Common Prayer, was published by authority of Pope Clement VII. in 1535. Nothing could more clearly show the Catholic idea which the compilers of our Prayer Book had of the meaning of the word ‘reformed.’ The words of the preface make this point still clearer. It is not concerned with sacraments or ceremonial, but throughout only with the practical question of restoring the lectionary and psalter to its ancient thoroughness and simplicity in accordance with the ‘godly and decent order of the ancient Fathers.’ Four times in this short preface is the authority of these ‘ancient Fathers’ invoked. In accordance with their example the language is to be that which is understood; untrue, uncertain, and superstitious readings are to be dropped, and nothing to be read that is not in Scripture, or ‘agreeable to the same.’ This is the most important of our prefaces, because it stood alone at the head of the First Prayer Book, and it has been with us ever since. If Cranmer meant that Book to lead to Protestant practices, he certainly concealed his purpose remarkably well.[1]
This preface concludes with a reference to the Bishop, which it is important to notice at the present time. The Bishop of the diocese (and, failing him, the Archbishop) is to ‘take order for the quieting and appeasing of any ‘doubts’ that may arise, but only ‘so that the same order be not contrary to anything contained in this Book.’ He is the servant of the Church, not its master, the administrator of its ritual, not its maker. The same principle appears in the 74th Canon, of Decency of Apparel,—’We therefore, following their [“the ancient and flourishing Churches of Christ”] grave judgment, and the ancient custom
- ↑ ‘We do the Anglican reformers a certain ‘injustice,’ says Canon Daniel, commenting on this Preface, ‘in designating them by the negative name of Protestants. … The best name is that which they themselves rejoiced in—the name of Catholics.’ (Daniel on the P. B. 26.
