Liturgies and occasional forms of prayer : set forth in the reign of Queen Elizabeth
3. ovx ie Dots e SS Pf - >< 52 oe EI E aa I. EUR. 2 OF THE LITURGICAL SERVICES REIGN OF QUEEN EEIZABETIE Cbr Parker Sorctety. OYustituted AD. M.DECC.L. For the Publication of the TWAorks of the Fathers and Earlp UeAriters of the Reformed English Church. LITURGICAL SERVICES. LITURGIES AND OCCASIONAL FORMS OF PRAYER SET FORTH IN THE REIGN OF QUEEN ELIZABETH. EDITED FOR Che Parker Sorictp, BY THE REV. WILLIAM KEATINGE CLAY, B.D., PERPETUAL CURATE OF THE HOLY TRINITY, ELY. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XLVH. CONFENTS Bu Preface. 5 oo cite c ioo m The Litany and Suffrages. 1558. ............ eee) The Litany used in the Queen's Majesty's Chapel. 1559...........-- The Book of Common Prayer and Administration of the Sacra- ments, and other Rites and Ceremonies in the Church of Eng- land: 1559. ooo ae IN NEN fiodly Prayers... onoocosdpoescp oT ME uM Prayers: rere gie d LEN The Form and Manner of making and consecrating Bishops, Priests, and Deacons: 1559 .....45....—. tco te ee eee Liber Precum Publicarum, seu ministerii Ecclesiastic:e adminis- trationis Sacramentorum, aliorumque rituum et ceremoniarum in Ecclesia Anglicana. | 15600......... 900 e In Commendationibus Benefactorum .............. eee Celebratio Coene Domini in Funebribus ............ enm The New: Calendar.» 1501 .. 09 EE viens A List of Occasional Forms of Prayer and Services ...................- A short Form and Order for seasonable weather, and good success of the Common affairs of the Realm. 1500........................ A Prayer for the present estate in the churches. 1562 ............... A Form, and also an Order of public fast, to be used during this time of mortality, and other afflictions, wherewith the Realm at this present is visited. 1563 .............. esee n n An Homily appointed to be read in the time of sickness............... A Form of Meditation very meet to be daily used of householders in this dangerous and contagious time. 1563 ................ esse Thanksgiving to God for withdrawing and ceasing the Plague. A short Form of Thanksgiving to God for ceasing the contagious Meo oEtibe:Plagrues 1004... b tt rete. tla sn) reer A Form to excite all godly people to pray unto God for the delivery of those Christians, that are now invaded by the Turk. 1565.. A short Form of Thanksgiving to God for the delivery of the Isle MOC... 1560 i256, seen udi tact as, OMEN [LITURG. QU. ELIZ. | VI CONTENTS. A Form to excite and stir all godly people to pray unto God for the preservation of those Christians and their Countries, that are now invaded by the Turk in Hungary, or elsewhere. 1566. The Prayer on account of the rising in the North. 1569 ............ A "Thanksgiving for the suppression of the last rebellion. 1570 .... A Form of Common Prayer necessary for the present time and QC y (7 At en a C bie c eR eg NN A Form of Prayer with Thanksgiving, to be used every year, the l7th of November, being the day of the Queen's Majesty's entry Ra ee u Lou ees cay dui uc E LIN ADDSNSE 578 o o ne a an eene le The Order of Prayer to avert and turn God's wrath from us threat- ened by the late terrible Earthquake. — 1580........................... Tu Dou orihe Earthquake ......... ctio eter tn rtc A godly Admonition for the time present.......................essessses A Prayer for the estate of Christ's Church. 1580........................ A Prayer for all Kings, Princes, Countries, and People, which do profess the Gospel: And especially for our Sovereign Lady Queen Elizabeth. 1585 A Prayer and Thanksgiving for the Queen. | 1585.....................- A Prayer used in the Parliament only. 1585 €**009000090009000902-90000000900099200909000000990099099909* eee ee eee eee eee n An Order of Prayer and Thanksgiving for the preservation of the Queen's Majesty's life and safety. 1585........................ se A Prayer of Thanksgiving for the deliverance of her Majesty from the murderous intention of Dr Parry. 1585 errata] a] ri] i] À |] || n 5 An Order for publie Prayers convenient for this present time. |i eet e "EU. An Order of Prayer and Thanksgiving for the preservation of her Majesty and the Realm from the traitorous and bloody practices Or tue Pope. ard Dus adherents.” 15880. 5... S s A Prayer and Thanksgiving fit for this present. 1587 ................ A Form of Prayer necessary for the present time and state. 1588. A Psalm and Collect of Thanksgiving not unmeet for this present TIT a DOD io s sese ue dior ld E A godly Prayer for the preservation of the Queen's Majesty, and for her Armies both by sea and land. 1588.............................. A Form of Prayer thought fit to be daily used in the English army in France. 