THEN this Church of Ireland ceased to be established by law, and thereupon some alteration in our Public Liturgy became needful, it was earnestly desired by many that occasion should be taken for a new and full review thereof (such as had already more than once been made in former times) and for considering what other changes the lapse of years or exigency of our present times and circumstances might have rendered expedient. And though we were not unaware of many dangers attending on such an attempt, yet we were the more willing to make it, because we perceived to our comfort, that all men, on all sides, professed their love and reverence for the Book of Common Prayer in its main substance and chief parts, and confessed that it contained the true doctrine of Christ, and a pure manner and order of Divine Service, according to the Holy Scriptures and the practice of the Primitive Church; and that what was sought by those who desired such a review was not any change of the whole tenor or structure of the Book, but the more clear declaration of what they took to be its true meaning, and the removing of certain expressions here and there, which they judged open to mistake or perversion. And as this Church has already, in its Convention of 1870, received and approved the Book as it then stood and was in use, so we now declare that in such changes as we have made on this review, we imply no censure upon the former Book as containing anything contrary to the Scriptures, when it is rightly understood and equitably construed. The true reasons of such changes will, for the most part, appear on a comparison of the two Books; but it has been thought good to add some further explanation why certain things have been altered and others retained.

As concerning the Holy Communion, i

some of our brethren were at first earnest that we should remove from the Prayer Book certain expressions, which they thought might seem to lend some pretext for the teaching of doctrine, concerning the presence of Christ in that Sacrament, repugnant to that set forth in the Articles of Religion, wherein it is expressly declared that the Body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner, and that the mean whereby it is therein received and eaten is Faith; but, upon a full and impartial review, we have not found in the Formularies any just warrant for such teaching, and therefore, in this behalf, we have made no other change than to add to the Catechism one question, with an answer taken out of the Twenty-eighth of the said Articles.

As for the error of those who have taught that Christ has given Himself or His Body and Blood in this Sacrament, to be reserved, lifted up, carried about, or worshipped, under the veils of Bread and Wine, we have already in the Canons prohibited such acts and gestures as might be grounded on it, or lead thereto; and it is sufficiently implied in the Note at the end of the Communion Office (and we now afresh declare) that the posture of kneeling prescribed to all communicants is not appointed for any purpose of such adoration; but only for a signification of our humble and grateful acknowledgement of the benefits of Christ, which are in the Lord's Supper given to all worthy receivers, and for the avoiding of such profanation and disorder as might ensue if some such reverent and uniform posture were not enjoined.

In the Formularies relating to Baptism we have made no substantial change, though some have desired to alter or omit certain

expressions touching which diversities of opinion have prevailed among faithful members of our Church. At the same time, we desire fully to recognise the liberty of expounding these Formularies hitherto allowed by the general practice of the Church. And as concerning those points whereupon such liberty has been allowed, we hereby further declare that no Minister of this Church is required to hold or teach any doctrine which has not been clearly determined by the Articles of Religion,

The Special Absolution in the Office for The Visitation of the Sick has been the cause of offence to many; and as it is a form unknown to the Church in ancient times, and as we saw no adequate reason for its retention, and no ground for asserting that its removal would make any change in the doctrine of the Church, we have deemed it fitting that, in the special cases contemplated in this Office, and in that for the Visitation of Prisoners, absolution should be pronounced to penitents in the form appointed in the Office for the Holy Communion.

No change has been made in the formula of Ordination of Priests, though desired by some; for, upon a full review of our Formularies, we deem it plain and here declare that, save in the matter of Ecclesiastical censures, no power or authority is by them. ascribed to the Church or to any of its Ministers, in respect of forgiveness of sins after Baptism, other than that of declaring and pronouncing, on God's part, remission of sins to all that are truly penitent, to the quieting of their conscience, and the removal of all doubt and scruple; nor is it anywhere in our Formularies taught, or implied, that confession to and absolution by a Priest are any conditions of God's pardon; but, on the contrary, it is fully taught that all Christians who sincerely repent, and un

feignedly believe the Gospel, may draw nigh, as worthy communicants, to the Lord's Table without any such confession or absolution; which comfortable doctrine of God's free forgiveness of sin is also more largely set forth in the Homily of Repentance and in that of the Salvation of Mankind.

With reference to the Athanasian Creed (commonly so called) we have removed the Rubric directing its use on certain days; but, in so doing, this Church has not withdrawn its witness, as expressed in the Articles of Religion, and here again renewed, to the truth of the Articles of the Christian Faith therein contained.

In revising the Table of Lessons, we have judged it convenient to follow generally the new Table which the Church of England has lately adopted, with these principal exceptions, that whereas in that Table some Lessons are still taken out of the Books called Apocryphal, we have so arranged ours as that all the Lessons shall be taken out of the Canonical Scriptures; and we have included in our Lectionary the whole of the Revelation of St. John.

And now, if some shall complain that these changes are not enough, and that we should have taken this opportunity of making this Book as perfect in all respects as they think it might be made, or if others shall say that these changes have been unnecessary or excessive, and that what was already excellent has been impaired by doing that which, in their opinion, might well have been left undone, let them, on the one side and the other, consider that men's judgments of perfection are very various, and that what is imperfect, with peace, is often better than what is otherwise more excellent, without it.

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 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 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 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.

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 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