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Euening prayer, presents very much the aspect of a regular provision for the public service, had circumstances been favourable to the design; and therefore seems to impart the same character to the Prayer Book at the beginning of the volume, especially when we take into consideration the nature of its contents. That the Puritans did not conduct their ministrations strictly after the authorised Book, is evident from Neal's History of the Puritans, Vol. 1. p. 312, and Strype's Whitgift, pp. 125, 140, particularly from the archbishop's Articles of May, 1584, which are given in the Appendix, p. 49: evident, too, is it (ibid. p. 116), that the Bishops' Bible was not the only Bible read in the church2.

4. There are two series of prayers, which generally go under the title of Godly Prayers: those, which, commencing with Whitchurche's quarto Prayer Book of 1552, are expressly so styled; and those, which, headed 'Prayers' only, were chiefly appended from the first to Sternhold and Hopkins's Metrical Version of the Psalms, or to the early Geneva editions of parts of that Version. As regards the reign of Elizabeth, Strype (Parker, p. 84.) perceived the first series added to a quarto Prayer Book of 1560 by Jugge and Cawode: the small copy of 1559, now in the library of lord Ashburnham, also has it. The prayers of the second series, on the contrary, were not printed so early in the same volume with our church services; and, when at length this did take place, the different impressions of the Prayer Book had only a greater or less number of either series, no copy possessing one of them entire.

Whether the first series was at any time held to be an integral part of our Prayer Book, is a point which fairly admits of doubt; as well, because, neither by themselves,

"It is impossible to do more than refer in a note to that Book, altered and abridged from Calvin's Form of Common Prayer, which, during the primacy of Whitgift, the more violent Puritans under Cartwright and Travers vainly endeavoured to induce the parliament to substitute in the place of the Common Prayer Book of our church. Bancroft's Dangerous Positions, p. 68. Bancroft's Survey, p. 66. Strype's Whitgift, pp. 177, 247, 256. Copies of this newe forme of common praier' prescribed for England are extant, without a date, printed at London by Robert Waldegrave; whilst others, in consequence of the Star-Chamber's order of June the 23rd, 1585, restricting printing, .came out in 1586, 1587, 1594, &c. at Middleburgh, where was a company of English merchants, to whom Cartwright had been sometime minister. Neal, Vol. I. p. 310.

nor afterwards, (on being partially mixed up with the second series,) were they placed, until late in Elizabeth's reign, any where but in immediate connexion with the Psalter, or the Metrical Version annexed to it; as because several years elapsed, before they even appeared at all in the folio copies. Perhaps, being designed solely for the people's use in private, the printer, following up what had already occurred with the Primers, both Latin and English, first subjoined them by the permission, or secret direction, rather than by the formal command, of the heads of our church; and then they were continued, omitted, restored, and added to, as a mere matter of course'. The second series manifestly could have no public authority, composed as it principally was by the Marian exiles abroad, and extracted both out of Knox's Book of Common Order, and from the end of such editions of the Metrical Psalms, as the Puritans published at Geneva. Nor need we hesitate to allow this, when we observe, that even The Confession of a Christian Faith, as it is in Waldegrave's book, where it is entitled A Confession of the Fayth of the Churches of England,' and which originally belonged to the Geneva Common Prayer Book (Phenix, Vol. I. p. 204), was in 1583 joined to the collection. And this Confession, let it be remarked, continued so joined down to 1676, if not later yet nothing of the kind ought to have been then printed with the Prayer Book, even, as it were, by prescription, since at the last review such additions were silently discouraged, and instead thereof four prayers placed after the service for the Visitation of the Sick.

It is not intended to enter at length into the question of the origin of these Prayers, the notes which accompany them being deemed sufficient. But it may be mentioned, that as the first series, which alone has any claim to antiquity, is in a great measure to be met with in Henry the eighth's Primer of 1545; so, most likely, the whole, or nearly the whole, of it may be traced up to the private devotional publications, the Primers and Horæ, of a still earlier date. The Parker Society

The only positive allusion to them in high quarters, that we know of, concerns the Scottish Prayer Book of 1637, to whose compilers archbishop Laud was directed to write: "His Majesty commands that these prayers following, or any other (for they are different in several editions) be all left out, and not printed in your Liturgy.”

has already reprinted several of the prayers, either in Bull's Christian Prayers, or in Edward the sixth's second Primer.

5. The Ordinal of 15592 differs from that of 1552 merely in one particular: an entirely new form of oath is inserted, with a corresponding alteration in the rubric preceding and introducing it. Copies thereof by Jugge and Cawode exist in the libraries of the Rev. W. Maskell, and the Rev. J. Mendham, and at York: a copy by Grafton is in the library of Corpus Christi College, Oxford. Herbert (Ames, p. 717) was acquainted with this edition, yet he seems only to have seen an impression by Jugge alone.

Elizabeth's act of uniformity not having noticed her Ordinal, in 1563 a cavil was raised respecting it by Bonner, then lying in the Marshalsea in Southwark.' He contended, that, since the Ordinal was a perfectly separate Service-book, it ought to have been distinctly specified. Consequently, Mary having repealed the act of 1552, which established in express words the previous Ordinal, and the edition of 1559 being (as he affirmed) void of authority, he would not allow Horn, bishop of Winchester, to be lawfully consecrated, nor submit himself, as an ecclesiastic, to his jurisdiction, by taking at his hands the oath of the Queen's sovereignty, which the ninth section of the act of supremacy, passed in 1559, and renewed in January 1563, required him to do. (Zurich Letters, p. 44.) This perverseness of his occasioned much controversy and disturbance: wherefore, in December 1566, the question was obliged to be settled in parliament by means of An Acte declaringe the manner of makinge and consecratinge of the Archbushopes and Busshops of this Realme to be good lawful and parfecte.' Strype's Annals, Vol. I. pp. 339-343, 492-494.

