Convocation. Revision by made,1 and that the whole House might proceed to the work of revision. On Saturday, Nov. 23, a portion of the Book with the corrections of the Bishops was delivered to the prolocutor, and the remainder on the following Wednesday, when the first portion was returned from the Lower House, with a schedule of amendments. The whole work was speedily completed; and on the 20th of December, 1661, the Book of Common Prayer was adopted and subscribed by the Clergy of both Houses of Convocation, and of both provinces. A copy of the Book confirmed under the Great Seal was delivered with a royal message to Parliament, Feb. 25, 1662.· The Act of Uniformity passed the House of Lords 9th April,3 1 There is still in existence a copy and some others; but it appears to of the edition of 1634, with a great have supplied the greatest portion of number of corrections in the hand- the other new matter that was finally writing of Mr. Sancroft, who was at adopted. Cardwell, Conferences, p. that time chaplain to the Bishop of 389. Durham, carrying so much the appearance of completeness and authority as to contain minute instructions for the printer. It may fairly be presumed that this book was prepared by Mr. Sancroft (partly from a copy full of erasures and corrections in Bishop Cosin's handwriting, Cardwell, p. 390, note,) under the directions of Bishops Cosin and Wren, and was produced in the Convocation, Nov. 21. This will easily account for the speed with which the task of revision was completed; and it would be some foundation for the fear which the Commons seem to have entertained, that the Prayer Book would be altered to suit the religious sentiments of Archbishop Laud. These MS. corrections, though with many improvements, have indications of such sentiments respecting the real presence in the Eucharist, and prayers for the dead. The Book does not contain the prayers for the Parliament and for all conditions of men, the general Thanksgiving, the prayers added to the Visitation of the Sick, 2 Cardwell, Conferences, p. 372. The writ for summoning the Northern Convocation was directed (June 10) to Archbishop Frewen; and, Nov. 22, a King's Letter empowered this Synod to review the Common Prayer and Ordinal. For convenience and despatch of business, the Upper and Lower House agreed to make proxies to transact in their names with the province of Canterbury; obliging themselves to abide by their vote, under the forfeiture of all their goods and chattels. Collier, Eccles. Hist. VIII. 430; Joyce, English Synods, pp. 709 sqq. 3 The Lords worked upon the Bill which had been sent up to them from the Commons (July 1661) with the Prayer Book of 1604 attached to it. When therefore it was returned with the corrected Book, which it was well known had been amended in Convocation from a copy of 1634, the Commons ordered a close comparison of the Books of the two periods: and, April 16, they put the question, whether they should reconsider the and received the royal assent on the 19th of May,1 1662. 2 Summary of the Alterations Books, Great pains were taken with this revision; about 600 alterations of every kind were made: and Mr. Sancroft was appointed by Convocation (March 8) to superintend the printing of the Book, with Mr. Scattergood and Mr. Dillingham to correct the press. Certain printed copies The Sealed having been examined and carefully corrected by Commissioners appointed for the purpose, were certified by them, and exemplified under the Great Seal: and one of these Sealed Books, annexed to a printed copy of the Act of Uniformity, was ordered to be obtained by the respective deans and chapters of every cathedral or collegiate church, before the 25th of December; and a similar copy to be delivered into the respective Courts at Westminster, and into the Tower of London, to be preserved for ever among the records.3 The following are the most important alterations introduced into the Prayer Book at this revision.1 The The Preface. Preface was prefixed, having been drawn up, it is said, by Sanderson, bishop of Lincoln. The original Preface (1549) followed as a chapter, 'Concerning the Service of the Church.' The story of Bel and the Dragon, omitted since 1604, was again inserted in the Calendar of Daily Lessons. The extracts from the Bible, except the amendments of Convocation; they received them, however, on a division of 96 to 90; and then divided on the question, whether they had the power of reconsidering such corrections, and affirmed their own power. Cardwell, Conferences, p. 378. On the subject of the Prayer Books within the above dates, see Lathbury, Hist. of Convoc. p. 270, and supra, p. 97, note. 1 Collier, Eccles. Hist. VIII. 434. Cardwell, Conferences, p. 373. 