used in this sacrament; while the sign of the cross, the token of suffering and obedience, is retained. 6. The Commination-service is new. Since the Reformation a larger share has been given to the service of praise, by the introduction, perhaps not strictly canonical, of congregational psalmody. And the general thanksgiving, which was added in 1662, and which now has a place in our daily Service, has contributed to give a more eucharistical tone to our public devotions. A comparison of our English prayers with their Latin originals, some of which have been given in the following pages, will enable us to appreciate the consummate skill and good taste of the translators. Indeed, it is one of the felicities of the Book of Common Prayer, that it was composed in an age remarkable for purity of style and diction. Had the work been executed half a century sooner, it would have been the monument of a period at which the English tongue was not yet fully formed and harmonized; had it been delayed fifty years later, it would hardly have failed to exhibit some of those pedantic conceits which prevailed in the latter part of the Elizabethan age. But having been framed as it was by the graceful and simple taste of Archbishop Cranmer, it is a masterpiece of devotional composition, sublime, comprehensive, fervid, unaffected, marching along with a lofty and varied melody, which has not been surpassed, perhaps hardly equalled, in any prose work of our language. Second Alterations made in this revision. THE CHAPTER III. Revisions of the Prayer Book. HE first Prayer Book of Edward VI., though a great departure from the ancient ritual, and received with much displeasure on that account by a large portion of the nation, did not satisfy the requirements of the more active and leading spirits of the Reformation. The public mind was now in a state of rapid transition, and ancient usages which were time-honoured and inviolable in one year, were obsolete and ready for extinction in the next. The continental Reformers, who were bolder and less circumspect in general than the English, exercised considerable influence in this country; many of them were in correspondence with Cranmer and other chiefs of the movement; and two of the most eminent, Peter Martyr and Bucer, occupied the professorial chairs of theology at Oxford and Cambridge'. Two subjects in particular were discussed with no little acrimony, the use of the surplice and other ecclesiastical vestments, and the nature of the elements in the Lord's Supper. Early in 1552 a new edition of the Prayer Book was completed by the same commissioners (as it appears) who had prepared the first; and in the spring of that year it was confirmed by Parlia ment. The first change in this revision occurs at the commencement of the Service, in the addition of the 1 See Cardwell, Two Prayer Books of Edward VI. compared (Preface). introductory part preceding the Lord's prayer. This is with much reason thought to have been suggested by the similar opening of Calvin's French liturgy1, although it is not in substance derived from that source. The Service still concluded with the third collect. In the title of the Communion-service the words 'commonly called the mass' were laid aside; and the introits, or psalms sung while the priest went to the communion-table, were discontinued, together with the Hallelujahs and versicles. Some changes were made in the Collects. The feast of St Mary Magdalene was omitted. The words of the rubric in the first book, 'the priest standing humbly afore the midst of the altar,' were changed to the priest standing at the north side of the altar.' The ten Commandments were introduced, probably from Calvin's French liturgy. Prayers for the dead were laid aside, and a significant change was made in the title of the prayer for the whole state of Christ's Church,' (which formerly contained a prayer for the dead), by the addition of the words 'militant here in earth;' which seem intended to exclude the saints who rest from their labours. The rubric requiring that 'a little pure and clean water' should be mixed with the wine was expunged; and instead of unleavened bread, it was declared to be sufficient that 'the bread should be such as is usual to be eaten,' &c. In the prayer of consecration the words 'with thy holy Spirit blesse and sanctifie these thy gyfts, and creatures of breade and wyne, that they may be unto us the bodye and bloude of thy most derely beloved sonne Jesus Christe,' were altered to the present form, and grant that we receiving these thy creatures of bread and wine, according to 1 See above, p. 16. 1 Reign of thy Son our Saviour Jesus' Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood.' Thus the invocation of the Holy Ghost was omitted, as well as the sign of the cross, and the expression 'may be unto us,' &c., which was perhaps thought to savour of transubstantiation, The bread was now to be delivered to the people 'into their hands,' and not, as had previously been the custom, into the mouths of the communicants. The form of words appointed to be used in delivering the bread, "The body, &c. ... eternal life,' was discontinued, and this clause was substituted, 'Take and eat this, &c. ... faith with thanksgiving.' The like change was made at the delivery of the cup. In the occasional Offices various ceremonies, such as the unction and the use of the chrisome-cloth in Baptism, were now abolished, and the vestments of the Ministers were still further simplified. The surplice and the sign of the cross in Baptism were retained, notwithstanding much remonstrance on the part of the more extreme section of Reformers, amongst whom Hooper made himself conspicuous, when nominated to the see of Gloucester, by refusing to wear the episcopal vestments. In 1553 an Act was passed appointing the fasts and festivals, as they now stand in the calendar: and a primer was published for the private use of the laity, adapted to the amended Prayer Book. Upon the accession of Queen Mary in 1553, the Book of Common Prayer was suppressed, and the old Services were restored, together with the rest of the Romish system. Many of the Reformers fled to 1 Jesu in 1552; altered to Jesus in 1572. Frankfort, and there established a congregation, of which the celebrated John Knox was elected to be Minister. The Prayer Book was there used, but with many alterations, adapting it to the views of Calvin, to whose judgment it was referred. Those changes gave rise to some discreditable differences among the exiles, to which we need not further advert. The death of Mary took place in November, Accession 1558; and, considering the sanguinary measures of beth. her reign, it would not have been surprising if a violent reaction and retaliation had ensued, upon the accession to the throne of a protestant sovereign. We view, therefore, with the more commendation the temperate sentiments which prevailed at this crisis, not only in the people at home, but among the eminent men, about 800 in number, who now returned from their exile on the continent. The disposition of Elizabeth was in accordance with this moderate tone of public opinion. Partly from principle, and partly from personal dislike, she was opposed to the party of Calvin ; and having some acquaintance with the works of the ancient fathers, she was willing to turn her scholarship to account, by shaping her policy in ecclesiastical affairs according to the precedents of former times. of the Book. One of the first steps taken by Elizabeth was to Revision appoint a committee of eight persons for the revision Prayer of the Prayer Book. The committee was selected in equal numbers from the exiles, and from those who had remained in England. In the former number were Cox, Whitehead, Grindal, and Pilkington; in the latter, Parker, May, Bill, and Sir Thomas Smith, Secretary of State, who presided. Cox and D |