alterations in the liturgy which became necessary in the prayers for civil rulers, in consequence of the revolution. But while these alterations were in progress, the Convention thought it proper to take a further review of the public service, and to establish such other amendments as might be deemed proper. The following brief history of these alterations is chiefly derived from Bishop White's valuable "Memoirs of the Episcopal Church."

When the General Convention first assembled in September, 1785, very few, if any, of the members thought of altering the liturgy further than to accommodate it to the revolution. In the course of the debates, however, arguments were adduced in favour of a further change, from the fact that some points not dependent on doctrine, were universally regarded as exceptionable. Some topics were also started which gave rise to much painful controversy. Thus, one of the lay-members proposed that the first four petitions in the litany should be struck out. This motion was lost without a division. A motion was then introduced for framing a service for the anniversary of American independ

ence.

This service it was understood would be a test of the political opinions of the clergy, as it was designed to imply a retrospective approbation of the revolutionary war. Dr. White, and other decided republicans in the Convention, opposed the

measure on account of the notorious fact, that many of the clergy could not use the service without subjecting themselves to ridicule and censure. It was notwithstanding carried, but the service was read in but few places, and was finally abolished. On the subject of the articles, disputes arose in regard to those on justification, predestination, and original sin, which many desired to alter or set aside; and, accordingly, the 17th article was so modified as to express no definite idea whatever. A committee appointed for the purpose reported a great number of further alterations, which were allowed by the Convention with little controversy, and ordered to be printed. The book thus produced is commonly known by the name of the "Proposed Prayer Book," and corresponds greatly with the plan laid down by the commissioners of the King of England in 1689.

It will be recollected that all these proceedings took place before any bishops had been consecrated; and it soon appeared that they had been conducted with too much precipitancy and too little discretion. The report of the alterations above mentioned reached the English prelates almost simultaneously with the application of the General Convention for the consecration of bishops. This report being accompanied by private statements somewhat exaggerated, produced on their minds unfavourable im

pressions in regard to the doctrine and discipline advocated by the American clergy. In a letter to the committee of the General Convention they declared that, besides their seeing no occasion for some smaller alterations, they were dissatisfied with the proposed omission of the Nicene and Athanasian Creeds, and of the descent into hell in the Apostles' Creed. They stated also that before they could consecrate for America they expected that satisfaction would be given in regard to the subjects mentioned.

On the receipt of this letter a special meeting of the General Convention was summoned, and the question came before the house, how far it would be proper to accede to the requisitions of the English prelates. The omission of the Nicene Creed had been generally regretted, and, accordingly, it was now without difficulty restored to the Prayer Book, to stand after the Apostles' Creed, with permission to use either. The clause in the latter creed of the descent into hell, occasioned much debate, but was eventually restored. The restoration of the Athanasian Creed was negatived.

The result of the deliberations of the Convention was addressed to the Archbishops of Canterbury and York, with thanks for their fatherly attention to the welfare of the Church. All obstacles being now removed, the bishops elect proceeded to Eng

land, received consecration, and soon afterwards began the exercise of the episcopal functions.

Still the alterations in the Prayer Book were not considered as wholly complete. In the year 1789, the house of bishops proposed that the Athanasian Creed should be restored to the Prayer Book; but the proposal was negatived by the house of clerical and lay deputies. In 1792, it was ordered that a rubric should be inserted before the Apostles' Creed, allowing any Church to omit the article respecting the descent into hell, or to use in its stead the words, "He went into the place of departed spirits."

Selections from the reading psalms were also adopted and prefixed to the Psalter, with permission to use them instead of the ordinary psalms for the day. In the service for the administration of the Communion a great change was made, by restoring to the consecration prayer the oblatory words, and the invocation of the Holy Spirit, left out in King Edward's reign.

Some few alterations in the ordinal of the Church of England, required by local circumstances, were prepared by the bishops in the Convention last mentioned. There was no material difference of opinion, except in regard to the words used by the bishop at the ordination of priests, "Receive ye the Holy Ghost," and "whose sins thou dost forgive

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they are forgiven, and whose sins thou dost retain, they are retained." It was finally determined that the alternative of another form should be allowed to those bishops who might desire it. This form is as follows: Take thou authority to execute the office of a priest in the Church of God, now committed to thee by the imposition of our hands; and be thou a faithful dispenser of the word of God, and of His holy sacraments; in the name of the Father, and of the Son, and of the Holy Ghost."

In the Convention of 1795, a service was appointed for the consecration of a church or chapel. It is substantially the same with a service composed by Bishop Andrews, in the reign of James I., and commonly used by the English bishops in such consecrations.

In 1799, the review of the thirty-nine articles was moved in the lower house of Convention, and a committee was appointed to draw up a new body of articles which were to lie over for the consideration of the next Convention. Accordingly, in 1801, the subject was for the first time authoritatively acted on. After repeated discussion, it was found that the thirty-nine articles of the Church of England, with the exception of local matters, were more likely to give general satisfaction than any new form which might be devised. They were accordingly adopted verbatim, with those changes