Psalms and Lessons, unless otherwise directed by the Ordinary. Furthermore, also, in imitation of the more recent editions of the Scotch Communion Office, the Prayer of Oblation and Invocation was introduced directly after the Prayer of Consecration, taken likewise from the same Office: except that for the passage, "that they may become the body and blood of thy most dearly beloved Son," was substituted, as in the English form, "that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood." A choice was also permitted in the Ordination Service; where, instead of the words, "Receive the Holy Spirit," &c. the Bishop might merely say, "Take thou authority to execute the office of a Priest in the Church of God, now committed to thee by the imposition of our hands."

A little volume, On the Origin and Compilation of the Prayer-Book, by the Rev. W. H. Odenheimer, published at Philadelphia, 1841,

12mo. furnishes some facts and dates worth recording: as, for example, that the Form for the Consecration of Churches was added in 1799; the Articles of Religion in 1801; the Office for the Institution of Ministers, partly in 1804, and partly in 1808; the Selection of Hymns, now in use, adopted in 1789, extended in 1808, and finished in 1826; and the Psalms in Metre, in 1832. An account of the gradual reformation of the Psalms and Hymns is contributed among Historical Notices of Psalmody, by the Rev. T. Hartwell Horne, to the Christian Observer of Oct. 1847. The Proposed Book contained likewise a few PsalmTunes, engraved on copper, which have not been repeated in subsequent editions.

An Ordinance had passed in 1811, prohibiting changes from that time forward, "unless proposed at one Convention, and ratified three years afterwards at the next." Since which resolution, but few modifications of the established order of worship have taken place, and those but in secondary matters. Indeed there

exists at present an increasing disposition to keep as close as possible to the Liturgy of the Church of England.

The Contents of the American are mainly the same as in the English Liturgy, even to the order of arrangement. The differences, not already mentioned, may be stated in the summary of Mr. Clay, reprinted also from the British Magazine, as follows:

:

"Proper Second Lessons appointed for Sundays no names of Saints in the Calendar: the Vigils omitted; also the first two rubrics before Morning Prayer: the Absolution styled, The Declaration of Absolution,' and followed by the Absolution from the Communion Service, which may be substituted for it: the Gloria Patri may be said according to our practice, but must be said when all the Psalms are ended, unless the Gloria in Excelsis is then preferred: parts of the Venite and Benedicite left out: "who alone worketh great marvels,' altered to, from whom cometh every good and perfect gift:' the 92nd and 103rd Psalms put for the Magnificat and

Nunc Dimittis: the eighth portion of the Litany begins with, From all inordinate and sinful affections at his discretion, the Minister may omit all that intervenes between the second petition to the 'Lamb of God,' and the prayer 'We humbly beseech thee,' &c: several occasional Prayers and Thanksgivings' added. In the Communion Service, the first Lord's Prayer 'may be omitted, if Morning Prayer hath been said immediately before;' and so of the Creed: to the Commandments may be subjoined our Saviour's description of the two great Commandments of the Law: the second of the Collects, put by us after the Blessing, occupies the place of the two for the Queen: Glory be to thee, O Lord,' enjoined a second Proper Preface (or another form in addition) for Trinity Sunday: the declaration respecting kneeling omitted. The Baptismal Service positively allows parents to be sponsors either of the first two Prayers may be passed over: the Apostles' Creed is only referred to, not repeated as a question to the sponsors: the sign of the cross, and the accom

panying form of words, may be left out. The Office of Matrimony is shortened at the commencement; and ends like that in Calvin's Prayer-Book, or Knox's Book of Common Order, with the blessing of the parties; comprising, in fact, only the ceremonial part of our service the Lord's Prayer is introduced after the giving of the ring. In the Visitation of the Sick, the special confession of sins, and the absolution consequent thereon, are omitted: the 130th Psalm is substituted for the 71st, and some additional prayers are appended. In the Burial Service, portions of the two Psalms are mixed up together as one: for 'to take unto himself the soul,' occurs to take out of this world the soul:' instead of, 'in sure and certain hope,' &c. there is 'looking for the general resurrection in the last day, and the life of the world to come:' for, 'that it hath pleased thee to deliver,' comes 'for the good example of all those thy servants, who, having finished their course in faith, do now rest from their labours.' Part of the first Psalm is given in the Office for