1589 A Form of Prayer necessary for the present time and state. 1590. Certain Prayers for the good success of the French King. 1590..... A Prayer for the prosperity of the French King and his Nobility. 1590 SMO, © OOO FSSC. OOOO CO OSE OG OO 6.00 OO S'S OK OOO CS COCK CO en+ Oe genes been ee eee dd DIE A tee ec CLR 00019: .8:0:0. 00,60: 0'6, 0:06 .0,0, ION e606 6 68's XNTECIYUTD TY QEXWEEE US PAGE CONTENTS. An Order for Prayer and Thanksgiving for the safety and preser- vation of her Majesty and this Realm. 1594 ............. UD dos A Prayer for the prosperous success of her Majesty's Forces and Bav LOU 7.90 tnc Ec UI A Prayer made by the Queen at the departure of the fleet. 1596... A Prayer of Thanksgiving and for continuance of good success to her Majestys Forces; 1590.2... dem T Certain Prayers for the prosperous success of her Majesty's Forces and Navy.. 100p... cts on M An Order for Prayer and Thanksgiving for the safety and preserva- tion of her Majesty and this Realm. 1598.. ...................... Certain Prayers fit for the time. 1601 .................. POM IG PREFACE. THE present volume comprises two Litanies, the English Prayer Book of 1559, the Godly Prayers, the Ordinal of 1559, the Latin Prayer Book of 1560, the New Calendar of 1561, and many Occasional Forms of Prayer set forth, chiefly by public authority, in the latter portion of the six- teenth century. 1. The peculiarity of the first Litany is its 1e Elizabeth’s name, as queen, conjointly with the entreaty for deliverance * from the tyranny of the bishop of Rome, and all his detestable enormities.’ See pp. 4, 12,70. It was appar- ently an unauthorised publication of the Protestants, solicit- ous, after the death of Mary, to recover (if possible) their lost ground. For the petition * Pitifully behold the dolour! of our hart,’ and the collects which are appended, prove that the Litany was not taken, as on any other supposition it undoubtedly would have been taken, from either of Edward's Prayer Books; but, most probably, with due omissions, from his Primer of 1547, or from Henry's Primer of 1545. The following passage out of the Proclamation, prefixed in the king's name to the Order of the Communion, shews a similar desire of anticipating publie measures respecting religion to have existed in Edward's time : —* Whiche thing wee (by the help of God) mooste ernestly entende to bryng to effecte: Willyng all our louing subiectes in the meanetyme, to stay and quyet them selfes wyth this our direction, as men con- tent to followe aucthoritie (accordyng to the bounden duety of subiectes) and not enterprisyng to roune afore, and so by their rashenes become the greatest hynderers of such thynges, as they more arrogantly then godly wolde seme (by their awne privat aucthoritie) mooste hotly to set forwarde.’ 1 The Ordinal of March, 1549 [1550— Original Letters, p. 81], is the only one of our Formularies, wherein we discover this expression ; which, after all, is nothing more than a literal translation of the ancient Latin. See p. 343. X PREFACE. The University library, Cambridge (A. 17. 30), possesses another copy of this Litany, resembling the one here reprinted in every minute particular, but not in having the petition against *the bishop of Rome, which is its important fea- ture. They constitute, then, two editions of the same publica- tion; and as both evidently preceded * The Letanye vsed in the Quenes Maiesties Chappel, they must be referred to the very commencement of Elizabeth's reign. Each copy is in small octavo, and collates A iv.: though perfect, however, it has neither title-page nor colophon. Monumenta Ritualia, Vol. rr. p. 98, note 74. 2. Instead of interfering in religious matters, Elizabeth wished quietly to wait for the decision of a parliament there- upon; and this, from no lukewarmness!, surely, about the progress of the reformed doctrines, which, early in 1559, she is deseribed by Cook and Jewel as most zealously and openly favouring ; but rather, on the contrary, through her intense fear of allowing innovations. There was also an additional reason, why she exhibited so much reluctance to act without the sanction of the law, namely, ‘lest the matter should seem to have been accomplished, not so much by the judgment of disereet men, as in compliance with the impulse of a furious multitude) Still, how cautious and prudent soever she was herself, she could not infuse the same feeling into either divi- sion of her people. * Now did both the Evangelics and the Papalins bestir themselves for their