Upon the 4th of May the exceptions were presented. The principal persons employed in drawing them up were Calamy, Newcomen, Bates, Clarke, Wallis, and Jacomb, and--which will surprise many readers--Dr. Reynolds; so that the Bishop of Norwich must be regarded as sharing in the responsibility of preparing these Presbyterian objections to the Prayer Book.[214] Baxter, though not at first assisting in this division of labour, afterwards helped in the work. His objections were more minute than his brethren approved, but he wished them to understand he did not, like some, charge the Common Prayer with idolatry or false worship, he only took its faults to be "disorder and defectivenesss;" this, he thought, was the mind of all the Presbyterian Commissioners except one. They pleaded in their paper that as the first Reformers composed the Liturgy with a view to win over Papists, the Liturgy ought now to be revised so as to gain upon the judgments and affections of all substantial Protestants. They suggested that repetitions, responses, and an alternate reading of psalms and hymns, which "cause a confused murmur in the congregation," should be omitted; that the Litany, a great part of which was uttered only by the people, should be formed into one prayer, to be offered by the minister, who according to Scripture is the mouth of the people to God--a very remarkable objection, it may be noticed by the way, coming as it did from men who professed to hold unpriestly views of worship. They further requested that neither Lent nor saints' days should be any longer observed; that free prayer should be allowed; that it should be permissible for the minister to omit part of the Liturgy as occasion might require; that King James' translation should alone be used at Church; that only the Old and New Testament might be read in the daily lessons; that no part of the Communion Service should take place at the communion table, except at the administration of the Lord's Supper; that the word "minister" should be employed instead of "priest," and the "Lord's Day" instead of "Sunday;" that the version of the psalter should be amended; that obsolete words should be altered into others generally received; and that phrases presuming the congregation to be regenerated and in a state of grace should be revised. These Commissioners further said, that the Liturgy was defective in praise and thanksgiving; that the confession and catechism were imperfect; and that the surplice, the signing of the cross, and kneeling at the Lord's Supper, were unwarrantable. The objectors took special exception to certain expressions in the daily service, and to the rubrics. But their objections related mainly to the forms for the ordinance of baptism; the celebration of matrimony; the visitation of the sick; and the burial of the dead.[215] [Sidenote: 1661.] Parallels may be noticed between the exceptions taken on this occasion, and those taken in William's Committee of 1641.[216]