Micrologus [Johannis, Episcopi, thirteenth century. Maskell's date, 1080]. Pamelius' ed. Antwerp, Tetralogia Liturgica. 1849. Palmer's Origines Liturgica. 1832. Pamelius [A.D. 1536-1587], Antiquitates Liturgica. Liturgicon Ecclesiæ Latinæ. Cologne, 1571. Parker, Correspondence of Archbishop. Parker Soc. 1853. Perry's Historical Considerations relating to the Declaration on Kneeling. 1863. Pinnock's Laws and Usages of the Church and Clergy. Pontificals of Salisbury, Bangor, and Exeter. Portiforii seu Breviarii Sarisb. fascic. i. and ii. 1843-5. Position of the Priest at the Altar. Poullain's L'Ordre des Prières, &c. London, 1552. Prideaux's Validity of English Orders. Private Prayers of the Reign of Edward VI. Parker Soc. Queen Elizabeth. Parker Soc. Procter's History and Rationale of the Prayer Book. 1857. Psalter, Anglo-Saxon and Early English. Surtees' Soc. 1843-7. Translation of Sarum, with Explanatory Notes and Comments. 1852. Purchas' Directorium Anglicanum. 1858. 2nd ed., edited by Rev. F. G. Lee. 1865. Pusey's Doctrine of the Real Presence. The Real Presence the Doctrine of the English Church. Scriptural Views of Holy Baptism. Quignonez, Cardinal, Reformed Roman Breviary. Lyons, 1543. [Edd. 1535-6 to 1568.] Scudamore, The Communion of the Laity. 1855. Sparrow, Bishop, Collection of Articles, Injunctions, &c. 1661. Rationale of the Prayer Book. Stephens' edition of Sealed Book of Common Prayer. Ecc. Hist. Soc. 1849-54. Stephens' Book of Common Prayer, from the Irish MS. in the Rolls' Office, Dublin. Ecc. Hist. Soc. Strype's Memorials of Cranmer. Ecc. Hist. Soc. Thomassii Opera. 1747-69. Thomassin, Discipline de l'Eglise, &c. 1679-81. Thomson, Vindication of the Hymn Te Deum Laudamus. 1858. Thrupp on the Psalms. Tyler, Meditations from the Fathers illustrating the Prayer Book. 1849. Warren's Answer to Maskell on Absolution. 1849. CHRONOLOGICAL TABLE. Liturgy of Cassian and Leo [see p. 147] Sacramentary of St. Leo Gelasius Gregory St. Augustine's revised Liturgy of Britain [see pp. xvii. 147] English Prymer. [Maskell's Mon. Rit. Ang. ii.] Liber Festivalis. [A book of medieval English Homilies, printed by Caxton.] Mirror of our Lady. [A translation of and commentary on the daily Offices and the Mass.] Missal English Psalters printed. Marshall's Prymer English Epistles and Gospels printed 1540 Hilsey's Prymer The "Great Bible" set up in Churches as the "Authorized Version" Salisbury Use further reformed, and adopted (by order of the Convocation) throughout the Province of Canterbury . June 11, 1544 Archbishop Hermann's Consultation [German, 1543; Latin, 1545], printed in English, 1547 ; reprinted Edward the Sixth's First Year English Order of Communion added to Latin Mass, Brought before Convocation Taken into use Book of Common Prayer. [First Book of Edward VI.]— Passed through Parliament as part of Act of Uniformity [5 & 6 Edw. VI. c. 1] Ap. 6, 1552 Edw. Nov. 1, 1552 Edward VI. died Acts of Uniformity (including Prayer Books) repealed by 1 Mary, sess. ii., Edward VI.'s Second Book restored (with some alterations) by 1 Eliz., c. 2 April 15-July 24, 1661 Taken into general use . Aug. 24, 1662 Adopted by Irish Convocation Standard copies certified under Great Seal Embodied in Irish Act of Uniformity [17 and 18 Car. II.] William the Third's Commission to review Prayer Book. American Book of Common Prayer Revised Tables of Lessons authorized by 34 & 35 Vict., c. 37 AN HISTORICAL INTRODUCTION TO THE PRAYER BOOK. THE Book of Common Prayer remained altogether unaltered for more than two centuries, the new Tables of Lessons of 1871 being the first change made since it was revised, after the great persecution of the Church by the Puritans, in 1661. But the various stages of its development from the ancient formularies of the Church of England extended through a period of one hundred and fifty years; and the history of that development is of the highest importance to those who wish to understand and use the Prayer Book; as well as of considerable interest to all from the fact of its being an integral part of our national history. The Church of England has had distinctive formularies of its own as far back as the details of its customs in respect to Divine Worship can be traced. The earliest history of these formularies is obscure, but there is good reason to believe that they were derived, through Lyons, from the great patriarchate of Ephesus, in which St. John spent the latter half of his life. There was an intimate connexion between the Churches of France and England in the early ages of Christianity, of which we still have a memorial in the ancient French saints of our Calendar; and when St. Augustine came to England, he found the same rites used as he had observed in France, and remarks upon them as differing in many particulars from those of Rome. It is now well known that this ancient Gallican Liturgy came from Ephesus'. But there can be no doubt that several waves of Christianity, perhaps of Apostolic Christianity, passed across our island; and the Ephesine or Johannine element in the ancient Prayer Books of the Church of England probably represents but the strongest of those waves, and the predominating influence which mingled with itself others of a less powerful character. St. Liturgy. Augustine It was in the sixth century [A.D. 596] that the great and good St. Augustine undertook his missionary work among the West Saxons. The mission seems to have and the old English been sent from Rome by Gregory the Great, under the impression that the inhabitants of England were altogether heathen; and if he or Augustine were not unacquainted with what St. Chrysostom, St. Jerome, and others had said respecting the early evangelization of Britain, they had evidently concluded that the Church founded in Apostolic times was extinct. When Augustine arrived in England, he found that, although the West Saxons were heathen, and had driven the Church into the highlands of Wales by their persecution, yet seven bishops remained alive, and a large number of elergy, who had very strong views about the independence of the Church of England, and were unprepared to receive the Roman missionary except on terms of equality. The chief difficulty felt by St. Augustine arose from the difference just referred to between the religious system of Rome (the only Church with which he was acquainted) and those of France and England. This difficulty, a great one to a man so conscientious and simple-minded, he submitted to Gregory in the form of questions, and among them was the following one on the subject of Divine Worship :-" Whereas the Faith is one, why are the customs of Churches various? and why is one manner of celebrating the Holy Communion used in the holy Roman Church, and another in that of the Gauls?" This diversity becomes even * See Palmer's Origines Liturg., i. 153. Neale and Forbes' Gallican Liturgies. Freeman's Principles of Divine Service, ii. 399. b |