Parties? — Strype's Annals, Vol. i. p. 41. Nor was this conduct very unnatural, inasmuch as each, of course, drew omens of success, and therefore arguments for boldness, from the continued silence of the queen. Zurich Letters, Second Edition, pp. 16, 19, 22, 29. At length, either really (as the document intimated) to put a stop to the internal dissensions of the Protestant party, ‘some declaring for Geneva, and some for Frankfort’ (ibid. p. 17), or covertly to discourage and cripple the Papists, whose ministers were much more numerous, on December * Nares, indeed, in his Memoirs of Burleigh (Vol. rr. p. 43), declares, that her opinions were ‘at first liable to some doubts ; and Ranke (His- tory of the Popes, Book rrr. chap. 5,) draws the same unwarranted con- clusion from the fact of her having caused her accession to be notified to the reigning Pope. PREFACE. xl the 27th Elizabeth sent out a proclamation?, addressed to the lord mayor of London, condemning ‘unfruteful dispute in matters of religion) Henceforth, and until the meeting of parliament, men were solely *to gyve audience to the gospels and epistels, commonly called the gospel and epistel of the day, and to the ten commaundments, [but apart from the responses—see pp. 19, 20,] in the vulgar tongue, without exposition or addition of any maner sense or meaning to be applyed or added: or to use any other maner publick prayer, rite, or ceremony in the church, but that which is already used, and by law receaved : or the common letany used at this present in her majesty's own chappel: and the Lord's prayer, and the crede in English. Ibid. p. 16, note 4. — Thus, not- withstanding the prohibition against preaching, a concession was made in favour of both religious persuasions. The Roman catholics were still to enjoy, for a limited period, their breviaries, and the celebration of their mass with all its rites, the elevation of the host only excepted (Burnet, Vol. i. p. 378); whilst to the Protestants, ‘who could not yet get the Churches,’ was granted the privilege of having the publie worship partly carried on in their own language. Collier, Vol. im. p. 411. And yet the Protestants, at least, were not entirely debarred from preaching. In open private houses they might, by con- nivance of the magistrates, exercise their gifts; and during Lent they were admitted three times a week to preach even before the court. Moreover, some of them, more zealous than the rest, did not hesitate, in defiance of the proclamation, to preach ‘the gospel in certain parish-churches.’? Zurich Letters, pp. 21, 57, 58. Others, again, went so far as to introduce into their churches the Prayer Book, that, we may presume, of 1552, the last edition which could then be extant. For Pilkington (p. 626.) asks in 1563,—: Did not many in the university, and abroad in the realm, use this service openly and’ commonly in their churches, afore it was received or enacted by parliament ?’ | Simultaneously with the above proclamation, (and perhaps earlier,) must also have appeared copies of the second Litany in this volume; since we learn from Fuller (Book rx. p. 51), ? Edward VI. under circumstances in every respect similar, had done ‘the same thing on the 23rd of September, 1548. Wilkins’ Concilia, Vol. rv. p. 30. xil PREFACE. that it began to be used on Sunday the first! of January, 1559, and he calls it ‘the best new yeers gift that ever was bestowed on England.’ Who arranged it, we know not; yet we need scarcely doubt of their being the same. persons that were employed about the Prayer Book, a commission having been issued in December, 1558, for its revisal Strype’s Annals, Vol. i. p. 52. Cardwell's History of Conferences, pp. 43—48. Besides the copy of the Litany used for the present publication, another exists in the library of Emmanuel College, Cambridge. Though bearing the date 1559, both are early editions, this date being according to the modern method of beginning the year in January, as Jugge alone is the printer, and, from February the 7th, he had Cawode for his partner. Herbert’s Ames, p. 713. 