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RATIFICATION OF THE BOOK OF COMMON PRAYER.
By the Bishops, the Clergy, and the Laity of the Protestant Episcopal
Church in the United States of America, in Convention, this 16th day of October, in the Year of our Lord one thousand seven hundred and eighty-nine.
This Convention having in their present Session, set forth A Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, do hereby establish the said book: And they declare it to be the Liturgy of this Church: And require, that it be received as such by all the members of the same: And this book shall be in use from and after the first day of October, in the Year of our Lord one thousand seven hundred and ninety.
It is a most invaluable part of that blessed liberty wherewith CHRIST hath made us free, that in his worship, different forms and usages may without offence be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined io belong to Doctrine must be referred to Discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people, "according to the various exigencies of times and occasions."
The Church of England, to which the Protestant Episcopal Church in these States is indebted, under God, for her first foundation and a long continuance of nursing care and protection, hath, in the Preface of her Book of Common Prayer, laid it down as a rule, that "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 exigencies of times and occasions, such changes and alterations should be made therein, as to those who are in places of authority should, from time to time, seem either necessary or expedient."
The same Church hath not only in her Preface, but likewise in her Articles and Homilies, declared the necessity and expediency of occasional alterations and amendments in her Forms of Public Worship; and we find accordingly, that, seeking to “keep the happy mean between too much stiffness in refusing, and too much easiness in adnjitting variations in things once advisedly established, she hath, in the reign of several princes, since the first compiling of her Liturgy in the time of Edward the Sixth, upon just and weighty considerations her thereunto moving, yielded to make such alterations in some particulars, as in their respective times were thought convenient; yet so as that the main body and essential parts of the same (as well in the chiefest materials, as in the frame and order thereof) have still been continued firm and unshaken.'
Her general aim in these different Reviews and Alterations hath been, as she further declares in her said Preface, "to do that which, according to her best understanding, might most tend to the preservation of unity in the Church; the procuring of reverence, and the exciting of piety and devotion in the worship of God; and, finally, the cutting off occasion, from them that seek occasion, of cavil or quarrel against her Liturgy." And although, according to her judgment, there be not "any thing in it 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
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defensible, if allowed such just and favorable construction, as, in common equity, ought to be allowed to all human writings;" yet upon the principles already laid down, it cannot but be supposedl, that further alteration would in time be found expedient. Accordingly, a commission for a review was issued in the year 1689: but this great and good work miscarried at that time; and the Civil Authority has not since thought proper to revive it by any new commission.
But when in the course of Divine Providence, these American States became independent with respect to Civil Government, their Ecclesiastical Independence was necessarily included ; and the different religious denominations of Christians in these States were left at full and cqual liberty to model and organize their respective Churches, and forms of worship, and dis. cipline, in such manner as they might judge most convenient for their future prosperity ; consistently with the Constitution and Laws of their country.
The attention of this Church was, in the first place, drawn to those alterations in the Liturgy which became necessary in the prayers for our Civil Rulers, in consequence of the Revolution. And the principal care herein was to make them conformable to what ought to be the proper end of all such prayers, namely, that “Rulers may have grace, wisdom, and understanding to execute justice, and to maintain truth;" and that the People "may lead quiet and peaceable lives, in all godliness and honesty."
But while these alterations were in review before the Convention, they could not but, with gratitude to God, embrace the happy occasion which was offered to them (uninfluenced and unrestrained by any worldly authority what. soever) to take a further review of the Public Service, and to establish such other alterations and amendments therein as might be deemed expedient.
It seems unnecessary to enumerate all the different alterations and amendments. They will appear, and it is to be hoped, the reasons of them also, upon a comparison of this with the Book of Common Prayer of the Church of England. In which it will also appear, that this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship; or further than local circumstances require.
And now, this important work being brought to a conclusion, it is hoped the whole will be received and examined by every true Member of our Church, and every sincere Christian, with a meek, candid, and charitable frame of mind; without prejudice or prepossessions ; seriously considering what Christianity is, and what the truths of the Gospel are; and earnestly beseeching ALMIGHTY GOD to accompany with his blessing every endeavor for promulgating them to mankind in the clearest, plainest, most affecting and majestic manner, for the sake of Jesus CHRIST, our blessed Lord and Saviour.
HOW THE PSALTER IS APPOINTED TO BE READ
T#8 PSALTER shall be read through once every month, as it is there appointed, both for Morning and Evening Prayer. But in February it shall be read only to the twenty-eighth or twenty-ninth day of the month.
And whereas January, March, May, July, August, October, and Decem. ber, have one-and-thirty days apiece: it is ordered, that the same Psalms shall be read the last day of the said months which were read the day before; so that the Psalter may begin again the first day of the next month ensuing.
