Before I get into the literary content, I must mention that the physical book is very well designed and attractively bound, with a handy ribbon.
So now, the Book of Common Prayer is of course a marvelous work in all its classical editions, but I was most mystified by some of the choices made here by editor Brian Cummings. The introductory matter states "An ideal edition of the Book of Common Prayer would include all this  material in its varieties, and also those of 1552, 1604, and 1928. This edition is not that ideal." So at least it's honest, admitting it's not ideal. And I can understand why it's not practical to put in every possible text. But some omitted sections make it severely lacking as a tool for comparative liturgy.
The 1549 BCP is missing the Introits, Collects, Epistles, and Gospels, under the excuse that this section is substantially identical to that in the 1662 text. But this is very regrettable, because the 1549 book used (along with those of 1552 and 1559) an entirely different and older scriptural translation from the Authorized Version used in 1662. It would be very instructive to compare these, but this volume does not afford us that opportunity. Additionally, since the BCPs after 1549 did not include Introits at all, I don't understand why Cummings couldn't have at least included a little table telling us which psalm went with which day in the 1549 lectionary, even if he was unwilling to print them all out.
Neither of the two Edwardine Ordinals is included, which is a real shame since they changed a lot compared to the one in 1662.
The 1552 BCP is entirely absent, but I don't mind this omission too much, since no one ever really used that book for long.
With 1662 we have an edition with pretty much all of its materiel. Including, I must add, the "State Services" for the Gunpowder Treason, the Martyrdom of King Charles I, the Restoration of King Charles II, which were sadly removed from the BCP by the Victorians. Besides these it also includes even more obscure services like a lament over the Great Fire of London and a form for the "King's Healing". I was extremely pleased to see all these.
Finally, the book is marred by a typo - or at least a very odd inconsistency - in the 1662 Offices. The Suffrages after the Creed in Morning Prayer read "O Lord, save the Queen", but the corresponding Suffrage in Evening Prayer has "O Lord, save the King". I assume the latter is the correct one, since it's meant to replicate the text as it existed in 1662, when Charles II was reigning.