3. The parliament met for business on the 25th of January, 1559, but April the 28th arrived ere the act of uniformity passed both houses. Cardwell, pp. 24, 30. By this act the Prayer Book, as a second time revised, was ordered to be taken again into regular use only ‘from and after the feaste of the Natiuitie of sainct John Baptist,’ whereas the queen, through the greatness of her zeal, caused it to be read in her chapel on Sunday the 12th of May, the very first Sunday after the dissolution of the parliament; and on the following Wednesday it was also read before ‘a very august Assembly of the Court’ at St Paul’s cathedral. Strype’s Grindal, p. 24. Zurich Letters, pp. 37, 38. The whole body of the clergy, it is well known, did not display equal zeal in the cause (see Strype’s Annals, Vol. 1. pp. 136, 137); nor, from the strength of their popish prepossessions, was it in any manner to be expected of them generally. Few of the earlier Prayer Books of Elizabeth still remain in existence; and, notwithstanding the length of her reign, or, perhaps, in consequence of it, those put forth in later years are not very common. This may be deemed surprising ; but it is much more surprising, that we know of no copy, natural though it was for such copies to be printed, answering in all points to the Book mentioned in the act. For it is there ? Elizabeth had herself openly made alterations in the religious services on the previous Christmas day. Ellis's Letters, Second Series, Vol. 1. p. 262. And, at most, two days subsequently this Litany was read before her. PREFACE. xiii said to be *the booke aucthorised by Parliament in the .v. and sixt yere of the raygne of king Edward the sixt, with one alteracion, or addition of certayn Lessons to be vsed on euery Sonday? in the yere, and the fourme of the Letanie altered and corrected, and two sentences only added in the deliuery of the Sacrament to the communicantes, and none other, or otherwyse. To this description the copy, (believed io be the only one of its kind,) from which the present reprint has been made, comes nearest, a copy varying in another, and by no means an unimportant, point from its predecessor of 1552, as can be seen by comparing the second rubric on p. 53 in both editions. Cardwell, pp. 21, 36. It may be thought, too, to vary by not containing the protesta- tion respecting kneeling at the reception of the elements, com- manded, in October, 1552, to be placed at the end of the Communion service. That protestation, however, having been introduced by an express order of the privy council, nearly seven months subsequent to the date of the second act of uniformity, would secm rather to have been passed by unno- ticed, as no integral part of Edward’s Book, than inten- tionally omitted. But, though passed by, it lay neither forgotten nor neglected. Bishops Grindal and Horn, when writing, in 1567, to Bullinger and Gualter, assure them, that it continued to be *most diligently declared, published, and im- pressed upon the people.’ Zurich Letters, p. 277. Of the next series of Prayer Books printed in 1559, (in folio, of course, the size exclusively designed for the public ministrations of the clergy,) there are four copies by Grafton extant, in the Bodleian, the library of Corpus Christi College, "Oxford, the British Museum, and the University library, Cam- bridge. The British Museum, the Minster library, York, the Rev. W. Maskell, and the Rev. J. Mendham, have like- wise copies by Jugge and Cawode?, which may, possibly, all ? To twenty-four holidays, which in 1549 had collects, epistles, and gospels, and seven of them second lessons, proper first lessons, both for morning and evening, were now assigned: also, to two, a first lesson in the evening ; and to one, a first lesson in the morning. Holidays, there- fore, seem included by the act under the head of Sundays, whilst in the Prayer Book the reverse generally occurs. ? A copy of a very small sizé by the same printers, once the property of the duke of Sussex, is at present possessed by the earl of Ashburnham. xiv PREFACE. belong to this same year 1559; stil they can scarcely be all of the same impression, notwithstanding their agreement in one very peculiar reading. See p. 56, note 2. This second series has been usually considered hitherto to consti- tute the first! and only edition of Elizabeth’s revised Book ; which opinion, moreover, appeared to derive confirmation from a list of differences between Edward's of 1552 and her own, drawn up by no less a personage than an archbishop of Can- terbury, and given at length in Strype's Annals, Vol. r. p. 84. It is true, one error exists in the historian’s account of this doeument, since he assigns to Whitgift, what the original (Bibl. Lans. 120. art. 4), which from his reference he surely had before him, assigns distinctly to Parker. Nevertheless, the weight of his name, whichever dignitary it was, cannot rightly be adduced in support of the common notion, inas- much as he meant merely to point out the then state of the Prayer Book, without at all going into the question respect- ing the gradations whereby it arrived at that state, even did they at the time occur to him. All the books now under consideration