Table of Differences between the 1662 edition and the modern Prayer Book.

Section Affected.Description of the Change.Date of Change.
The Act of UniformityRepealed at the time of the introduction of the Alternative Services Book.1980
Morning Prayer, Evening Prayer, and the Litany include prayers for the Royal Family. The list of names changes periodically*: As of 1987, it was: Elizabeth the Queen Mother, Philip Duke of Edinburgh, the Prince and Princess of Wales, and all the Royal Family
As of 1945, it was: our gracious Queen Elizabeth, Mary the Queen Mother, the Princess Elizabeth, and all the Royal Family
As of 1882: Albert Edward Prince of Wales, the Princess of Wales and all the Royal Family
My two 1662 sources differ:
      The book in the House of Lords has no list of names (printed as "...bless ----- and all the Royal Family... ").
      The copy from the Tower of London has "...our Gracious Queen CATHERINE, Mary the Queen-Mother, James Duke of York, and all the Royal Family...".
The Order how the rest of holy Scripture is appointed to be read was heavily modified with the introduction of the New Lectionary:
The second paragraph used to read: "The New Testament is appointed for the second Lessons at Morning and Evening Prayer, and shall be read over orderly every year thrice, besides the Epistles and Gospels; except the Apocalyps, out of which there are only certain proper Lessons appointed upon divers feasts.

The paragraphs beginning "If Evening Prayer is said at two different times...", "Upon occasions, to be approved by the Ordinary...", "Note also that upon occasions to be appointed by the Ordinary...", and "If any of the Holy-days for which Proper Lessons are appointed..." have been added.

The Order for Morning and Evening Prayer has an additional paragraph following the original text. The paragraph beginning: "Readers and such other lay persons..." has been added. Post 1922.
A Prayer for the high Court of Parliament to be read during their Session substitutes the word dominions for kingdoms: ", honour, and welfare of our Sovereign, and her Kingdoms..." Before 1882.
The opening rubrics for the holy Communion are worded differently in the modern version: The paragraph beginning "If a Minister be persuaded that any person who presents himself..." replaces two earlier paragraphs. The original text was:

      And if any of those be an open and notorious evilliver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the Curate, having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

      The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he known them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended, and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this, or the next precedent Paragraph of this Rubrick, shall be obliged to give an account of the same to the Ordinary within fourteen days after at the farthest. And the Ordinary shall proceed against the offending person according to the Canon.

The paragraph beginning "The Table at the Communion-time..." remains unchanged.

After 1922.
The rubric about notices during holy Communion omits mention of banns in all editions other than the 1662. "...shall notice be given of the Communion: and the Bannes of Matrimony published, and Briefs, Citations and excommunications read." Before 1882.
The introductory rubrics for the Publick Baptism are different in the earlier versions:       The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

      And note, that there shall be for every Male-child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers.

      When there are Children to be baptized, the Parent shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Fond, either immediately after the last lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, which is then to be filled with pure Water,) and standing there, shall say, Hath this Child been already baptized, or no? If they answer, No: Then shall the Priest proceed as followeth.

After 1882.
The introductory rubrics for the Private Baptism are different in the earlier versions:       The Curates of every parish shall often admonish the people, that they defer not the Baptism of their Children longer than the first or second Sunday next after their birth, or other Holy-day falling between, unless a great and reasonable cause, to be approved by the Curate.

      And also they shall warn them, that without like great cause and necessity they procure not their Children to be baptized at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion:

After 1882.
The introductory rubrics for Baptism of Such as are of Riper Years are different in the earlier versions:

      When any such persons, as are of riper years, are to be baptized, timely notice shall be given to the Bishop, or whom he shall appoint for that purpose, a week before at the least, by the Parents, or some other discreet persons; that so due care may be taken for their Examination, whether they be sufficiently instructed in the Principles of the Christian Religion; and that they may be exhorted to prepare themselves with Prayers and Fasting for the receiving of this holy Sacrament.

      And if they shall be found fit, then the Godfathers and Godmothers (the people being assembled upon the Sunday or Holy-day appointed) shall be ready to present them at the Font immediately after the second Lesson, either at Morning or Evening Prayer, as the Curate in his discretion shall think fit.

      And standing there the Priest shall ask whether any of the persons here presented be baptized, or no, and if they shall answer, No, then shall the Priest say thus,

After 1882.
The Preface to the Ordinal was modified by the Clergy (Ordination and Miscellaneous Provisions) Measure. The changes allow Priests under 24 to be ordained if they have a faculty, modify the education requirements, and clarify the "times appointed" for ordination: The original second paragraph said: "And none shall be admitted a Deacon, except he be Twenty-three years of age, unless he have a Faculty. And every man which is to be admitted a Priest shall be full Four-and-twenty years old. And every man which is to be ordained or consecrated Bishop shall be fully Thirty years of age."

The original third paragraph said: "And the Bishop, knowing either by himself, or by sufficient testimony, any Person to be a man of virtuous conversation, and without crime; and, after examination and trial, finding him learned in the Latin Tongue, and sufficiently instructed in the Holy Scripture, may at the times appointed, or else, on urgent occasion, upon some other Sunday or Holy-day, in the face of the Church, admit him a Deacon, in such manner and form as hereafter followeth."

*Note: Since the sovereign's name and gender changes periodically, I have not included the minor changes of pronoun, Lord/Lady, King/Queen, name, etc. in this table of differences; they should be obvious. I have included more major changes as I found them.

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