1. Dr. Frewen, archbishop of York. 2. Dr. Sheldon, bishop of London. 3. Dr. Cosin, bishop of Durham. 4. Dr. Warner, bishop of Rochester. 5. Dr. King, bishop of Chichester. 6. Dr. Henchman, bishop of Salisbury. 7. Dr. Morley, bishop of Worcester. 8. Dr. Sanderson, bishop of Lincoln. 9. Dr. Laney, bishop of Peterborough. 10. Dr. Walton, bishop of Chester. 11. Dr. Stern, bishop of Carlisle. 12. Dr. Gauden, bishop of Exeter.
Coadjutors.
1. Dr. John Erle, dean of Westminster, afterwards bishop of Worcester. 2. Dr. Peter Heylyn, prebendary of Westminster. 3. Dr. John Hackett, archdeacon of Bedford, afterwards bishop of Lichfield. 4. Dr. John Barwick, successively dean of Durham and St. Paul’s. 5. Dr. Peter Gunning, successively master of Corpus and St. John’s, Cambridge, afterwards bishop of Chichester. 6. Dr. John Pearson, successively master of Jesus and Trinity College, Cambridge, afterwards bishop of Chester. 7. Dr. Pierce. 8. Dr. Anthony Sparrow, archdeacon of Sudbury, afterwards bishop of Norwich. 9. Mr. Hubert Thorndike, prebendary of Westminster.
On the Presbyterian side.
Principals.
1. Dr. Reynolds. 2. Dr. Tuckney. 3. Dr. Conant. 4. Dr. Spurstow. 5. Dr. Wallis. 6. Dr. Manton. 7. Dr. Calamy. 8. Mr. Baxter. 9. Mr. Jackson. 10. Mr. Case. 11. Mr. Clark. 12. Mr. Newcomen.
Coadjutors.
1. Dr. Horton. 2. Dr. Jacob. 3. Mr. Bates. 4. Mr. Rawlinson. 5. Mr. Cooper. 6. Dr. Lightfoot. 7. Dr. Collins. 8. Dr. Woodbridge. 9. Mr. Drake.
These commissioners had several meetings at the Savoy, but to very little purpose; the Presbyterians reviving all the old scruples of the Puritans against the liturgy, and adding several new ones of their own. Baxter had the assurance to affirm, that our liturgy was too bad to be mended, and confidently proposed to compose a new one, which he had the insolence to offer to the bishops. Upon this the conference broke up, without anything being done, except that some particular alterations were proposed by the episcopal divines; which, the May following, were considered and agreed to by the whole clergy in convocation. The principal of these alterations were, that several lessons in the calendar were changed for others more proper for the days; the prayers for particular occasions were disjoined from the Litany, and the two prayers to be used in the Ember weeks, the prayer for the parliament, that for all conditions of men, and the general thanksgiving, were added. Several of the collects were altered; the Epistles and Gospels were taken out of the last translation of the Bible, being read before according to the old translation. The Office for Baptism of those of Riper Years, and the Forms of Prayer to be used at Sea, were added. In a word, the whole liturgy was then brought to the state in which it now stands, and was unanimously subscribed by both houses of convocation of both provinces, on Friday, Dec. 20, 1661. And being brought to the House of Lords the March following, both Houses very readily passed an act for its establishment; and the Earl of Clarendon, then lord chancellor, was ordered to return the thanks of the lords to the bishops and clergy, for their care and industry shown in the review of it.
The English liturgy was adopted in Ireland shortly after the Reformation in England. In 1551, Edward VI. issued an injunction to Sir Anthony St. Leger, the lord deputy there, to have the English Common Prayer Book read in the Irish churches. The lord deputy accordingly summoned the whole clergy, and after opposition from the primate and some of the bishops, a proclamation was issued, and the English Prayer Book publicly used in Christ Church, on Easter Sunday that year: having been printed in Dublin, with these words on the title page, After the use of the Church of England. No order is extant for the adoption of King Edward’s Second Book; nor does it appear that any act was passed in Queen Mary’s reign prohibiting the use of the First. In 1560, an Act of Uniformity, copied from the English act, was passed, enjoining the Book of Common Prayer as then revised in England: this act was passed with the consent of seventeen out of nineteen prelates, that is, of the spiritual estate, as the Irish Church was then constituted. In 1662 the English revised liturgy was referred for consideration to the Irish bishops; on their approval it was passed by convocation; and nearly four years after, the Act of Uniformity was enacted by parliament.—See Stephens’s Introduction to the Irish Book of Common Prayer.