s, however, was
much less general in the earlier part of the period than at its close.
In Queen Anne's time there were many zealous Churchmen who both by word
and example endeavoured to give a more hearty character to the public
worship, and who thought that such 'unconcerned silence[1129] was a much
greater evil than the risk of an occasional 'Stentor who bellowed
terribly loud in the responses.'[1130] Most people are familiar with the
paper in the 'Spectator,' which describes Sir Roger de Coverley at
church, and his patriarchal care that his tenants and dependents should
all have prayer-books, that they might duly take their part in the
service.[1131]

The period which immediately followed the Revolution of 1689 was not one
when minor questions of ritual, upon which there was difference of
opinion between the two principal parties in the English Church, were
likely to rest in peace. Turning eastward at the creeds was a case in
point. There was quite a literature upon the subject. Many Low
Churchmen, among whom may be mentioned Asplin, Hoadly, and Lord
Chancellor King, contended that it was a papal or pagan superstition
which ought to be wholly discontinued. The High Church writers, such as
Cave, Meade, Bingham, Smallbroke, Whiston, Wesley, and Bisse, answered
that it was not only the universal custom in the primitive Church, but
edifying and impressive in itself as symbolising unity in the faith,
hope of resurrection, and expectation of our Saviour's coming. The usage
was very generally maintained.

The injunction of the 17th Canon, to bow with reverence when the name of
the Lord Jesus is mentioned in time of divine service, was observed much
as now. In the recital of the Creed it was the general custom. At other
times, High Churchmen were for the most part careful to observe the
practice,[1132] and Low Churchmen did not. Later in the century the
canon was probably observed much more generally in country villages than
among town congregations. Bisse observed that it was a primitive usage
which ought least of all to be dropped at a time when Arian opinions
were abroad.[1133]

At the close of the seventeenth century we find South and others
bitterly complaining of the liberties taken with the Prayer-book by some
of the 'Moderate' clergy. Some prayers, it appears, were omitted, and
some were shortened, and in one form or another 'the divine service so
curtailed,' says South in his exaggerated way, 'as if the people we