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 Letters, 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 applicable 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 consequence, 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 mentioned, 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 successor3, rather than with the reign of Elizabeth herself, and differs from the authorised Book merely in the putting of For Morning, For Euening, 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

3 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.

adjusted. Not that our Prayer Book ceased to be tampered with so early, though no systematic plan was any longer pursued. 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 established by competent authority did not suffer from such tamperings, 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 independent1 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; andThe 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.

Evening 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. I. 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. 1. 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 course1. 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. 1. 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. 1. 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 * 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.]