Preface
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 to 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 exigency 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 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.”
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 admitting 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 there-unto 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 peace and 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 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 supposed that further alterations 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 equal liberty to model and organize their respective Churches, and forms of worship, and discipline, 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 pro per 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 whatsoever) 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 pre possessions; 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 Savior.
Philadelphia, October, 1789.
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Concerning the Service of the Church
THE Order for Holy Communion, the Order for Morning Prayer, the Order for Evening Prayer, and the Litany, as set forth in this Book, are the regular Services appointed for Public Worship in this Church, and shall be used accordingly; Provided, that in addition to these Services, the Minister, in his discretion, subject to the direction of the Ordinary, may use other devotions taken from this Book or set forth by lawful authority within this Church, or from Holy Scripture; and Provided further, that, subject to the direction of the Ordinary, in Mission Churches or Chapels, and also, when expressly authorized by the Ordinary, in Cathedral or Parish Churches or other places, such other devotions as aforesaid may be used, when the edification of the Congregation so requires, in place of the Order for Morning Prayer, or the Order for Evening Prayer.
For Days of Fasting and Thanksgiving appointed by the Civil or Ecclesiastical Authority, and for other special occasions, for which no Service or Prayer hath been provided in this Book, the Bishop may set forth such form or forms as he shall see fit, in which case none other shall be used.
NOTE, That in the directions for the several Services in this Book, it is not intended, by the use of any particular word denoting vocal utterance, to prescribe the tone or manner of their recitation.
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THE USE OF THE PSALTER AND THE LECTIONARY.
THE Old Testament is appointed for the First Lessons, and the New Testament for the Second Lessons, at Morning and Evening Prayer throughout the year.
The Psalms and Lessons to be read every day are to be found in the following Table of Psalms and Lessons for the Christian Year; except only those for the Immovable Holy Days, the Proper Psalms and Lessons for all which days are to be found in the Table for the Fixed Holy Days.
On the following days, and their eves, if any, the Proper Psalms appointed in the Tables shall be used: Christmas, Epiphany, Purification, Ash Wednesday, Annunciation, Good Friday, Easter Day, Ascension Day, Whitsunday, Trinity Sunday, Transfiguration, All Saints, and Thanksgiving Day.
But NOTE, That on other days, the Minister shall use the Psalms appointed in the Tables or at his discretion he may use one or more of those assigned in the Psalter to the day of the month, or from the Table of Selections of Psalms. And NOTE further, That in the case of a Psalm which is divided into
sections, the Minister may use a section or sections of such Psalm.
The Psalms and Lessons printed on the same line are intended to be used together. At any service for which more than one such set of Psalms and Lessons are appointed, the choice thereof is at the discretion of the Minister.
Any set of Psalms and Lessons appointed for the evening of any day may be read at the morning service, and any set of morning Psalms and Lessons may be read in the evening.
The starred Lessons provided for Sundays are particularly appropriate for use when Morning Prayer with one Lesson precedes the Holy Communion.
Upon any Sunday or Holy Day, the Minister may read the Epistle or the Gospel of the Day in place of the Second Lesson at Morning or Evening Prayer.
Upon any weekday, other than a Holy Day, the Psalms and Lessons appointed for any day in the same week may be read instead of those appointed for the Day.
When an Octave is observed for any Holy Day, the Psalms and Lessons for the Day may be used upon the Sunday within the Octave.
Upon special occasions the Minister may select such Psalms and Lessons as he may think suitable.
Any Lesson may be lengthened or shortened at the Minister's discretion.
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HYMNS AND ANTHEMS.
HYMNS set forth and allowed by the authority of this Church, and Anthems in the words of Holy Scripture or of the Book of Common Prayer, may be sung before and after any Office in this Book, and also before and after Sermons.
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