ETT'S

A translation was published in 1571, entitled "Liber Precum Mock"Publicarum Ecclesiæ Anglicanæ in juventutis Græcarum lite- TRANSLA "rarum studiosæ gratiam, Latine Græceque editus." This TION. was an improvement upon Haddon, but still defective, retaining a Transsome of the expressions of Ales.

A translation also appeared in Laudian times, which is thus noticed by Heylin :

"This Dr. Mockett, being chaplain to Archbishop Abbott, and Warden of All Souls' College in Oxon, had published in the Latin tongue the Liturgy of the Church of England, the public Catechisms, the Thirtynine Articles, the book of Ordination of Bishops, Priests, and Deacons, and many doctrinal points, extracted out of the Homilies; together with Bishop's Jewel's Apology, Mr. Noel's Catechism, and his own book, De Politia, &c.-a collection which the good man published in a pious zeal for gaining honour to this Church among foreign nations. But then this zeal of his was accompanied with so little knowledge in the constitution of this Church, or so much biassed towards those of Calvin's platform, that it was thought fit not only to call it in, but TO EXPIATE THE ERRORS OF IT IN A PUBLIC FLAME. For first, his extracts out of the book of Homilies were conceived to be rather framed according to his own judgment, which inclined him towards the Calvinian doctrines as his patron did, than squared according to the rules and dictates of the Church of England. And possible enough it is, that some just offence might be taken at him, for making the Fasting-days appointed in the Liturgy of the Church of England, to be commanded and observed ob Politicas solum Rationes, for politick considerations only, as insinuated, p. 308. Whereas those fasting days were appointed in the first Liturgie of King Edward VI., anno 1549 (with reference only to the Primitive Institution of those several Fasts), when no such politick considerations were so much as thought on. But that which I conceive to have been the true cause why the Book was burned, was, that in publishing the 20th Article, concerning the Authority of the Church, he totally left out the first clause of it, viz. Habet Ecclesiæ Ritus sive ceremonias statuendi jus; et in controversiis Fidei Authoritatem: by means whereof the Article was apparently falsified, the Church's authority disavowed, and consequently a wide gap opened to dispute her power in all her canons and determinations of what sort soever. I note this here because of the relation which it hath to some following passages in the year 1637, when we shall find Laud charged by those of the Puritan faction for adding this omitted clause to the rest of that Article.'

There is little doubt that the translation made by the chaplain to Archbishop Abbott was a worthy performance. The reasons assigned for its condemnation have no weight. The

*Life of Laud, p. 70, ut supra.

lution in

1571.

CHAP.XII. Homilies are in accordance with the Articles, of which the ReSECT. II. formers said that they did not differ in the least from the doctrine of the Church of Zurich.* The reasons for the imposition of Fasts are identical with those given by the highest authorities in Church and State. The disputed passage in the 20th Article, was not found in the MS. signed by the clergy in 1562, nor in the English MS. signed in 1572. The clause is conformable to Scripture, but Mockett may certainly have been excused with such strong evidence on his side. It is deeply to be regretted that the bigotry and intolerance of Laud deprived the Church of this valuable translation.

SUMMARY.

Ales's translation of the Prayer Book into Latin appeared in 1549. It is by no means faithful, making omissions and additions which affect the sense.

Haddon's translation appeared in 1560. It is also defective from the fact that the translator in some instances followed Ales's translation, without due attention to the changes which were effected in 1552.

A translation appeared in 1571, which was an improvement upon the preceding, and another followed in the reign of Charles I., which being distasteful to Laud, was committed publicly to the flames.

SECT. II.—LITURGICAL SERVICES OF EDWARD AND

ELIZABETH AUTHORIZED.

The first Primer published in the reign of King Edward was but a republication of that of 1545, the contents of which exhibit, to some extent, its nature:-" The Calendar; the Kings Highness' Injunction; the Prayer of our Lord; the Saluta"tion of the Angels; the Creed; the Ten Commandments; "certain Graces; the Matins; the Evensong; the Compline; "the seven Psalms; the Litany; the Dirge; the Command"ment; the Psalms of the Passion; certain godly prayers for "certain purposes." Primers had been long used in England for private devotion. The Primer, so far, retained much Romish doctrine, such as prayers for the dead, and the invocation of saints. Editions of the same appeared in 1549 and * See p. 98.

LITURGICAL SERVICES OF EDWARD AND ELIZABETH,

187

1551, the latter omitting the Hail Mary and some of the errors THE of the former books.

PRIMERS.

Primer in

A Primer was published in 1553, which was decidedly Pro- The testant in its character. Its omits all the objectionable matter 1553. of other days. After the rules of the Calendar, and the Calendar itself, its gives the Catechism and many graces for meals. It contains Psalms, Lessons, and Collects for various occasions, and numerous prayers for persons in every circumstance of life, as well as an order for private prayer for every day in the week.

In the reign of Elizabeth, several works for private devotion Elizabeth's Works of appeared-1. A Primer, in 1559.-2. An Orarium, in 1560.- private 3. The Preces Privatæ, in 1564.-4. The Primer of 1553, in devotion. 1560.-5. Another edition of the same, in 1568.-6. The Christian Prayers, in 1578..