6. The Latin3 Prayer Book of Elizabeth, though most commonly deemed a mere version of her English Book, and so called in her letters patent, (convenientem cum Anglicano nostro Publicarum precum libro,) is, in fact, almost an independent publication. This discrepancy, however, between

2 Where are the Elizabethan Ordinals of a later date?

* Three other religious works, but for private use, came forth under Elizabeth's authority :-in 1560 an English Primer, and an Orarium; and in 1564, (if the copy of that year is really the earliest edition,) the Preces Privatæ.

[LITURG. QU. ELIZ.]

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its actual and its described state being felt at the time, Whitaker, the well-known master of St John's College, Cambridge, endeavoured in 1569 to account for it, when dedicating to his uncle, dean Nowell, a little work which he had just completed: Quamvis alicubi ab Anglicano libro Latinus, quem ego sum secutus, primo aspectu differre videatur, et aliud quiddam sonare, nihil tamen est aliud, quam quod alter altero aliquando contractior aut fusior sit, quodque ille paucis contineat, idem hic pluribus exprimat verbis.' How far he was successful in his mode of explanation, even if we take no account of several of the Occasional services, will appear hereafter.

Carte (Vol. III. p. 393), resting upon Heylin (Elizabeth, p. 131), says, that the queen's primary object in causing this translation to be made, was 'to give the foreign world a right notion of the primitive purity and edifying nature of the English service.' He also presumes on Pius IV. having seen it, before he offered the queen (covertly in his letter of May the 15th, 1560, but more explicitly through his secret agent, Vincentio Parpalia, Abbot of St. Saviour's,) to confirm it [the English Book 2-Camden (Kennet's Collection), p. 384], and allow the communion in both kinds, if she would reconcile herself and people to the see of Rome. Laying out of sight for the present the direct evidence to the contrary, the very circumstances of the case lead to a strong presumption, that Carte's representation cannot be correct. The English and Latin Books differ materially from each other, a point which every one may readily ascertain for himself. To put the latter forward, then, as an accurate translation of the former, would have been an imposition very easy of detection to the Roman catholic priesthood in England, and, on detection, a sure cause of blame and of obloquy to the queen, who by a stretch of her prerogative had sanctioned it, and to her advisers. We had better keep strictly to the view inculcated

1 Liber Precum Publicarum Ecclesiæ Anglicanæ in juventutis Græcarum literarum studiosæ gratiam, Latine Græceque æditus. Like the small English Prayer-books of the period, briefly called Psalters, it contained only the Morning and Evening prayers, the Litany, the Catechism, and the Collects.

2 Camden does not depend much on what he styles 'his suppos'd Offers,' though he gives the rumour of the day, which may have been merely a trick of the Romish priests to cause divisions. See Strype's Annals, Vol. 1. p. 221, and his reference.

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apon us by Elizabeth's letters patent; and these in positive words declare the Latin Prayer Book to have been exclusively designed, agreeably to their own humble request, for the universities and the great public schools; or, as the document quoted on p. xxxiii. expresses it, 'for the vse and exercise of suche Students and others learned in the laten tunge.' Accordingly, it was likewise recommended to the clergy generally in their private daily devotions (see p. 302), at which the sixth section of Edward's first act of uniformity permitted them to use the 'Latten, or anye suche other tongue.' Clay's Prayer Book Illustrated, p. 192.

Being drawn up with this intention, it did not really need the addition of the Occasional services, except, indeed, such as relate to the Visitation of the Sick and the Burial of the Dead. All the remaining ones, however, (not the Commination service, for which, as having been unaccountably omitted, the volume now edited is indebted to Aless,) are reprinted from a unique copy of the work belonging to the Rev. W. Maskell, Broadleaze, Devizes, who kindly caused them to be transcribed for that purpose. It would seem that, in the first instance, the Book was published, or, at least, was ready for publication, with them3; and they were placed immediately after the service for Burial: hence the colophon which follows the Purificatio Mulierum (p.429), and concludes the intended volume. Subsequently, when cancelled, fresh sheets were struck off, beginning as on p. 430, the signatures being likewise resumed: Services for the Commendation of Benefactors, and for the celebration of the Lord's Supper at Funerals', were subjoined instead, yet not as if a part of the

* See the answer to the question, Quæ sunt? on p. 417. Had the Book so prepared any connexion with the first act of uniformity passed by the Irish parliament in the previous January, the last clause of which sanctions 'the Latin tongue' in places, 'where the common minister or priest hath not the use or knowledge of the English tongue?' Mant's History of the Church of Ireland, Vol. 1. pp. 260, 261.

Wolf, it appears, put out by themselves, in 1560, (the date is three times given,) these two Services, with the queen's letters patent, which work Sparrow (Collections, pp. 199-205), and Wilkins (Concilia, Vol. IV. pp. 217, 218), reprinted, the latter leaving out the title-page. See also Strype's Annals, Vol. 1. pp. 216-218. We have the Commendation of Benefactors, with a translation, in L'Estrange, pp. 304–306. In 1570, Elizabeth prescribed to the University of Cambridge a similar Form of

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