Society at its commencement than with
the defence which was put forward in its behalf at that time. Although
widely used it has no official sanction of the Church, and, therefore,
it is not necessary to enter into any close analysis of its contents.
Briefly, however, it may be said, it is a liturgy much more closely
approximating to the English Book of Common Prayer than to Knox's Book
of Common Order, or to the ritual of any of the Reformed Churches of
the Continent, with which its projectors declare themselves to be more
in sympathy than with the Episcopal Communion of England.

The first part comprises, in addition to prescribed daily Scripture
readings and readings for every Sunday of the year, the Order of Divine
Service for morning and evening for the five several Sundays of the
month; in this Order are contained special forms of prayer, responses
to be used by the congregation, the Lord's Prayer, to be repeated by
minister and congregation together, and the Apostles' Creed, which is
to be either said or sung.

In the second part, which contains "additional materials for daily and
other services," the first place is given to the Litany, which is an
exact transcript of that of the Church of England with the exception of
a change in one petition, rendered necessary by the difference in the
forms of government in the two Churches. A number of "prayers for
special graces," "collects" and "prayers for special seasons" and
"additional forms of service" are added. The "prayers for special
seasons" have regard to "our Lord's advent," "the Incarnation," "Palm
Sunday," "the descent of the Holy Ghost," etc.

The last section of the book provides forms of service for the
administration of the Sacraments, visitation of the sick, marriage,
burial, ordination, etc. In the form for the visitation of the sick a
responsive service is provided, as also in the order for Holy
Communion. On the whole it is probably not too much to assert that
"Euchologion--a Book of Common Order," issued by the Church Service
Society, is decidedly more liturgical in form than was the unfortunate
Laud's Liturgy, which raised against itself and its projectors such a
vigorous protest on the part of the Church of Scotland.

Following the organization of the Society referred to, came one in
connection with the United Presbyterian Church called "The United
Presbyterian Devotional Association," having for its object "to promote
the edifying conduct o