And whereas the 119th Psalm is divided into twenty-two Portions, and is over-long to be read at one time; it is so ordered, that at one time shall not be read above four or five of the said Portions.
The Minister, instead of reading from the Psalter as divided for Daily Morn. ing and Evening Prayer, may read one of the Selections set out by this Church.
And, on Days of Fasting and Thanksgiving, appointed either by the Civil or
PROPER PSALMS ON CERTAIN DAYS.
118 Ash-WEDNESDAY, 102 ASCENSION-DAY,
24 32 130
14 54 The Minister may use one of the Selections, instead of any one of the above Portions.
THE OLD TESTAMENT is appointed for the First Lessons at Morning and Evening Prayer; so that the most part thereof will be read every year once, as in the Calendar is appointed.
THE NEW TESTAMENT is appointed for the Second Lessons at Morning and Evening Prayer.
And to know what Lessons shall be read every day, look for the day of the month in the Calendar following, and there ye shall find the chapters that shall be read for the Lessons, both at Morning and Evening Prayer; except only the Moveable Feasts, which are not in the Calendar; anu the Immoveable, where there is a blank left in the column of Lessons; the proper Lessons for all which days are to be found in the Table of Proper Lessons.
And, on Days of Fasting and Thanksgiving, the same rule is to obtain as in reading the Psalms.
And the same discretion of choice is allowed on occasions of Ecclesiastical
ING AND EVENING PRAYER THROUGHOUT THE YEAR.
A TABLE OF LESSONS FOR SUNDAYS.
1st LESSON. 20 LESSON. Ist LESSON. 20 LESSON. 1 S. in Advent. Isaiah 1 Luke 1 to v.39 Isaiah 2 Romans 10 2 «
66 14 4 " 30 Matt. 3 to v. 13
1 Cor. 1 1 S.aft. Christ 35 Luke 2 v. 25
2 2“ 41 Mark 1 to v. 16
42 Hebrews 2 1 s. aft.Epiph. 44 Matthew 2 v. 13
45 1 Cor. 3 2“
13 3“ 54 Matthew 4 v. 12
4 44 .57 Luke 4 v.14 to 33
5 « 61 Matthew 5
62 Galatians 2 6“ C6 65
3 Septua. Sund. Jeremiah 5
1 Sexages. Sund. 35 Luke 7 v.19
2 Quin. Sunday. Lament. 1 Mark 6 to v.30 Lam 3 to v.37 1 S. in Lent Jeremiah 7 Matt 10 Jeremiah 9
4 2 "
Ezekiel 14 Luke 10 to v. 25 Ezekiel 18 3 6 “ 20 to v. 27 Mark 9 to v. 30 66
20 v. 27 4 (6
Micah 6 Luke 19 v.28 Hab. 3 Phil. 5 « Haggai 2 to v. 10 21 Zech. 13
3 6 «
Daniel 9 Matt. 26 Mal. 3&4 Heb. 5 to v. 11 Easter-Day. Exod. 12 to v.37 Romans 6 Exodus 12 v. 37 Acts 2 v.22 1 S. aft.Easter. Isaiah 43
Acts 1 Isaiah 48 1 Cor. 15 2 « Hosea 13
3 Hosea 14 Col. 1 3 "
3 4 « Micah 5
6 Nahum 1 1 Thes. 3 5 «
4 Sund. aft. Asc. Joel 2 John 17 Zeph. 3 2 Thes. 3 to v. 17 Whitsunday. Deut. 16 to v.18 Acts 4 to v.36 Isaiah 11 Acts 19 to v. 21 Trinity Sund. Genesis 1 Matthew 3 Genesis 2 1 John 5 1 S.af. Trinity. 3 Acts 9 to v.32
6 2 «
9 to v. 20
u 15 to v. 19 2 Tim. 2 3 «
60 42 “ 3&4 to v. 9 4 « « 43
45 Tit. 2&3 to v.10 5 4
50 Heb. 10 6 « Exodus 3 17 Exodus 5
11 7 «
12 8 "
13 9" Numb. 16
26 Num. 22 James 1 23 28
24 11 « Deut. 4to v.41 Matthew 18
Deut. 12 "
t6 14 € «
6 34 1 Peter Joshua 23 Mark 4 Joshua 24
13 Judges 5
4 18 « 2 Sam. 12 15 2 Sam. 19
« 19" 1 Kings 8 to v.22
1 Kgs. 8 v.22062 2 Peter 20
7 2 Kings 19 Daniel 6
8 Daniel 7 1 John 23 « Proverbs 1
Proverbs 2 24 €
8 25 «
12 26 " 66
14 Jude. 27 «
16 2 John.