he most curious illustrations of the spread of
Anglican ideas about worship now in progress is to be found in
the upspringing in the very bosom of Scottish Presbyterianism of
a CHURCH SERVICE SOCIETY. Two of the publications of this Society
have lately fallen in the present writer's way. They bear the
imprint of Wm. Blackwood & Sons, Edinburgh, and are entitled
respectively, _A Book of Common Order_, and _Home Prayer_. With
questionable good taste the compilers have given to the former
work a Greek and to the latter a Latin sub-title (_Evxolioyiov_
and _Suspiria Domestica_). Both books have many admirable points,
although, in view of the facts of history, there is a ludicrous
side to this attempt to commend English viands to Northern palates
under a thin garniture of Scottish herbs which probably has not
wholly escaped the notice of the compilers themselves.

[16] See _The Guardian_ (London), February 9, 1881.

[17] Unless "finally to beat down Satan under our feet," be
reckoned an exception.

[18] _Lectures on Justification_, p 380.

[19] The rationale of this curious lapse is simple. The American
revisers, instead of transferring the Commination Office _in toto_
to the new book, wisely decided to engraft certain features of
it upon the Morning Prayer for Ash-Wednesday. In the process, the
fifty-first Psalm, which has a recognized place in the Commination,
dropped out, instead of being transferred, as it should have been,
to the proper psalms.

[20] See the Convocation Prayer Book.

[21] _Prayer Book Interleaved_, p. 65.

[22] A curious illustration of the sensitiveness of the Protestant
Episcopal mind to anything that can be supposed even remotely to
endanger our doctrinal settlement was afforded at the late General
Convention, when the House of Deputies was thrown into something
very like a panic by a most harmless suggestion with reference to
the opening sentences of the Litany. A venerable and thoroughly
conservative deputy from South Carolina had ventured to say that
it would be doctrinally an improvement if the tenet of the double
procession of the Holy Ghost were to be removed from the third of
the invocations, and a devotional improvement if the language of
the fourth were to be phrased in words more literally Scriptural
and less markedly theological than those at present in use. Eager
defenders of the faith instantly leaped to their feet in various
parts of the House, persuaded that a deadly thrust h