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s petition of the convocation) to reform the rituals and " offices of the church. And what was done by this “ committee for reforming the offices, was reconsidered
by the convocation itself two or three years afterwards, “ viz. in February 1542-3. And in the next year the
King and his clergy ordered the prayers for proces“ sions and litanies to be put into' English and to be
publicly used. And finally, in the year 1545, the
King's Primer came forth, wherein were contained " not only the Lord's prayer, creed, and ten command“ ments, but also the whole morning and evening
prayer in English, not much different from what it is “ in our present common-prayer; the venite, Te Deum, “Lord's prayer, creed, &c. being in the same version « in which we now use them. And this is all that
appears to have been done in relation to liturgical “ matters in the reign of King Henry the Eighth.
“In the year 1547, the first of Edward VI. Decem“ber 2, the convocation declared their opinion, nullo “ reclamante, that the communion ought to be admi“ nistered to all persons under both kinds. Whereupon " an Act of Parliament was made, ordering the com“ munion to be so administered. And then a com“ mittee of Bishops, and other learned Divines, was “ appointed to compose an uniform order of communion,
according to the rules of Scripture, and the use of “ the primitive church. In order to this the committee
repaired to Windsor-Castle, and in that retirement, “ within a few days, drew up that form which is printed " in Bishop Sparrow's Collection, p: 17. And this
being immediately brought into use the next year,
“ the same persons, being impowered by a new com“ mission, prepare themselves to enter upon a yet nobler " work, and in a few months time finish the whole
liturgy, by drawing up public offices, not only for “ Sundays and holidays, but for baptism, confirmation, “ matrimony, burial of the dead, and other special " occasions, in which the forementioned office for the “ holy communion was inserted, with many alterations “ and amendments. And the whole book, being so " framed, was set forth by the common agreement and “full consent both of the Parliament and convocations
provincial, i.e. the two convocations of the provinces “ of Canterbury and York.
“ The committee appointed to compose this liturgy “ were, 1. Thomas Cranmer, Archbishop of Canter“ bury, who was the chief promoter of our excellent “ reformation, and had a principal hand, not only in
compiling the liturgy, but in all the steps made “ towards it. He died a martyr to the religion of the “ reformation, which principally by his means had been “ established in the church of England, being burnt at “ Oxford in the reign of Queen Mary, March 21, 66 1556.
2. Thomas Goodrick, Bishop of Ely. “ Henry Holbech, alias Randes, Bishop of Lincoln. “4. George Day, Bishop of Chichester. 5. John “ Skip, Bishop of Hereford. 6. Thomas Thirlby, “ Bishop of Westminster. 7. Nicholas Ridley, Bishop or of Rochester, and afterwards of London. He was " esteemed the ablest man of all that advanced the 6 reformation, for piety, learning, and solidity of judg“ ment. He died a martyr in Queen Mary's reign,
being burnt at Oxford October 16, 1555. 8. Dr.
« William May, Dean of St. Paul's, London, and « afterwards also Master of Trinity College in Cam“ bridge.
9. Dr. John Taylor, Dean, afterwards “ Bishop of Lincoln. He was deprived in the begin
ning of Queen Mary's reign, and died soon after. “ 10. Dr. Simon Hayns, Master of Queen's College “ in Cambridge, and Dean of Exeter. 11. Dr. John • Redman, Master of Trinity College in Cambridge, 66 and Dean of Westminster. 12. Dr. Richard Cox, " Dean of Christ-Church in Oxford, Almoner and “ Privy Counsellor to King Edward VI. He was de
prived of all his preferments in Queen Mary's reign, “ and fled to Frankford; from whence returning in the “ reign of Queen Elizabeth, he was consecrated Bishop “ of Ely. 13. Mr. Thomas Robinson, Archdeacon of " Leicester,
- Thus was our excellent liturgy compiled by martyrs “ and confessors, together with divers other learned
Bishops and Divines; and being revised and approved " by the Archbishops, Bishops, and Clergy of both “ the provinces of Canterbury and York, was then “ confirmed by the King and three estates in Parliament “ (A. D. 1548, 2d and 3d of Edward VI. chap. 1.) “ who gave it this just encomium, viz. Which at this “ time, by the aid of the Holy Ghost, with uniform
agreement is of them concluded, set forth, &c.
“ But about the end of the year 1550, or the begin
ning of 1551, for the removal of some objections, “ Archbishop Cranmer proposed to have a new review;
and to this end called in the assistance of Martin “ Bucer and Peter Martyr, two foreigners whom he had
“ invited over from the troubles in Germany, who, “ not understanding the English tongue, had Latin “ versions prepared for them. At this time the sen“ tences, exhortation, confession, and absolution, were " added at the beginning of the morning and evening
services (which in the first common-prayer-book “ began with the Lord's prayer), and the command“ ments at the beginning of the communion-office. “ Some rites and ceremonies were also removed, such
as the use of oil in confirmation, the unction of the “ sick, prayers for souls departed, both in the commu66 nion-office and in that for the burial of the dead : " the invocation of the Holy Ghost in the consecration “ of the Eucharist was omitted, and the prayer of “ oblation that used to follow it; also the rubrick that “ ordered water to be mixed with wine, with several 66 other less variations. The habits also that were pre“ scribed by the former book, were ordered by this to “ be laid aside; and lastly, a rubrick was added at the có end of the communion-office to explain the reason of “ kneeling at the sacrament. The book thus revised 6 and altered was again confirmed in Parliament, A.D. 16 1551.
But both this and the former act made in 1548 were repealed in the first year of Queen Mary, “ as not being agreeable to the Romish superstition 66 which she was resolved to restore.
“But upon the accession of Queen Elizabeth, the " act of repeal was reversed ; and in order to the restorsing of the English service, several learned Divines
were appointed to take another review of King Edward's “ liturgies, and to frame froin them both a book for the
use of the church of England. The alterations made
« at this time were not many. The habits enjoined by " the first book of King Edward, and forbid by the “ second, were now restored. The prayers for the “ Queen and Clergy were added at the end of the “ litany, &c.
“ And in this state the liturgy continued till the first year of King James I. when there were some forms of
thanksgiving added at the end of the litany, and an " addition made to the catechism concerning the sacra
66 March 25,
“And in this state it continued to the time of King “ Charles Il. who immediately after his restoration “ issued out a commission for another review, dated
1661. The principal alterations then " made were, that several lessons in the calendar were
changed for others more proper for the day; the prayers upon particular occasions were disjoined from the
litany, and the two prayers to be used in the Ember " weeks, the prayer for the Parliament, that for all “ conditions of men, and the general thanksgiving,
were added: several of the collects were altered, the
epistles and gospels were taken out of the last trans“ lation of the Bible, being read before according to " the old translation: the office of baptism of those of
riper years, and the forms of prayer to be used at
sea, were added. In a word, the whole liturgy was “then brought to that state in which it now stands, “ and was unanimously subscribed by both houses of “ convocation of both provinces, on Friday the 20th " of December 1661. And being brought to the House 6 of Lords the March following, both houses very