INTRODUCTION.

Governor."( 2) The Vestments of 1549 were provisionally restored. ( 3) The" black- letter Saints' Days" were added to the Calendar ( in 1561).( 4) The petition against the Pope was struck out of the Litany:( 5) The" Declaration on Kneeling" was removed.( 6) The Words of Administration in the Communion Service were altered to their present form, including the forms both of 1549 and of 1552.

So revised, the Prayer Book was almost universally accepted; and it is all but certain that Pope Pius IV. offered to sanction it, if only his Supremacy could be recognised in England. It was the first Prayer Book which was used without change for any long period, and approached closely to our present book.

V

( C) During this reign grew up the great Puritan party­Puritan in ritual and discipline, Presbyterian in views of Church government, and Calvinistic in doctrine. After some vacillations in policy, their resistance to the order and ritual established was held down with a strong hand during her reign. On the accession of James 1., educated as he was in a Presbyterian school, the Millenary Petition for revision was presented by the representatives of this party; the Hampton Court Conference was held under the King's presidency; and the Prayer Book once more revised in 1604.

The changes, however, were small; chiefly the addition of some prayers and Occasional Thanksgivings, the restriction of Private Baptism to a" lawful minister," and the addition to the Catechism of the Exposition of the Sacraments. The demand for the adoption of the celebrated" Lambeth Articles"( embodying distinctive Cal­vinistic doctrine) was rejected. The only important result of the Conference was the formation of the" Authorized Version" of the Bible in 1611.

On this followed speedily the dominance of the High- Church party, under James 1. and Charles I.; and subsequently the re­volutionary reaction in the Long Parliament against the whole Church system; which, after the outbreak of the Civil War and the alliance of the Parliament with the Scotch Presbyterians, culminated in the abolition of the Prayer Book, and the sub­stitution of the Directory of Public Worship in 1645, and in various Acts prohibiting the use of the Prayer Book, even in private, under severe penalties.

( D) Finally, at the Restoration in 1660, the King, in pursuance of the promise given before his return, granted to the Puritan party the Savoy Conference, to be followed by a revision of the restored Prayer Book. This revision was professedly designed for comprehension. But it was soon clear that this was nearly hopeless. On the one hand, the Presbyterians, headed by Richard Baxter, pressed for changes, which would have revolutionized the Prayer Book in many points of principle; on the other side, there was not only no desire for concession, but a disposition to change in the opposite direction. The last opportunity, therefore, of comprehen­sion was lost, and the imposition of the revised Prayer Book of 1662 by the Act of Uniformity led to the permanent establishment of Nonconformity in England. The revision, however, was carried out with great care by a Committee of Convocation, submitted to Convocation, and sanctioned by Parliament.