The sun. [volume] (New York [N.Y.]) 1833-1916, 1898-01-02

the sooaiied ola learning. Many Of these man
aged to make the services inhudiblo and
In other ways 10 similar 10 those which
thoy replaced that 70 the congregation thoy
seemed the same. Some also persisted in using
ut the Communion services many of the old
ceremonies. ''spoh as crossing the altar, cross
ing themselves. lifting the book from one place
to another. breathing on the bread, showing II
openly before tho distribution" &c. To put q
stop 10 these practices q visitation was ordered,
which for o time proved effectual. On the other
hand, IL soon became apparent that many Of the
more progressive reformors wore not satisfied
with tho changes which had been made In the
services, and that an attempt would DO made to
conform the Church of England more nearly to
the model OF Continental Protestantism. There
was among many Englishmen q feeling that tho
Protestant nations and churches should draw
more closely together for mutual defence. espo-
cially as Roman diyines were uniting at tho
Council Of Trent. and 1t was probable that
efforts would be made to enforce tho
DEGREES Of the Council. Moreover, several OF
tho Bishops. representing the old learning. had
been gradually dispossessed and their places
had been taken by men who wero prepared to
advance further iP' the path OF reform. Hooper.
for instance, who had ,onoo boon q Cistercian
monk. but who. in 1850, had been made Bishop
Of Gloucester. found fault with various features
Of the Prayer Book, which. he said. was ITO be
borne with for tho weak's sake awhile"
and obstinately refused to wear the epis-
copal vestments, which he called the
"Aaronic habits.'' Again, Ridley. at first
Bishop OF Rochester. and atterward Bishop Of
London. was conspicuous among the iconoclasts,
or wholesale dostroyers OF affairs. Tho Kings
Council adopted In November. 1850. Ridley's
views on this subject, and sent out an order to
all the Bishops for the removal OF tho altar, tho
rcredos. tho super.altar and the like, and re-
quirinS tho Lords board, after the form Of an
honest table. decently covered to DO set up.
At tho samo time the tables began to be placed
in what was regarded az tho most convenient
position, a preparation for the change to be
made by the next Prayer Book.
II.
Tho proposed revision Of tho first Prayer
Book was brought before Convocation by Gran
mer, In 1850, but no decision seems to have beon
reached by that body at that time: we can only
conjecture that tho work, when It was COM
pleted, was sanctioned by Convocation. 1t re-
ceived Parliamentary authorization by the Sec
ond Actof Uniformity, passed In January. 1852.
At the time whom this Second Prayer Book was
framed Cranmor seems to have entered upon
q phase of opinion closely resembling that Of
the Swiss Reformers. impelled thereto partly
by the influence of Ridley and of certain foreign
divines then living In England. including, con-
spicuourly. Martin Bucer. Peter Martyr. and
John Laski, and partly by his antagon.
ism to tho reactionary party that was
trying to nullify the reforming work Of
tho first Prayer Book. There Ia no doubt
that tho two books differed considerably
from one another, especially in the points with
regard to which controversy had chiefly arisen.
In the preface to tho first book 1t had been
said with regard to Mathis and Evensong:
Neither that any man shall BIO bound to the
saying of them, but such as from time to time.
in cathedral and collegiate churches, parish
churches, and chapels to the Same annexed,
shall serve the congregation" In the second book
the preface is made to read: And all priests
and deacons shall DO bound to say daily the
morning and evening prayer. either privately
or openly, except they be lettod by preach
ing, studying of divinity, or some other
urgent cause" And the curate that min
istereth in every parish church or chapel,
being at home, and not being otherwise
reasonably letted, shall say tho same in the
parish church or chapel whore he ministereth,
and shall toll q bell thereto q convenient time
before no begin, that such as DO disposed may
come to hear Gods word and to pray with
him. Except in the direction just exemplifed.
and perhaps in a tendency to minimize tho dis
lance between clergy and laity. the changes
made In Morning ana Evening Prayer were of no
special Significance. The first Prayer Book had
begun: "The priest. being in the choir. shall be-
gin with O loud voice the prayer called the Pater
Noster." Even here there was a departure from
the Latin usage. according to which the Lords
Prayer had been said silently down to the phrase,
!Sed lfbera nos q mdlo (but deliver us from evil,
which was spoken aloud. Tho changes in the Sec
ond book went somewhat further. 1t is tho
minister" and not the priest" who Is to say
the service. and not necessarily in the choir. but
''in such place of tho church. chapel. or chan
col. and tho minister shall so turn him, as the
people may best hear" This Is added. however,
and the chancels shall remain as they have
dope in times past" Tho first book had begun
with the Lords Prayer. In the second book. to
the morning service, but not yet to Evensong,
were predxed sentences embodying exhortation.
confession, and absolution, almost identical
with those now used. except that the spelling Is
now modernized, and some slight archaisms
have been altered. The next change In tho
second Prayer Book was the addition OF
tho Jubilate as an alternative for tho
Benedictus. Then two or three slight changes
were made in the saying of the Creed. the Lords
Prayer. and the versicles. At evening prayer
the Cantate was introduced as an alternative to
the Magnificent and the Deus IMisereatur as an
alternative to tho Nunc Dlmittis The Litany
was placed after the Athanasian Creed. With
regard to tho Litany. DIR. Clark remarks that
one still found In the second Prayer Book certain
words transmitted from tho period OF Henry
VIII: From oil sedition and privy conspir.
.acy. from the tyranny of the Bishop Of Rome
and all his detestabie enormities. from all
false doctrine" &c. As to the oxhortations in
troduced. here and elsewhere. the author sug-
gests that, although to US they may seem tedious
and unnecessary. they were probably of the
highest utility when nrst introduced. owing to
the general ignorance of the people. and the In
ability of most of them to read.
In the second Prayer Book most of the SER
vices were altered on like principles. Thus.
in the service for public baptism. apart from
sundry rearrangements Of the parts. the exor.
clsm contained in the earlier service r'I COM
mand thee, unclean spirit, In the name of the
Father. and of the Son, and of the Holy Ghost.
that thou come out and depart from these in
~ D. Il.