitting, standing, and kneeling, that prevents fatigue, and keeps the attention alive and active. The prayers embrace at once every private want and public blessing; they are full without being prolix, and devout without fanaticism. In a word, "there is no necessary prayer," to use the words of Bp. Blackall, "that is not in the Liturgy, but one, which is this;-that God would vouchsafe to continue the Liturgy itself in use, honour, and veneration,

in the Church for ever: and I doubt not," he adds, "but that all wise, sober, and good Christians will give it their Amen.”—[There is scarcely one of the old Divines who has not given his testimony in favour of the Book of Common Prayer; and almost all the most eminent Dissenters have eulogised its merits.]

SECT. III. Of RITES and CEREMONIES; and of the RUBRICS.

1. WHAT are St. Paul's directions with respect to ministering in the congregation; and what is the obvious inference which they suggest?

In giving directions with respect to ministering in the congregation, St. Paul enjoins that all things be done to edifying, and, to that end, decently and in order (1 Cor. xiv. 26. 40.). Hence the obvious necessity of Rites and Ceremonies in the public worship of God.

2. What is the meaning and derivation of the words rite and ceremony; and how do they differ from a sacrament?

By rites are meant certain prescribed ordinances (ôŋtà), and by ceremonies (from the obsolete word cerus sanctus), certain sacred observances, appointed by human authority, as distinguished from sacraments, of which it is an essential requisite that they are ordained by Christ himself.

3. Where does the power of ordaining rites and ceremonies rest?

The "power to decree rites and ceremonies" rests with the Church (Art. XX.), and "every particular and national Church hath authority to ordain, change, and abolish ceremonies, ordained only by man's authority." (Art. XXXIV.).

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4. Adduce Scriptural authorities for the exercise of

this power.

Such are St. Paul's injunction to Titus to set in order the things that were wanting (Tit. i. 5.); the many directions in ritual matters laid down in the Epistles; the Scriptural sanction of certain attitudes in devotion (Eph. iii. 14. Phil. ii. 10.); and the authority exercised by the Apostles and elders in council (Acts xv. 6. sqq.), both in regard to matters of faith, and to the external discipline of the Church.

5. Is there any limitation of this power; and whence does it appear that no individual member of a Church can lay claim to it?

It is obviously essential that rites and ceremonies, of which the sole object is to conduce to order and decency in public worship, should be neither frivolous, superstitious, or schismatical; nor can any individual member of a Church presume to appoint or alter any regulation, which of course any other individual might with equal justice set aside or dispute.

6. What was the course adopted at the Reformation with regard to ceremonies already in existence; and how do the compilers of the Prayer-book speak on the subject?

Of the ceremonies observed in the Christian Church before the Reformation, the compilers of the Prayer-book retained some, and rejected or modified others. They steered a middle course between superstition and corruption on the one hand, and unnecessary innovation on the other. Thus in the Preface, a distinction is made between ceremonies originally introduced with a good design, which it was merely necessary to rescue from abuse and misconception, and those which were essentially useless or mischievous,

7. Upon what principles is obedience to rites and ceremonies binding upon the members of a Church?

Obedience to the rites and ceremonies of a Church is binding on its members on the principle of " submission to every ordinance of

man for the Lord's sake" (1 Pet. ii. 13.), and of promoting that uniformity of worship which constitutes the very essence of the Communion of Saints.

8. In what light are rites and ceremonies regarded by the Churches of England and Rome respectively?

The Church of England does not, like that of Rome, regard ceremonies as necessary to salvation, but merely as conducive to regularity and edification.

9. Where are those of the Church of England to be found?

The rites and ceremonies of the Church of England are implied or specified in her formularies, and marked out in the Rubrics, and in the Tables prefixed to the Book of Common Prayer.

10. What do you mean by Rubrics, and what is the origin of the term?

By Rubrics are meant the various directions, pointing out the place, time, and manner of performing divine service; and the term is derived from the custom, which formerly prevailed of printing these directions (rubris literis) in red letters, like the titles of the Roman Laws. In some recent editions of the Liturgy, the custom has been revived.

11. Are not the Clergy bound to abide strictly by the Rubrical directions?

As the Rubrics are clearly considered in the Preface as an inseparable portion of the Book of Common Prayer, the Clergy are bound by their oaths and subscriptions to conform to them in their public ministrations, as far as conformity is practicable, and tends to edification.

12. Is this obligation so strict as to admit of no possible relaxation?

It is scarcely reasonable to suppose that such extreme exactness is required, as to make it a point of conscience to adhere, in every