3 A reprint of the Sealed Book' has been published by the Eccle- 4 See Cardwell, Conferences, p. Summary of the Alterations. Morning and Evening Prayer. Occasional Psalter, the Ten Commandments, and some portions in the Communion Service, were taken generally from the version of 1611. The Sentences, Exhortation, Confession, and Absolution were now printed at the beginning of the Order for Evening Prayer. The Absolution was ordered to be pronounced by the Priest instead of the Minister. The prayer for the King, and the following prayers, were printed in the Order of Morning and Evening Service. In the Litany, the words 'rebellion' and 'schism' were added to the petition against 'sedition.' The words, bishops, priests, and deacons,' were substituted for 'bishops, pastors, and ministers of the Church.' Among the Occasional Prayers were introduced the two prayers to be said every day in the Ember weeks, the Prayer for the High Court of Parliament, the Prayer for all Conditions of Men, also the General Thanksgiving, and a Thanksgiving for the Restoration of Public Peace at Home. New Collects were appointed for the third Sunday in Advent, and for St. Stephen's Day: a Collect, Epistle, and Gospel were provided for a sixth Sunday after the Epiphany: and a distinct Collect for Easter-even in several places the word 'church' was used for 'congregation.' The Gospel for the Sunday after Christmas was shortened by the omission of the genealogy; as also those for the Sunday next before Easter, and for Good Friday, which had contained the Second Lesson for the day: an Epistle was provided for the day of the Purification: the first of the Anthems on Communion Easter Day was added. In the Communion Service, the last clause respecting saints departed was added to the prayer for the Church Militant: the rubrics preceding this prayer were now altered from the Liturgy prepared for Scotland (1634), directing the presentation of the alms, and the placing of the bread and wine upon the Collects. ffice. Summary of the Alterations. Offices. table; this latter being also taken from 1549. The first exhortation was inserted where it stands, giving warning of the Communion, instead of being read sometimes at the Communion. The rubric was added before the Prayer of Consecration, directing the priest so to order the bread and wine, that he may with decency break the bread and take the cup. The rubrics were added directing the form of consecrating additional bread and wine, if needed; and the remainder of the consecrated elements to be covered with a fair linen cloth. The Order in Council (1552), respecting kneeling at Communion, which had been removed by Q. Elizabeth, was now again placed at the end of the Office, though not printed as a rubric: and the words 'corporal presence were substituted for 'real and essential presence.' Some careful amendments were made in the Baptismal Offices: Baptismal the inquiry of obedience added to the examination of the sponsors; and the declaration which had formed part of the Preface to the Confirmation Service, of the undoubted salvation of baptized infants dying before they commit actual sin, and a reference to the xxxth canon (1604) for the meaning of the sign of the cross, were placed at the end of the Office of Public Baptism. An Office for the Administration of Baptism to such as were of riper years was added. The Catechism was separated from the Order of Confirmation. The first Occasional rubric explaining the end of Confirmation was now appointed to be read as the Preface to the Service, followed, in place of the Catechism, by the inquiry of renewal and ratification of the baptismal vow. A form was now appointed for the publication of Banns of Marriage, and the particular 'time of Service' to be 'immediately before' the Offertory Sentences. The Order following the last Blessing, Then shall begin the Com Offices. Summary of the Alterations. Review of the munion,' was omitted; and the final rubric, that 'the new married persons, the same day of their marriage, must receive the holy Communion,' was altered to a declaration that it is convenient so to do, or at the first opportunity after their marriage. In the Order for the Visitation of the Sick, instead of a reference to 'Peter's wife's mother, and the captain's servant,' the beautiful petition for the sanctification of sickness was inserted in the prayer before the Exhortation: and the words, ‘if he humbly and heartily desire it,' were added to the rubric respecting absolution. The final Benediction, and the Occasional Prayers, were now added. The form of Service for the Communion of the Sick was more clearly directed to begin with the Proper Collect, Epistle, and Gospel, and then to pass to the part of the Public Office beginning, 'Ye that do truly,' &c. In the Order for Burial, the first rubric, respecting persons unbaptized, or excommunicate, was added. The Psalms and Lesson were appointed to be read in the church, according to the rubric (1549). The name of the deceased was omitted in the prayer at the grave. In the Churching Service new Psalms were appointed. The Commination was directed to be used on the first day of Lent. Forms of Prayer were supplied to be used at Sea, and for the 30th of January, and the 29th of May, and the Service for the 5th of November was altered.1 Thus the Book remained the same Book of Common Alterations. Prayer, as to all its distinctive features. Some particulars of small consequence were amended; such as the language, which was made more smooth by verbal changes and slight transpositions; some rubrics were made clearer for the direction of ministers to whom the 'customary manner' of former years was unknown; and 1 Cf. Joyce, English Synods, p. 716, note. |