Lord in the garden of Gethsemane. "Repetition is natural in devotion; it is even dictated by a sense of suffering, and an acuteness of feeling. It is coldness of affection which requires to be enticed and gratified by continual novelty of idea, or expression, or action. The repetition and prolixity of pharisaical prayers, which our Lord censures, are to be understood of those prayers which run out into mere formality and into great length, no sentiment or affection of the heart accompanying them; but uttered as a task, from an opinion (of which our Lord justly notices the absurdity,) that they should really be heard for their much speaking*."

CHAPTER III.

PREFACES, RUBRICS, AND CALENDAR.

THERE are three prefaces to the Book of Common Prayer. First, "The preface added to the last review of the common prayer, to defend the reviewers from the attacks of the Presbyterians on the one hand, and of the court party on the other." Secondly, the "Treatise concerning the Service of the Church," designed to exhibit the superstitious and unprofitable state of the common prayer for many years, previous to its being reformed. Thirdly, the treatise "Concerning Ceremonies, why some be abolished and some retained," which refers rather to the first Prayer Book in King Edward's time, in which there were several ceremonies which are not now retained. The following passages in the first preface are particularly worthy of attention:

* PALEY Sermons.

"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 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 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 judgments (and we here profess it to the world) that the book, as it stood before established by law, does not contain in it anything 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 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 liturgy of the Church.

"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 anything 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 Convocation 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."

Rites and ceremonies are not unscriptural, as asserted by Protestant dissenters. The council of Jerusalem, consisting of apostles and elders, exercised authority both in matters of faith and in the regulation of the circumstantials of Christian worship, Acts, xv. 6-23. In the epistles, there are some general rules given in ritual matters that must include a great many cases when Titus was sent to Crete, to "set in order the things that were wanting," it must imply a discretionary power to lay down such rules as the circumstances of the churches there required, and the directions, "Let all things be done decently and in order," "let all things be done to edification," while they fix the limits, clearly recognise a discretionary power in the Church in after times to order the circumstantials of worship as circumstances might require.

It has been denied that the passage 1 Cor. xiv. 40, has any reference to rites or ceremonies; yet it seems nevertheless quite evident that, the "all things" refers to the matter treated of in the three last chapters of the epistle, in which there is much con

cerning rites and ceremonies. The "in order" entirely respects discipline in the rites and ceremonies, since it has an especial regard to the ministration in the congregation. (See BLOOMFIELD's Recens. Syn.)

As in many other respects our Church differs from the Church of Rome, so also in this matter of rites and ceremonies. The Church of Rome regards them as substantials and essentials of divine worship; our Church considers them as accidentals only, conducing to edification and useful to preserve order and agreement. She therefore retained a few which are mentioned by St. Basil, in the fourth century as ancient usages, and had the sanction even of Calvin, Ecolampadius, and Bucer.

Dissenters, much as they object to us, yet themselves exercise a discretionary power and authority in ordering the circumstantials of Christian community and worship, and enjoin tests of membership and observe practices for which they have no warrant in the word of God.

There are "Rubrics" mentioned in the preface to the Book of Common Prayer, being those occasional directions and rules, for the manner, time, place, &c., of performing divine service, given throughout the book, now printed in italic characters, but formerly in red letters, whence they derive their name, the Latin word ruber, signifying red.

The CLERGY are bound to conduct their public ministrations by the rubrics: not only by the authority of the state and likewise of their spiritual rulers, but also by their subscriptions, and their solemn and express engagements and stipulations at their ordinations so to do, and from which, consequently, they cannot be justified in deviating, by either their own private judgment, the solicitations of

their parishioners, example of others, or even the example and authority of their superiors in the Church (supposing an exercise of such authority).

The LAITY also should pay attention to them, remembering that they contain the directions of that Church to which Christ hath left authority to see that all things be done in order and to edification, and to decree rites and ceremonies for that end,-remembering, moreover, the subject to which they relate the worship and service of Almighty God—their communion with Him in matters which concern the welfare and salvation of their immortal souls, they should not offer to their heavenly King, their blessed Redeemer, the Holy Spirit of grace and sanctification, the slight which they would fear to offer to an earthly monarch. They should not insult Him, by not taking the trouble to read and understand the directions of His Church, or despising and disobeying them, but obeying them reverently and affectionately, with a mind impressed with the solemn nature of the service, and a heart full of love and awe of the Great Being who is the object of it.

Supposing that in some instances the rubric appears uncertain and deficient; resort should be had to the ordinary—that is the bishop of the diocese-the person having ordinary jurisdiction, who has authority "to appease all diversity, if any arise, and to resolve all doubts concerning the manner how to understand, do, and execute the things contained in the Book of Common Prayer, so that the order be not contrary to anything contained in it." (Preface concerning the Service of the Church.)

The translation of the Psalms followed in the Book of Common Prayer, is that of the "Bible set forth and used in the time of Henry the Eighth and Edward the Sixth, by Tyndall and Coverdale, and