As regards the Second Book of 1552, it is clear that it was the work of sacramentarians who disbelieved in the Real Presence in any sense, and was undertaken for the express purpose of purging the ritual of what previous handling had still allowed it to retain of the impress of that Presence. Mr. Cardwell, in his comparison of the “Two Books of Edward VI.,” pref. xxvii., admits that Cox and Taylor, who were probably the working members of the commission, appear to have looked upon the oblation of the Eucharist as consisting merely of “prayer, thanksgiving, and the remembrance of our Saviour's passion.” Of Cranmer, the most influential member of the commission, we are told that “about a year after the publication of King Edward's First Book, Archbishop Cranmer abandoned his belief in the Real Presence—a change which seems to have been very acceptable to the young king and his favorites.”[141] In the revision of 1662, an apparent attempt was made to attain to the expression of a higher doctrine, both as regards orders and the Holy Eucharist; but even if the expressions introduced were in themselves adequate, as Canon Estcourt fairly shows they were not, of what avail could have been so tardy a restoration? But if we examine these restorations and emendations, we can hardly avoid coming to the conclusion that they were not really dictated by any conception of, or aspiration after, a higher doctrine, but were the genuine fruits of a conservative reaction fired by controversial pique. The First Book substituted for the Catholic faith a hazy Lutheranism; the Second Book for this again a hazy sacramentarianism; and the revision of 1662, a hazy compound of the two, with the addition of a Catholic phrase or so in order to support claims to a wider sweep of church authority. Thus the revisers of 1662 introduced the words “priest” and “bishop” into the ordination form, whilst doing absolutely nothing toward restoring the idea of sacrifice to the liturgy.
But, it may be urged, there is one portion of the Anglican form for making priests which expresses the Catholic doctrine of priestly virtue—the power of forgiving sins. Unfortunately for Anglicans, whatever force may lie in this expression—and all precedents are against its being regarded [pg 615] as a sufficient form—is neutralized by the Lutheran new form of absolution which had been introduced in addition to the two Catholic forms. At best, one is left in doubt whether the mighty words have not shrivelled into a Lutheran sense, in which sins are not forgiven, but the forgiveness of sin is merely declared.
It is impossible to do justice in a review to the exhaustive completeness of Canon Estcourt's treatment of this portion of his subject. His conspectus of the Catholic missals and the different editions of the Book of Common Prayer in parallel columns enables us, as it were, to detect the pulsations of each several heresy, and to appreciate its share in what may be called the passion of the Catholic liturgy in England. A quotation from each of his parallels may serve as examples of, 1st, the action of the Lutheran First Book upon the missal; 2d, the Zuinglian Second Book upon the First Book; 3d, the compromise of 1662.
The Sarum Missal.
We thy servants, and likewise thy holy people, do offer to thy excellent Majesty, of thy gifts and bounties, a pure victim, a holy victim, the holy bread of eternal life, and the chalice of everlasting salvation.
The Book Of Common Prayer, 1549.
We, thy humble servants, do celebrate and make here before thy divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make.
1549.
He hath left us in those holy mysteries, as a public pledge of his love, and a continual remembrance of the same, his own blessed body and precious blood for us to feed upon spiritually, to our great and endless comfort.
1552, Untouched In 1662.