MASS BOOK. Second Sunday after Epiphany. O Almighty and eternal God, Supreme Ruler both of heaven and earth, mercifully give ear to the prayers of thy people, and grant us peace in our time; through Jesus Christ thy Son, our Lord, etc. Third Sunday after Epiphany. O almighty and eternal God, mercifully regard our weakness, and stretch forth the right hand of thy majesty to protect us; through Jesus Christ, etc. Septuagesima. Mercifully hear, we beseech thee, O Lord, the prayers of thy people; that we, who are justly afflicted for our sins, may mercifully be delivered, for the glory of thy name; through Jesus Christ, etc. Third Sunday after Easter. O God, who showest the light of thy truth to such as go astray, that they may return to the way of righteousness; grant that all who profess the Christian name, may forsake whatever is contrary to that profession, and closely pursue what is agreeable to it; through, etc. Trinity Sunday. O almighty and everlasting God who hast granted thy servants, in the confession of the true faith, to acknowledge the glory of an eternal Trinity, and, in the pow COMMON PRAYER. Second Sunday after Epiphany. Almighty and everlasting God, who dost govern all things in heaven and earth; mercifully hear the supplications of thy people, and grant us thy peace all the days of our life, through Jesus Christ our Lord. Amen. Third Sunday after Epiphany. Almighty and everlasting God, mercifully look upon our infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us, through Jesus Christ our Lord. Amen. Septuagesima. O Lord, we beseech thee favorably to hear the prayers of thy people, that we who are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory of thy name, through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. Third Sunday after Easter. Almighty God, who showest to them that are in error the light of thy truth, to the intent that they may return into the way of righteousness; grant unto all those who are admitted into the fellowship of Christ's religion, that they may avoid those things that are contrary to their profession, and follow all such things as are agreeable to the same, through our Lord Jesus Christ. Amen. Trinity-Sunday. Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and MASS BOOK. er of majesty, to adore an Unity; we beseech thee, that by the strength of this faith we may be defended from all adversity; through, etc. St. Michael, the Archangel. O God, who by a wonderful order, has regulated the employments of angels and men; grant that those, who are always ministering before thee in heaven, may defend our lives here on earth; through Jesus Christ, etc. Preface on Ascension day. It is truly meet, and just, right, and available, that we always, and in all places, give thanks to thee, O holy Lord, Father Almighty, eternal God; through Christ our Lord; who, after his resurrection, manifested himself to all his Disciples, and in their presence ascended into heaven, to make us partakers of his divinity. And therefore with the Angels and Archangels, with the thrones and dominations, and with all the militia of the heavenly host, we sing the hymn of thy glory; saying, without end: Holy, holy, holy Lord God of Sabaoth. The heavens and the earth are full of thy glory. Hosannah in the highest. Blessed is he that comes in the name of the Lord. Hosannah in the highest. COMMON PRAYER. in the power of the divine Majesty to worship the Unity; we beseech that thou wouldest keep us steadfast in this faith,and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen. Saint Michael and all Angels. O Everlasting God, who hast ordained and constituted the services of Angels and men in a wonderful order; mercifully grant, that as thy holy Angels always do thee service in heaven; so by thy appointment, they may succor and defend us on earth, through Jesus Christ our Lord. Amen. Preface on Ascension day. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, [Holy Father,] Almighty everlasting God. Through thy most dearly beloved Son Jesus Christ our Lord; who, after his most glorious resurrection, manifestly appeared to all his apostles, and in their sight ascended up into heaven, to prepare a place for us; that where he is, thither we might also ascend, and reign with him in glory: ever Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; more praising thee, and saying, Holy, holy, holy, Lord God of Hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord Most High. Amen. In making the above comparison, we have only used the Mass Book or Roman Catholic Manual in common use in the United States. But we have seen enough to illustrate the popish character of the liturgy of the Episcopal church. To what extent this comparison might be carried by reference to all the liturgical books of the Roman Catholics, we are not informed. But the commissioners who formed the Book of Common Prayer, under Edward VI, with Archbishop Cranmer at their head, themselves declare, that "everything sound and valuable in the Romish Missal and Breviary was transferred by them without scruple, to the English Communion Service and to the Common Prayer." The commissioners who were appointed by Charles II, A. D. 1661 to revise the liturgy also say, "We humbly desire that it may be considered that our first reformers, out of their great wisdom, did at that time compose the liturgy so as to win upon the papists and to draw them into their church communion, BY VERGING AS LITTLE as they could FROM THE ROMISH FORMS BEFORE IN USE." From the first introduction of the English liturgy in 1548, there was a steady return to the superstitions of Popery. So that the Papists themselves boasted "that the book was a compliance with them in a great part of their service; so were not a little confirmed in their superstition and idolatry, expecting rather a return to them, than endeavoring the reformation of themselves." This return to the Popish service became so striking in the reign of Elizabeth, that a hody of divines was appointed by the Lords in 1641, to take into consideration certain “Innovations in the doctrine and discipline of the Church of England." Among the "innovations in discipline" are enumerated the following: "1. The turuing of the holy table altar-wise, and most commonly calling it altar. "2. Bowing towards it, or towards the East, many times, with three congees, etc. "3. Advancing candlesticks in many churches upon the altar so called. "4. In making canopies over the altar, so called, with traverses and curtains on each side and before it. “5. In compelling all communicants to come up before the rails, and there to receive. "6. In advancing crucifixes and images upon the altar-cloth so called. "7. In reading some part of Morning Prayer at the holy table when there is no communion celebrated. "8. By the minister's turning his back to the West, and his face to the East, when he pronounceth the creed, or reads prayers. "9. By pretending for their innovations the injunctions and advertisements of Queen Elizabeth, which are not in force, etc. "10. By prohibiting a direct prayer before sermon, and bidding of prayer." In addition to the above "innovations" exceptions are made to the change in the vestments of the clergy, to the sign of the cross in baptism, to the absolution of the sick and the burial service" the sure and certain hope of resurrection to eternal life." The intelligent reader cannot fail to notice the striking similarity, we might almost say the perfect identity of these innovations with those which the Puseyite party are renewing in the Episcopal church. What is all this mighty movement of that party but another revival of Popish superstition? It is another return to Popery; another sad illustration of the strong affinities which have ever subsisted between the church of England and the church of Rome. "Of all Protestant churches," remarks the learned author of Horae Biblicae, himself a distinguished civilian and a Roman Catholic, “the National church of England most nearly resembles the church of Rome. It has retained much of the dogma, and much of the discipline of Roman Catholics. Down to the sub-deacon it has retained the whole of their hierarchy; and, like them, has its deans, rural deans, chapters, prebends, archdeacons, rulers and vicars; a liturgy, taken in a great measure, from the Roman Catholic liturgy, and composed like that, of Psalms, Canticles, the three Creeds, Litanies, Gospels, Epistles, prayers and responses. Both churches have the sacraments of Baptism and the Eucharist, the absolution of the sick, the burial service, the sign of the cross in baptism, the reservation of confirmation, and order [ordination] to bishops, the difference of Episcopal and sacerdotal dress, feasts and fasts." We know indeed that the Articles of the Church of England strongly protest against the errors of Popery, and assert the doctrines of the Reformation. And this is another verification of the famous declaration of Lord Chatham, that the Church of England has a Calvinistic creed, a Popish liturgy, and an Arminian clergy." 66 |