go yet farther from the act, than Mr Maskell’s first-mentioned Jugge and Cawode; and, as in the case of the rubric about vestments, with that enjoining kneeling at the reception of the elements (see Strype’s Annals, Vol. 1. Appendix, pp. 37, 39), as also, in 1552, in the case of the protestation before alluded to, on the sole authority, no doubt, of the crown, or its advisers. The collects at the end of the Litany, wherein lie the chief variations, will be found in due course, printed as a note (see pp. 76, 77.) from the Cambridge Grafton, so that a compa- rison can be easily instituted. The collects belonging to the Litany used in the queen's chapel must similarly be examined, they being exactly the same, and placed in the same order, as the collects given in this second edition of Elizabeth's Prayer Book, in spite of their having been so arranged, and printed, before her act of uniformity was introduced into parliament, or, it may be, drawn up. The copies of the later series accurately correspond with one another in every ! In 1844 Mr Pickering reprinted Grafton's Book of 1559, and described it as ‘Commonly called the first Book of queen Elizabeth.’ The copies by Grafton did, however, most probably, precede the /ater copies of the same year by Jugge and Cawode. PREFACE. XV main feature, but have nevertheless their discrepancies, sufficient to shew that, as Grafton did not follow Jugge and Cawode, nor, on the other hand, Jugge and Cawode follow him, so neither did he rigorously follow even himself. For the four existing copies printed by him, and upon which most attention has been bestowed, can be proved on a slight inspection, particularly, of the Calendar, not all to belong to the same impression : wherefore, had it been esteemed necessary, a list of various readings, which are remarkable: neither for number nor importance, might have been exhibited in the notes. The text of Elizabeth’s Prayer Book, however, though at length apparently settled, was not so in reality. First, it again underwent alteration by the authorised (Strype's Whit- gift, Appendix, p. 80.) substitution of the New Calendar; then, by a change of lessons (typographical errors perpetuated,) for the evenings on the fifth Sunday after Trinity, St. James's Day, and the 21st of May; also, by a modification of the collect for St Mark’s Day; and, lastly, by means of some in- considerable verbal additions, which, taken from a copy dated 1596, are printed, where requisite, at the foot of each page, yet whose introduction into the Prayer Book was certainly no later than 1572. 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, consist- ing both in what was omitted and in 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 fur- ther their own views commenced somewhere about 1578; at least, that is the earliest year in which we find their in- novations, in relation to the public services, duly matured and formally promulgated. Their Prayer Book of the above date varies from the authorised one in the following par- ticulars. It commences with the Table of Proper Lessons, For morning, For euening, being put in the place of Mattens, * That huge volume off ceremonies. Troubles at Frankfort, p. xx. Filled with many absurdities and silly superfluities. Zurich Letters, p. 270. xvi PREFACE, Euensong :— 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 pro- pitiatory sacrifice :—from the Communion service the first four rubries 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 booke of Com- mon prayer. ‘The private celebration of the sacraments was an object of intense dislike to the Puritans, who thought, indeed, that a sermon ought in either case to precede, accord. ing to the direction in Knox's Book of Common Order. Hence came, therefore, the phrase great number, instead of good number, in the second rubric at the end of the Communion service ;—the omission, in the service for Public Baptism, of the introductory rubrie, which concludes with allowing chil- dren, ‘if necessity so require, being at all times baptized at home; and of Public in the heading of each page :—hence came, too, the omission of the whole service for Private Bap- tism!, with the retention of only one rubric, the third, in the Communion of the Sick. No notice is taken of the service for Confirmation (see Troubles at Frankfort, p. xxxii.), nor, consequently, of the rubries pertaining to it, namely, that after Public Baptism; the Address preceding, as the rubrics following, the Catechism; and the latter portion of those subjoined to Confirmation, the former portion, which is al- lowed to remain, being transferred to the end of the