On the accession of James I., after the Hampton court conference, the book was again revised; and a few judicious changes made, e.g., some forms of thanksgiving were added for special occasions, and the explanation of the sacraments by Dr. Overall after the catechism; midwives and laymen were also prohibited from baptizing. In this state, the C. P. was left until the restoration, when, at the request of thee Presby terians, the king consented to a fresh revision, 1661. Twelve bishops were appointed to confer with an equal number of Presbyterian divines, each side having nine coadju tors. They were to consider the principal objections raised against the liturgy as it then stood. This was called the Savoy conference. The Presbyterians brought for ward all the objections that had been made by the Puritans for the last century, adding new ones of their own. Baxter went so far as to say that it was incapable of amend ment, and was bold enough to offer an entirely new liturgy of his own composition to be received in the place of the authorized one. It is hardly necessary to add, that the conference broke up without anything being done, except that the bishops proposed a few alterations, which were adopted by convocation in 1062, and confirmed by act of parliament. Among these changes, the new authorized version of the Scriptures was adopted, except in the Psalms (which follow the version of Coverdale's Bible, and had become familiar to the people), and in the commandments and the sentences at the com munion service; the general thanksgiving was added, and the form of prayer to be used at sea. It is proper to observe that thefour forms of prayer known as the state services —viz., for Gunpowder treason, on Nov. 5; for king Charles's martyrdom, Jan. 30; for the restoration, May 29; and the king's accession; were never properly a part of the C. P., but were annexed to it by order of the king in council at the beginning of every reign. Upon an address of both houses of parliament, in conformity with the wish of
the clergy, an order in council was given by queen Victoria for discontinuing the first three. There have been four acts of uniformity—viz., in 1548 and 1552, both of which were repealed by that of Elizabeth in 1559; and the last in the 14th year of Charles II., 1662, which left that of Elizabeth unrepealed. In the great rebellion, 1643, the Long parliament prohibited the use of the Common Prayer-book. At the revolution in no change was introduced into the prayer-book; for although a commission was appointed for the purpose, the second downfall of episcopacy in Scotland in 1689 caused such alarm in the English church that the matter was dropped.
Concerning the use of the English C. P. in Ireland, it is sufficient to say that, in 1551, the first prayer-book of Edward was introduced by the king's authority, after some opposition; and the same prayer-book continued to be used on both sides of the channel till the Irish branch of the united church was disestablished. In 1875, the general synod of the church of Ireland adopted a revision of the C. P., but without essential alteration. In Scotland, which had as yet no settled liturgy, Laud attempted to introduce the English prayer-book, but with alterations in the communion service which were likely to be very offensive to a people so hostile to the church of Rome. This attempt was followed by rio,s, and ultimately led to the abolition of the Scotch episcopate and to the solemn league and covenant. The English C. P. is now used in most of the Episcopal churches in Scotland, but in some a liturgy resembling that of Laud, but framed by the non-jurors more on the model of the eastern liturgies, is used in the communion service. In the United States, also, the English C. P. is used, with some slight changes.