ch to a sense of duty toward those strangers and foreigners who
in the "Greater Britain" of these later days fill so large a place.
The composition of the office, which differs very little, perhaps
scarcely enough, from that appointed for the Baptism of Infants, is
attributed to Griffith, the Bishop of St. Asaph. The compiler of
the Forms of Prayer to be used at Sea was Bishop Sanderson, famous
among English theologians as an authority on casuistry. He must have
found it rather a nice case of conscience to decide whether a Stuart
divine in preparing forms of prayer for a navy that had been the
creation of Oliver Cromwell ought wholly to omit an acknowledgment
of the nation's obligation to that stout-hearted, if non-Episcopal
Christian. Other additions of importance made at this revision were
the General Thanksgiving, in all probability the work of Reynolds,
a conforming Presbyterian divine, the Collect, Epistle, and Gospel
for the Sixth Sunday after the Epiphany, the Prayer for Parliament,
upon the lines of which our own Prayer for Congress was afterward
modelled, and the Prayer for All Sorts and Conditions of Men. In
the Litany the words "rebellion" and "schism" were introduced into
one of the suffrages, becoming tide-marks of the havoc wrought in
Church and State by what the revisers, doubtless, looked back upon
as "the flood of the ungodly." The words "Bishops, Priests, and
Deacons" were substituted for "Bishops, Pastors, and Ministers of
the Church." New Collects were appointed for the Third Sunday in
Advent and for St. Stephen's Day. Both of these are distinct gains,
albeit had the opinion then prevailed that to introduce into the
Prayer Book anything from the pen of a living writer is an impiety,
we should have gained neither of them.

Another important change made in 1662 was the adoption for the
Sentences, Epistles and Gospels of the language of King James's
Bible in place of that of earlier versions. This principle was not
applied to the Psalter, to the Decalogue, or, in fact, to any of
the portions of Scripture contained in the Communion Service.

It is also interesting to note that the Confession in the Holy
Communion, which the earlier rubric had directed should be said
by one of the congregation, or else by one of the ministers, or
by the priest himself, "was now made general and enjoined upon all
the worshippers."

Most suggestive of all, however, was the reinsertion at the end of
the Communion Service