The ordinal was added to this Prayer Book in 1550 by another act of parliament. It included the deliverance to the newly or dained priest of the chalice or cup, with the bread.
In 1552 a new and revised edition was introduced by an act of parliament which ordered that it should come into use on All Saints' Day (Nov. 1). This repre sents the most Protestant position ever reached in the Prayer Book. The chief alterations were: (I) the introductory sentences, exhortation, confession and absolution were to be read at the beginning of the order for morning and evening prayer; (2) in the order for Holy Communion the alternative title "commonly called the Mass" was left out ; the introits were omitted, the Gloria in Excelsis was transferred from near the beginning to near the end of the service ; the ten commandments with an expanded Kyrie eleison were introduced; the long new English canon of 1549 was split up into three parts—the prayer for the church mili tant, the prayer of consecration and prayer of oblation, becoming a post-Communion collect ; the epiklesis or invocation of the Holy Ghost upon the elements was entirely omitted; the mixed chalice, the use of the sign of the cross in the consecration prayer; the commemoration of the blessed Virgin Mary and of various classes of saints were omitted; the words of administration in the
book were abolished, viz.: "The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto ever lasting life," and "The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto everlasting life," and the following words were substituted : "Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving," and "Drink this in remem brance that Christ's blood was shed for thee, and be thankful;" a long rubric was added at the end of the service explanatory of the attitude of kneeling at the reception of Holy Communion, in which it was stated that "it is not meant hereby that any adoration is done, or ought to be done, either unto the sacramental bread and wine there bodily received, or to any real and essential presence there being of Christ's natural flesh and blood," etc. ; exorcism, unction, trine immersion and the chrisom were omitted from the baptismal service ; unction and communion with the reserved sac rament were removed from the services for the visitation and the communion of the sick; prayers for the dead and provision for a celebration of Holy Communion at a funeral were removed from the burial service; the vestments retained and ordered under the Prayer Book of 1549 were abolished by a new rubric which di rected that both at the time of Communion and at all other times of ministration a bishop should wear a rochet and that a priest or deacon should have and wear a surplice only; on the other hand, the directions as to daily service were extended to all clergy and made much stricter, and the number of days on which the Athanasian Creed was to be used was raised from six to thirteen.
The main objects of these drastic alterations have been thought to have been two-fold: to abolish all ritual for which there was not scriptural warrant ; and to make the services as unlike the pre Reformation services as possible. The alterations were violent enough to alarm and offend the Catholic party, but they were not violent enough to satisfy the extreme Puritan party, who would no doubt have agitated for and would probably have ob tained still further reformation and revision. This Prayer Book only lived for eight months. It came into use on All Saints' Day (Nov. I) 1552, and on July 6, 1553, Edward VI. died and was suc ceeded by his sister Mary, under whom the Prayer Book was abolished and the old Latin services and service books resumed their place.
On the death of Queen Mary and the accession of her sister Elizabeth (Nov. 17, 1558) all was reversed, and the Book of Common Prayer was restored into use again. The Act of Uniformity, which obtained final parliamentary au thority on April 28, 1559, ordered that the Prayer Book should come again into use on St. John the Baptist's Day (June 24,
This was the second Prayer Book of King Edward VI., with few but important alterations, which, like all the alterations intro duced at subsequent dates into the Prayer Book, were in a Cath olic rather than in a Protestant direction. Morning and Evening Prayer were directed to be "used in the accustomed place of the church, chapel or chancel," instead of "in such place as the people may best hear"; the eucharistic vestments ordered in the first Prayer Book of Edward VI. were brought back by a new rubric which directed that "the minister at the time of the communion and at all other times in his ministration, shall use such vestments in the church as were in use by authority of parliament in the second year of the reign of King Edward the VI. according to the act of parliament set in the beginning of this book; in the Litany the following petition found in both the Edwardian Prayer Books was omitted "from the tyranny of the bishop of Rome and all his detestable enormities, good Lord deliver us;" in the Communion service the two clauses of administration found in the first and second Prayer Books of King Edward's reign were combined ; the rubric explanatory of "kneeling for reception," commonly known as "the Black Rubric" was omitted ; in the Ordinal in the rubric before the oath of the queen's sovereignty the words "against the power and authority of all foreign potentates" were substituted for "against the usurped power and authority of the Bishop of Rome," and in the oath itself four references to the bishop of Rome, by name, were omitted.