Cate- chism :—the explanatory rubric, introducing the Catechism, is enlarged, by adding a part of the rubric, which with us terminates the service; still, though Confirmation is there alluded to, it is not said to whom the child must be brought for that purpose. The service for the Churching of Women will likewise be sought for in vain?, since (ibid. p. xxxiiii.) it 1 *The sacraments are not ordained of God to be used in private corners, as charms or sorceries, but left to the congregation, and necessarily annexed to God's word as seals of the same. Knox’s Book of Common Order. Ori- ginal Letters, p. 123. ? Nor is it, any more than the Commination service, in Herman's Simplex ac Pia Deliberatio. PREFACE, xvil ‘is not only in all things almoste common withe the Papistes, but also with the Jewes, bycause they are commaunded in stede off a lambe or doue to offre monie.’ See Zurich Let- . ters, pp. 272, 417, 448. In addition to the above alterations, the Puritans compiled a Calendar of their own: this, however, they intended rather as an accessory to that of the church, than as a substitute for it, placing the section applieable to each month at the bottom of its appropriate page. This Calendar, which had been printed in 1576, and occurs again in 1583, (Lewis’s History of Translations of the Bible, pp. 265, 272,) is very curious, and on many accounts worthy of attention. The Prayer Book, thus abridged and modified by the Puritans, did not long continue as just described, in conse- quence, probably, of no uniform practice prevailing among the party. At length, after several changes, it was brought into a form much more nearly resembling the standard copy. For in 1589 we find the rubric at the end of Public Baptism, the service for Private Baptism, the service for the Churching of Women, and the Address before the Catechism, restored to their due places. In both the services thus restored the word Priest remained unchanged, which may perhaps be regarded as a silent, but intelligible, sign, that the use of the services themselves was meant to be discouraged. Besides the two descriptions of Prayer Books above men- tioned, there was also a later one sent out on the part of the Puritans. This edition is connected, as it appears, with the reign of Elizabeth’s successor’, rather than with the reign of Elizabeth herself, and differs from the authorised Book merely in the putting of For Morning, For ELuening, and Minister, where previously were Mattens, Euensong, and Priest, the last word still being unaltered in the services for Private Baptism and the Churching of Women. Besides, in this shape we may suppose, that this Prayer Book continued to be printed until the year 1616, that is, as long as the Geneva version of the Bible itself, to which every scriptural quotation and reference had from the first been uniformly * The others seem scarcely to have been known to L’Estrange, who, commenting on the rubric before the Absolution in the Morning service, mentions (Alliance of Divine Offices, p. 75.) * the word Priest changed into Minister both here, and in divers other places by the Reformers under K. James. xviii PREFACE. adjusted. Not that our Prayer Book ceased to be tampered with so early, though no systematic plan was any longer pur- sued. During the next five and twenty years we find copies of a small size, (and there may be others,) in which Minister very often stands for Priest, and, occasionally, wherein they are alternated in a most extraordinary manner. What has just been said relative to all these Puritan modifications of the Prayer Book is very remarkable, and only the more so, from the circumstance of their being invariably printed, no doubt, as part of an exclusive privilege, by the same individuals, who possessed the monopoly of printing the authorised Prayer Book. Thus, a copy of the latter, dated 1596, by the Deputies of Christopher Barker, was collated, for the purpose both of proving, that the Service Book esta- plished by competent authority did not suffer from such tam- perings, and to represent its exact condition towards the close of Elizabeth’s reign. The Prayer Books put forth with the corrections of the Puritans (for we cannot imagine them to have proceeded from the printer) were not ostensibly intended for public and general use in church, where, indeed, they could not be used without severe penalties being incurred; nevertheless, we can scarcely affirm, even from their size, that less than this was aimed at. They were rarely independent! publications. Just as some editions of the Bishops’ Bible were accompanied by the unadulterated Prayer Book, so did these mostly