Following the accession of King James VI of Scotland to the throne of England his son, King Charles I, with the assistance of Archbishop Laud, sought to impose the prayer book on Scotland. [70] The 1637 prayer book was not, however, the 1559 book but one much closer to that of 1549, the first book of Edward VI. First used in 1637, it was never accepted, having been violently rejected by the Scots. During one reading of the book at the Holy Communion in St Giles' Cathedral, the Bishop of Brechin was forced to protect himself while reading from the book by pointing loaded pistols at the congregation. [71] Following the Wars of the Three Kingdoms (including the English Civil War), the Church of Scotland was re-established on a presbyterian basis but by the Act of Comprehension 1690, the rump of Episcopalians were allowed to hold onto their benefices. For liturgy, they looked to Laud's book and in 1724 the first of the "wee bookies" was published, containing, for the sake of economy, the central part of the Communion liturgy beginning with the offertory. [72] Anglo-Catholic Liturgies: From the early to mid-1900's a number of unofficial Communion Liturgies were published, primarily for use by Anglo-Catholic parishes. These include: Only after the death of Henry VIII and the accession of Edward VI in 1547 could revision of prayer books proceed faster. [10] Despite conservative opposition, Parliament passed the Act of Uniformity on 21 January 1549, and the newly authorised Book of Common Prayer (BCP) was required to be in use by Whitsunday (Pentecost), 9 June. [10] Cranmer is "credited [with] the overall job of editorship and the overarching structure of the book," [11] though he borrowed and adapted material from other sources. [12]

The Lord from out of Sion shall so bless thee: that thou shalt see Jerusalem in prosperity all thy life long; O eternal God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life: Send thy blessing upon these thy servants, this man and this woman, whom we bless in thy Name; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen.Aside from the American version and the newly published Philippine Book of Common Prayer, Filipino-Chinese congregants of Saint Stephen's Pro-Cathedral in the Diocese of the Central Philippines uses the English-Chinese Diglot Book of Common Prayer, published by the Episcopal Church of Southeast Asia.

Wohlers, Charles (2007), "Chapter 68 - The Algonquian", The Book of Common Prayer among the Nations of the World, vol.Family , retrieved 10 September 2007 Church of England, and Tejeda, Fernando de n. 1595 tr. Liturgia Inglesa o Libro del rezado publico, de la administracion de los Sacramentos, y otros Ritos y ceremonias de la Iglesia de Ingalaterra [Texto impreso]. Augusta Trinobantum [s.n.], n.d. In 2019, the Anglican Church in North America released its own revised edition of the BCP. [117] [118] It included a modernised rendering of the Coverdale Psalter, "renewed for contemporary use through efforts that included the labors of 20th century Anglicans T.S. Eliot and C.S. Lewis..." [119] According to Robert Duncan, the first archbishop of the ACNA, "The 2019 edition takes what was good from the modern liturgical renewal movement and also recovers what had been lost from the tradition." [120] Shepherd, Massey J. jr. (1965), El Culto de la Iglesia, CPC, San José, Costa Rica — Original in English is The Worship of the Church Seabury Press (1952)}}Armitage, William James (1922). The Story of the Canadian Revision of the Prayer Book. The University Press. Under Edward VI, the 1552 Book of Common Prayer was a radically Protestant liturgy, greater Reformed theology. [10] :11 This process continued with the 1559 edition, following Elizabeth I's rejection of the Marian Restoration. The 1559 edition was for some time the second-most diffuse book in England, only behind the Bible, through an act of Parliament that mandated its presence in each parish church across the country. [11] Saint Paul, in the aforenamed Epistle to the Ephesians, teacheth you thus; Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. And again he saith, Let the wife see that she reverence her husband. The primary function for Cambridge University Press in its role as King's Printer is preserving the integrity of the text, continuing a long-standing tradition and reputation for textual scholarship and accuracy of printing. Cambridge University Press has stated that as a university press, a charitable enterprise devoted to the advancement of learning, it has no desire to restrict artificially that advancement, and that commercial restrictiveness through a partial monopoly is not part of its purpose. It therefore grants permission to use the text, and licence printing or the importation for sale within the UK, as long as it is assured of acceptable quality and accuracy. [f]

The Book of Common Prayer has also been translated into these North American indigenous languages: Cowitchan, Cree, Haida, Ntlakyapamuk, Slavey, Eskimo-Aleut, Dakota, Delaware, Mohawk, Ojibwe. [111] Ojibwa [ edit ] The 1660 Stuart Restoration saw the end of Puritan rule and coronation of Charles II. While the reinstated Church of English prelates desired a return to prayer book liturgies, the surviving Nonconformist Puritan party sought an arrangement that would prevent the resurrection of the prayer book and other pre-Commonwealth Anglican practices. The new leadership broadly supported simply reinstating the 1604 prayer book, but both Laudians and Presbyterians successfully lobbied for revision. [20] :167 This dialogue culminated in the 1661 Savoy Conference at Savoy Hospital in London. From among the Anglican bishops and Puritan ministers, twelve representatives and nine assistants attended the conference. The Anglican party forwarded a modest revision of the 1559 prayer book, advertised as a via media between Catholic and Reformed Protestant practice. [21] The conference terminated with few concessions to the Puritans, which included rejecting an effort to delete the wedding ring from the marriage office, and encouraged the creation of a new prayer book. [17] :50 [22] :xiii–xiv [note 2] Smith, Peter (7 October 2020). "Coming Soon: Ordinariate Daily Office 'Commonwealth Edition' Expected Advent 2021". Anglicanorum Coetibus Society . Retrieved 15 February 2021. The Minister, receiving the Woman at her father's or friend's hands, shall cause the Man with his right hand to take the Woman by her right hand, and to say after him as followeth.With this ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow: In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. Maltby, Judith (1998), Prayer Book and People in Elizabethan and Early Stuart England, Cambridge University Press, ISBN 0-521-45313-5 Widely varying figures are quoted. Procter & Frere 1902 gave 2000; Neill 1960, p.165, 1760. Spurr gives the following breakdown for the period 1660–63: Total ministers forced out of English parishes about 1760. This includes 695 parish ministers ejected under the 1660 act for settling clergy; 936 more forced out under the 1662 Act of Uniformity. In addition 200 non-parochial ministers from lectureships, universities and schools, and 120 in Wales were excluded. He adds that 171 of the 1760 are "known to have conformed later". In a footnote he cites Pruett 1978, pp.17, 18, 23.