THE NEW SCHAFF-HERZOG
bishop of Rome, while it omitted the invocations formerly addressed to the Virgin and other saints. The Communion Office began with an introit, and omitted the Decalogue; the Virgin was mentioned by name in the praise given for the saints; the sign of the cross was used twice in the consecration of the elements, and the formula of administration contained only the first clause of that 2. First now in use; water was mixed with Prayer- the wine. In the Baptismal Office book of forms for exorcism, anointing, and Edward VI. trine immersion were provided. In the offices for Confirmation, Matrimony, and the Visitation of the Sick the sign of the cross was retained; in the first, the candidate made no promise, in the second, money was given to the bride, and, in the third, the sick might be anointed; the Burial-Serrice contained a prayer for the person deceased and a special service for communion. The Collects, Epistles, and Gospels were almost identical with those in the Sarum Missal; much of the new matter introduced was taken from Herman's Consultation. The ordinal, entitled The Forme and Manner of Makyng and Consecrating of Archhishoppes, Bishoppes, Priestes, and Deacons (1549), was published separately, and differed from the present office in requiring the chalice and paten, as well as the Bible, to be placed in the priests' hands, and the pastoral staff to be committed to bishops before the words, " Be to the flock of Christ a shepherd."
The Second Prayer-book of Edward VI., published in 1552, went much farther in the Protestant direction. It introduced: (1) the sentences, exhortation, confession, and absolution at the opening of the service; (2) the Decalogue in the communion office; (3) the use of the Litany on Sundays. It omitted: (1) in the Communion- Service : the Introit, the name of the Virgin in the thanksgiving for the Saints, the sign of the cross in consecration, the invocation of the 3. Second Word and the Holy Spirit, -the admix- Prayer- ture of water with wine, and the first book of clause of the present form at the Edward VI. delivery of the elements; (2) in Baptism, the form of exorcism, the anointing, and the trine immersion; (3) in Confirmation, the sign of the cross; (4) in Matrimony, the sign of the cross and the giving of money; (5) in the Visitation of the Sick, the allusion to Tobias and Sarah, the anointing, and the directions about private confession; (6) in the Burial-Service, the prayers for the dead and the Eucharist. The most important change referred to the presence of Christ in the consecrated elements as not differing from his presence to the prayers of believers. As the influence of Luther's Service of 1533 colored the first Liturgy of 1549, so that of Butzcr, Petor Martyr, Valerandus PoUanus, and John h Lasco may be traced in the second Liturgy of 1552.
The Liturgy of Elizabsth (1560) agreed substantially with the book of 1552, except " with one alteration, or addition of certain Lessons to be used on cNcry Sunday in the year, and the form of the Litany altered and corrected, and two sentences only added in the delivery of the Sacrament to the
communicants, and none other or otherwise"; and " that such ornaments of the Church and of the ministers thereof shall be retained and 4. Liturgy be in use as was in this Church of Engof Elizabeth, land, by authority of Parliament, in the second year of King Edward VI., until other order shall be therein taken, etc." (1 Ehz. c. 2, April 28, 1559). The prayers for the queen, and for the clergy and people, and the collect, " O God, whose nature," etc., were introduced, but placed at the end of the litany; and one of two collects for the time of death was omitted. Some further changes were made early in the reign of James I., including the addition of forms of thanksgiving on various occasions and of questions and answers on the sacraments in the catechism (see Hampton Court Conference).
In 1645 (Jan. 3) Parliament took away the Book of Common Prayer, and established the Directory, which rejected the Apocrypha, discontinued private baptism, sponsors, the sign of the cross, the weddingring, and private communion, removed the communion-table into the body of the church, abolished saints' days and vestments, the burial-service, and the public recitation of the Decalogue and of the creeds, though the Decalogue and the Apostles' Creed were subsequently supplied.
The last revision of the English Prayer-book was made in 1662. Among the important changes were, (1) the extracts from the Bible — except the Psalter (which is Coverdale's text of 1539), the Decalogue, and the sentences in the communion-service — give the text of the Authorized Version; (2) the separate printing of the Order for Morning and Evening Prayer, with the introduction of the last five prayers from the Litany, and of the Occasional Prayers, augmented by a 5. Last second prayer for fair weather, the Revision, two prayers for the ember weeks, the prayers for Parliament and All Conditions of Men, as well as the General Thanksgiving, and a thanksgiving for restoring public peace at home; (3) some new collects, epistles, and gospels were supplied, and verbal changes made, such as "church" for "congregation," and "bishops, priests, and deacons," for " bishops, pastors, and ministers"; (4) the exhortations in the communion-service were altered; the rubrics relating to the offertory, the placing of the bread and wine on the table, and their disposition, directing the form of consecrating additional breaci and wine, and the covering of the elements, were added; the last clause respecting departed saints was added to the Prayer for the Church Militant; and in the Order in Council (1552), at the end of the office, the phrase " corporal presence " was substituted for "real and essential presence"; (5) among the more important additions in the rest of the book are the Office for the Baptism of those of Riper Years, the Form of Prayer to be used at Sea, new psalms in the Churching Service, and the last five prayers in the Visitation of the Sick.
The Prayer-book of 1549 was used first in Ireland on Easter-day, 1551; and the Irish Act of Uniformity authorized a Latin version. The book of 1552 not having been ordered for observance, the Irish