accompany the Geneva Bible: moreover, as a natural consequence, they then gave only the first few words of the epistles and gospels. It is singular, however, that the folio edition of the Geneva Bible of 1578, like the folio editions of the Bishops’ Bible of 1568 (the first edition) and 1572, has two Psalters in parallel columns— The translation according to the Ebrewe ; and— The translation vsed in common prayer. Now the latter translation being duly divided into Morning prayer, and 1 In 1585 Barker printed a small independent Prayer Book, seemingly, for the Puritans, though their Book of 1578 did not form its basis, nor were the epistles and gospels, which are given in full, extracted from the Geneva version. It has Annunciation of Marie (see p. 438): Priest is a few times changed into Minister: many rubrics are entirely omitted, and others curtailed or strangely altered: also, the services for Private Baptism and Confirmation are wanting. PREFACE, xix Juening prayer, presents very much the aspect of a regular provision for the publie 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. r. 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 church? 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 td 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 impres- sions 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 héld 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 Danger- ous Positions, p. 68. Bancroft’s Survey, p. 66. Strype's Whitgift, pp. 177,247,250. 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, &e. at Middleburgh, where was a company of English merchants, to whom Cartwright had been sometime minister. Neal, Vol. 1. p. 310,. XX PREFACE. 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 pri- vate, 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 publie 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. rm. 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 pre- scription, 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 Hore, 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 com- pilers 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.” PREFACE. xxi has already reprinted several of the prayers, either in Bul's Christian Prayers, or in Edward the sixth's second Primer. 5. The Ordinal of 1559? differs from that of 1552 merely in one particular: an entirely new form of oath is in- serted, with a corresponding alteration in the rubrie 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 eavil was raised respecting it by Bonner, then ‘lying in the Marshalsea in Southwark. Me con- tended, that, since the Ordinal was a perfectly separate Service-book, it ought to have been distinctly specified. Con- sequently, 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 juris- diction, 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 occa- sioned much controversy and disturbance: wherefore, in De- cember 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. 1. pp. 339—343, 492494. 6. The Latin? 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 Publiearum precum libro,) is, in fact, almost an in- dependent publication. This discrepancy, however, between ? 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 Private. [LITURG. QU. ELIZ.] : xxil PREFACE. 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 alieubi 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 . eontineat, idem hie 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. m1. p. 993), 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 explieitly through his secret agent, Vincentio Parpalia, Abbot of St. Saviour’s,) ‘to confirm it [the English Book ?— 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 cir- cumstances 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 eause of blame and of obloquy to the queen, who by a stretch of her prerogative had sanctioned it, and to her ad- visers. We had better keep strictly to the view inculcated 1 Liber Precum Publicarum Ecclesie Anglicane in juventutis Gre- carum literarum studiose gratiam, Latine Greceque editus. 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. x. p. 221, and his reference. PREFACE, xxii upon us by Elizabeth's letters patent; and these in positive words declare the Latin Prayer Book to have been exclu- sively designed, agreeably to their own humble request, for the universities and the great publie schools ; or, as the docu- ment quoted on p. xxxiii. expresses it, ‘for the vse and exer- cise of suche Students and others learned in the laten tunge.’ Accordingly, it was likewise recommended to the clergy gene- rally 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. 