The Primer of 1559, and the Orarium, were of a reactionary character, accordant with the first Prayer Book of Edward, but decidedly repugnant to the second book. There was a disposition on the part of the Queen to adopt the first rather than the second book,* and this accounts at once both for the Primer of 1559, and the Orarium of 1560. The Bishops overruled the Royal tendencies in reference to images and altars, and we see the triumph of their principles in the fact that the later books of devotion of Elizabeth were completely Protestant.

In the reign of Charles I., Cosin published an orarium with Cosin's the title ::-

"A collection of private devotions in the practice of the ancient Church, called the hours of prayer: as they were after the manner published by authority of Queen Elizabeth, 1560."

Prynne, in 1628, assailed this orarium in a work entitled :

"A brief survey and censure of Mr. Cosin, his cousening devotions. Proving both the form and matter of Mr. Cosins his book of private devotions, or the hours of prayer, lately published, to be merely Popish, to differ from the private prayers authorized by Queen Elizabeth, 1560, to be translated out of Popish authors, with which they are here paralleled, and to be scandalizing and prejudicial to our Church, and advantageous only to the Church of Rome."

Heylin, in his Life of Laud, says the frontispiece gave great offence

* See Sec. on Ornaments of the Minister.

book Popish.

CHAP. XII.
SECT. II.

"

"On the top whereof was found the name of Jesus, figured in three capital letters (I. H. S.), with a cross upon them, incircled with the sun, supported by two angels, with two devout women praying towards it." Many forms of prayers were published with authority in the reign of Elizabeth.

Some of these services contain allusions to the Antichrist of Rome, with prayer for his overthrow. The following is a specimen :

"O Lord, sanctify their blood," (that of the persecuted), "that it may water thy Church, and bring a mighty increase and gain to Thyself, and a decrease and loss to the kingdom of Antichrist, and to the princes of the earth who are become his slaves and butchers. And herein, good Lord, by special name we beseech thee for the churches of France, Flanders, and of such other places; help them after their long troubles, as thou shalt see best for them in the advancing of thine own glory. And now Lord, particularly, we pray unto Thee, for this Church of England, that Thou wilt continue Thy gracious favour still towards it, to maintain Thy Gospel still amongst us, and to give it a free passage. And to that end save Thy servant, Elizabeth, our Queen; grant her wisdom to rule this mighty people, long life, and quietness round about her; detect all the traitorous practices of her enemies, devised against her, and Thy truth. O Lord, Thou seest the pride of Thine enemies, and though by our sins, we have justly deserved to fall into their hands, yet have mercy upon us, and save Thy little flock. Strengthen her hand to strike the stroke of the ruin of all their superstition, to double into the bosom of that rose-coloured whore that which she hath poured out against Thy saints, that she may give that deadly wound not to one head, but to all the heads of that cruel Beast; that the life that quivereth in his dismembered members yet amongst us, may utterly decay, and we, through that wholesome discipline, easy yoke, and comfortable sceptre of Jesus Christ, may enjoy His great righteousness; that Thy Church may flourish, sin abate, wicked men hang their heads, and all Thy children be comforted."t

SUMMARY.

The first Primer which appeared in the reign of Edward VI. was but a republication of that of 1545, and, consequently, Romish in its character.

The Primer of 1553 omits the objectionable matter.

In the reign of Elizabeth several works of private devotion were published, of which the earlier retained some objectionable points according to the Royal taste. The Reformers prevailed,

P. 164, ut supra.

† Liturgical Services of the Reign of Queen Elizabeth, p. 578.

and the later books were consistent with the Book of Common PURITAN EDITIONS.

Prayer.

In the reign of Charles I. Cosin published a book of prayers

of a reactionary character.

The State Elizabethan services were truly Protestant; they make allusion to the Pope as Antichrist.

SECT. III-PURITAN BOOKS.

Mr. Clay, in his preface to "the Liturgical Services" of the Puritan reign of Queen Elizabeth, refers to what he designates as Puri- Works. tan editions of the Prayer Book, as follows:

"Besides the authority of the Church and the crown, and of those persons who may be presumed to have acted under their influence, there was equally exercised upon the Prayer Book, so far as they could make it go, the authority of the Puritans. The changes also which they originated, consisting both in what was omitted and what was substituted, were of serious moment, interfering materially (the doctrine alone being left untouched) with our Church's established rites and regulations. The endeavours of this party thus to further their own views commenced somewhere about 1578; at least that is the earliest year in which we find their innovations, in relation to the public services, duly matured and formally promulgated. Their Prayer Book, of above date, varies from the authorized one in the following particulars. It commences with the table of proper lessons. For Morning, For Evening, being put in the place of Mattens, Evensong: Minister (of the word and sacraments) is printed throughout for Priest, which designation the Puritans banished, as Aaronic, and connected with rites suggesting the idea of a Saviour yet to come; possibly, also, on the contrary, that they might not seem in any way to countenance the Romish doctrine of the sacrament of the Lord's supper being a propitiatory sacrifice. From the Communion service the first four rubrics are left out; but then this may have arisen from a different cause than a wish to suppress them, inasmuch, as the reader is expressly referred to the great book of Common Prayer."

It is strange that the Puritans should have omitted rubrics which strike at the foundation of the Romish altar, the first of which directs that the table shall stand in the body of the church or chancel.' They seem to have objected to the private celebration of the sacrament, and, accordingly, in the second rubric after the Communion service, they substituted "great" for "good number."* They omitted also the introductory

Now it is "convenient number."