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Masters' reprint of the Sealed Book of Common Prayer. 1848.
Meibomius, Antiquæ Musica Auctores Septem. 1652.
Merbecke's Common Prayer Noted. 1550.
Micrologus [Johannis, Episcopi, thirteenth century. Maskell's date, 1080]. Pamelius' ed. Antwerp, 1565.
Mirroure of our Ladye. 1530.
Missale ad Usum ac Consuetudinem Sarum. Paris, 1514.
-, pars prima, temporale. Burntisland. 1861.
Morinus, De Sacris Ordinationibus. 1655.
Essays on Liturgiology. 1863.
Introduction to the History of the Holy Eastern Church. 1850.
Tetralogia Liturgica. 1849.
Palmer's Origines Liturgica. 1832.
Pamelius [A.D. 1536-1587], Antiquitates Liturgica.
Liturgicon Ecclesiæ Latina. Cologne, 1571.
Parker, Correspondence of Archbishop. Parker Soc.
Perry's Historical Considerations relating to the Declaration on Kneeling. 1863.
Pickering's reprints of the Books of Common Prayer.
Pusey's Doctrine of the Real Presence.
Poullain's L'Ordre des Prières, &c.
Translation of Sarum, with Explanatory Notes and Comments. 1852.
2nd ed., edited by Rev. F. G. Lee. 1865.
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.
The Lord's Table the Christian Altar. 1843.
Liturgy of Cassian and Leo [see p. 147].
St. Augustine's revised Liturgy of Britain [see pp. xvii. 147]
Salisbury Use of St. Osmund
English Prymer. [Maskell's Mon. Rit. Ang. ii.]
Liber Festivalis. [A book of medieval English Homilies, printed by Caxton.]
Salisbury Breviary reformed. [1st ed.]
Mirror of our Lady. [A translation of and commentary on the daily Offices and the Mass.]
Received Royal Assent. [Date not yet ascertained.]
Taken into general use
Elward the Sixth's Second Year.
The "Great Bible" set up in Churches as the "Authorized Version"
Salisbury Use further reformed, and adopted (by order of the Convocation) throughout the
Committee of Convocation commissioned to revise Service-books.
English Litany ordered for use in Churches
King Henry the Eighth's Prymer
Archbishop Hermann's Consultation [German, 1543; Latin, 1545], printed in English, 1547;
June 11, 1544
Nov. 24, 1548
Submitted to Convocation (by Committee of 1542-9)
Jan. 15, 1548-9
. Nov. 30, 1547 March 8, 1547-8
March 7, 1548-9
Jan. 28, 1547-8, to Jan. 27, 1548-9
Book of Common Prayer. [Second Book of Edward VI.]—
[Committee of Convocation commissioned, probably
Passed through Parliament as part of Act of Uniformity [5 & 6 Edw. VI. c. 1] Ap. 6, 1552
Nov. 1, 1552
July 6, 1553 Oct. 1553 Nov. 17, 1558 June 24, 1559
Jan. 22, 1561
Jan. 14-18, 1603-4
Edward VI. died
Acts of Uniformity (including Prayer Books) repealed by 1 Mary, sess. ii., c. 2 .
Edward VI.'s Second Book restored (with some alterations) by 1 Eliz., c. 2
Queen Elizabeth's Latin Book of Common Prayer
Commission to revise Calendar and Lessons
Hampton Court Conference
Scottish Book of Common Prayer
Commission to the Convocations to revise it
Passed House of Lords as part of Act of Uniformity [14 Car. II.]
Standard copies certified under Great Seal
Embodied in Irish Act of Uniformity [17 and 18 Car. II.]
American Book of Common Prayer
Revised Tables of Lessons authorized by 34 & 35 Vict., c. 37
Jan. 3, 1644-5
April 15-July 24, 1661
Feb. 24, 1661-2
April 10, 1662
May 8, 1662
May 19, 1662
. Aug. 24, 1662
. Nov. 11, 1662
Jan. 5, 1662-3
June 18, 1666
1689 1752 1785-9 . 1871
June 10, 1661
Dec. 20, 1661
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.
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 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 clergy, 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
and the old English Liturgy.
See Palmer's Origines Liturg., i. 153. Neale and Forbes' Gallican Liturgies. Freeman's Principles of Divine Service, ii. 399. b